A Christian Directory, Part 3: Christian Ecclesiastics

3. It is certain that this power extendeth to vows about all things in which the inferior is not sui juris, but is under the superior's care and oversight, and cannot perform it (in case there had been no vow) without the superior's consent.

4. It is certain that it extendeth not only to matters concerning the governors themselves, but concerning vows to God, as they are good or hurtful to the inferiors.

5. It is certain that there are some vows so necessary and clearly for the inferior's good, that in them he is sui juris, and no superior can suspend his vows: as to have the Lord for his God; and not to commit idolatry, murder, theft, &c. No superior can disoblige us here; for the power of superiors is only for the inferior's indemnity and good.

6. It is certain that the superior's recall must be speedy or in time, before silence can signify consent, and make a confirmation of the vow.

7. It is certain that if the superior have once ratified it by silence or consent, he cannot afterwards disannul it.

8. It is agreed, that if he awhile dissent and disannul it, and afterwards both inferior and superior consent again, that it remaineth ratified.

9. It is agreed that the superior that can discharge the vow of the inferior, cannot release himself from his own vows. If the pope could release all men, who shall release him?

But in these points following there is no such certainty or agreement of judgments, because the text seemeth silent about them, and men conjecture variously as they are prepared. 1. It is uncertain whether any but women may be released by virtue of this text: 1. Because the text expressly distinguishing between a man and a woman doth first say, Si vir– If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth. And 2. Because women are only instanced in, when Scripture usually speaketh of them in the masculine gender, when it includeth both sexes, or extendeth it to both. 3. And in the recapitulation in the end, it is said by way of recital of the contents, ver. 16, "These are the statutes which the Lord commanded Moses between a man and his wife; between the father and his daughter – in her youth in her father's house: " as if he would caution us against extending it any further. And though many good expositors think that it extendeth equally to sons as to daughters, in their minority, because there is a parity of reason, yet this is an uncertain conjecture: 1. Because God seemeth by the expression to bound the sense. 2. Because God acquainteth not man with all the reasons of his laws. 3. Because there may be special reasons for an indulgence to the weaker sex in such a weighty case. And though still there is a probability it may extend to sons, it is good keeping to certainties in matters of such dreadful importance as oaths and vows to God.

2. It is uncertain whether this power of disannulling vows do belong also to other superiors,[79 - Dr. Sanderson, Prælect. 4. sect. 5. p. 104, 105, limiteth it to De his rebus in quibus subest: in those same things in which one is under another's government; adding, sect. 6, a double exception: Of which one respecteth the person of the swearer, the other the consent of the superior: the first is that As to the person of the swearer, there is scarce any one that hath the use of reason that is so fully under another's power, but that in some things he is sui juris, at his own power: and there every one may do as pleases himself, without consulting his superior, so as that by his own act, without his superior's license, he may bind himself. 2. As to the consent of a superior, A tacit consent, antecedent or consequent, sufficeth. Quasi diceret, si dissensum suum vel uno die dissimulet, votum in perpetuum stabilivit.] to princes, to inferior magistrates, to pastors, masters, to commanders, as to their soldiers, as well as to parents and husbands. Some think it doth, because there is, say they, a parity of reason. Others think it is dangerous disannulling oaths and vows upon pretences of parity of reason, when it is uncertain whether we know all God's reasons: and they think there is not a parity, and that it extendeth not to others. 1. Because parents and husbands are so emphatically named in the contents in the end, ver. 16. 2. Because it had been as easy to God to name the rest. 3. Because there is no instance in Scripture of the exercise of such a power, when there was much occasion for it. 4. Because else vows signify no more in a kingdom than the king please, and in an army than the general and officers please, and among servants than the master please; which is thought a dangerous doctrine. 5. Because there will be an utter uncertainty when a vow bindeth and when it doth not to almost all the people in the world; for one superior may contradict it, and another or a hundred may be silent: the king and most of the magistrates through distance will be silent, when a master, or a justice, or a captain that is at hand may disannul it: one officer may be for it, and another against it; a master or a pastor may be for it, and the magistrate against it: and so perjury will become the most controverted sin, and a matter of jest. 6. Because public magistrates, and commanders, and pastors, have not the near and natural interest in their inferiors as parents and husbands have in their children and wives; and therefore parents have not only a restraining power, (as husbands here also have,) but also a disposing power of the relation of their infant children, and may enter them in baptism into the vow and covenant of christianity, the will and act of the parents standing for the child's till he come to age; but if you say that, upon a parity of reason, all princes, and rulers, and pastors may do so with all that are their inferiors, it will seem incredible to most christians. 7. Because public magistrates are justly supposed to be so distant from almost all their individual subjects, as not to be capable of so speedy a disowning their personal vows. Whatever this text doth, it is certain that other texts enough forbid covenants and combinations against the persons, or power, or rights of our governors, and not only against them, but without them, in cases where our place and calling alloweth us not to act without them. But it is certain that God, who commanded all Israel to be entered successively into the covenant of circumcision with him, would not have held them guiltless for refusing that covenant, if the prince had been against it. And few divines think that a subject, or soldier, or servant, that hath vowed to forbear wine, or feasting, or marriage, is discharged, if his prince, or captain, or masters be against it. Jonathan and David were under an oath of friendship, (called the Lord's oath, 2 Sam. xxi. 7). Saul as a parent could not discharge Jonathan, as being a man at full age. Quære whether Saul as a king being against it, did null the oath to David and Jonathan? No; the Scripture showeth the contrary. 8. Because else that benefit which God extendeth only to a weaker sort, would extend to any, the wisest and most learned persons through the world, whose vows to God, even for the afflicting of their own souls, may be nulled by the king or other superiors. Many such reasons are urged in this case.

3. It is uncertain whether this chapter extend to assertory or testimonial oaths (if not certain that it doth not): it speaketh but of binding their souls to God, which is to offer or do something which by error may prove prejudicial to them. But if a parent or husband (much more a king or general) might nullify all the testimonial oaths of their inferiors that are given in judgment, or discharge all their subjects from the guilt of all the lies or false oaths which they shall take, it would make a great change in the morality of the world.

4. It is not past all controversy how far this law is yet in force: seeing the Mosaical law as such is abrogated; this can be now no further in force than as it is the law of nature, or some way confirmed or revived by Christ. The equity seemeth to be natural.

Rule XXXI. It is certain that whoever this power of disannulling vows belongeth to, and to whomsoever it may be given, that it extendeth not to discharge us from the promise or vow of that which is antecedently our necessary duty, by the law of God. Else they should dispense with the law of God, when none but the lawgiver can relax or dispense with his laws (unless it be one superior to the lawgiver): therefore none can dispense with the laws of God. But I speak this but of a duty necessary also as a means to our salvation, or the good of others, or the honouring of God: for otherwise as to some smaller things, the duty may be such as man cannot dispense with, and yet a vow to do that duty may be unnecessary and sinful: as if I swear to keep all the law of God, and never to sin, or never to think a sinful thought; to do this is good, but to vow it is bad, because I may foreknow that I shall break it.

Rule XXXII. In some cases a vow may oblige you against that which would have been your duty if you had not vowed, and to do that which would else have been your sin: viz. if it be such a thing as is sin or duty but by some lesser accident, which the accident of a vow may preponderate or prevail against. As if you swear to give a penny to a wandering beggar, or to one that needeth it not, which by all circumstances would have been an unlawful misemploying of that which should have been better used; yet it seemeth to me your duty to do it when you have moved it. To cast away a cup of drink is a sin, if it be causelessly; but if you vow to do it, it is hard to say that a man should rather be perjured than cast away a cup of drink, or a penny, or a pin. The Jesuits think it lawful to exercise the obedience of their novices by bidding them sometimes cast a cup of wine into the sink, or do some such action which causelessly done were sin: and shall not a vow require it more strongly? Suppose it would be your duty to pray or read at such or such an hour of the day (as being fittest to your body and occasions); yet if you have (foolishly) vowed against it, it seemeth to me to be your duty to put it off till another time. For perjury is too great a thing to be yielded to on every such small occasion. Dr. Sanderson[80 - Sanderson, p. 73.]ubi supra giveth this instance: If there be a law that no citizen elected to it shall refuse the office of a prætor; and he that doth refuse it shall be fined: Caius sweareth that he will not bear the office: his oath is unlawful, (and disobedience would have been his sin if he were free,) yet it seems he is bound to pay his fine, and disobey the precept of the law, rather than break his vow.

Rule XXXIII. There are so great a number of sins and duties that are such by accidents and circumstantial alterations, and some of these greater and some less, that it is a matter of exceeding great difficulty in morality to discern when they are indeed sins and duties and when not, which must be by discerning the preponderancy of accidents; and therefore it must be exceeding difficult to discern when a vow shall weigh down any of these accidents, and when not.

Rule XXXIV. The exceeding difficulty and frequency of such cases maketh it necessary to those that have such entanglements of vows, to have a very wise and faithful counsellor to help them better to resolve their particular cases, upon the knowledge of every circumstance, than any book or general rules can do, or any that are not so perfectly acquainted with the case. And oh what great ability is necessary in divines that are employed in such works!

Rule XXXV. Thus also the case must be resolved whether an oath bind that hindereth a greater good which I might do if I had not taken it. In some cases it may bind: as if I swear to acquaint none with some excellent medicine which I could not have known myself unless I had so sworn; or in case that the breaking of the oath will do more hurt to me or others than the good comes to which I omit:[81 - Sanders. Præl. iii. sect. 12.] or in case, all things considered, the doing of that good hic et nunc is not my duty: see Dr. Sanderson of the difficulties here also, p. 78, 79.

Rule XXXVI. No personal hurt or temporal loss is any sufficient cause for the violation of an oath.[82 - Psal. xv. 4.] He that taketh a false oath, or breaketh a promissory oath, for the saving of his life, or a thousand men's lives, or for lands or riches, or crowns and kingdoms, hath no considerable excuse for his perfidiousness and perjury, all temporal things being such inconsiderable trifles in comparison of the will and pleasure of God, and life everlasting: that which will not justify a lie, will much less justify perjury.[83 - Sanders. p. 80, 81.]

Rule XXXVII. If the matter of an oath prove only a temptation to sin, and not sin itself, it must be kept: but with the greater vigilancy and resolution. As if a man have married a froward wife that will be a temptation to him all his life, he is not disobliged from her.

Rule XXXVIII. If the matter of an oath be such as maketh me directly the tempter of myself or others, it is a sin, and not to be kept, unless some greater good preponderate that evil. For though it be no sin to be tempted, yet it is a sin to tempt: though it be no sin to tempt by a necessary trial, (as a master may lay money before a suspected servant to try whether he be a thief,) nor any sin to tempt accidentally by the performance of a duty (as a holy life doth accidentally tempt a malignant person to hatred and persecution); yet it is a sin to be directly and needlessly a tempter of ourselves or others unto sin; and therefore he that voweth it must not perform it. As if you had vowed to persuade any to unchastity, intemperance, error, rebellion, &c.

Of accidental evil or temptation vowed.

Rule XXXIX. If the matter of an oath be such as accidentally layeth so strong a temptation before men, (especially before a multitude,) as that we may foresee it is exceeding likely to draw them into sin, when there is no greater good to preponderate the evil of such a temptation, it is a sin to do that thing, though in performance of a vow. When actions are good or evil only by accident, then accidents must be put in the balance against each other, and the weightiest must preponderate. As in matter of temporal commodity or discommodity, it is lawful to do that action which accidentally bringeth a smaller hurt to one man, if it bring a greater good to many; or which hurteth a private person to the great good of the commonwealth; but it is not lawful to do that which clearly tendeth (though but by accident) to do more hurt than good: as to sell powder and arms, when we foresee it will be used against the king and kingdom; or to sell ratsbane, when you foresee it is like to be used to poison men. Much more should the salvation of many or one be preferred before our temporal commodity; and therefore for a lesser good, we may not tempt men to evil, though but accidentally: as he that liveth where there is but little need of taverns or ale-houses, and the common use of them is for drunkenness, it is unlawful for him there to sell ale or wine, unless he can keep men from being drunk with it (as if they take it home with them, or be unruly, he cannot). For thus to be a foreknowing tempter and occasion, unnecessarily, is to be a moral cause. Two things will warrant a man to do that which by accident tempteth or occasioneth other men to sin: one is a command of God, when it is a duty which we do: the other is a greater good to be attained by the action, which cannot be attained in a less dangerous way. As in a country where there is so great a necessity of ale-houses and taverns that the good that is done by them is greater than the hurt is like to be, though some will be drunk; it is lawful to use these trades, though some be hurt by it. It is lawful to sell flesh, though some will be gluttonous; it is lawful to use moderate, decent ornaments, though some vain minds will be tempted by the sight to lust; as it is lawful to go to sea though some be drowned. To act a comedy, or play at a lawful game, with all those cautions, which may secure you that the good of it is like to be greater than the hurt, is not unlawful: but to set up a common play-house, or gaming-house, where we may foresee that the mischief will be far greater than the good, (though the acts were lawful in themselves,) this is but to play the devil's part, in laying snares for souls: men are not thus to be ticed to hell and damned in sport, though but accidentally, and though you vowed the act.

Of scandal.

Rule XL. Thus also must the case of scandal be resolved:[84 - Sanders. p. 82.] as scandal signifieth an action that occasioneth another to sin, or a stumblingblock at which we foresee he is like to fall to the hurt of his soul, (which is the sense that Christ and his apostles usually take it in,) so it is the same case with this last handled, and needs no other resolution: but as scandal signifieth (in the late abusive sense) the mere displeasing of another, or occasioning him to censure you for a sinner, so you must not break a vow to escape the censure or displeasure of all the world. Otherwise pride would be still producing perjury, and so two of the greatest sins would be maintained.

Rule XLI. Though in the question about the obligation of an oath that is taken ignorantly, or by deceit, there be great difficulties, yet this much seemeth clear: 1. That he that is culpably ignorant is more obliged by his vow or contract while he useth all the outward form, than he that is inculpably ignorant. 2. That though the deceit (as the force) of him that I swear to, do forfeit his right to what I promise him, yet my oath or vow obligeth me to do or to give the thing, having interested God himself in the cause. 3. That all such errors of the essentials of an oath or vow as nullify it, (of which I spake before,) or make the matter sinful, do infer a nullity in the obligation (or that it must not be kept). But no smaller error (though caused by deceit) doth disoblige.

The commonest doubt is, Whether an error about the very person that I swear to, and this caused by his own deceit, do disoblige me? All grant that I am obliged notwithstanding any circumstantial error (as if I think a woman rich whom I marry, and she prove poor; or wise and godly, and she prove foolish or ungodly: yea, if the error be about any integral part; as if I think she had two eyes or legs, and she have but one): and all grant that an error about an essential part, that is, which is essential to the relation or thing vowed, (if inculpable at least,) disobligeth: as if I took a man in marriage thinking he had been a woman; or if I took a person for a pastor, a physician, a counsellor, a pilot, that hath no tolerable ability or skill in the essentials of any of those professions. But whether I am bound if I swear to Thomas thinking it was John, or if I marry Leah thinking she is Rachel, is the great doubt. And most casuists say I am not: and therefore I dare not be bold to contradict them.[85 - Ibid. p. 122.] But I much suspect that they fetched their decision from the lawyers; who truly say, that in foro civili it inferreth no obligation: but whether it do not oblige me ethically, and in foro conscientiæ et cœli, I much doubt,[86 - Sanders. p. 120, 121. This seemeth the case of Isaac in blessing Jacob: the error personæ caused by Jacob's own deceit did not nullify the blessing, because it was fixed on the determinate person that it was spoken to.] 1. Because it seemeth the very case of Joshua and the Israelites, who by the guile of the Gibeonites were deceived into an error personarum, taking them to be other persons than they were: and yet that this oath was obligatory, saith Dr. Sanderson, is apparent, (1.) In the text itself, Josh. ix. 19. (2.) In the miracle wrought for that victory which Joshua obtained in defending the Gibeonites when the sun stood still, Josh. x. 8, 13. (3.) In the severe revenge that was taken on the lives of Saul's posterity for offering to violate it, 2 Sam. xxi. 2. 2. And this seemeth to be the very case of Jacob, who took not himself disobliged from Leah notwithstanding the mistake of the person through deceit. And though the concubitus was added to the contract, that obliged most as it was the perfecting of the contract, which an oath doth as strongly. 3. And the nature of the thing doth confirm my doubt; because when I see the person before me there is the individuum determinatum, in the hæc homo, and so all that is essential to my vow is included in it: if I mistake the name, or the quality, or birth, or relations of the person, yet my covenant is with this determinate person that is present, though I be induced to it by a false supposition that she is another. But this I leave to the discussion of the judicious.

Rule XLII. The question also is weighty and of frequent use, if a man vow a thing as a duty in obedience to God and conscience, which he would not have done if he had taken it to be no duty, and if he afterwards find that it was no duty, is he obliged to keep this vow? And the true answer is, that the discovery of his error doth only discover the nullity of his obligation to make that vow, and to do the thing antecedently to the vow; but if the thing be lawful, he is bound to it by his vow notwithstanding the mistake which induced him to make it.

Rule XLIII. Vows about trifles (not unlawful) must be kept though they are sinfully made.[87 - Sanders. p. 84.] As if you vow to take up a straw, or to forbear such a bit or sort of meat, or garment, &c. But to make such is a great profanation of God's name, and a taking it in vain as common swearers do.

Rule XLIV. A general oath, though taken upon a particular occasion, must be generally or strictly interpreted (unless there be special reasons for a restraint, from the matter, end, or other evidence). As if you are afraid that your son should marry such a woman, and therefore swear him not to marry without your consent; he is bound thereby neither to marry that woman nor any other. Or if your servant haunt one particular ale-house, and you make him forswear all houses in general, he must avoid all other. So Dr. Sanderson instanceth in the oath of supremacy, p. 195.

Rule XLV. He that voweth absolutely or implicitly to obey another in all things, is bound to obey him in all lawful things, where neither God, nor other superior or other person is injured; unless the nature of the relation, or the ends or reasons of the oath, or something else, infer a limitation as implied.

Rule XLVI. Still distinguish between the falsehood in the words as disagreeing to the thing sworn, and the falsehood of them as disagreeing from the swearer's mind. The former is sometimes excusable, but the latter never.

There are many other questions about oaths that belong more to the chapter of contracts and justice between man and man; and thither I refer them.

CHAPTER VI.

DIRECTIONS TO THE PEOPLE CONCERNING THEIR INTERNAL AND PRIVATE DUTY TO THEIR PASTORS, AND THE IMPROVEMENT OF THEIR MINISTERIAL OFFICE AND GIFTS

The people's internal and private duty to their pastors (which I may treat of without an appearance of encroachment upon the work of the canons, rubrics, and diocesans) I shall open to you in these directions following.

Direct. I. Understand first the true ground, and nature, and reasons of the ministerial office, or else you will not understand the grounds, and nature, and reasons of your duty to them. The nature and works of the ministerial office I have so plainly opened already that I shall refer you to it to avoid repetition.[88 - Disput. ii. of Church Government, chap. i. and Universal Concord.] Here are two sorts of reasons to be given you: 1. The reasons of the necessity of the ministerial work. 2. Why certain persons must be separated to this work, and it must not be left to all in common.

The necessity of the work itself appeareth in the very nature of it, and enumeration of the parts of it.[89 - Of the difference between fixed and unfixed ministers, see my Disput. ii. iii. of Church Government, and Jos. Acosta lib. v. c. 21, 22, de Missionibus.] Two sorts of ministers Christ hath made use of for his church: the first sort was for the revelation of some new law or doctrine, to be the church's rule of faith or life; and these were to prove their authority and credibility by some divine attestation, which was especially by miracles; and so Moses revealed the law to the Jews, and (Christ and) the apostles revealed the gospel. The second sort of ministers are appointed to guide the church to salvation by opening and applying the rule thus already sealed and delivered: and these, as they are to bring no new revelations or doctrines of faith, or rule of life, so they need not bring any miracle to prove their call or authority to the church; for they have no power to deliver any new doctrine or gospel to the church, but only that which is confirmed by miracles already. And it is impudence to demand that the same gospel be proved by new miracles by every minister that shall expound or preach it: that would make miracles to be no miracles.

The work of the ministry.

The work of the ordinary ministry (such as the priests and teachers were under the law, and ordinary pastors and teachers are under the gospel) being only to gather and govern the churches, their work lay in explaining and applying the word of God, and delivering his sacraments, and now containeth these particulars following: 1. To preach the gospel for the conversion of the unbelieving and ungodly world. And that is done, partly by expounding the words by a translation into a tongue which the hearers or readers understand; and partly by opening the sense and matter.[90 - Rom. x. 7, 14; Mark xvi. 15; Matt. xxviii. 19, 20.] 2. In this they are not only teachers, but messengers sent from God the Father, Son, and Holy Ghost, to charge, and command, and entreat men in his name to repent and believe, and be reconciled to God; and in his name to offer them a sealed pardon of all their sins, and title to eternal life.[91 - 2 Cor. v. 19-21; Acts xxvi. 17, 18; Eph. ii. 19; Acts ii. 37-40.] 3. Those that become the disciples of Christ, they are (as his stewards) to receive into his house, as fellow-citizens of the saints, and of the household of God; and as his commissioned officers, to solemnize by baptism their entrance into the holy covenant, and to receive their engagement to God, and to be the messengers of God's engagement unto them, and by investiture to deliver them by that sacrament the pardon of all their sin, and their title by adoption to eternal life; as a house is delivered by the delivery of a key; or land, by a twig and turf; or knighthood, by a sword or garter, &c. 4. These ministers are to gather these converts into solemn assemblies and ordered churches, for their solemn worshipping of God, and mutual edification, communion, and safe proceeding in their christian course.[92 - Tit. i. 7; 1 Cor. iv. 1, 2; Matt. xxviii. 19, 20; Acts xx. 32; 1 Cor. iii. 11, 12.] 5. They are to be the stated teachers of the assemblies, by expounding and applying that word which is fit to build them up. 6. They are to be the guides of the congregation in public worship, and to stand between them and Christ in things pertaining to God, as subservient to Christ in his priestly office; and so both for the people, and also in their names, to put up the public prayers and praises of the church to God. 7. It is their duty to administer to them, as in the name and stead of Christ, his body and blood as broken and shed for them, and so in the frequent renewals of the holy covenants, to subserve Christ especially in his priestly office, to offer and deliver Christ and his benefits to them, and to be their agent in offering themselves to God. 8. They are appointed to oversee and govern the church, in the public ordering of the solemn worship of God, and in rebuking any that are there disorderly, and seeing that all things be done to edification.[93 - Acts xiv. 23; 2 Tim. ii. 2; Acts xiii. 3; ii. 41, 42; vi. 2; xx. 7, 28; 1 Tim. v. 17; Titus i. 5; Acts xx. 30, 31; Col. i. 28; Eph. iv. 11, 42; Mal. ii. 7; 1 Tim. v. 17.] 9. They are appointed as teachers for every particular member of the church to have private and personal recourse to, (as far as may be,) for the resolving of their weighty doubts, and instruction in cases of difficulty and necessity, and for the settling of their peace and comfort. 10. They are appointed as physicians under Christ, to watch over all the individual members of their charge, and take care that they be not infected with heresy, or corrupted by vice; and to admonish the offenders, and reduce them into the way of truth and holiness, and if they continue impenitent after public admonition, to reject them from the communion of the church, and command the church to avoid them. 11. They are as to bind over the impenitent to answer their contumacy at the bar of Christ, so to absolve the penitent, and comfort them, and require the church to re-admit them to their communion. 12. They are appointed as stewards in the household of Christ, to have a tender care of the very bodily welfare of their flocks, so as to endeavour the supplying of their wants, and stirring up the rich to relieve the poor, and faithfully (by themselves or the deacons) to distribute what is intrusted with them for that use. 13. They are especially to visit the sick, and when they are sent for, to pray for them and with them, and to instruct them in their special preparations for death, and confirm them against those last assaults. 14. They are appointed to be the public champions of the truth, to defend it against all heretical and profane opposers, and thereby to preserve the flock from being seduced. 15. They are appointed to be (under Christ the Head) the nerves and ligaments of the several churches, by which they are kept not only in vigour by communication of nutriment, but also in concord, and such communion as they are capable of, by the correspondencies, and consultations, and councils of their pastors.[94 - 1 Cor. xiv. 16, 26; Acts xx. 7, 36; James v. 14; Acts vi. 4; ii. 42; Phil. i. 4; Neh. xi. 24; xi. 17; 1 Cor. xi. 24; x. 16; Heb. vii. 7; Tit. ii. 15; i. 9, 11; 1 Tim. v. 19; iii. 5; Tit. iii. 10; Matt. xviii. 17, 18; 1 Cor. v. 4, 11, 13; Eph. iv. 13, 14; Acts xv.] All these are the distinct and special uses to which Christ hath appointed the office of the sacred ministry; which having but named to you, I need to say no more to show you the excellency, and necessity, and benefits of it.

Herein also the reasons are apparent, why Christ did institute this sacred office. 1. Because it was meet his kingdom should have officers, suited to his work in the administration of it. 2. It was meet that they be men like ourselves, that we can familiarly converse with. 3. The great necessity of his church required it, where the most are weak, and insufficient to perform all these offices for themselves; and cannot well subsist without the support of others. It was meet therefore that the pastors were selected persons, wiser, and holier, and stronger than the people, and fit for so great and necessary a work. 4. It was requisite also to the order of the church; for if it were like an army without officers, there would be nothing but confusion, and neither order nor edification.

By this you may also see the nature and reasons of your obedience to your pastors: as they are not appointed to govern you by force,[95 - Princes may force their subjects by the temporal sword which they bear: bishops may not force their flock with any corporal or external violence. Bilson, Christ. Subjection, p. 525.] but willingly, "not for filthy lucre, but of a ready mind, not as being lords over God's heritage, but as ensamples to the flock," 1 Pet. v. 1-3, so you must willingly and cheerfully obey them in their work. As their government[96 - Dr. Hammond Annot. q. d. The bishops of your several churches, I exhort – Take care of your several churches, and govern them, not as secular rulers, by force, but as pastors do their sheep, by calling and going before them, that so they may follow of their own accord. If you would know the true nature and extent of the bishop's work and office, read carefully the said Dr. Hammond's Paraphrase on Acts xx. 20, 28; Heb. xiii. 7, 17; 1 Tim. v. 17; 1 Thess. v. 12; Heb. xiii.; Annot. a. Tit. iii. 10; 1 Cor. xii. 28; Annot. e. Jam. v. 14; Annot. Acts xi. 30; Annot. b. Acts xiv. 23.] is not by any bodily penalties or mulcts, (for that is the magistrate's work and not theirs,) but a government by the force of truth and love; so your obedience of them consisteth in the loving and thankful reception of the truth which they teach you, and the mercies which they offer you from Christ.

You see then that the reasons of your obedience are manifold. 1. Some of them from God: he hath sent his messengers to you, and set his officers over you; and Christ hath told you that he that heareth them heareth him, and he that despiseth them despiseth him, and him that sent him, Luke x. 16: he commandeth you to hear and obey them as his officers. 2. From themselves: they have authority by their commission, and they have ability in their qualifications, which require your obedience and improvement. 3. From yourselves. Have you reason to obey your natural parents on whom your livelihood in the world dependeth? Have you reason to obey him that tendereth you a pardon from the king when you are condemned? or that offereth you gold or riches in your want? or that inviteth you to a feast in a time of famine? or that offereth to defend and save you from your enemies? Much more have you reason to obey Christ's ministers when they call you to repentance, and offer you pardon of sin, and peace, and salvation, and eternal life. Did you ever hear a man so mad or churlish, as to say to one that offered him riches, or liberty, or life, I am not bound to obey you; offer them to those that you have authority over? When the office of the ministry is as well subservient to Christ as a Saviour and Benefactor, as to Christ as your Teacher and your King, the very nature of their work engageth you to obey them as you love yourselves. If you were in hell, and Christ should send for you out, you would not refuse to go, till the messenger had proved his authority. And when you are the heirs of hell, condemned by the law, and going thither, will you refuse to turn back, and yield to the offers and commands of grace, till you have skill enough to read the minister's commission?

By this also you see, that the power of your pastors is not absolute, nor coercive and lordly, but ministerial.[97 - Chrysost. cited by Bilson. p. 525. But if any man wander from the right path of the christian faith, the pastor must use great pains, care, and patience. For he may not be forced, nor constrained with terror, but only persuaded to return entirely to the truth. – A bishop cannot cure men with such authority as a shepherd doth his sheep. – For of all men christian bishops may least correct the faults of men by force, p. 526. Matt. xx. 26; Mark x. 43. See Psal. ciii. 21; civ. 4; Isa. xvi. 6; Jer. xxxiii. 21; Joel i. 9, 13; ii. 17; 2 Cor. xi. 23; Acts xxvi. 26; Rom. xv. 16; Eph. iii. 7; Col. i. 23, 25; 1 Tim. iv. 6; 1 Thess. iii. 2; Col. i. 7.] And though the papists make a scorn of the word "minister," it is but in that pride, and passion, and malice which maketh them speak against their knowledge: for their pope himself calleth himself the servant of God's servants; and Paul saith, 1 Cor. iv. 1, "Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God." 1 Cor. iii. 5, "Who then is Paul, and who is Apollos, but ministers by whom ye believed?" 2 Cor. iii. 6, "Who made us able ministers of the new testament." 2 Cor. vi. 4, "In all things approving ourselves as the ministers of God." Even magistrates, yea, and angels, are not too good to be called (and used as) the ministers of God for the good of his servants, Rom. xiii. 3, 6; "and to minister for them who shall be heirs of salvation," Heb. i. 7, 14. Yea, Christ himself is so called, Rom. xv. 8. And therefore you have no more excuse for your disobedience, than for refusing his help that would pull you out of fire or water when you are perishing. You see here that your pastors cannot command you what they list, nor how they list. They have nothing to do with the magistrate's work; nor can they usurp the power of a master over his servants, nor command you how to do your work and worldly business (except in the morality of it). In the fifteen particulars before mentioned their work and office doth consist, and in those it is that you owe them a rational obedience.

Direct. II. Know your own pastors in particular: and know both what you owe to a minister as a minister of Christ in common, and what you owe him moreover as your pastor by special relation and charge.[98 - Functiones in ecclesia perpetuæ sunt duæ, Presbyterorum et Diaconorum: Presbyteros voco cum omni ecclesia veteri eos, qui ecclesiam pascunt verbi prædicatione, sacramentis et clavibus; quæ jure divino sunt individua. Grotius de Imperio, p. 267. c. 10.] When any minister of Christ delivereth his word to you, he must be heard as a minister of Christ, and not as a private man; but to your own pastor you are bound in a particular relation, to an ordinary and regular attendance upon his ministry in all the particulars before mentioned that concern you. Your own bishop must in a special manner be obeyed:

1. As one that laboureth among you, and is over you in the Lord, and admonisheth you, and preacheth to you the word of God,[99 - Bishop Jer. Taylor of Repentance, Pref. "I am sure we cannot give account of souls of which we have no notice."] watching for your souls as one that must give account, 1 Thess. v. 12; Heb. xiii. 7, 17; and as one that ruleth well, and especially that laboureth in the word and doctrine, 1 Tim. v. 17; "teaching you publicly and from house to house, taking heed to himself, and to all the flock over which the Holy Ghost hath made him an overseer, not ceasing to warn every one night and day with tears," Acts xx. 19, 20, 24, 28, 31, 33. "Preaching Christ, and warning every man, and teaching every man in all wisdom, that he may present every man perfect in Christ," Col. i. 28.

2. He is to be obeyed as the guide of the congregation in the management of God's public worship. You must seriously and reverently join with him every Lord's day at least in the public prayers and praises of the church, and not ordinarily go from him to another.

3. You must receive from him or with him, the sacrament of the body and blood of Christ: which of old was administered every Lord's day, and that only in the church where the bishop was, that is, in every church of the faithful: for, as Ignatius most observably saith,[100 - Ignat. Epis. ad Philad. Vid. Mead's Disc. of Churches, p. 48-50.] ἓν θυσιαστήριον πάσῃ τῇ ἐκκλησίᾳ, καὶ εἷς ἐπίσκοπος ἅμα τῷ πρεσβυτερίῳ, καὶ τοῖς διακόνοις – UNUM ALTARE OMNI ECCLESIÆ, ET UNUS EPISCOPUS CUM PRESBYTERIO ET DIACONIS. – IN EVERY CHURCH there is ONE ALTAR, and ONE BISHOP, WITH THE PRESBYTERY and DEACONS. – So in his Epist. ad Magnes. Come all as one, to the temple of God, as to one altar, as to one Jesus Christ. And saith Tertullian,[101 - Tertull. de Coron. Milit. c. 3.]Eucharistæ Sacramentum – nec de aliorum manu quam præsidentium sumimus: We take not the sacrament of the eucharist from the hand of any but the president.

4. You must have recourse to him especially for the resolution of your weighty doubts, in private.[102 - It is very observable that Acosta saith, l. vi. c. 12, that they found it an old custom among the Indians to confess their sins to the priests before the gospel came thither.]

5. You must hear your bishops and repent, when in meekness and love they convince and admonish you against your sins, and not resist the word of God which they powerfully and patiently lay home to your consciences, nor put them with grief to cut you off, as impenitent in scandalous sins, from the communion of the church.

6. You must, after any scandalous sin which hath brought you under the censure of the church, go humble yourselves by penitent confession, and crave absolution and restoration to the communion of the church.

7. Your public church alms should ordinarily be deposited into the bishop's hands, who relieveth the orphans and widows, and is the curator or guardian to all absolutely that are in want, saith Ignatius to Polycarp, cited by Dr. Hammond on 1 Cor. xii. 28.[103 - See more in Dr. Hammond, ibid.]