of Prayer is the result sometimes of Impudence and Presumption Pride and Ambition or some worse Principle 'T is not to be expected that the H. Spirit help us immediately to the matter and words of Prayer Rom. 8.26 considered Three Arguments to demonstrate the Proposition The Spirit helps us to the matter and words of Prayer by the use of proper and fit means among which may be reckoned pious and useful Forms composed to our hands by others Grace most considerable in Prayer and the principal work of the H. Spirit is to excite assist and strengthen the exercise of proper Graces Where the Form is prescribed one grace more to be exercised The chief operations of the Spirit of Supplications he inwards in fixing the intention illuminating the understanding inflaming the affections c. A wide difference between saying Prayers and Praying-Prayers from p. 300. to 323. Chap. 15. Singing of Psalms the Catechist's third Gospel-Institution slily passed over Six points propounded about it to be resolved from Scriture Of Preaching the Word the fourth Gospel-Institution Needful distinctions about it Difference between Preaching and Teaching Evangelists and Doctors Word and Doctrine between Preaching by Inspiration and by Pains and Industry Preaching more ways than that of Sermons by the Vulgar fixed on viz. By Reading by Writing by Proxy The fifth Gospel-Institution Administration of the Sacraments Baptism and the Lords Supper Sacraments no Scripture-word The proper subjects of Baptism proper Church-members The Anabaptist misledd by the Catechists principles Baptism ill confined to the Infant-seed of Believers onely The carriage of the Synod of Dort as to that point Sitting not a gesture prescribed for the Lords Supper 'T is not certain to conscience that Christ and his Disciples used the same gesture at the Supper as at the Passover The gesture of the Passover different from our sitting No evidence of the Will of Christ that we conform to the gesture then used rather than to other circumstances The last Gospel-Institution Church-Discipline The power given to the community of the people Women excepted in the Administration thereof by the Catechist His Scripture-instances considered A threefold Directory given by him for the Exercise of Discipline The politick contrivance of the separate Churches for perpetuating themselves The Catechist's two concluding Questions from pag. 323. to 347. FINIS An APPENDIX Of the Authority of KINGS AND Obedience of SUBJECTS The Contents A Specimen of the Separatists Loyalty and Opinion of the Magistrates Power in matters of Religion Government an Ordinance of God In all orderly Government some Supreme necâ—ssary That Supreme so far Independent Absolute and Vncontroulable There can be but one Supreme all besides must needs be Subject That the Supreme over us is the King's Majesty undeniably evidenced His power about Religion proved by four considerations No Ecclesiastical person hath an exemption from his Tribunal A Scheme of the orderly subordination of Government appointed and approved of God Active obedience the principal due to Authority and that in matters antecedently good indifferent and doubtful but not in matters evidently sinful Here the passive obedience takes place The reasonableness of that Subjection SInce the committing of the foregoing Pages to the Press I have considered with my self that among all the Brethren of the Separation whom I have either known or heard of there hath not one been found of that Loyal Disposition as to call the War against the last King a Rebellion or his Death a Murther or the Government of O. C. an unjust Vsurpation but then as to Religion it is most palpable that they do all deny any Authority in the King to intermeddle with it and are no less professed Enemies to his Supremacy in matters Ecclesiastical a foundation-Principle of the English Protestant Reformation than the Jesuited Papists Their Judgement joyntly is Let Kings take care of Civil State Let Church of Church-matters debate Now so long as these Doctrines are entertained and acknowledged it is but labour lost to press them unto obedience and conformity to the Laws of the Realm about Religion and the Service of God since these Laws themselves are adjudged by them no other then extravagancies beyond the compass of their Rulers Commission invasions of Christ's Authority the Churches Priviledge and every Christians Liberty unjustifiable in themselves and therefore of no power to oblige them unto duty or brand their most contemptuous neglects for sinful transgressions I have therefore thought it requisite in order to the fuller confutation of their way and principles to annex this Appendix for the rectifying of their apprehensions who shall be willing impartially to deliberate upon what is here offered to them briefly of these two heads First the Power and Authority of Kings or Governours And Secondly The obedience due from Subjects For these two are relatives not to be separated each from other First then concerning the former I take it for granted that Government and Magistracy is an Ordinance of God and they who list to dispute it may if they please confront and oppose St. Paul's thirteenth Chapter to the Romans That which I design to recommend shall be comprised and demonstrated in the following particulars 1. In all regular Governments needs must there be some Supreme and Principal Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Princeps Some first and chief Some uppermost and Head of the rest to whom the last appeal must be made and at whose tribunal and decision they must acquiesce Ordo non datur nisi cum relatione ad aliquid primum for without this there can be no settled and determined order but there will be a progress to infinity and controversies can never be ended A necessity there is in all Government for some to be uppermost 2. The supreme or chief power where-ever it is seated must needs be so far independent absolute and uncontroulable Independent upon any but God himself for otherwise there will be some above it and so it will not be supreme and uppermost Absolute it must needs be to obtain the ends of Government where by absolute I mean not freed from an obligation to observe the Laws of God and Nature and to Govern according to humane Laws so far as equity will bear but freed from the fetters of all humane Laws when the necessity of Government whereof the Supreme is also to judge calls for it And without this no Government can well be upheld and managed there being ever some cases happening which humane Laws cannot in particular foresee and provide against and therefore the breast of the Supreme must make a supply And then being independent on any upon earth and absolute in the sense explained it must needs follow that it is unaccountable unto any uncontroulable by any but God Subject to the coercive restraint of none besides for if so that to which it is subject will be above it and so it is no longer Supreme and Uppermost and we shall lay the Principles of confusion
whatsoever which shall be made against his or their persons their Crown or Dignity and use our best endeavours to disclose them and make them known It is we see undoubtedly evidenced from our most publick Declarations and acknowledgements that the Sovereignty and Supremacy is seated in the King's Majesty only And therefore For any persons to challenge or plead for a superiority over or co-ordination and equality of power with the Kings Majesty is notorious usurpation And For any of his Subjects or all of them together to resist or fight against the King their only Supreme Governour can never by the wit of man be reasonably excused or defended from the crime of Rebellion yea as the case stands with us a Rebellion grounded on and accompanied with horrid perjury Which are points certainly to be religiously and severely pondered on by all and every one of those who had an hand or share in the late unnatural War that by their repentance they may procure pardon and peace of Conscience from the King of Kings whose Authority is violated in the affronting of his Vice-gerents But hitherto we have considered of Supreme Power in the General and in whom it is seated amongst us in particular it may be requisite now to suggest somewhat of the extent of this power as to Religion and Religious persons which shall be the work of two farther propositions 6. Then The King's Majesty hath a coercive power about the matters of Religion Bishops and Priests indeed as an excellent Author speaks are the great Ministers of Religion but Kings are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Rulers and Governours of it Religion is ministred by persons ordained and appointed to that service but yet Govern'd by the Supreme Magistrate 1. If it be well considered how great an influence Religion hath into the happiness and the neglect of it into the misery of Polities and Commonwealths we must certainly conclude that either the care of it belongs unto Kings or they want the best means of obtaining the end of Government the peace and happiness of their people A considerable influence true Religion hath on people to make them loving and charitable just and honest and therefore Plutarch well call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cement of every Society and bond of Legislation It is that which lies at the bottom of an Oath which the Apostle calls the End of all Controversie i. e. the last resolution among men An appeal unto God which without Religion were a vain matter Nor is there any security for a Ruler against Treasons and Conspiracies like to the fear God and true Religion obtaining among his Subjects But whatsoever opinions are entertain'd in the name of Religion are not without effect Suetonius observes of Tiberius that he was Religionis negligentior quippe persuasionis plenus cuncta fato agi Careless of Religion because full of this perswasion that all things come by destiny Nor indeed can it be well imagined men should be over-careful either of serving God or their Prince or doing any vertuous action that drink in this perswasion That if men are bad they are so unavoidably and if good they are so necessarily and fatally inclined and determined to be and therefore Plato wisely pronounced that such are not to be suffered in a Commonwealth who teach God to be the cause of sin and we know too well what malignant influence other Opinions also espoused for Religion have been and are daily of to work all manner of confusion such Principles I mean as these That Dominion and Authority is founded in Grace That evil and Heretical Princes lose and fall from their Authority That Kings are but the Ministers and Executors of the Popes or Parliaments or Presbyters or peoples Decrees That all things ought to be common That inferiour Magistrates may reform things supposed amiss against the will of the Supreme That men are to act according to the impulses of the spirit within them which they can give no reasonable account of That Oaths are in themselves unlawful and forbidden to Christians These and the like Principles of Religion as they are esteemed by some and have been furiously prosecuted by the Zealots of several parties have given evidence enough how intolerable they are in a well ordered Government But besides this energy and power either of the true Religion to dispose persons to live together happily or of whatever is entertain'd under the notion of Religion to drive men on fervently to prosecute it God himself blesseth or punisheth Kingdoms and Nations according to their care and neglect of Religion The very Heathens have observed this Dii multa neglecti dederunt Hesperiae mala luctuosae saith Horace And Livie remarques in the general Omnia prospera eveniunt colentibm Deos adversa spernentibus Godliness 1 Tim. 4. saith the Holy Scripture hath the promises of this present life as well as of that to come S. Mat. 6.33 Seek ye first the Kingdom of God saith our Blessed Saviour and his righteousness and other things shall be added to you And it is clearly legible throughout the Old Testament how an happy fruitful peaceable and victorious state is promised upon the condition of Piety and the contrary threatned to impiety Hence is that of Solomon Prov. 14.34 Righteousness exalteth a Nation but sin is a reproach a ruine to any people And upon this is that expostulation grounded 2 Chron. 24.20 Thus saith God why transgress ye the Commandments of the Lord that ye cannot prosper because ye have forsaken the Lord he hath also forsaken you Unless therefore the Supreme Magistrate have power about the matters of Religion he wants the main thing necessary to the end of his office the happy Government of his people This is no trivial argument 2. Parents without question have a Power and ought therefore to have a care of bringing up their Children in the nurture and admonition of the Lord Ephes 6.4 i. e. teaching instructing and disciplining of them in the matters of Religion Gen. 18.19 I know Abraham saith God that he will command his children and his houshold after him and they shall keep the way of the Lord. Now what belongs to Parents in their Family is not to be denied to him who is Pater Patriae the Father of his Countrey in his Dominions Judges 5.7 2 Chron. 29.11 Apud Gerarenses commune Regum nomen erat Abimelech i. e. Pater meus Rex Gen. c. 20 21 26. Rivet in Decal For thus Deborah was call'd a Mother in Israel and Hezekiah a Father yea and that of the Priests too for them he calls his sons And therefore the fifth Commandment which bids us to honour our Father and Mother is understood not only of natural Parents but political likewise i. e. of Governours and Superiours An houshold as Aristotle observes is a kinde of little Commonwealth and a Commonwealth a great houshold 3. Kings being God's Vice-gerents 't is very incongruous and unseemly that they
should not have a primary regard unto the honour of their master by whose authority and for whom they rule Nay they are commanded in this capacity to serve God Be wise now therefore O ye Kings saith the voice of God in the Psalmist Psal 2.10 11 12. be instructed ye judges of the earth serve the Lord with fear and rejoyce with trembling Kiss the Son lest he be angry and ye perish Now the Religious service proper to and expected from Kings is not only personal such as is required of all other men but that of their regal Capacity in the use of their Royal power and authority St. Austin declares excellently well how Kings ought to serve God In hoc Reges sicut eis divinitus praecipitur Deo serviunt in quantum reges sunt si in suo regno bona jubeant mala prchibeant non solum quae pertinent ad humanam societatem verum etiam quae pertinent ad divinam religionem Aug. contr Cresc l. 3. c. 51. In this saith he Kings do as 't is commanded them serve God as Kings if in their Kingdom they command what is good and prohibit what is evil and that nto only with reference to humane or civil Society but concerning Divine Religion And again saith he Quomodo ergo Reges Domino serviunt in timore nisi ea quae contra jussa Domini fiunt religiosâ severitate prohibendo atque plectendo Id. ep ad Bonifac. How do Kings serve the Lord in fear unless by prohibiting and punishing with a Religious severity such things as are done against Gods Commands Quomodo ergo Reges Domino serviunt in timore nisi ea quae contra jussa Domini fiunt Religiosâ severitate prohibendo atque plectendo Id. Ep. ad Bonifac. For they serve God otherwise quà homines as men and another way quà Reges as Kings As men vivendo fideliter by living uprightly but as Kings leges justa praecipientes contraria prohibentes convenienti rigore sanciendo by establishing Laws with a convenient rigour which command righteous things Thus Josiah made all Israel to serve the Lord their God 2 Chron. 34.33 and forbid the contrary In this they serve God as Kings cùm ea faciunt ad serv endâ—m illi quae non possunt facere nisi reges when they do those things in order to the serving of him which they cannot do but as Kings which none else can do but Kings To this purpose was that Injunction to the King of Israel That he should write a copy of the Law in a book out of that before the Priests the Levites Deut. 17.18 19. and it shall be with him saith the Sacred Text and he shall read therein all the dayes of his life that he may learn to fear the Lord his God and keep all the words of this Law and these Statutes to do them And at the inauguration of Joash 2 Chron. 23.11 the Book of the Testimony was given unto him as an intimation that he was to be custos utriusque Tabulae an observer of both Tables and that not only himself but to see them observed by others and if not vindex to punish them And that we may not think this charge of Religion peculiar to those Kings of Israel it is promised to the Church of the New Testament also That Kings shall be her nursing Fathers Isa 49.23 60 16. and Queens her nursing Mothers and that she should suck the breasts of Kings And besides this a supply of Arguments might be drawn from the largeness of their Commission specified in the New Testament it self Where they are called The Ministers of God Rom. 13. and the Ministers of God for good and revengers to execute wrath upon evil-doers indefinitely and Prayers are required to be put up for Kings and all in Authority 1 Tim. 2.2 that we may under them lead a quiet and peaceable life in all godliness and honesty But 4. It seems to deserve some special observation that Kings as such are properly enough to be called Christ's Vicars deriving from and holding under him their Kingly Power Prov. 8.15 By me saith he Kings Reign and he is elsewhere styled The King of Kings Rev. 17.14.19.16 ch 1.5 and Lord of Lords and Prince of the Kings of the Earth And so they are to be look'd upon not only as the Ministers of Divine Providence in the general for the good of humane Societies but Christ's Vicars also in the external Government and Administration of his Church The Kings of Israel were Types of Christ to come and Christian Kings now are and ought to be as his Vice gerents and deputies in his Kingdom to exercise that coercive power which he prohibits the Officers of his Church as such to execute Our Blessed Lord and Saviour indeed in the state of his Humility on earth did not much exert his Kingly Authority by using of outward force in matters appertaining to God's Religious Worship and Service and yet two notable instances we have wherein he hath set a copy to be transcribed by others St. John 2. St. Mat. 21. both of them upon the occasion of his finding in the Temple those that sold Oxen Sheep and Doves and the changes of money sitting He made saith the Text a scourge of small cords and drave them out of the Temple c. And This we finde he did when he came as King riding on an Asse the multitudes crying Hosanna to the Son of David Christ the Head of all Principality and Power to whom all power is given in Heaven and Earth hath some things in his Kingdom reserved peculiar to himself but yet in others he useth certain Ministers and Deputies The Actions in the administration of the Kingdom of Christ which he reserves as peculiar to himself to his own management are such De imperio sum pâ—test c. 4. sect 5. as Grotius calls Terminales referring to the beginning and ending the entrance and conclusion of his administration such as concern the beginning and entrance are the giving of Laws to his Church under hope of eternal reward or under pain of eternal damnation and the constituting of a Ministry unto himself and thus is he the only Law-giver as I had occasion to intimate towards the end of the first part of the discourse precedent That which concerns the end is a definitive Jurisdiction at the last day the final sentence of Absolution and Condemnation in which respect he is the only Judge of all and as he alone hath done the former so will he do the other himself alone in his own person without a Substitute or Vice-gerent But then There are other Actions of Christ's Kingdome call'd by Grotius Mediae of a middle nature coming between these two terms i. e. between the beginning and ending of Christ's regal Administration and these partly concern the inward and partly the outward man Christ acteth in the inward man by the secret motions of his Spirit in subserviency unto which yet
but a right whereby a man hath power to do that rightly and lawfully which before he could not do This Gifts will not give to any for if they did they would do it to all that have received them 2. That after power and authority received Gifts in their exercise are still to be restrained by the rules of prudence good order and edification so as to keep their subserviency to an higher end And thus the Apostle limits the exercise even of those extraordinary and miraculous gifts that were in his time in the Church 1 Cor. 14.26 27 28 29 30 31 32 33. Lastly Whereas he saith That If he have not received such Gifts as compleatly to enable him to the discharge of the whole work of the Ministry in the Church it is not lawful for the Church to call him thereunto 'T is answered That the Church may lawfully admit a man to a part of the Ministry for which he is qualified though she admit him not unto the whole for which he is not qualified And where the person is compleatly qualified for the whole Ministry yet may the Church for order sake admit him to it by degrees making tryal of him first in lower offices and then advancing him to an higher rank And thus briefly of the first Quaery The second part of the Question is Q. 2. Ca◠p. 138. concerning the relation of the same person to more Churches than one at the same time and his undertaking to discharge the duty of his relation unto them as an Elder or Minister Whereto his Answer is short And this also is irregular and unwarrantable The general reasons are to to be fetch'd out of the general answer before prefixed 1. There is no president or warrant for this in Scriture 2. 'T is not consistent with the duty of the Ministry Nor 3. With the nature of the relation between the Elders and the Church Whereto in the Explication little new is added save an applying of them more particularly to the matter as consider'd under a two-fold qualification or distinction viz. a formal or virtual relation unto more Churches yet I will annex the whole Now a man may hold the relation of an Elder Pastor or Minister unto more Churches than one two wayes 1. Formally and directly by an equal formal interest in them undertaking the pastoral charge equally and alike of them being called alike to them and accepting of such a relation 2. Virtually when by virtue of his relation unto one Church he puts forth his power and authority in ministerial acts in or to wards another Cat. p. 138. 139 140 141. The first way is destructive both of the office and duty of a Pastor for as Elders are ordained in and unto the Churches respectively that they are to take care of Act. 14.23 Tit. 1.5 and their office or power consists in a relation to the Church that they are set over so they are commanded to attend unto the service of the Churches wherein and whereunto they are so ordained Act. 20.28 1 Pet. 1.2 and 5.2 and with all diligence care and watchfulness as those that must give an account Heb. 13.17 Which no man is able to do towards more Churches than one the same duty being at all times to be performed towards all And because the whole authority of the Elders Pastors or Bishops of Churches is ministerial 1 Cor. 4.1 consisting in a power of acting upon a command of Christ they are bound in their own persons to the discharge of their duty and office vvithout the least pretence of authority to delegate another or others to act their part or to do their duty which would be an effect of autocratical authority and not of obedience or ministry The latter way also of relation unto many Churches is unwarrantable For 1. It hath no warrant in the Scripture no law nor constitution of Christ or his Apostles can be produced to give it countenance but Elders were ordained to their own Churches and commanded to attend unto them 2. No rule is given unto any Elders how they should behave themselves in reference unto more Churches than one in the exercise of their ministerial power as there are rules given unto every one for the discharge of that duty in the Church whereunto he is related 3. There is no example to give it countenance recorded in the Scripture 4. The authority to be put forth hath no foundation 1 Not in the gifts they have received for ministerial power is not an absolute ability or faculty of doing what a man is able but a right c. 2 Not in their election for they are chosen in and by that Church whereunto they stand in especial relation whose choice cannot give ministerial power over any but themselves 3 Not in their setting apart by fasting prayer and imposition of hands for this is only unto that office work and power whereunto they are chosen They are not chosen for one end and set apart for another 4 Not from the communion of Churches for that gives no new power but only a due exercise of that which was before received Thus hath the Catechist resolved the second Quaery In the examination whereof I observe five or six propositions which here seem to be asserted contrary to truth and a brief reflection upon them will shake the principal foundations that the Catechist leans unto 1. That none can be a Gospel-minister unless he be first chosen by some particular Church Ordination being here said to be only a setting apart to that office and work and for that end whereunto they are chosen But this hath been before disproved 2. That none can be ordained a Minister but with relation unto some particular Church as his cure and charge for Ministerial power is here said to consist in a relation to the Church they are set over Now it will not be sufficient for the eviction of this that Paul and Barnabas are said to ordain Elders in every Church Act. 14 23. or that Titus is willed to ordain Elders in every City Tit. 1.5 which are the Scriptures referr'd unto but there must be some such Text alledged which saith No Ministers of the Word shall be appointed but unto a certain particular Church as their pastoral charge for there may be Elders ordained in and unto particular Churches as their especial cure and yet others also admitted to the Ministry which have no such determinate cure committed to them This was usual in the Apostles times and therefore may still be warrantably as vvell as profitably continued The Catechist should do well to shew what particucular Church Philip Epaphroditus Andronicus Junius and others were ordained unto The Canon indeed provideth that Ministers be not commonly ordained sine titulo without some title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely and at large as the Council of Chalcedon hath it Concil Chalced. cap. 6. Act. 15. but the meaning is a prudential provision that none none be
Catechist's Directory in case of their dissent and from thence how poor and weak a thing the power of church-governours appears to be made by him VVhat kind of obedience is allowed by those of the Separation as due to Ministers Dr. Jackson of the necessity and nature of true-obedience with the danger of the sin of Disobedience to their Pastors The Catechist's difference between Pastors and Teachers considered with the fond grounds of the same THe Duties of the Pastors and Teachers of the Church Cat. p. 141. 142. spoken to in the next Question are granted and I shall not therefore speak anything of them But In that which follows Q. 28. p. 143 144. concerning the authority of the Elders of the Church we meet First with very useful matter to be consider'd of 1. That all church-Church-power is originally vested in Jesus Christ p. 1â—4 145. the sole Head and Monarch thereof Matt. 28.18.2 That he doth communicate of this authority by way of trust to be exercised by them in his name unto persons by him appointed so much as is needful for the ordering and disposing of all things in his Churches unto the Blessed ends for which he hath instituted and appointed them For no man can have any power in his Church for any end whatever but by delegation from him What is not received from him is meer usurpation And whoever takes on himself the exercise of any rule or authority or power in the Church not granted unto them by him or not rightly derived from him is an oppressor a tâ—ief and a robber This necessarily follows upon the absolute investiture of all power in him alone c. This may well be referr'd by way of confirmation to what hath been said before chap 7. And let them look to themselves whoever they are that cannot derive their power from those whom Christ hath authorized to communicate it unto others to the end of the world the Apostles of Christ I mean and their successors the Bishops of the Christian Church 2. As to that which follows touching the consent of the Church required unto the authoritative acting of the Elders therein enough hath been already said till we see farther proof from Scripture or Reason that the authority communicated by Christ is ineffectual and to no purpose unless the people please Well but then What must the officers do in this case that the people consent not 'T is worth the while to hear him put the case and resolve it But if it be asked p. 149. 150. What then shall the Elders do in case the Church refuse to consent unto such acts as are indeed according to rule and warranted by the institution of Christ It is answered That they are 1. Diligently to instruct them from the Word in their Duty making known the mind of Christ unto them in the matter under consideration 2. To declare unto them the danger of their dissent in obstructing the edification of the body to the dishonour of the Lord Christ and their own spiritual disadvantage 3. To wait patiently for the concurrence of the grace of God with their Ministry in giving light and obedience unto the Church And 4. In case of the Churches continuance in any failure of Duty to seek for advice and counsel from the Elders and Brethren of other Churches So poor a thing is the authority derived from Christ according to this representation made of it that not one act can be put forth without their consent and liking who are to be under the discipline and will be alwayes enclined we may presume to favour themselves 'T is a pittiful power that is subjected to the peoples breath and that can only instruct and counsel and must wait patiently when that is done not extending to any act of punishment and censure where it is contemned But I need say no more than that this directory in the case supposed is framed by the Catechist without any Scripture-pattern or warrant â—aâ— p. 150. The 29th Question is of the Duty of the Church towards their Elders Pastors and Teachers And in the Answer Reverence and Obedience are well placed first But the truth is I see not much room left for any Obedience properly so called according to the Catechist's principles since the Pastor hath his authority by the peoples election and cannot exercise it without their consent so that in effect their obedience is unto themselves And then farther This obedience is thus limited by the Catechist To obey conscienciously in all things wherein they speak unto them in the name of the Lord that is in the Catechist's meaning in all things warranted by some Divine command or precept and evidently appearing so to be unto their consciences for this way all of the Separation go allowing of no obedience to authority in matters appertaining to Religion farther than they apprehend some Divine command and warrant to back it no obedience in the determination of matters indifferent or to them doubtful which are indeed the most proper matter of obedience But the Catechist having barely named this point I will not enlarge on it farther than to annex the words of a very Learned and pious man on this subject Sundry by profession Protestants in eagerness of opposition to the Papists See Dr. Jackson l. 2. c. 4. and 5. c. affirm that spiritual Pastors must then only be believed then only be obeyed when they give sentence according to the evident and express law of God made evident to the hearts and consciences of such as must believe and obey them And this in one word is to take away all authority of spiritual pastors and to deprive them of all obedience unto whom doubtless God by his written word hath given some special authority and right to exact some peculiar obedience of the flock Now if the Pastor be then only to be obeyed when he brings evident commission out of Scripture for those particulars unto which he demands belief or obedience What obedience do men perform unto him more than to any other man whomsoever for whosoever he be that can shew us the express undoubted command of God it must be obeyed of all but whilst it is thus obeyed it only not He that sheweth it unto us is obeyed And if this were all the obedience which I ow unto others I were no more bound to believe or obey any other man than he is bound to obey or believe me the Flock no more bound to obey their Pastors than the Pastors them Yet certainly God who hath set Kingdoms in order is not the Author of such confusion in the Spiritual regiment of his Church Some peculiar obedience is due unto Spiritual Governours unless we hold that when Christ ascended on high and led captivity captive his donation of spiritual authority was but a donation of bare titles without realities answering to them Conditional assent and cautionary obedience we may and must perform to our Spiritual Pastors
in the prime foundation of order 3. The supreme and chief Power can be but one whether seated in a single Person or in more the supreme Power still is but one not in reference to the subject of it but in respect of the power it self and the actions of command and judgement thence proceeding Governments are commonly distributed into their kindes according to the difference of their supreme Powers If the higher Power be one single Person it is call'd a Monarchy i. e. the Government of one If the higher Power be more then one 't is either in the Chief and Nobles and then 't is call'd an Aristocracy i. e. the Government of the best men the more excellent and noble or else in the People and then 't is called a Democracy i. e. the Government of the People a Common-wealth Now whereever it be placed there must be granted to be but one Supreme and Chief where for order sake all Subjects must needs rest and to whose decision they must necessarily submit as final and terminative in the case Were there more then one Supreme their Laws and Commands might be contrary and so the judgement and execution impossible One may call to the Church another at the same time to the Camp and a third at the same time to the Court and one will punish for disobeying him the second for disobeying him and the third also for disobeying him And from hence must needs follow as a discord and division in the Supreme So also among the Subjects one Faction for this another for that c. Now Impossibilities Contradictions and Principles of division in Government must necessarily be avoided And here those Axiomes of our Blessed Saviour take place No man can serve two Masters and A Kingdom divided against it self cannot stand We may as well suppose two supreme Wills appointed by God in chief to govern a man two Heads for a body two Suns in the Firmament yea two Gods in the world as two Supremes in an orderly Government And therefore 4. Whoever be the Supreme all others must of necessity be subject some-wayes dependent on him deriving from him or subordinate to him It belongs as Philo the Jew speaks Lib. de creat Principis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that hath the highest and greatest place in Government to choose such assistants as shall rule together with and under him in the administration of those things which concern the publick utility the common good 1 Pet. 2.13.14 To the King saith St. Peter as Supreme or to Governours as sent by him i. e. by the King as Supreme or Principal for the punishment of evil doers and the praise of them that do well Could the Supreme and Principal do all himself and be every where present in his own person other Governours were needless but that being in great Provinces impossible he must send forth his Deputies and appoint his Vicars and Substitutes I will exemplifie this by the instance of Moses Deut. 33.4 5. Moses saith the Sacred Text commanded us a Law even the Inheritance of the Congregation of Jacob and he was King in Jesurun when the heads of the people and the tribes of Israel were gathered together We have here Moses the principal Law-giver and King in Israel Supreme under God and we have withal the Princes and Heads of the people and that these were under Moses and chosen by his appointment we are elsewhere instructed Moses did indeed lead and judge Israel a while alone but necessity inforced him in the end to profess unto them Deut. 1.9 to 18. I am not able to bear you my self alone How can I my self alone bear your cumbrance and your burden and your strife Take you wise men and understanding and known among your tribes and I will make them rulers over you So saith the Text of Moses I took the chief of your tribes wise men and known and made them heads over you captains over thousands and captains over hundreds and captains over fifties and captains over tens and officers among your tribes And I charged your judges at that time saying Hear the causes between your brethren and judge righteously between every man and his brother and the stranger that is with him and the cause that is too hard for you bring it unto me and I will hear it We see here the whole subordination in Government is order'd and appointed commission'd and sent from Moses the Supreme and to him subjected He gives the charge they must conform to and reserves the last appeal to himself So that the Supreme hath not more need of subordinate Magistrates for his help and assistance than they have of him as their Head of influence life and motion Upon this account Saint Paul is bold to tell Festus the Governour sitting on the Bench at Caesarea Acts 25.6 10 11 who had commanded him to be brought before him I stand at Caesar's judgement-seat I appeal unto Caesar He knew that Festus was but commissioned by him sent by him to that place of Judicature and therefore from him he appeals unto Caesar as the Supreme Subordinate Magistrates are necessary instruments for the Supreme to govern by but their dependence upon and subjection to the Supreme is ever to be acknowledged for by him are the bounds and limits of their respective Jurisdictions determined and to him they are accountable Inferiour powers compared to the Supreme and the People are like the Genus subalteruum in Logick which is a species in reference to the summum Genus but in reference to the species contained under it a Genus it self In like manner inferiour Magistrates in reference to the People under theâ—r Authority are a ruling Power but in reference to the Supreme no other then the people are to them that is in plain terms Subjects themselves This is the Profession of the Centurion in the Gospel St. Luke 7.8 I also am a man set under authority having under me Souldiers and I say unto one go and he goeth and to another come and he cometh and to my servant do this and he doth it I saith he have souldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under my self so far he was a Commander and Governour and they to be subject and obedient to him as such but then saith he farther I my self am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordered and ranked under authority and so a Subject also i. e. subjected to the authority above him as his Souldiers and Servants were subjected unto his authority These Propositions spoken to are all demonstrable relying upon the evidence of natural reason and policy and are but the plain English of the Scripture distinction between Principalities and Powers the King as Supreme Tit. 3.1 and Governours sent by him But now to pass à Thesi ad Hypothesin to that particular wherein we are more nearly concerned I add 5. The supreme Power over us is questionless the King's Majesty The Government of England is no question Monarchical
declared by our known Laws to be an Empire governed by one supreme Head and King having the Dignity and Royal Estate of the Imperial Crown of the same Vnto whom saith the Statute a Body politick compact of all sorts and degrees of people divided in terms and by names of Spiritualty and Temporalty been bounden and owen to bear next to God all natural and humble Obedience See 24. Hen. 8. c. 12. Now in every true Monarchy and Empire the Supreme Majesty and Authority is in the Person of the King as in its proper Genter whom therefore all in their right wits must needs acknowledge with Tertullian à Deo secundum quicquid est à Deo consecutum solo Deo minorem Next under God over them having whatever he is from God and inferiour unto God only and by consequence to have on earth Nec superiorem nec parem neither superior nor equal for as that Father speaks pertinently Ea est Summi conditio ut nihil aliud adaequet nedum superet That is the nature of a Supreme and Chief to have no Competitor much less one above it self And what is more obvious to this purpose then the publick acknowledgements required of the Subjects of this Realm in those two famous Oaths the one of Supremacy the other of Allegiance As for that of Supremacy made first in the time of King Henry the Eighth because it is but short I will here insert it The Oath of Supremacy I A. B. do utterly testifie and declare in my Conscience that the King's Highness is the only Supreme Governour of this Realm and of all other his Highness Dominions and Countries as well in all Spiritual and Ecclesiastical things or causes as Temporal and that no Foreign Prince Person Prelate State or Potentate hath or ought to have any Jurisdiction Power Superiority Preheminence or Authority Ecclesiastical or Spiritual within this Realm and therefore I do utterly renounce and forsake all Foreign Jurisdictions Powers Superiorities and Authorities and do promise henceforth I shall bear faith and true Allegiance to the Kings Highness his Heirs and lawful Successors and to my power shall assist and defend all Jurisdictions Priviledges Preheminences and Authorities granted or belonging to the King's Highness his Heirs and Successors or united and annexed to the Imperial Crown of this Realm So help me God and by the Contents of this Book In which Oath he that runs may read that whoever takes it declares sincerely 1. That the King is the Supreme Governour of this Realm and all his other Dominions and that in all Causes 2. That he is the only Supreme Governour 3. That no Foreign Power hath or ought to have any Jurisdiction or Authority within this Realm 4. That he doth therefore utterly renounce and forsake the owning of or appealing unto any such 5. That he doth promise from henceforth not only Faith and true Allegiance to the King his Heirs and lawful Successors but to his power to assist and defend all the King's Prerogatives And Lastly That he doth Recognize the Crown of this Realm to be an Imperial Crown i. e. such which as to the coercive part is subject to no man Now for the farther illustration of this it is to be noted that Queen Elizabeth Queen Eliz. Injunct of Blessed Memory in her Injunctions to take away the scruples of some well meaning Subjects concerning the intendment of this Oath 1. denyes it to be the challenging Authority and Power of Ministry and Divine Service in the Church And 2. declares it to be no other than what was of antient time due to the Imperial Crown of this Realm that is as she proceeds under God to have the Sovereignty and rule over all manner of persons born within these her Realms Dominions and Countries of what Estate either Ecclesiastical or Temporal soever they be so as no other Foreign power shall or ought to have any Superiority over them Of the same nature and to the same effect is that which is recorded in the 37. Article of the Church of England agreed on Anno 1562. and established by Law Arti. 37. An. 1562. The Queens Majesty hath the chief Power in this Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all causes doth appertain and is not nor ought to be subject to any Foreign Jurisdiction Unto which this Explication is immediately annexed Where we attribute to the Queens Majesty the chief Government by which Titles we understand the mindes of some dangerous folks to be offended we give not our Princes the Ministring either of Gods Word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given alwayes to all godly Princes in Holy Scriptures by God himself that is That they should rule all Estates and Degrees committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the Civil Sword and stubborn and evil doers To all which I will only add that both in the Injunctions of Queen Elizabeth Queen Eliz. Injunct Can. 1. K James and the Constitutions and Canons of King James since allowed and ratified by King Charles the Martyr and our Gracious Sovereign now reigning over us All Ecclesiastical Persons having cure of Souls and all other Preachers and Readers of Divinity-Lectures are obliged to the uttermost of their wit knowledge and learning purely and sincerely wiâ—hout any colour or dissimulation to teach manifest open and declare four times every year at the least in their Sermons and other Collations and Lectures That all Vsurped and Foreign Power forasmuch as the same hath no establishment nor ground by the Law of God is for most just causes taken away and abolished and that therefore no manner of obedience and subjection within his Majesties Realms and Dominions is due unto any such Foreign Power but that the Kings Power within his Realms of England Scotland and Ireland and other his Dominions and Countries is the highest Power under God to whom all men as well Inhabitants as born within the same do by God's Laws owe all Loyalty and Obedience over and above all other Power and Potentates in the Earth The other Oath of Allegiance made at the Sessions of Parliament in the Reign of King James immediately after the Powder-Plot is over-long to be here recited And therefore I will only observe that the Sum of it is An hearty acknowledgement and declaration The sum of the Oath of Allegiance That our Sovereign Lord King Charles is lawful and rightful King of this Realm neither deposable by the Pope nor by any other and That we will constantly bear to him his Heirs or Successors that Faith and true Allegiance which becometh Subjects defending him and them to the utmost of our power against all Conspiracies and Attempts
he useth the Ministry of men in order to the ends of Illumination Conversion strength against Temptations the forgiving and retaining sins In reference to which those Ministers of his produce not acts of the same kinde with the Spirit it self but acts subservient only unto his But then the actions that concern the outward man consist in defending delivering adorning and ordering of the Church and herein he useth not only the Ministry but the Vicar-ship of Kings and Magistrates as being capable in this matter to produce acts congeneal to his own These outward acts now belong to his providence over his Church and as the universal Providence of God which is of it self sufficient for the managing all things yet for the manifestation of a manifold wisdom useth the higer Powers on earth as Vice-royes to preserve and order the common Society of men from whence they are call'd Gods so also the special Providence of Christ which watcheth over his Church not only makes use of and implyes the Ministry of Angels for the good of the Heirs of Salvation but taketh also the Ministers of God's more general Providence in the world into part of this care as his Vicars having once submitted to his Scepter and by them governs and orders his Church who are called likewise after his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's the Anointed of God Christianity then is so far from taking away the power of the chief Magistrate in the matters of Religion which hath been proved necessary to the obtaining of the ends of Government that it highly establisheth it and gives the Magistrate both a stronger obligation and a greater capacity to discharge his duty therein 1. A stronger obligation being now to esteem himself not only the Minister of God's ordinary Providence but a Substitute of Christ in the external ordering and ruling of his Church And 2. a greater capacity because it acquaints him more clearly with the rules of God's will and pleasure which he is to see observed More I think need not be said for the evincing That Kings have certainly a Power in the matters of Religion in the ordering and governing the external Administrations of the Church A power of reforming what is amiss A power of adding outward penalties the better to inforce an observation of the Divine Commands And A power of ordering and appointing the outward circumstances of God's Worship undetermined by God as may be most decent and comely and beneficial to the unity and peace and edification of Church and State Lastly I add That no Ecclesiastical Person whatsoever hath an exemption from the King's Tribunal or from being ordered and governed by him in the external Administrations of his Office and Function It hath been observed that some Church men are of that make and temper Vt ni pareant territent That unless they obey they may terrifie and affright and the multitude as Curtius once said Vanâ religione capta meliùs vatibus quà m ducibus paret being blinded with a vain Religion obey their admired Prophets better than their Captains and Leaders and therefore it is good reason that Princes for their own security should have an eye even over these and a hand long enough to reach them Rom. 13. Let every soul saith the Apostle be subject to the higher Powers St. Chrisostom's Commentary upon it is That the Command reacheth not only to seculars but to Priests and Monks also yea saith he Be thou an Apostle be thou an Evangelist be thou a Prophet or whatsoever thou art And Aeneas Sylvius could once say Nec animam Papae excipit Neither doth St. Paul except the soul of the Pope though when himself was afterwards made Pope under the name of Pius the second he seemed to recant it Quod Aeneas probavit Pius damnavit Our learned King James in his Declaratio projure Regio against Cardinal Perron well observes p. 65. That this general command by which all Christians are equally obliged is yet directed by St. Paul especially to the Church of Rome as if he had foreseen and would have premonished Illâ in urbe seditionum fontem erupturum ibi nascituram belluam quae civili obedientâ—ae nervos corroderet that in that City the fountain of Seditions would burst forth and there the Beast be born which should gnaw asunder the sinews of Civil obedience What Samuel said of Saul belonged to other Kings of Israel as well as he Wast thou not made the Head of the Tribes of Israel 1 Sam. 15.17 and the Lord anointed thee King over Israel King over Israel and Head of the tribes of Israel are all one Now we read that those tribes had their several Heads but Saul was the head of those Heads as well as of the rest of the tribes of Israel and certainly Levi's tribe was not exempted Moses the first Supreme Governour of the Jews was to be a God to Aaron the High-Priest and the whole ordering of their Religion was subject to him and I might lead you through the series of Scripture History to exemplifie the same in other Kings and then annex a particular reply to the exceptions wont to be made in these matters but that would swell my Discourse into too great a bulk All I shall now say farther is to borrow Saint Bernard's arguing upon the Apostles Universal Let every soul be subject to the higher Powers Si omnis vestra so saith he in an Epistle written to an Arch-Bishop Bernard ep ad Archiepisc Senonensem If every soul then yours Quis enim vos excipit ab universitate For who can except you from every one Si quis tentat excipere conatur decipere If any one attempt to make an exception he doth endeavour to deceive To conclude here is the Scheme of that orderly subordination appointed and approved by God 1. God and Christ above all 2. Vnder God and Christ the King 3. Vnder the King 1. The whole series of Civil Powers deriving all their Authority from him And 2. The Ecclesiastical Order deriving indeed their Spiritual Powers and Functions from Christ himself yet for order sake subjected to the King's Government in all their external administrations and owing all their Temporal Priviledges unto the Kings Laws as the proper Fountain of them I will end this subject with a memorable saying of Marcus Aurelius the Emperour Magistratus de privatis principes de Magistratibus Deum autem de principibus decernere ac judicare Magistrates are to judge of private persons Princes of Magistrates and God of Princes Wherewith agreeth that of Horace Regum timendorum in proprios greges Reges in ipsos imperium est Jovis A few words now II. Secondly Of the Obedience due from Subjects and I have done what I intended The prime Due unto Authority is active Obedience to its commands doing what is required and forbearing what is prohibited for therefore are things commanded that they may be performed and therefore forbidden that they may be forborne and
subject of all other solemn instituted worship 2 Prayer vvith Thanksgiving 3 Singing of Psalms 4 Preaching the word 5 Administration of the Sacraments of Baptism and the Supper of the Lord. 6 Discipline and rule of the Church collected and settled most of vvhich have also sundry particular duties relating to them and subservient unto their due observation 1 Matth. 28.19 20. Act. 2.41 42. 1 Cor. 12 28. Eph. 4.11 12. Matt. 18 17 18 19. 1 Cor. 4.17 7.17 Act. 14.23 Titus 1.5 1 Timoth. 3.15 2 1 Timoth. 2.1 Acts 6.4 Acts 13.2 3. 3 Ephes 5.19 Coloss 3.16 4 2 Tim. 4.2 Act. 2.42 1 Cor. 14.3 Act. 6.2 Heb. 13.7 5 Matt. 28.19 Matt. 26.26 27. 1 Cor. 11.23 6 Matt. 18.17 18 19. Rom. 12.6 7 8. Rev. 2.3 I will not dispute the number of these Gospel-institutions here enumerated but take them in order as they are reckon'd up applying as I pass the General Rule That nothing must be done in or about any of these institutions of Gospel-worship but what Christ hath commanded that others may see how well the Catechist keeps to his rule And then adding where the matter shall require it some truer accounts of the points discoursed on First then of the calling gathering and setling of Churches with their officers as the seat and subject of all other solemn instituted worship It may be to ordinary heads some difficulty to understand How setled Churches with their officers are the subject and seat of all other instituted worship since preaching of the Word reckon'd up by him as the fourth Gospel-institution must be premised in order to the calling gathering and setling of all Churches But I will not insist upon this scruple We will consider what is offered us 1. Of Churches 2. Of Church-officers And 1. Of Churches CHAP. II. The Catechist's general doctrine of Churches proposed Proofs from the Catholick Church or the National Church of the Jews impertinent to his particular Churches The Catechist's texts for Christ's institution and appointment of such particular Churches as the foundation-ordinance of Gospel-worship examined St. Cyprian's comment upon those words Where two or three are gather'd to-together in my name I am with them Particular Churches acknowledged to have been intended and approved by Christ though not in the Catechist's sense nor by the cogency of his arguments The proper difference between the Jewish and Christian Church stated Cat. p. 89. Q. WHat is an instituted Church of the Gospel Answ A society of persons called out of the world or their natural worldly state by the administration of the word and spirit unto the obedience of the faith or the knowledge and worship of God in Christ joyned together in an holy band or by special agreement for the exercise of the Communion of Saints for the due observation of all the ordinances of the Gospel p. 108. Q. By what means do persons so called become a Church of Christ Answ They are constituted a Church and interested in the rights power and priviledges of a Gospel-Church by the will promise authority and law of Jesus Christ upon their own voluntary consent and engagement to walk together in the due subjection of their souls and consciences unto his authority as their King Priest and Prophet and in an holy observation of all his commands ordinances and appointments Now in the explication of these Answers the Catechist declares First What Church he treats of p. 90. viz. Not the Catholick Church of Elect Believers nor the universality of Professors of the Gospel but particular Churches and these particular Churches p. 91. as opposed unto a National Church Those proofs then which relate to the Catholick Church which is the body of Christ are not to be reduced unto this matter Such as Ephes 2.19 20 21 22. Ephes 4.16 insisted on by him p. 115. and elsewhere p. 115. Those proofs also which are fetched from analogy as resemblance with the National church of the Jews are to this matter impertinent Such as Exod. 24.3 Deut. 5.25 referr'd to p. 92. And again with Josh 24.18 21 22. p. 112. p. 92. 112. Secondly His next work is to prove and demonstrate That such particular Churches are themselves an ordinance of the New Testament instituted and appointed by Christ And his proofs are these p. 94. First They are appointed and approved by Christ Matt 18.15 16 17 18 19 20. If thy brother shall trespass against thee go and tell him his fault between thee and him alone c. Then tell it the Church but if he neglect to hear the Church let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye shall bind on earth shall be bound in heaven c. Again I say unto you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven For where two or three are gathered together in my name there am I in the midst of them That this could not be the Church of the Jews p. 95. he takes pains to prove p. 95. A conceit I should think not very likely to come into any one's head about it And then concludes That no Society p. 97. but that of a particular Church of the Gospel could be here intended None I presume will deny but that particular societies of Christians were intended and are approved by Christ the only question is of such particular gathered and covenanting-Churches as the Catechist treats of and the onely thing I here examine is the pertinencie of his proofs for such And the truth is particular Churches are indeed here supposed by Christ but not in this place instituted and appointed Approved and allowed here they are but not here appointed but then this cannot be here inferr'd convincingly neither from the word Church which doth most probably here denote the Governours of the Church only the Church-representative as we are wont to speak the same with those You that follow those that have the power from God of binding and loosing v. 18. The Apostles and their Successors the rules of the Christian Assemblies to whom alone this power is given by Christ S. John 20.21 22 23 verses And for the last clause Where two or three are gather'd together in my name it may not be improper to add the words of St. Cyprian upon it against the Novatian Schismaticks who had it frequently in their mouths Let them not Nec se quidam vanà interpretatione decipiant quod dixetit Dominus Ubicunque fuerint duo aut tres Corruptores Evangelii atque interpretes falsi extrema ponunt superiora praetereunt patris partis nisi velit patris diaboli memores partem subdolè comprimentes Ut ipsi ab Ecclesia scissi sunt ita capituli unius sententiam seindunt Dominus enim cum discipulis suis unitatem suaderet pacem Dico inquit vobis
employment or state of preheminencie is also a concession so farr from endammaging our cause that it furnisheth us with a plea of Apostolical warrant and authority for Prelatical Episcopacy But I will conclude this Chapter with a note from our observing Whitgift of these zealous contenders for equality in the Ministry Arch Bishop Whitgift defence of Answ to the Adm. Traâ—t 8. p. 299. Though they pretend saith he equality in words yet they mean it in others not in themselves for they would have him to be the best rewarded and most reverenced that hath the most and best gifts which every one of their chief Captains perswades himself to have So that in the end there would be as great a doe after their manner Which of them should be chief as ever there was betwixt the Bishop of Rome and other Bishops or betwixt Canterbury and York in times past In the mean time you may easily understand if you please that notwithstanding they themselves would be exempted from the jurisdiction of Arch-Bishop Lord Bishop c. yet do they challenge to themselves as great jurisdiction over their Parishes or congregrtions and as lofty dominion over Princes Nobles and all as ever the Pope did over the whole Church CHAP. VII Dr Hammond's account of Church-government Church-power originally in Christ and personally exercised by him on earth This power described by Christ negatively and affirmatively The Apostles Christ's successor's Their office not Temporary and to end with their persons proved from Christ's affirmation and promise and the histories of those times The assumption of Matthias to the Apostolacy The seven Deacons James the just made Bishop of Jerusalem and call'd an Apostle Timothy and Titus ordained by St. Paul with power themselves to ordain others They and other Bishops successors of the Apostles and therefore also call'd Apostles The Angels of the seven Churches of Asia Concordant testimonies out of Antiquitie The Council of Chalcedon Polycrates Irenaeus Tertullian The manner of succession cleared Commission required in all Church-officers from them that received it immediately from Heaven or their successors NOw for the Reader 's satisfaction in this matter of the Government of the Church I will subjoyn a clear relation extracted from the elaborate writings of our Learned See Dr. Hammond Letter of Resol uaere 5. Dissertat alibi and Judicious Hammond It cannot be denyed that Christ Jesus was sent down in our humane flesh to exercise in his own person and so to found an office of Government on Earth as it was prophesied of him Isa 9.6 Isa 9.6 and 61.1 61.1 That the Government should be upon his shoulder and that the Lord had anointed which the Chaldee Paraphrase generally renders by exalting him and as a preparative to that that the Spirit of the Lord was upon him to preach the Gospel c. Which Prophesie is acknowledged to be fulfilled in Christ St. Luke 4. 18. 21. St. Matt. 3. 16. That Spirit of God upon his being baptized by John immediately descending upon him Now what this office was is by Christ himself set down first negatively then affirmatively St. Luke 12. 14. St. John 18. 16. Negatively That he was not constituted a Judge of civil interests and that it was not a Kingdom of this world which he pretended to And so all pretension of right from him to interpose in or disturb civil governments or judicatures or to make any change in the Principalities of the world is utterly disclaimed in the foundation Affirmatively First in the general that he came to call sinners to repentance to save that which was lost to bring the spirits and souls of men into a regular compliance with the Laws of God to rule reign in mens hearts by faith And then in particular First To preach and reveal the Will of God Secondly To gather proselytes and admit them by Baptism into his Church the Society of those who profess the Faith of Christ Thirdly To confirm and farther build up and instruct those that are thus admitted 4. To remove those from the priviledges of that Society who walk unworthy of them by that means most probably to â—educe them Fifthly To receive these upon testification of their repentance into the embraces of his arms the communion of the Church again And lastly to communicate this power to others in what measure he thought expedient In all respects he is said to be sent into the world St. John 17.18 19 20 21 sent by his Father as Governours are said to be sent by the Supreme Ruler 1 St. Pet. 2. 14. St. Matt. 9. 6. 28 18. with Commission to that purpose to have power on earth to forgive sins to have all povver deliver'd unto him in Heaven and Earth and particularly St. John 13. 33. Heb. 3. 1. 13. 20. 1 St. Pet. 2. 25. to be the Teacher and Lord of his Church or Disciples our High-priest and Apostle the great shepheard of the sheep and so the only Pastor and Bishop of our souls What Christ had thus received from his Father by his Mission or Commission he exercised in his own person as long as he remained on the Earth preached the Gospel instituted Rites called and entertained Disciples by them received and baptized Proselytes or Believers commanded them and used their ministry their voluntary not constrained obedience designed some to certain offices and only for a time the Seventy as Harbingers in one journey of his to assist or be useful to him others he invested with a weightier and more lasting authority left them his successors on earth sent them as he was sent by his Father gave them the same Commission which he had received to be executed in the same manner by them and each of them after his departure as Joshua succeeded Moses in his Office and Power All which is in every branch of it clear from the express words of Scripture They that had this Commission from Him were in his life-time called Apostles that title denoting Proxies or Procurators which act in the name and stead of him whose Proxies they are according to the known rule of the Jews Apostolus cujusque est ut quisque Every ones Apostle is as himself to which our Saviour seems to referr St. Matt. 10.40 making himself his Father's Apostle or Proxie and the Twelve St John 17. 18 20 21. his But at his departing from the world then he solemnly instated his power on them and sealed their Commission to them as it had been sealed to him by his Father This also is very distinctly and particularly set down in H. Writ through the several branches of this power St John 5. 23. St. Matt. 19. 28. St. Luke 22. 30. 1 Cor. 6. 3. 2 Cor. 10. 6. St. Mat. 10. 6. St. John 20. 23. Isa 22. 22. Rev. 3. 7. St. Mat. 16. 19 St. Mat. 19 28. St. Luke 22. 30. St. Mat. 21. 42. Ephes 2. 20. St. John 5. 24. 17 18.
by the accordance and consent it hath with other greater Evidences now to follow To proceed then to the Histories of those times which are most competent to clear the matter of fact A first evidence of this sort is the Assumption of Matthias into the place of Judas the traditor and desertor Act. 1 Act. 1.20 22 25. who lost his office and soon after his life Wherein we see St. Peter upon the prophetical prediction of Judas's fate and the last branch of that his Bishoprick let another take concludes with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a necessity that one of those that had continued with them from the beginning and so was qualified for it should become with them a witness of the Resurrection and by the form of their Prayer for God's direction and revelation of his will which he had pitch'd on it is evident that taking his Bishoprick verse 20. is all one with taking the lot or portion of that Ministry and Apostleship verse 25. Soon after this it is apparent Act. 6. that the Apostles Act. 6. to make their burden more supportable did by imposition of hands create seven Deacons in Jerusalem which although it be not an example of their constituting successors to their whole Office yet is an evidence that they vvere able to communicate to others any part of that povver committed to them by Christ And then Why they might not in whole as well as in part communicate it unto others vvho might succeed to it after their departure from any place or finally out of the world as vvell as assist them being present by undergoing in their stead some part of it there is no imaginable reason to be rendred but on the contrary the example of Moses vvho first assumed the seventy to assist him and at that time God gave them of his Spirit and so part of his Power and after constituted Joshua to succeed him will be directly applicable to this matter Thirdly After and beside the instituting of this office on the Twelve it was the Will and Appointment of God Act. 13.2 that Saul and Barnabas should be assumed to it and that immediately after James the Apostle's death ch 12.2 in the same manner as Ephraim and Manasses supplied the place of Joseph when he dyed Fourthly By comparing some passages of Scripture with the plain assertions of antient Writers and Fathers of the Church it may be concluded that James the just that had the title of Brother of the Lord was constituted Bishop of Jerusalem being none of those twelve Apostles by Christ himself say some Theophyl in 1 Cor. 15.7 at his appearing to him after the Resurrection but as it is more generally resolved on by the Apostles which received their power from Christ and that in the 19th year of Tiberius i. e. the next year after the death of Christ saith Eusebius in his Chronicle Hence it is that this James though none of the twelve is called an Apostle Gal. 1.19 and perhaps Act. 15.6 and 22. and in the inscription of his Epistle he is entitled the Apostle James and accordingly Com. in Isai St. Hierom calls him the thirteenth Apostle which farther yields him a priority before Paul and Barnabas as being after him admitted to that dignity to whom he gives the right hand of fellowship Gal. 2.9 And being at Jerusalem his Episcopal See See Dr. H. Dissert 4. cap. 3. is there named before Peter and John two principal Apostles Fifthly Of St. Paul it is not only said by himself expresly that he had laid hands on Timothy and that thereby the gift of God 2 Tim. 1 6. 2 Tim. 4 1◠fitting him for the Episcopal function was given him but farther that he was by him left at Ephesus to exercise this Authority to command some which includes power to teach no other doctrine i. e. to suppress hereticks 2 Tim. 1. ◠And the same is as clear of Titus who is by him left in Crete Tit. 1.5 with power of regulating things not yet ordered in that Island and to ordain Elders in every Church which being two branches of Episcopal power it is by the Antients generally affirmed that he was instituted the Metropolitan or chief Bishop of that Island as Timothy at Ephesus the Metropolis of Asia and accordingly these two are stiled Apostles also as receiving the same power or Commission that Christ had given to the twelve Dissert 4. and to St. Paul which is observable likewise of divers others And accordingly 't is the general affirmation of Theodoret that those who now are called Bishops were called Apostles but in process of time they left the name of Apostles to those that were truly so sent immediately by Christ and imposed the name of Bishops on those others that had been antiently call'd Apostles Sixthly It farther appears that as Timothy and Titus were thus ordained by St. Paul so they had thereby also power to ordain others through all Churches in those Regions where they were placed and accordingly did actually ordain them And so the power given the Apostles was sure no temporary power but as from them derived to others so from those others farther communicated and all this by express testimonies of Scripture For that St. Paul should leave Titus in Crete on purpose to ordain Elders there and prescribe Timothy as well as him What sort of men and how qualified should be constituted Bishops and Deacons in the Churches and they should make no use of that power is not imaginable nor could be controverted though there were no other book in the world but the New Testament whereas the testimony of the following Church-writers is clear that in rete the one and in Asia the other had the ordaining first and then the judging of many Bishops and that as there so every where else the Bishops in their several Churches were the successors of the Apostles and therefore many of them call'd Apostles also as hath been already intimated St. Hierom St Hieron in Ps 45. is positive Pro patribus Apostolis filii Episcopi For the Fathers the Apostles are the Bishops their Sons And again Ep. ad Marcel Apudnos Apostolorum locum Episcopi tenent Bishops with us do hold the place of the Apostles and to the same effect sundry others which I list not here to recite Seventhly It is manifest by the Epistle of Christ to the seven Churches of the Proconsular Asia deliver'd by vision to St. John that there were at the date of that Epistle Rulers or Governours of each of those Churches to whom under the title of Angels the care of those Churches was committed That these were any of the twelve Apostles or others constituted from Heaven immediately neither is nor can be pretended by any It remains therefore that it must be a derived communicated power whether mediately or immediately from one or more of the Apostles that first preached the Gospel there which
so far from being a favourer that he is a professed enemy to his pretences but withall must acknowledge himself to have given a precedent for all the unreasonable claims and violences and oppressions in the world which must all commence regular and just when it shall once be allowed that any power belongs to any which cannot justifie and doth not so much as plead the derivation from above A consideration very fit for our times and those especially who presume upon their own conceited gifts and qualifications without legitimate ordination to venture on the weightiest part of the Ministerial function CHAP. VIII The Catechist's opinion of the indispensable necessity of Ministers being chosen by the people largely declared His two Scripture-instances examined Act. 6. Act. 14. The choice of the seven Deacons no rule for all Churches in the constitution of Officers The choice it self an occasional permission The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to ordain by the election or suffrages of the community A taste of the Catechist's Learning and Modesty Antiquity untruly referr'd to by him for the peoples right to chuse their Ministers His reasons strike at the Civil state no less than the Ecclesiastical that there must be no Rulers in either but by the peoples choice There is no duty required of the people as to their Officers and Governours which makes this choice contended for necessary Arguments against Popular Elections as un-conformable to the way of the Old Testament made by incompetent judges the occasion of divisions and factions reflected on extreamly by St. Paul's Prophesie 2 Tim. 4.3 4. leaving Ministers under too great a temptation to please and humour the people and very injurious and dangerous to the concernment of Christian Kings in the ordering of the publick Religion and Reformation Bishops Priests and Deacons of the Church of England made ordained and consecrated by the Vertual consent of the People THe fore-going Discourse makes it needless to bestow any farther reflections upon very much of what the Catechist next offers concerning the differences between those whom he calls extraordinary and ordinary Officers or Rulers in the Church Cat. p. 124 125. And as to the rest we shall have occasion to discover the falseness of his affirmations in that which follows That then which I fix upon is the fourth thing required by him to the due constitution of an ordinary Officer of the Church an Elder Pastor or Teacher Cat. p. 125. That he be called and chosen by the suffrage and consent of the Church And this he before assigned as the most characteristical difference of the ordinary Ruler from the extraordinary p. 124. That he is called by the suffrage choice and appointment of the Church it self And again he goes over it as a main foundation to be relyed upon ibid. That his authority is derived from Christ by the election and designation of the Church and therefore confined in the exercise to that Church wherein and whereby it is so derived And this among others is said to be indispensably necessary unto him that would be accounted to have taken that office upon him according to the mind of Christ p. 126. and plainly expressed in the Scripture Whereto I will annex all that he hath spoken in the explication of this particular Fourthly Cat. p. 131. 132 133. 134 135. Election by the suffrage and consent of the Church is required unto the calling of a Pastor or teacher so that without it formally or virtually given or obtained the call however otherwise carried on or solemnized is irregular and defective There are but two places in the New Testament where there is mention of the manner whereby any are called in an ordinary way unto any Ministry in the Church and in both of them there is mention of their election by the community of the Church and in both of them the Apostles themselves presided with a fulness of Church-power and yet would not deprive the Churches of that which was their liberty and priviledge The first of these is Act. 6. where all the Apostles together to give a rule unto the future proceeding of all Churches in the constitution of Officers amongst them do appoint the multitude of the Disciples or community of the Church to look out from among themselves or to choose the persons that were to be set apart thereon unto their office which they did accordingly verses 2 3 5. This was done when only Deacons were to be ordained in whom the interest and concernment of the Church is not to be compared with that which it hath in it's Pastors Teachers and Elders The same is mentioned again Act. 14.23 where Paul and Barnabas are said to ordain Elders in the Churches by their election and suffrage For the word there used will admit of no other sense however it be ambiguously express'd in our translation Neither can any instance be given of the use of that word applied unto the communication of any office or power to any person or persons in an assembly wherein it denoteth any other action but the suffrage of the multitude and this it doth constantly in all Writers of the Greek Tongue And hence it was that this right and priviledge of the Church in chusing of those who are to be set over them in the vvork of the Lord was a long time preserved inviolate in the primitive Churches as the Antients do abundantly testifie Yea the shew and appearance of it could never be utterly thrust out of the world but is still retained in those Churches which yet reject the thing it self And this institution of our Lord Jesus Christ by his Apostles is suited to the nature of the Church and of the authority that he hath appointed to abide therein for as we have shewed before persons become a Church by their own voluntary consent Christ makes his subjects willing not slaves His rule over them is by his Grace in their own wills and he will have them every way free in their obedience A Church-state is an estate of absolute liberty under Christ not for men to do what they will but for men to do their duty freely without compulsion Now nothing is more contrary to this liberty than to have their Guides Rulers and Overseers imposed on them without their consent Besides the body of the Church is obliged to discharge its duty towards Christ in every institution of his which herein they cannot if they have not their free consent in the choice of their Pastors or Elders but are considered as mute persons or brute creatures Neither is there any other ordinary way of communicating authority unto any in the Church but by the voluntary submission and subjection of the Church it self unto them For as all other imaginable ways may fail and have done so where they have been trusted unto so they are irrational and unscriptural as to their being a means of the delegation of any power whatever
inquit uâ— gratiam suscites quae in te est per Impositionem manuum mearum Nam quod in alterâ Epistolà de impositione manuum Pâ—eâ—byterii dicitur Ita accipio quasi Paulus de seniotum Collegio loquatur sed hoc nomâ—ne Ordinationem ipsam intelligo quasi diceret Fac ut gratia quam per manuum impositionem recepisti quum te Presbyterum createm non sit irrita Calvin Instit l 4. c. 3. S. 16. It is uncertain saith he Whether more than one did alwayes lay on their hands That indeed appears to have been done in the Deacons Paul and Barnabas and some few others But Paul himself doth elsewhere commemorate that He and no more did lay hands upon Timothy I admonish thee saith he that thou stir up the grace that is in thee by the imposition of my hands For as to what is said in the other Epistle of the laying on of hands of the Presbytery I do not so conceive of as if Paul spake of the Colledge of Elders but by this name I understand the Ordination it self as if he had said Endeavour that the grace thou hast received by the imposition of hands when I made thee an Elder be not in vain And this interpretation of Calvin may be the more relished by the Catechist if he considers how much his friend he stands as to a popular election in Sect. 15. immediately precedent to that from whence I have cited this The next Question moved by the Catechist is Q. 26. May a person be called to Cat. p. 135 136. or be employed in a part only of the Office or Work of the Ministry Or may he hold the relation and exercise the duty of an Elder or Minister unto more Churches than one at the same time To each part of which Question he thus Answers Answ Neither of these have either Warrant or President in the Scripture nor is the first of them consistent with the Authority of the Ministry nor the latter with the Duty thereof nor either of them with the nature of that Relation which is between the Elders and the Church Act. 14.23 1 Pet. 5.2 Act. 20.28 There are as he saith well in the Explication two parts of this Question and Answer to be spoken unto severally The first is concerning a person to be call'd or employed in any Church Q. 1. in a part only of the Office or Work of the Ministry As suppose a man should be called or chosen by the Church to administer the Sacraments but not to attend to the work of Preaching or unto the rule or guidance of the Church or in like manner to any other part or parcel of the work of the Ministry with an exemption of other duties from hiâ— charge or care This is the case and thus resolved If this be done by consent and agreemenâ— for any time or season it is unwarrantablâ— and disorderly What may be done occasionally upon any emergency or in case oâ— weakness or disability befalling any Elder â— to the discharge of any part of his duty iâ— not here enquired after Now his reasons I thus abridge Cat. p. 117. â—1â— The person either hath gifts fitting hiâ— for the whole work or he hath not If he hath the exercise of them is not to be restrained by any consent or agreement he must trade with them 1 Cor. 12.7 But 〈◊〉 he hath not it is not lawful for the Church to call him to the Ministry which the Lord Jesus Christ hath not before qualified him for This with what is contained in the generâ—â— Answer is the sum of what he offers as to this Quaery In the reflection upon which I note First That the thing which he denies may be done occasionally is by himself insinuated p. 139. It is not therefore absolutely and in it self unlawful to be done for what is so may not be done occasionally Secondly It seems here to be presupposed that the work of the Gospel-ministry is not divisible but such as must necessarily go altogether and appertain to all Ministers alike the several names given them in Scripture appertaining unto all in like manner as he had before taught p. 120. 121. Which foundation being already overthrown chap 6. and 7. that which is built upon it falls down with the same blow It will not be difficult therefore to answer to his arguments here pointed to in particular First then Whereas he saith It hath not warrant or president in Scripture I instance to the contrary 1. In the seven Deacons who were admitted to a part of the Ministry only Act. 6. and therefore Philip the Deacon though he preached and baptized the Samaritans yet presumed not to lay his hands on them that they might receive the Holy Ghost but left that as a special prerogative of the Apostles Acts 8.12 14 17. 2. Christ himself though he wanted neither Gift nor Authority yet in the exercise of his Ministry baptized not himself but by his Disciples St. John 4.2 3. St. Paul saith of himself I thank God that I baptized none of you but Crispus and Gaius lest any should say that I had baptized in mine own name and I baptized also the houshold of Stephanas besides I know not whether I baptized any other for Christ sent me not to baptize but to preach the Gospel 1 Cor. 1.14 15 16 17. And 4thly I object to the Catechist his Pastors and Teachers Cat. p. 151. divided in the parts of their office and function and his Ruling-Elders only opposed to Preaching-Elders Of which in their place hereafter 2. He alledgeth That it is not consistent with the authority of the Ministry To this I reply That he answers the authority of his Ministry who observes the rules of that particular function and office whereto he is commissioned and ordained be it more or less of an inferiour or superiour degree that makes no difference An inferiour Officer may be as true to his Authority as a superiour though it extend not so far or to so many acts Nor is he wanting to the Authority of his Ministry who that he may attend himself to some higher Concern of his Office leaves certain lower parts of it to be supplyed by others who are also authorized thereunto 3. He saith It is not consistent with the nature of that relation which is between the Elders and the Church but he specifies not his meaning in any particular A Church-officer certainly is no farther related to the Church than as to those acts whereto his Authority and Commission extends nor ought the Church to expect more from him than he is authorized unto 4. He saith The exercise of Gifts received is not to be restrained But here he should do well to remember 1. That the exercise of gifts is by himself allowed to be restrained till there be right and authority thereunto Cat. p. 140. 141. Ministerial power is not aâ— absolute ability or faculty of doing what 〈◊〉 man is able
admitted into any Ecclesiastical degree Distinct 70. See Whitgift Tract 4. p. 223. except he have something to live upon Ne dicatur Mendicat in plateis infaelix clericus as the Gloss in Gratian well interprets and not a law that every ordained Minister must have of necessity some particular Flock committed to his cure * Perceive they not how by this means they make it unlawful for the Church to employ men at all in converting Nations for if so be the Church may not lawfully admit to an Ecclesiastical function unless it tie the party admitted unto some particular Parish then surely a thankless labour it is whereby men seek the conversion of Infidels which know not Christ and therefore cannot be as yet divided into their special Congregations and Flocks Hâ—oker l. 5. p. 330. 3. That no Minister hath power to depute another for his Curat Vicar or Substitute because saith he the whole authority of Elders Pastors or Bishops is ministerial 1 Cor. 4.1 consisting in a power of acting upon a command of Christ they are bound in their own persons to the discharge of their duty and office without the least pretence of Authority to delegate another or others to act their part or do their duty which would be an effect of autocratical authority and not of obedience or ministry The authority of the Apostles was ministerial as well as that of others so much the Text quoted declares 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God and yet did they delegate others to part of their duty when they set apart the seven Deacons to ease them of their care in providing for the poor And a prime steward may depute certain officers under himself without the assuming of autocratical authority It no wayes follows because a Shepheard chargeth another with the oversight of his Flock for a time that therefore he makes himself Lord or Owner of the Sheep or because a Watchman tired himself deputes another in his room that he makes himself the Mayor of a Corporation or Prince of a Kingdom Ministerial authority is not wholly debarred the priviledge of deputation not but that every Minister is obliged to do his duty for the very performance of that duty of his to the universal Church of Christ the Kingdom wherein he is and sometimes his private concerns may engage him for a while from his particular cure and so make it necessary for him to use a delegate As when St. Paul sent for Timothy from his charge at Ephesus to Rome c. 4. That no Minister may exercise his power and office out of his own particular Church and Charge whereto he is chosen and ordained as having no Ministerial power but by and from the Election of that particular Church whereunto he stands in especial relation and whose choice cannot give ministerial power over any but themselves This I take to be the sense of the Catechist And if thus it be it will be impossible for any cure upon the greatest occasion of absence sickness or the like to be supplied For according to the Catechist First There is no Minister without his particular Church which he is obliged at the same time to attend unto And secondly None hath power and authority to officiate out of the Church wherein and whereto he was chosen And thirdly the communion of Churches gives no new power but only an exercise of what was before received 5. That no Minister may have relation to more Churches than one at the same time This is most directly contended for But methinks 1. So much being ascribed to the peoples call and choice by the Catechist this Election at least by more Churches should impower him to their oversight And 2. This the rather still where two particular Churches may be so small and nearly conjoyned as not to equal the greatness of some other single and particular charge Well but he hath determined it to be irregular and unwarrantable 1 Because it hath not warrant or president in the Scripture I instance in St. Paul his care of all the Churches and if that sound too high in Titus his charge of and relation to all the Churches of Crete and indeed answerably every Bishops cure of the particular Churches in his Diocess 2. 'T is destructive to the office and duty of a Pastor but this cannot be made good unless the Catechist can justifie his grand supporters of it 1. That the same duty is at the same time to be performed toward all Why may it not suffice if it be performed successively one hour suppose to the one Church and another unto the second c 2. That a Minister may not depute another to officiate for him Which hath been already considered Now what can be argued farther 3. from the nature of that relation which is between the Elders and the Church I understand not unless he can demonstrate that a Shepheard may not have two or three Flocks under his charge I will only here add a specimen of the vulgar rhetorick used among the Brethren of the Separation in these matters from the resemblances between a Pastor and his People with a Shepheard and his Flock a Watchman and a City and such like as I find it managed by cartwright the head of this faction and then the apt Reply made unto him by our Reverend Whitgift For those that preach T. C. to have a whole Diocess or Province or Realm to be their Flock or City to attend upon is contrary to the policy or good husbandry of all those that would have their City fafe or their Flock sound For Who are they that would appoint one for the watch of a thousand Towns or Cities whenas all they which love their safety would rather have for every Citie many Watchmen than for many cities one Or What is he that is so watchful and circumspect whose diligence and watchfulness one Citie assaulted with enemies will not wholly occupy and take up Or What is he whose sight is so sharp that he can see from one end of the Diocess or Province or Realm to the other end thereof Or What is he that will commit the keeping of twenty thousand sheep to one man that looketh for any good or encrease of them How shall all these hear his whistle how shall all know his voice when they cannot hear it how shall they acknowledge him when they cannot know him how shall they follow him when they cannot see him go before how shall he heal their diseases when he cannot possibly know them These are analogies drawn from the nature of those things which Ministers are likened unto and are for the most part used of the Holy Ghost expresly Now mark the Answer Whitgift Defence Tract 4. p. 220. 221. It is a great point of good husbandry and policie also to have beside the several Shepherd over several Flocks and sundry watchmen
stretch themselves upon their couches and eat the Lambs out of the flock c. And verse 7. The banquet of them that stretch themselves shall be removed They were wont in those times to say They lay at meat as we They sate at meat and they used to pluck off their shooes before they lay down as it seems Christ in the Pass-over and his Apostles did St. John 13.5 and this was done saith Calvin to keep their beds fair which they laid their feet on according to the fashion of that Countrey The Gesture is thus described to us The fore-most laid his feet along behind the back of the second and the second leaned in his bosom and so in that fashion round about the Table subordinately Mary is said therefore St. Luke 7.38 to stand at Christ's feet behind him as he sate or lay upon a bed at meat St. John St. John 13. St. Luke 16. to have lean'd or lien in Jesus bosom And so Lazarus in like sort in Abraham's bosom i. e. sate next to Abraham as at a festival entertainment Now then if the gesture then used must be our pattern sure it must not be sitting as we do but a lying down such as their Eastern discubitus was Our way of sitting manifestly is not according unto Christ's example But 3. Grant we this also It was not the will of Christ that we should make his example iâ— this gesture an everlasting Rule unto us so as we should ever be bound to follow it Christ's binding-pleasure cannot possibly be fetch'd from the historical relation of his using a variable gesture but one time nay when the same gesture is used many times it bindetâ— not us Christ sate daily teaching St Matt. 26. 55. St. Matt. 26. 55. yet the Preacher is not bound to that now Much less then in this case when it is storied He sate at supper but once If Christ had continued upon earth to receive this Sacrament among his Disciples by it self without the conjunction of any other meal it is hard to say what gesture then he might have used Who doth not see if Christ continued the same gesture at the Supper that yet it was occasional from the asâ— over Lastly Why should this circumstance alone by it self be more binding than any other in that example of our B. Saviour's that are freely omitted e. gr 1. For persons the number but twelve for sexe only men for qualification only Ministers of the New Testament 2. For actions putting off their shoes in what manner the Disciples divided the bread what quantity of bread and wine they received how long they did in this eating tarry together 3. For things What kind of bread both for matter and form what kind of wine what manner of cup what manner of Table what covering for the Table And 4. For other circumstances The time of eating after another Supper which had been a full meal The place a private chamber in a private house And for gesture too sitting with their heads covered as Drusius affirms the Jews did in Divine worship all that communicated together at one Table the nearest friends next one another the same gestures used in blessing and giving thanks as in receiving he that administred or deliver'd the Elements sate also in the act of administring or delivering as well as the Disciples in the act of receiving Now if in all these considerations we are at liberty and not bound to the example of Christ and his Apostles Wherefore is there strife about this single gesture of sitting The Reader may find this Argument more fully handled by Mr. Paybody in his elaborate Tractate entituled A Just Apology for the Gesture of kneeling in the reciving of the Lord's Supper And thus much of the fifth Gospel-Institution The sixth and last is the Discipline of the Church Q. 41. Cat. p. 178. What is the Discipline of the Church Answ It consists in the due exercise of that Authority and Power which the Lord Christ in and by his Word hath granted unto the Church for its continuance increase and preservation in purity order and holiness according to his appointment Matt. 16.19 Rom. 12.8 2 Cor. 10.4 5 6. Rev. 2.2 20. Cat. p. 182. 183. Q. 42. Unto whom is the Power and Administration of this Discipline committed by Jesus Christ Answ As to the Authority to be exerted in it In the things wherein the whole Church is concerned unto the Elders as unto tryal judgment and consent in and unto its exercise unto the whole brotherhood as unto love care and watchfulness in private and particular cases to every member of the Church Matt. 24.45 Eph. 4.13 14. Act. 20.28 1 Tim. 3.5 and 5.17 Hebr. 13.17 1 Pet. 2.3 1 Thess 5.12 Gal. 6.1 2. 1 Cor. 4 14. and 5.2 4 5. 2 Cor. 2.6 7 8. 2 Tim. 4.2 p. 186 187 188. The body of the Church or the multitude of the Brethren women being excepted by especial prohibition 1 Cor. 14.34 35. 1 Tim. 2.11 12 is by the law and constitution of Christ in the Gospel interested in the administration of this power of discipline in the Church so far as 1. to consider try and make a judgment in and about all persons things and causes whereunto it is to be exercised Thus the Brethren at Jerusalem joyned in the consideration of the observation of Mosaical ceremonies with the Apostles and Elders Act. 15.23 and the multitude of them to whom Letters were sent about it likewise did the same verse 30.31 32. and this they thought it their duty and concernment to do chap. 21.22 And they are blamed who applyed not themselves to this duty 1 Cor. 5.4 5 6. Thence are the Epistles of Paul to the Churches to instruct them in their duties and priviledges in Christ Neither can what they do in compliance with their Guides and Rulers be any part of their obedience to the Lord Christ unless they make previously thereunto a rational consideration and judgment by the rule of what is to be done Neither is the Church of Christ to be ruled without its knowledge or against its will nor in any thing is blind obedience acceptable unto God 2. The Brethren of the Church are intrusted with the priviledge of giving and testifying their consent unto all acts of Church-power which although it belong not formally to the Authority of them it is necessary to their validity and efficacy and that so far forth as they are said to do and act what is done and effected thereby 1 Cor. 5.4 13. 2 Cor. 2.6 7 8. And they who have this priviledge of consent which hath so great an influence into the action and validity of it have also the liberty of dissent when any thing is proposed to be done the warrant whereof from the Word and the rule of its performance is not evident unto them Discipline being nothing else but the due exercise of the authority of the Officers of the Christian Church
for the regulation and preservation thereof This sixth Gospel-Institution might very well have been referr'd to the first and I shall content my self to have there shewed the weakness of the foundations here again built upon Only we may observe that by the Catechist's distribution of this power of discipline between Minister and People the Authority which he leaves in words wholly to the Elders See Ch. 10. is little more than a power of executing the Brotherhood's decrees to whom he saith the power of tryal judgment consent or dissent appertains a power yet without authority which looks very like a contradiction However he tells us VVomen are barr'd and excepted from this duty of the body of the Church and consequently these female-members of the Church perform not that obedience unto the Lord Christ which is required in the rest as to this Institution acting in compliance with their Guides and Rulers with the consent of the Brethren only without any previous rational consideration of their own and so if his reason hold are ruled without their knowledg and against their will and by a blind obedience which is not saith he in any thing acceptable unto Christ I admonish these good women therefore once more to stand up for their priviledges of Church-membership and refer them to what hath been already noted Chap. 12. But a word or two ere we part of the places of Scripture here referr'd to as a proof that this power of discipline is so far by Christ committed to the body of the Church the male-members 1. All that can be observed from Acts 15. is this that the Brethren consented unto what the Apostles and Elders determined and appointed verse 6. The Apostles and Elders came together to consider of this matter and therefore all that speak to the case are 1. Peter verse 7. 2. Barnabas and Paul verse 12. and then 3. James the Bishop of the place concludes with his sentence whereto they all agree 'T is expresly said of the Multitude verse 12. All the multitude kept silence As for the multitude gathered together at Antioch verse 30. needs must the Church be assembled since the Letter written was directed to be read unto them for their satisfaction But then that the multitude of the Brethren thought it their duty to meet together as fellow-tryers and judges of the difficult question about Mosaical Ceremonies is weakly inferr'd from Act. 21.22 See this place before quoted P. 1. Ch. 5. Where James the Bishop of Jerusalem tells Paul how much the multitude of Jewish converts were offended at his preaching down Circumcision and Non-conformity to their approved Customs and since it could not be but that they would hear of his presence there was a necessity to call them together that he might vindicate himself before them and remove the prejudice they had concerning him verse 22. What is it therefore The multitude must needs come together for they will hear that thou art come Nor is it likely that the devout women more zealous and forward usually than others Act. 13.50 were excluded from this multitude and then if the Catechist have observed right there is a must for them too as well as the Brethren they also have a Duty and concernment to look after the administration of Church-discipline 2. For 1 Cor. 5. Where saith the Catechist the multitude are blamed who applied not themselves to this duty The matter is the Excommunication of the incestuous Corinthian That which S. Paul chargeth upon them in general is That there was so notorious an offender among them as one that had married his Father's wife and they yet demean themselves so unconcernedly as if it had not been a crime deserving censure and reproach But then as to the judging part he takes that to himself verse 3. I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath done this deed i. e. Though I am not present with you yet by virtue of that authority which belongs to me being sufficiently assured of the truth of the fact I have already pass'd sentence on him that hath thus offended He doth not expect their tryal and judgment and consent as the Catechist would order the matter but gives the doom without it commands them to see it inflicted ver 4.5 In the name of our Lord Jesus Christ when ye are gather'd together and my Spirit with the power of our Lord Jesus Christ to deliver such an one to Satan i. e. That in a publick Assembly gather'd in the name of Christ in which you are to suppose me vertually present among you by authority of Christ committed to me and from me to you ye proceed to excommunicate him And then farther it is to be noted that this speech of St. Paul might have a prime reference to the Ministers of the Church of Corinth for his Epistle was written to the whole Church the Pastors as well as the Flock However there cannot be from hence inferr'd any thing but that the matter was to be done according to St. Paul's charge and command and by virtue of his authority in the presence of the whole congregation women no dobut as well as men or at most all the whole congregation for the freeing themselves from the scandal of allowing his wickedness appearing in some way of declarative suffrage and consent which consent of theirs entitles them by way of interpretation so far to have acted in this censure but no way intimates that the Apostle's excommunication had not been valid and efficacious without their consent Certainly the power of binding and loosing was never given by Christ to the promiscuous multitude nor do we ever read that he required their consent as necessary to the validity or efficacy of it And this is all I shall add of this matter Two or three short reflections more shall end this Chapter and Book together And First I take notice of a three-fold Directory * One more was observed before Chap. 10. prescribed by the Catechist for the exercise of Church-discipline a thing not becoming so profess'd a Champion of Christ's prescribing the very manner of his own Institutions The first Directory is for private admonition in four particulars Cat. p. 195. 196. Cat. p. 195. 196. Especially four things are to be diligently heeded 1. That the whole duty be so managed that the person offending may be convinced that it is done out of love to him and affectionate conscientious care over him that he may take no occasion thereby for the exasperation of his own spirit 2. That the persons admonishing others of their offence do make it appear that what they do is in obedience to an Institution of Christ and therein to preserve their own souls from sin as well as to benefit the offenders 3. That the admonition be grounded on a rule which alone gives it authority and efficacy 4. That there be a readiness manifested
by St. Paul's Prophesie 2 Tim. 4.3 4. leaving Ministers under too great a temptation to please and humour the people and very injurious and dangerous to the concernment of Christian Kings in the ordering of the publick Religion and Reformation Bishops Priests and Deacons of the Church of England made ordained and consecrated by the Vertual consent of the People from pag. 196. to p. 219. Chap. 9. Imposition of hands in Ordination limited by the Catechist to the Presbytery of that particular Church wherein the person is ordained The Scripture gives this power to Bishops Calvin's judgment of the laying on of the hands of the Presbytery Two Questions resolved by the Catechist in the negative Qu. 1. Whether a person may be lawfully call'd to of employed in a part of the office or work of the Ministry only The Catechist's grounds examined and disabled Scripture-presidents instanced in the seven Deacons Christ's baptizing by his Disciples St. Paul's allegation as to himself The Catechist's own Pastors and Teachers divided in the parts of their office and his Ruling Elders opposed to Preaching-Elders No repugnancy herein with the authority of the Ministry or relation between the Elders and the Church The exercise of gifts restrainable till there be right and authority given and after that too by the rules of prudence good order and edification The Church may lawfully admit to a part of the ministry only and advance her Ministers by degrees Qu. 2. Whether a person may hold the relation or exercise the duty of a Minister to more Churches than one at the same time The Catechist's opinion set down at large with the reasons of it and then refuted under six propositions which are manifested to be asserted by him 1. That none can be a Gospel-minister unless first chosen by some particular Church 2. That none can be ordained a Minister but with relation to some particular Church at his cure and charge 3. That no Minister hath power to depute another for his Curat Vicar or Substitute 4. That no Minister may exercise his power or office out of that particular Church wherein and whereto he is ordained 5. That no Minister may have relation to more Churches than one at the same time Arch-Bishop Whitgift's Answer to T. C. about the Similitudes vulgarly used from a Shepherd and his Flock c. 6. That no Minister may remove from one Church or Charge to another without re-ordination Mr. Hooker's judgment for the avoiding confusion in such like questions as these moved by the Casechist from pag. 216. to p. 237. Chap. 10. The necessity of a rightful derivation of church-Church-authority from Christ usually suggested by the Catechist Of the Peoples consent required to the exercise of the Elders Authority and the Catechists Directory in case of their dissent and from thence how poor and weak a thing the power of Church-governours appears to be made by him What kind of obedience is allowed by those of the Separation as due to Ministers Dr. Jacksons of the necessity and nature of true obedience with the dtnger of the sin of Disobedience to their Pastors The Catichist's difference between Pastors Teachers considered with the fond grounds of the same from p. 237. to p. 246. Chap. 11. Of Ruling Elders The distinction of the Church into Clergy and Laity defended 1 S. Pet. 5.3 no proof that the whole Church is call'd Gods Clergy-Ministerial power a mark of separation That Lay-men among us have a principal rule in the Church and upon that account our objections against Lay-Elders unreasonable disproved The scarcity of persons fit for this ruling Eldership in every Church and the burthen of their maintenance acknowledged by some friends to the cause grear prejudices against them What kind of Elders or Seniors are countenanced by Antiquity The Jewish Elders joyned in the Sanhedrim and other assemblies with the Priests no pattern to be urged here An examination of the express Scriptures prerended to authorize these Officers Mr. Mede's excellent discourse upon 1 Tim. 5.17 Who are means 1. by Elders there Five expositions which do all exclude these Lay-Elders pleaded for in contra distinction to the civil Magistrate as well as Catechist's exceptions to some Branches of the Exposition given of these words answered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote that ordinary labor which is incumbent upon all Pastors and Teachers as their constant duty Bishops may pertinently enough be meant by the Elders spoken of notwithstanding the Catechist's cavils The same qualifications absurdly required in the Ruling as in the Teaching Elder however their office be said to be so distinct from p. 246. to 273. Chap. 12. Of Deacons Stephen and Philip two of the seven Deacons did preach and baptize The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a large signification The Office of Deacons in the Christian Church to be gather'd not only from Acts 6. but other places The Catechist's rash censure of all Churches which confine not their office to the care of the poor The ordination of the first Deacons managed wholly by the Apostolick prudentials The circumstances of our state vastly different from the Churches then The change of the Levites when the Temple was built from their first office in attending on the Tabernacle a competent plea for our case 1 Cor. 16.2 considered The Catechist urgeth that occasional Precept as a binding Law to perpetuity and so in effect addeth to the Word of God A sort of She-officers Female-Elders Deaconesses and Widows in the Apostolick and Primitive Church forgotten by the Catechist in describing the pattern given in the Mount His unkindness in excluding that Sex from a share in Church-discipline noted and the good women admonished by what he hath said elswhere to look to their priviledge and duty as Church-members from pag. 273. to 285. Chap. 13. Of Prayer A Catalogue of Scripture-forms of Prayer out of the Old and New Testament The lawfulness of imposing them The Catechist's Arguments against the use of such Forms answered Publick Prayer is to provide for common not personal wants Among all gifts in Holy Scripture no gift of Ex-tempore-Prayer mentioned No injury to any Gift to be confined to a subserviency unto good Order The promise of the Spirit not rendred hereby needless or useless Abba Father at no odds with Our Father The gift of Prayer no more promised the Minister than People Part of our Ministry to be fulfilled is Officiating according to the Publick Liturgy-Prescribed Forms hinder not but tend rather to forward and promote Edification from pag. 285. to 300. Chap. 14. Of the Spirit Gift and Grace of Prayer The agency of the Holy Ghost necessary in order unto right Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Iames what it signifies The gift of prayer soberly understood nothing else but a gift of Oratory owing its rise to former Premeditations Quick Parts a competent degree of modest Confidence and frequent Exercise What the Vulgar call a Special Gift
therefore is punishment threatned to urge persons either to do or forbear as the Laws require Laws then are not properly fulfilled by submitting to the punishment annexed for that is only the due reward of neglect and disobedience and therefore supposeth them under sin and guilt for transgression Now this active Obedience must be in every thing not plainly forbidden by God In omnibus licitis honestis in all things lawful and honest The Supreme Authority having none above it but God can have none else to prescribe and set bounds to its Decrees and consequently whatever it enjoyns without any â—position or contradiction to the Divine Laws is to be obeyed and performed by all within the compass of its Dominion To exemplifie this somewhat more particularly I consider that Authority doth either 1. Command what God commands and forbid what God forbids Or 2. Command and forbid what God neither commands nor forbids Or 3. What it is doubtful whether God commands or forbids Or 4. What is evidently contrary unto that which God commands or forbids And it is this last only which can excuse our non-Obedience as I shall now demonstrate If the Supreme Authority commands what God hath before commanded and forbids what God hath forbidden we are beyond question obliged actively to obey We cannot disobey it without disobeying God yea there is an obligation added to that wherewith God had before obliged us There is a double Cord as it were binding us fast unto obedience First the Authority of God and under him the Authority of the King Such matters as these are the Scripture styles Praecepta Regis ex verbo Dei the Commandments of the King by the word of the Lord. 2 Chron. 29.15.30.12 And St. Austin hath thus resolved the case Et apud homines poenas luit apud Deum sortem non habebi qui hoc facere nâ—luit quod ei per cor Regis ipsa veritas jussit Ep. 166. That he shall both suffer punishment among men and have no part with God in bliss who refuseth to do that which truth it self by the heart of the King hath commanded him 2. If Authority command where God hath neither commanded nor forbidden we are likewise bound to an active obedience for what is neither commanded nor forbidden by God is to us left indifferent not necessary in it self to be done because not commanded by God and yet lawful to be done not sinful if done because not forbidden by God and therefore we may do it if we will and what we may do if we will in the use of our private judgement and prudence we not only may but must i. e. ought to do if Authority require it An eminent instance of this obedience we have in the Rechabites obeying the command of their Father Jonadab See Jer. 35. ch in not drinking wine throughout their generations whose practice is commended and rewarded by God himself and urged upon the Jews as an instance of obedience worthy to upbraid them with and by Things indeed of this kinde i. e. neither commanded nor forbidden by God are the most proper subject for humane Authority to display it self about by inducing an obligation where none was before Nor can there be any thing pleaded for our non-obedience but the obstinacy of our own wills 3. If Authority commands what it is doubtful to us whether or no God hath forbidden or forbid what it is doubtful to us whether or no God have commanded so long as we have only doubts and scruples in the case we are still actively to obey for in doubtful cases there are Arguments pro and con equally pressing on both sides the Scales hang as it were in aequilibrio and therefore as I finde it handsomely phrased if the weight of Authority will not turn the scales either the Authority is made very light of or there is some fault in the beam A two-fold rule there is whereby the best of Casuists have resolved this matter 1. That in doubtful things the safest part is to be chosen In dubiis pars tutior eligenda est Now here it is safer for us to obey Authority then not For the thing is certainly commanded by God's Deputy that hath Authority over us but 't is uncertain that God hath forbidden it for so all doubtful cases are uncertain and thus by disobeying Authority we run into a certain sin of disobeying God in his Deputies to avoid an uncertain sin against God immediately Obedience therefore is the most safe and certain side In dubiis melior est conditio possidentis 2. That in doubtful cases possession is a good plea and therefore in case of Controversie between the Law-maker and the Subject concerning the warrantableness of what is injoyned 't is alwayes to be presumed the Law-maker is in the right being in the actual possession of Authority Vnusquisque praesumitur bonus donec constet de contrario and so his commands to pass for lawful till the contrary plainly appear but where the case is doubtful there is nothing to counterpoize his Authority That word of God which commands obedience in the most general and express terms to Principalities and Powers doth warrant our obedience in all particulars not forbidden by the same word and therefore it concerns men to take heed how they prefer a conjectural conceit or surmise of obeying God rather then men See Dr. Jacbsen on the Creed l. 2. c. 5. before a greater probability of obeying God by obeying men commissioned and authorized from God In case indeed our Disobedience to Authority redounded only to men and not to God the least probability or suspicion of disobeying God should make us refuse obedience but in as much as the powers over us are ordained by God and God hath commanded us to be subject to them for conscience sake since they are God's Ministers and Vice-gerents our Disobedience unto them will prove disobedience unto God himself and therefore Obedience must not be denied to such but upon those great weighty and well examined reasons as will secure us from the damnation threatned to the disobedient He that actively obeys Authority in those matters of the lawfulness of which he yet doubts cannot be said to act against Conscience for in doubtful matters to do is no more against his Conscience then not to do What is to a man doubtful is no more against his Conscience then with it Nor doth he yet prefer man's command before God's but only chuseth to obey a more certain and manifest command of God before an uncertain and dubious True indeed While the man hangs in an equal doubt he ought not to determine himself on either hand there is no reason on the one side more then on the other but the command of a Superiour is a sufficient reason to remove or over-rule the doubt which was before in the matter so that after it the man ought no longer to doubt Here therefore it will not boot any to alledge that
over sundry cities divers others to feed the sheep as occasion serveth and to admonish the Watchmen and the Cities of their duties Else Why did the Apostles after they had planted the Churches and placed Shepherd and Watchmen over them so diligently afterwards visit them Was the Watch think yo◠the worse kept or the Sheep the negligentlie look'd unto The policie that Darius used Dan. 6. when he appointed an 120 governours over all his Realm and over then three to oversee them and take an account of their doings is greatly commended And Why may not this Policy be necessary in the Ecclesiastical state also But you here run smoothly away with the matter and suppose that there may not be for several Cities and several Flocks several Watchmen and Shepherds because there be some that have a general care over many Flocks and Cities If ◠thousand Towns or Cities have a thousand watchmen appointed unto them to have the particular care over them and also one two or more to have a general care both over the watchmen and over the Cities also do you not think that all shall be in better order and in much more safety But you Similitudes fail marvellously in sundry points which I must admonish you of because you glory so much in them and think that you have reasoned strongly when you have used the weakest kind of argument that can be to prove any thing for as the Logicians say Similitudo rem illustrat sed non probat A Similitude maketh a matter plain but proveth it not and it is easily overthrown ostensâ dissimilitudine by shewing the unlikelihood In this the similitude agreeth That as every City must have a Watchman and every Flock a Shepherd so every Church or Parish a Watchman or Pastor and as the Watchman's and Shepherd's office is to watch and feed and have a necessary care over their charges so must also the Spiritual Watchman and Shepherd over the people committed unto them All this is true and neither proveth nor disproveth any thing in question I might as well say that if the City be well watched and the Flock carefully looked unto though it be not by the Watchman or Shepherd himself but by his means and procurement there can be no just fault found with either of them Likewise that when the Shepherd hath brought his sheep into a pasture where they may both be sure from all danger and have meat sufficient then his presence is not so necessary for them so he do sometimes visit them Also That there is no one Watchman that either doth or can watch continually but must of necessity have his rest so that some other supply his absence and likewise that there is no Master-shepherd but that he hath some under him either boy or man to supply his absence whilst he is about other matters To be short That one Shepherd hath care over sundry mens sheep sundry Flocks of sundry Towns and Parishes c. Divers other such similitudes of Shepherds and Watchmen might I also use to prove many things contrary to your meaning I might also shew unto you the dissimilitudes betwixt a temporal and spiritual Shepherd unreasonable Sheep that cannot feed themselves or by any means provide for themselves nor have any charge to look to themselves and reasonable Sheep such as God hath endued with knowledge to whom he hath left his word which containeth in it sufficient to salvation whom he hath charged to read and to hear it who shall also answer for themselves c. Finally what difference there is betwixt temporal meat and drink which is soon digested and therefore daily to be renewed and spiritual food which continueth c. These and a great number more of dissimilitudes could I bring to overthrow all that you can build on these similitudes I might farther say that in the Prophets and other places of Scripture Kings and mighty Princes that have ample and large Dominions be called both Shepherds and VVatchmen as namely in Jerem. 23. Ezek. 34. c. and therefore all your reasons might as well be alledged against them and of them also might you say VVhat is he whose sight is so sharp that he can see from one end of the Diocess Province or Realm to another for these names be as common and usual to Kings and Princes as they be to Ministers of the VVord and Bishops And truly if these similitudes sink once into the peoples heads and be applied unto Civil Government against which they be as forcible as against the Ecclesiastical they will as easily and far more easily stir them up to seek alteration in that also 6. It is deducible by way of inference from what the Catechist hath deliver'd in the resolving of this question That no Minister may remove from one Church or charge to another without re-ordination The reason this Because his former ordination was in and unto the Church only which had chosen him which therefore while he lives he may not defert and should that fail suppose in time of Pestilence War or great Mortality he is not any longer a qualified Minister he hath no longer any Ministerial power which consists in a relation to his Church deceased and therefore to make him a Gospel-minister he must be elected by another Church and set apart that is ordained de novo Could some of the Catechist's friends believe this they would not boggle so much at re-ordination But as our Judicious Hooker Hooker Eccle. Pol. l. 5. p. 35. saith upon an occasion like to this before us in the questions now examined For the avoiding of confusions incident to these matters there is not any thing more material than 1. to separate exactly the nature of the Ministry from the use and exercise thereof 2. To know that the only true and proper act of ordination is to invest men with that power which doth make them Ministers consecrating their persons to God and his service in holy things during term of life whether they exercise that power or no 3. That to give them a Title or Charge where to use their Ministry concerneth not the making but the placing of God's Ministers and therefore the laws which concern only their election or admission unto that place of charge are not applicable to infringe any way their Ordination And 4. That as oft as any antient Constitution Law or Canon is alledged concerning either Ordinations or Elections we forget not to examin whether the personal case be the same which the antient was or else do contain some just reason for which it cannot admit altogether the same rules which former affairs of the Church now altered did then require It shall suffice to have quoted from him these generals he that would know more may peruse the Author CHAP. X. The necessity of a rightful derivation of church-Church-authority from Christ usually suggested by the Catechist Of the Peoples consent required to the exercise of the Elders Authority and the