A Christian Directory, Part 3: Christian Ecclesiastics

Object. But this is but a speech to Moses, and not to God.

Answ. I will recite to you a form of prayer which the people themselves were to make publicly to God: Deut. xxvi. 13-15, "Then shalt thou say before the Lord thy God, I have brought away the hallowed things out of my house, and also have given them unto the Levite and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them. I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead; but I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me. Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey." Is not here a full form of prayer to be used by all the people? And remember that Joseph and Mary, and Christ himself, were under this law, and that you never read that Christ found fault with the people's speech, nor spake a word to restrain it in his churches.

In Lev. ix. 24, "When all the people saw the glory of the Lord, and the fire that came out from it, and consumed the burnt offering, they shouted and fell on their faces;" which was an acclamation more than bare amen.

2 Kings xxiii. 2, 3, "King Josiah went up into the house of the Lord, and all the men of Judah, &c. and the priests and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant. And the king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments, &c. with all their heart, and all their soul, &c. And all the people stood to the covenant." Where, as a king is the speaker, it is like that the people used some words to express their consent.

1 Chron. xvi. 35, 36, when David delivered a psalm for a form of praise: in which it is said to the people, ver. 35, "And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, and glory in thy praise. Blessed be the Lord God of Israel for ever and ever. All the people said, Amen, and praised the Lord." Where it is like that their praising the Lord was more than their amen.

And it is a command, Psal. lxvii. 3, 5, "Let all the people praise thee, O God, let all the people praise thee." And he that will limit this to single persons, or say that it must not be vocally in the church, or it must be only in metre and never in prose, or only in tunes and not without, must prove it, lest he be proved an adder to God's word.

But it would be tedious to recite all the repeated sentences in the Psalms, which are commonly supposed to be the responses of the people, or repeated by them. And in Rev. xiv. 2, 3, the voice as "of many waters and as of a great thunder, and the voice of harpers harping with their harps, who sung a new song before the throne and before the four beasts and the elders, a song which none could learn but the hundred forty and four thousand which were redeemed from the earth, which were not defiled with women, who were virgins and followed the Lamb," &c. doth seem very plainly to be spoken of the praises of all the saints. Chap. xvii. 15, by waters is meant people, multitudes, &c. And chap. xix. 5-8, there is expressly recited a form of praise for all the people: "A voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad, and rejoice, and give honour to him; for the marriage of the Lamb is come, and his wife hath made herself ready. And to her it was granted," &c.

And indeed he that hath styled all his people "priests to God, and a holy and royal priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ, and to show forth the praises (τὰς ἀρετὰς, the virtues) of him that hath called us out of darkness into his marvellous light," doth seem not to take them for so profane a generation, as to be prohibited from speaking to God in public any otherwise than by the mouth of a priest.

And it seemeth to be more allowed (and not less) under the gospel, than under the law; because then the people, as under guilt, were kept at a greater distance from God, and must speak to him more by a priest that was a type of Christ our Intercessor.327 But now we are brought nigh, and reconciled to God, and have the spirit of sons, and may go by Christ alone unto the Father. And therefore though it be true that ministers yet are sub-intercessors under Christ our High Priest, yet they are rarely called priests, but described more in the New Testament by other parts of their office.

Object. But the people's responses make a confused noise in the assemblies, not intelligible.

Answ. All things are ill done, that are done by ill men that carnally and formally slubber it over: but if the best and holiest people would unanimously set themselves to do it, as they do in singing psalms, so that they did not only stand by to be the hearers of others, it would be done more orderly and spiritually, as well as singing is.

Quest. LXXXIV. Is it not a sin for our clerks to make themselves the mouth of the people, who are no ordained ministers of Christ?

Answ. 1. In those places where ordained deacons do it, this objection hath no place. 2. The clerks are not appointed to be the mouth of the people, but only each clerk is one of the people commanded to do that which all should do, lest it should be wholly left undone. If all the congregation will speak all that the clerk doth, it will answer the primary desire of the church governors, who bid the people do it; but if they that will not do it themselves, shall pretend that the clerk doth usurp the ministry, because he ceaseth not as well as they; they might as well say so by a few that should sing psalms in the church, when the rest are against it and forbear. May not a man do his duty in singing or saying, when you refuse yours, without pretending to be your mouth, or usurping the ministry?

Quest. LXXXV. Are repetitions of the same words in church prayers, lawful?

Answ. 1. It is not lawful to affect them as the heathens, who think they shall be heard for their battology, or saying over the same words, as if God were moved by them, as by a charm.328 2. Nor is it lawful to do that which hath a strong appearance of such a conceit, and thereby to make God's worship ridiculous and contemptible; as the papists in their psalters, and prayer books, repeating over the name of Jesus, and Mary, so oft together as maketh it seem a ludicrous canting.

But, 1. It is lawful to speak the same words from fulness and fervency of zeal; 2. And when we are afraid to give over lest we have not yet prevailed with God. 3. And in God's solemn praises (sung or said) a word or sentence oft repeated sometimes hath an elegancy, and affecting decency; and therefore it is so often used in the Psalms; yea, and in many Scripture prayers. 4. In such cases, to bring a serious urgency of spirit to the repeated words, and not to quarrel with the repetitions, is the duty of one that joineth with true christian assemblies, as a son of piety and peace.329

Quest. LXXXVI. Is it lawful to bow at the naming of Jesus?

Answ. The question either respecteth the person of Jesus, named by any of his names, or else this name Jesus only. And that either simply in itself considered; or else comparatively, as excluding, or not including, other names.

1. That the person of Jesus is to be bowed to, I never knew a christian deny.

2. That we may lawfully express our reverence by bowing, when the names, God, Jehovah, Jesus Christ, &c. are uttered, I have met with few christians who deny, nor know I any reason to deny it.

3. Had I been fit to have prescribed directions to other ministers or churches, I would not have persuaded, much less commanded, them to bow at the name of Jesus, any more than at the name of God, Jehovah, Christ, &c. for many reasons which the reader may imagine, though I will not now mention them.

4. But if I live and join in a church where it is commanded and peremptorily urged to bow at the name of Jesus, and where my not doing it would be divisive, scandalous, or offensive, I will bow at the name of God, Jehovah, Jesus, Christ, Lord, &c. one as well as the other; seeing it is not bowing at Christ's name that I scruple, but the consequents of seeming to distinguish and prefer that name alone before all the rest.330

Quest. LXXXVII. Is it lawful to stand up at the gospel as we are appointed?

Answ. 1. Had I been a prescriber to others myself, I should not have required the church to stand up at the reading of one part of a chapter by the name of the gospel, and not at the same words when the whole chapter is read.

2. But if I live where rulers peremptorily command it, (I suppose not forbidding us to stand up at the gospel read in chapters, but selecting this as an instance of their signified consent to the gospel, who will do no more,) I would obey them rather than give offence, by standing up at the reading of the chapters and all; which I suppose will be no violation of their laws.

Quest. LXXXVIII. Is it lawful to kneel when the decalogue is read?

Answ. 1. If I lived in a church that mistook the commandments for prayers, as many ignorant people do, I would not so harden them in that error. 2. And if I knew that many of the people present are of that mind, I had rather do nothing that might scandalize or harden them in it.

But, 1. That the thing in itself is lawful, is past doubt: as we may kneel to the king when we hear him or speak to him; so it is lawful to kneel to God, when we read a chapter or hear it read, and specially the decalogue so terribly delivered, and written by his own finger in stone. 2. And if it be peremptorily commanded, and the omission would be offensive, I would use it though mistaking persons are present, (1.) Because I cannot disobey, and also differ from the whole assembly, without a greater hurt and scandal, than seeming to harden that mistaking person. (2.) And because I could and would by other means remove that person's danger, as from me, by making him know that it is no prayer. (3.) And the rather in our times, because we can get the minister in the pulpit publicly to tell the people the contrary. (4.) And in catechising it is his appointed duty so to do. (5.) And we find that the same old silly people who took the commandments for a prayer, took the creed to be so too; when yet none kneeled at the creed; by which it appeareth that it is not kneeling which deceived them.

Quest. LXXXIX. What gestures are fittest in all the public worship?

Answ. 1. The customs of several countries, putting several significations on gestures, much varieth the case.

2. We must not lightly differ from the customs of the churches where we live in such a thing.

3. According to the present state of our churches, and the signification of gestures, and the necessities of men's bodies, all considered, I like best, (1.) To kneel in prayer and confession of sin (unless it be in crowded congregations where there is not room). (2.) To stand up in actions of mere praise to God, that is, at the singing and reading of the psalms of praise, and at the other hymns. (3.) To sit at the hearing of the word read and preached (because the body hath a necessity of some rest).

4. Had I my choice, I would receive the Lord's supper sitting; but where I have not, I will use the gesture which the church useth. And it is to be noted that the church of England requireth the communicant only to receive it kneeling; but not to eat or drink it kneeling when they have received it. The ancient churches took it for a universal custom, established by many general councils, (and continued many hundred years,) that no churches should kneel in any act of adoration upon any Lord's day in the year, or any week day between Easter and Whitsuntide; but only stand all the time. But because the weariness of the body is apt to draw the mind into consent, and make God's service burdensome to us, it seemeth a sufficient compliance with their custom and the reasons of it, if we stand up only in acts of praise (and at the profession of our assent to the christian faith and covenant).331

5. And because there is so great a difference between the auditors in most assemblies, some being weak and not able to stand long, &c. therefore it is utterly unmeet to be too rigorous in urging a uniformity of gesture, or for any to be too censorious of other men for a gesture.

Quest. XC. What if the pastor and church cannot agree about singing psalms, or what version or translation to use, or time or place of meeting, &c.?

I meddle not here with the magistrate's part.

Answ. 1. It is the office of the pastor to be the guide and ruler in such things, (when the magistrate interposeth not,) and the people should obey him. 2. But if the pastor injure the church by his misguidance and mal-administration, he ought to amend and give them satisfaction; and if he do not, they have their remedy before mentioned. 3. And if the people be obstinate in disobedience upon causeless quarrels, the pastor must first labour to convince them by reason and love, and his authority; and if no means will bring them to submission, he must consider whether it be better as to the public good of the church of Christ that he comply with them, and suffer them, or that he depart and go to a more tractable people; and accordingly he is to do. For they cannot continue together in communion if one yield not to the other: usually or ofttimes it will be better to leave such an obdurate, self-willed people, lest they be hardened by yielding to them in their sin, and others encouraged in the like by their example; and their own experience may at last convince them, and make them yield to better things, as Geneva did when they revoked Calvin. But sometimes the public good requireth that the pastor give place to the people's folly, and stay among them, and rather yield to that which is not best, (so it be otherwise lawful,) as a worse translation, a worse version, liturgy, order, time, place, &c. than quite forsake them. And he that is in the right, may in that case yield to him that is in the wrong, in point of practice.

Quest. XCI. What if the pastor excommunicate a man, and the people will not forbear his communion, as thinking him unjustly excommunicated?

Answ. 1. Either the pastor or the people are in the error. 2. Either the person is a dangerous heretic, or grossly wicked, or not. 3. Either the people do own the error or sin, for which he is excommunicated, or only judge the person not guilty. 4. The pastor's and the people's part in the execution must be distinguished. And so I conclude,

1. That if the pastor err and wrong the people, he must repent and give them satisfaction; but if it be their error and obstinacy, then, 2. If the pastor foreknow that the people will dissent, in some small dispensable cases he may forbear to excommunicate one that deserveth it; or if he know it after, that they will not forbear communion with the person, he may go on in his office, and be satisfied that he hath discharged his own duty, and leave them under the guilt of their own faults. 3. But if it be an intolerable wickedness or heresy, (as Arianism, Socinianism, &c.) and the people own the error or sin as well as the person, the pastor is then to admonish them also, and by all means to endeavour to bring them to repentance; and if they remain impenitent to renounce communion with them and desert them. 4. But if they own not the crime, but only think the person injured, the pastor must give them the proof for their satisfaction; and if they remain unsatisfied, he may proceed in his office as before.

Quest. XCII. May a whole church, or the greater part, be excommunicated?

Answ. 1. To excommunicate is by ministerial authority to pronounce the person unmeet for christian communion, as being under the guilt of impenitence in heinous sin; and to charge the church to forbear communion with him, and avoid him, and to bind him over to the bar of God.

2. The pastor of a particular church may pronounce all the church uncapable of christian communion and salvation till they repent, e. g. If they should all be impenitent Arians, Socinians, blasphemers, &c. for he hath authority, and they deserve it. But he hath no church that he is pastor of, whom he can command to avoid them. 3. The neighbour pastors of the churches about them, may, upon full proof, declare to their own churches, that such a neighbour church that is fallen to Arianism, &c. is unmeet for christian communion and to be owned as a church of Christ; and therefore charge their flocks not to own them, nor to have occasional communion with their members when they come among them. For there is authority, and a meet object, and necessity for so doing; and therefore it may be done. 4. But a single pastor of another church may not usurp authority over any neighbour church, to judge them and excommunicate them, where he hath neither call nor full proof, as not having had opportunity to admonish them all, and try their repentance.332 Therefore the pope's excommunications are rather to be contemned, than regarded. 5. Yet if many churches turn heretics notoriously, one single neighbour pastor may renounce their communion, and require his flock for to avoid them all. 6. And a pastor may as lawfully excommunicate the major part of his church, by charging the minor part to avoid them, as he may do the minor part; except that accidentally the inconveniences of a division may be so great, as to make it better to forbear; and so it may oft fall out also, if it were the minor part.

Quest. XCIII. What if a church have two pastors, and one excommunicate a man, and the other absolve him, what shall the church and the dissenter do?

Answ. It was such cases that made the churches of old choose bishops, and ever have but one bishop in one church. But, 1. He that is in the wrong is first bound to repent and yield to the other. 2. If he will not, the other in a tolerable ordinary case may for peace give way to him, though not consent to his injurious dealing. 3. In a dubious case they should both forbear proceeding till the case be cleared. 4. In most cases, each party should act according to his own judgment, if the counsel of neighbour pastors be not able to reconcile them. And the people may follow their own judgments, and forbear obeying either of them formally till they agree.

Quest. XCIV. For what sins may a man be denied communion, or excommunicated? Whether for impenitence in every little sin; or for great sin without impenitence?

Answ. 1. I have showed before that there is a suspension which is but a forbearance of giving a man the sacrament, which is only upon an accusation till his cause be tried; and an innocent person may be falsely accused, and so tried.

2. Some sins may be of so heinous scandal, that if the person repent of them this day, his absolution and reception may be delayed till the scandal be removed. 1. Because the public good is to be preferred before any man's personal good. 2. And the churches, or enemies about, cannot so suddenly know of a man's repentance. If they hear of a man's murder, perjury, or adultery to-day, and hear that he is absolved to-morrow, they will think that the church consisteth of such, or that it maketh very light of sin. Therefore the ancient churches delayed and imposed penances, partly to avoid such scandal. 3. And partly because that some sins are so heinous, that a sudden profession is not a sufficient evidence of repentance, unless there be also some evidence of contrition.

3. But ordinarily no man ought to be excommunicated for any sin whatsoever, unless impenitence be added to the sin.333 Because he is first to be admonished to repent, Matt. xviii. 15, 16; Tit. iii. 10. And repentance is the gospel condition of pardon to believers.

4. A man is not to be excommunicated for every sin which he repenteth not of. Because, 1. Else all men should be excommunicated. For there are in all men some errors about sin and duty, and so some sins which men cannot yet perceive to be sin. 2. And ministers are not infallible, and may take that for a sin which is no sin, and so should excommunicate the innocent. 3. And daily unavoidable infirmities, though repented of, yet awaken not the soul sometimes to a notable contrition; nor are they fit matter for the church's admonition.334 A man is not to be called openly to repentance before the church for every idle word, or hour.

4. Therefore to excommunication these two must concur: 1. A heinousness in the sin. 2. Impenitence after due admonition and patience.

Quest. XCV. Must the pastors examine the people before the sacrament?

Answ. 1. Regularly they should have sufficient notice after they come to age that they own their baptismal covenant, and that they have that due understanding of the sacrament and the sacramental work, and such a christian profession as is necessary to a due participation.

2. But this is fitliest done at their solemn transition out of their infant church state into their adult: and it is not necessarily to be done every time they come to the Lord's table (unless the person desire help for his own benefit); but only once, before their first communicating: if it be the satisfaction of the pastor or church that is intended by it.

Quest. XCVI. Is the sacrament of the Lord's supper a converting ordinance?

Answ. You must distinguish, 1. Between the conversion of infidels without the church, and of hypocrites within it. 2. Between the primary and the secondary intention of the institutor. 3. Between the primary duty of the receiver, and the event. And so I conclude,

1. That God did not command ministers to give infidels the Lord's supper to convert them to christianity.

2. He requireth us to give it to none but those that profess themselves converted from infidelity and a state of wickedness, and to none that profess not true saving faith and repentance.

3. God never commanded or allowed any infidel to demand or receive it to his conversion.

4. God commandeth the pastors of the church to deliver it to hypocrites, (who at the heart are infidels, or impenitent and ungodly,) if they profess faith and repentance, and desire or require it.335

5. There is much in the nature of the sacrament, which tendeth to the conversion of a hypocrite.

6. And God often blesseth it to the conversion of hypocrites; so that it may thence be said to be his secondary intention.

7. But yet he that knoweth himself to be a mere hypocrite, or void of saving faith and repentance, should not come first and immediately to the sacrament, to be converted by it; but should first so long hear, read, meditate, and pray, till he repent and believe, and his heart consent to the covenant of God; and then he should come with penitent contrition, and solemnly renew his covenant in this sacrament, and there receive a sealed pardon.

Quest. XCVII. Must no man come to the sacrament, that is uncertain or doubtful of the sincerity of his faith and repentance?

Answ. 1. He that is sure of his unsoundness and hypocrisy should not come.336

2. He that upon trial is not sure, but yet as far as he can understand his own heart and life, doth judge himself an impenitent hypocrite, should use other means to know himself certainly, and fullier to repent before he cometh. And though some melancholy and timorous persons be falsely persuaded that they are impenitent, yet it is better that such forbear the sacrament, while they use other means for their better acquaintance with themselves, than that all the hypocrites, and wicked, impenitent people be told that it is their duty to come, if they can but make themselves uncertain whether they be impenitent or not.

3. But he that after the best endeavours he can use to know himself, can say, I am not certain that I truly repent, but as far as I can know my heart I do; is not to be hindered from the sacrament by that uncertainty. 1. For few of the best attain to a full certainty of their own sincerity. 2. And all that can be expected from us is, that we proceed according to the best of our understandings, and the best acquaintance with ourselves that we can get. 3. And otherwise it would keep us from all other duties proper to true christians; as from thanksgiving for our justification, sanctification, adoption, &c.