A Christian Directory, Part 3: Christian Ecclesiastics

Thus I have at once showed you the true order of the preaching, and proofs, and receiving of the several matters of religion, and how and into what our faith must be resolved; and how far your teachers are to be believed. And here you must especially observe two things: 1. That there can be no danger in this resolution of faith, of derogating either from the work of the Holy Ghost, or the Scriptures' self-evidence, or any other cause whatever; because we ascribe nothing to history or tradition which was ascribed to any of these causes by the first christians; but only put our reception by tradition, instead of their reception immediately by sense: our receiving by infallible history, is but in the place of their receiving by sight; and not in the place of self-evidence of Scripture, or any testimony or teaching of the Spirit. The method is exactly laid down, Heb. ii. 3, 4, "How shall we escape if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed to us by them that heard him; God also bearing them witness, both with signs and wonders, and divers miracles, and gifts of the Holy Ghost, according to his own will?" Here is the sum of what I have been saying.

2. Observe also the great difference between us and the papists in this controversy of using tradition in the resolution of our faith. 1. They decide the main question in gross by tradition, viz. Whether the Scripture be the word of God? But we only decide the questions about history or matters of fact by it, which are subservient to the other. 2. The tradition which most of them plead, is nothing but the authoritative judgment of the successive pastors of the church in a general council confirmed by the pope; and as another faction among them saith, The reception of the whole church, both laity and clergy; and this church must be only the Roman faction. But the tradition which we plead is the concurrent testimony of friends and foes, orthodox and heretics; and of all the churches throughout the world, both Greek and Latin, Ethiopian, Armenian, protestants, &c. And this testimony we plead, not merely as a human testimony, much less as such as is credible chiefly for the mere power (real or pretended) of the testifiers; but as such as by a concurrence of testimonies and circumstances hath (besides the teachers' authority) the evidences of infallible moral certainty, in the very history; as we have of the statutes of the realm.

Direct. VI. Understand what kind and measure of obedience it is that you owe your lawful pastors, that you neither prove schismatical and unruly, nor yet have a hand in setting up idols and usurpations in the church. This you may learn from the foregoing description of the pastor's work. The kind of your obedience is commensurate to the kind of his office and work. You are not to obey your pastors, as civil magistrates that bear the sword; nor as physicians, to tell you what you must do for your health; nor as artificers, to command you how to plough, and sow, and trade, &c. (except in the morality of these); but it is as your teachers and guides in matters of salvation that you must obey them.114 And that not as prophets or lawgivers to the church; but as the stated officers of Christ, to open and apply the laws that he hath given, and determine of such circumstances as are subservient thereunto. Not as those that have dominion of your faith, or may preach another gospel, or contradict any truth of God, which by Scripture or nature he hath revealed, or can dispense with any duty which he hath commanded; but as those that have all their power from God, and for God and your salvation, and the good of other men's souls; to edification only, and not to destruction: particular cases I here purposely forbear.

Direct. VII. Be sure that you look on them as the officers of Christ in all that they do as such; and see not only their natural, but their ecclesiastical persons, that through them you may have to do with God. Especially in preaching, and administering the sacraments, and binding the impenitent, and absolving the penitent, and comforting the sad and humbled souls. All the holiness, and life, and power of your spiritual converse with them consisteth in your seeing and conversing with God in them, and using them as his messengers or officers, that deliver his message and do his work, and not their own. If you disobey them in his work, it is God that you disobey; and if they teach you his word, or deliver you Christ and his benefits in the sacraments, it is Christ himself that doth it by them as his instruments, so far as they do it according to his commission and his will. This observing Christ in their teaching will possess you with due reverence and care, and cause you to do it as a holy work; and to see Christ in them, delivering and sealing his covenant to you, will very much increase your joy; when man as man is but a shadow.

Direct. VIII. Make use of their help in private, and not in public only: as the use of a physician is not only to read a lecture of physic to his patients, but to be ready to direct every person according to their particular case (there being such variety of temperatures, diseases, and accidents, that in dangerous cases the direction of the judicious is needful in the application); so here, it is not the least of the pastoral work, to oversee the individuals, and to give them personally such particular advice as their case requireth. Never expect that all thy books, or sermons, or prayers, or meditations should serve thy turn without the counsel of thy pastors, in greater cases; for that were but to devise how to prove God's officers needless to his church. If thou be an ignorant or unconverted sinner, go to the minister, and ask him, what thou must do to be saved? and resolve to follow his sound advice. If thou be in doubt of any weighty point of faith or godliness, or assaulted perilously by any adversary, or need his advice for thy settled peace, thy assurance of pardon and salvation, and thy preparation for death; go ask counsel of thy pastors, and receive their help with readiness and thankfulness: or if thou live where there is none that is able and willing thus to help thee, remove to them that are such, if lawfully thou canst.

Direct. IX. Assist you pastors in the work of God, by the duties of your places which tend thereto: labour by your holy, serious conference, to instruct the ignorant, and convince the unbelieving, and convert the ungodly, and strengthen the weak, with whom you have fit opportunity for such work. Labour by your holy examples, by love, and concord, and meekness, and sobriety, and contempt of the world, and a heavenly life, to "shine as lights in the midst of a dark and crooked generation." Preach all of you, by the examples of your blameless, humble, holy lives. Oh how abundantly would this course promote the success of the public preaching of the gospel! If you would cause those men to see the glory and power of the gospel in your holy and heavenly lives, who cannot see it in itself: then many that would not be won by the word, might be won without it (to seek after it at least) by your conversations.115 Thus all must preach and be helpers of the ministers of Christ.

Direct. X. Forsake not your faithful pastors to follow deceivers; but adhere to them who spend and are spent for you; defend their innocency against false accusers; and refuse them not such maintenance as is needful to their entire giving up themselves to that holy work to which they are devoted.116 Read and study well Eph. iv. 13-15; Acts xx. 30. It is for your sakes that your faithful pastors are singled out in the world to bear the slanders and contradictions of the wicked; and to lead the way in the fiery trial. If they would forsake you, and that sacred truth and duty that is needful to your salvation, and sell you up into the hands of cruel and deceitful men, it were as easy for them to have the applause of men, and the prosperity of the world, as others: it is perfidious ingratitude to forsake them in trial, that must lose their lives and all the world, rather than forsake you or betray your souls; or to grudge them food and raiment that lay by the gainful employments of the world, that they may attend continually on the service of your souls.

CHAPTER VII.

DIRECTIONS FOR THE DISCOVERY OF THE TRUTH AMONG CONTENDERS, AND THE ESCAPE OF HERESY AND DECEIT

Though truth be naturally the object of man's understanding, to which it hath a certain inclination, and though it be a delightful thing to know the truth;117 yet that which is saving meeteth with so much opposition in the flesh, and in the world, that while it is applauded in the general, it is resisted and rejected in particulars; and yet while the use of holy truth is hated and obstinately cast away, the name and the barren profession of it is made the matter of the glorying of hypocrites, and the occasion of reproaching dissenters as heretics, and the world is filled with bloody persecutions, and inhuman, implacable enmities and divisions, by a wonderful zeal for the name of truth, even by those men that will rather venture on damnation, than they will obey the truth which they so contend for. Multitudes of men have tormented or murdered others as heretics, who themselves must be tormented in hell for not being christians. It concerneth us therefore to deal very wisely and cautelously in this business.

Direct. I. Take heed lest there be any carnal interest or lust which maketh you unwilling to receive the truth, or inclineth you to error, that it may serve that interest or lust. It is no small number of men that are strangers or enemies to the truth, not because they cannot attain the knowledge of it, but because they would not have it to be truth. And men of great learning and natural parts are frequently thus deceived and led into error by a naughty, carnal, biassed heart; either because that error is the vulgar opinion, and necessary to maintain their popular reputation, and avoid reproach; or because it is the way of men in power, and necessary to their preferment and greatness in the world; or because the truth is contrary to their fleshly lusts and pleasures, or contrary to their honour and worldly interest, and would hazard their reputations or their lives. How loth is a sensual, ungodly man to believe that "without holiness none shall see God," and that he "that is in Christ is a new creature, and that if any man have not the Spirit of Christ, the same is none of his, and that if they live after the flesh they shall die!"118 How loth is the ambitious minister to believe that the way of Christ's service lieth not in worldly pomp, or ease, or pleasures; but in taking up the cross and following Christ in self-denial, and in being as the servant of all, in the unwearied performance of careful oversight and compassionate exhortations unto all the flock! Let a controversy be raised about any of these points, and the mind of lazy, ambitious men doth presently fall in with that part which gratifieth their fleshly lusts, and excuseth them from that toilsome way of duty which they already hate. The secret lusts and vices of a false, hypocritical heart, are the commonest and the powerfulest arguments for error; and such men are glad, that great men or learned men will give so much ease to their consciences, and shelter to their reputations, as to countenance, or make a controversy at least of that which their lusts desire to be true. Above all therefore see that you come not to inquire after truth with an unsanctified heart, and unmortified lusts, which are a bias to your minds, and make you warp from the truth which you inquire after; for if the carnal mind neither is nor can be subject to the law of God, you may easily perceive that it will be loth to believe it; when in so doing they believe their own condemnation. An honest, sanctified heart is fittest to entertain the truth.

Direct. II. Seek after the truth for the love of truth, and love it especially for its special use, as it formeth the heart and life to the image and will of God; and not for the fanciful delight of knowing; much less for carnal, worldly ends.119 No means are used at all as means, where the end is not first determined of. And to do the same thing materially to another end, is not indeed to do the same; for thereby it is made another thing. Your physician will come to you if you seek to him as a physician; but not if you send to him to mend your shoes. So if you seek knowledge for the true ends of knowledge, to fill your hearts with the love of God, and guide your lives in holiness and righteousness, God is engaged to help you in the search. But if you seek it only for to please your pride or fancy, no wonder if you miss of it; and it is no great matter whether you find it or not, for any good it is like to do you. Every truth of God is appointed to be his instrument, to do some holy work upon your heart: let the love of holiness be it that maketh you search after truth, and then you may expect that God should be your teacher.

Direct. III. Seek after truth without too great or too small regard to the judgment of others; neither contemn them, nor be captivated to them. Use the help of the wise; but give not up your reason absolutely to any. Engage not yourselves in a party, so as to espouse their errors, or implicitly to believe whatever they say; for this breedeth in you a secret desire to please your party, and interesteth you in their dividing interest, and maketh you betray the truth to be accounted orthodox by those you value.120

Direct. IV. Take heed of pride, which will make you dote upon your own conceits, and cause you to slight the weightiest reasons that are brought by others, for your conviction. And if once you have espoused an error, it will engage all your wit, and zeal, and diligence to maintain it; it will make you uncharitable and furious against all that cross you in your way; and so make you either persecutors, (if you stand on the higher ground,) or sect leaders, or church dividers, and turbulent and censorious, if you are on the lower ground. There is very great reason in Paul's advice for the choice of a bishop, 1 Tim. iii. 6, "Not a novice; lest being lifted up with pride he fall into the condemnation of the devil." It is no more wonder to see a proud man erroneous, and in the confidence of his own understanding, to rage against all that tell him he is mistaken, than to hear a drunken man boasting of his wit, to the increase of his shame.

Direct. V. Take heed of slothfulness, and impatience in searching after truth, and think not to find it in difficult cases, without both hard and patient studies, and ripeness of understanding to enable you therein; and suspect all opinions which are the offspring of idleness and ease, whatever divine illumination they may pretend (except as you take them from others upon trust (in a slothful way) who attained them by diligent studies). For God that hath called men to labour, doth use to give his blessing to the laborious. And he that hath said by his Spirit, 1 Tim. iv. 15, "Meditate upon these things; give thyself wholly to them, that thy profiting may appear to all," doth accordingly cause those men to profit, who seek it in this laborious way of his appointment; and he that hath said, "The desire of the slothful killeth him," doth not use to bless the slothful with his teachings. He that will say to him in judgment, "Thou wicked and slothful servant," will not encourage the slothfulness which he condemneth.121 "My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God: for the Lord giveth wisdom," Prov. ii. 1-6. Mark here to whom God giveth wisdom: all the godly are taught of God; but mark here how it is that he teacheth them. Not while they scorn at studies and universities, and look that their knowledge should cost them nothing, or that the Spirit should be instead of serious studies, or that their understandings should discern what is true or false at the first appearance; but while they think no pains or patience too great to learn the truth in the school of Christ.

Direct. VI. Keep out passion from your disputes, and in the management of all your controversies in religion. For though passion be useful both antecedently to the resolution of the will, and consequently to the effectual execution of its resolutions, yet it is commonly a very great seducer of the understanding, and strangely blindeth and perverteth the judgment;122 so that a passionate man is seldom so far from the truth, as when he is most confident he is defending it. When passion hath done boiling, and the heart is cooled, and leaveth the judgment to do its work without any clamour or disturbance, it is strange to see how things will appear to you to be quite of another tendency and reason, than in your passion you esteemed them.

Direct. VII. Keep up a sense of the evil and danger of both extremes; and be not so wholly intent upon the avoiding of one extreme, as to be fearless of the other. The narrow minds of unexperienced men are hardly brought to look on both sides them, and to be duly sensible of the danger of both extremes; but while they are taken up only with the hating and opposing one sort of errors, they forget those on the other side. And usually the sin or error which we observe not, is more dangerous to us than that which we do observe (if the wind of temptation set that way).

Direct. VIII. When you detect any ancient error or corruption, inquire into its original; and see whether reformation consist not rather in a restitution of the primitive state, than in an extirpation of the whole. Even in popery itself there are many errors and ill customs, which are but the corruption of some weighty truth, and the degenerating of some duty of God's appointment; and to reduce all, in such cases, to the primitive verity, is the way of wise and true reformation; and not to throw away that which is God's, because it is fallen into the dirt of human depravation. But in cases where all is bad, there all must be rejected.

Direct. IX. Pretend not to truth and orthodoxness against christian love and peace; and so follow truth, as that you lose not love and peace by it; "as much as in you lieth, live peaceably with all men," Rom. xii. 18. Charity is the end of truth, 1 Cor. xiii. and it is a mad use of means, to use them against the end. Make sure of the sincerity of your charity, and hold it fast; and then no error that you hold will be destructive to you: but if you know more than others, and use your knowledge to the weakening of your love, you are but (as our first parents) deceived and destroyed by a desire of fleshly, uneffectual knowledge. Such "knowledge puffeth up, but charity edifieth," 1 Cor. viii. 1. To contend for truth, to the loss of love in yourselves, and the destruction of it among others, is but to choke yourselves with excellent food, and to imitate that orthodox, catholic physician, that gloried that he killed his patients secundem artem, by the most accurate method and excellent rules of art that men could die by.

Direct. X. Pretend no truth against the power and practice of godliness.123 For this also is its proper end; if it be not truth that is according to godliness, it is no truth worthy our seeking or contending for. And if it be contrary to godliness in itself, it is no truth at all; therefore if it be used against godliness, it is used contrary to the ends of truth. Those men that suppress or hinder the means of knowledge, and holiness, and concord, and edification, under pretence of securing, defending, or propagating the orthodox belief, will find one day, that God will give them as little thanks for their blind, preposterous zeal for truth, as a tender father would do to a physician, that killed his children because they distasted or spit out his medicines. It is usually a pitiful defence of truth that is made by the enemies of godliness.

More near and particular Directions against Error

Direct. I. Begin at the greatest, most evident, certain, and necessary truths, and so proceed orderly to the knowledge of the less, by the help of these:124 as you climb by the body of the tree unto the branches. If you begin at those truths, which spring out of greater common truths, and know not the premises, while you plead for the conclusion, you abuse your reason, and lose the truth and your labour both: for there is no way to the branches but by ascending from the stock. The principles well laid, must be your help to all your following knowledge.

Direct. II. The two first things which you are to learn are, what man is, and what God is: the nature and relation of the two parties, is the first thing to be known in order to the knowledge of the covenant itself, and all following transactions between God and man.125 One error here will introduce abundance. A thousand other points of natural philosophy you may safely be ignorant of; but if you know not what man is, what reason is, what natural free-will is, and what the inferior sensitive faculties are, as to their uses, it will lay you open to innumerable errors. In the nature of man, you must see the foundation of his relations unto God: and if you know not those great relations, the duties of which must take up all our lives, you may easily foresee the consequents of such ignorance or error. So if you know not what God is, and what his relations to us are, so far as is necessary to our living in the duties of those relations, the consequents of your ignorance will be sad. If learned men be but perverted in their apprehensions of some one attribute of God, (as those that think his goodness is nothing but his benignity, or proneness to do good, or that he is a necessary agent, doing good ad ultimum posse, &c.) what abundance of horrid and impious consequents will follow!

Direct. III. Having soundly understood both these and other principles of religion, try all the subsequent truths hereby, and receive nothing as truth that is certainly inconsistent with any of these principles.126 Even principles that are not of sense, may be disputed till they are well received; and with those that have not received them: but afterwards they are not to be called in question; for then you would never proceed nor build higher, if you will stand questioning all your grounds. Indeed no truth is inconsistent with any other truth: but yet when two dark or doubtful points are compared together, it is hard to know which of them to reject. But here it is easy; nothing that contradicteth the true nature of God or man, or any principle, must be held.

Direct. IV. Believe nothing which certainly contradicteth the end of all religion. If it be of a natural or necessary tendency to ungodliness, against the love of God, or against a holy and heavenly mind and conversation, it cannot be truth, whatever it pretend.

Direct. V. Be sure to distinguish well betwixt revealed and unrevealed things: and before you dispute any question, search first whether the resolution be revealed or not: and if it be not, lay it by; and take it as part of your necessary submission, to be ignorant of what God would have you ignorant, as it is part of your obedience to labour to know what God would have you know. And when some things unrevealed are mixed in the controversy, take out those and lay them by, before you go any further, and see that the resolution of the rest be not laid upon them, nor twisted with them, to entangle the whole in uncertainty or confusion.127 Thus God instructed Job, by convincing him of his ignorance, and showing him how many things were past his knowledge.128 Thus Christ instructed Nicodemus about the work of regeneration, so as to let him know that though the necessity of it must be known, yet the manner of the Spirit's accesses to the soul cannot be known, John iii. 7, 8. And Paul in his discourse of election takes notice of the unsearchable depths, and the creature's unfitness to dispute with God, Rom. ix. When you find any disputes about predetermination or predestination resolved into such points as these: Whether God do by physical, premoving influx, or by concourse, or by moral operation ut finis, determine or specify moral acts of man? Whether a positive decree quoad actum be necessary to the negation of effects (as that such a one shall not have grace given him, or be converted or saved; that all the millions of possible persons, names, and things shall not be future)? What understanding, will, or power are formally in God? How he knoweth future contingents? with a hundred such like; then remember that you make use of this rule, and say with Moses, Deut. xxix. 29, "The secret things belong to the Lord our God, but those things that are revealed unto us and to our children for ever, that we may do all the words of his law." There are many rare, profound discoveries much gloried of by the masters of several sects, of which you may know the sentence of the Holy Ghost, by that instance, Col. ii. 18, "Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind." Reverently withdraw from things that are unrevealed, and dispute them not.