transgress against the rules and laws of this holy calling above described See more Cat. p. 210. in the Answ to Q. 47. to cast them out of their society and communion 1 Cor. 5.13 By all which it plainly appears to be the Catechist's doctrine That none may be admitted as members of particular Churches but true believers real Saints effectually called i. e. as he explains it regenerated converted vivified illuminated justified and adopted ones persons savingly quickned from the death in sin and vitally united to Christ the Head and That these Churches are to be separate in their communions from all men in their worldly state and condition A dangerous encouragement to all that are admitted into their Societies to presume themselves of God's elected ones but a sure proof if granted That true believers may fall awâ—y from grace and so perish it being certain that some of the members of particular Churches have so done But if this be so I fear we must be forced to un-church all the Churches of Christ on earth and go out of this world that we may have no fellowship with masked hypocrites I design not here a laborious confutation intending a positive confirmation of the truth to follow in the close it shall suffice therefore to note That the Catechist hath forgotten his own distinction between the Catholick Church of God's elect and particular Churches or societies of Christians when he thus makes the qualification of the former whereof yet he warned us to take notice that he did not treat as necessary unto the later and I will only set him against himself it being the property of falshood usually to confute it self His words are these The members of the Catholick Church are not known to one another merely he should say Cat. p. 90.91 not at all on the account of that faith and union with Christ which makes them so whence the whole Society of them is as such invisible to the world and themselves visible only on the account of their profession Whence I thus argue None are admitted members of particular Churches but as they are known now they are not known on the account of that faith and union with Christ the head which bespeaks them true and sincere Christians and of the number of God's elect Therefore they are not admitted members of particular Churches on that account Again None are admitted Church-members so far as they are invisible but as to this qualification required of true grace and conversion so they are Again Church-members are admitted only so farr as they are visible but they are visible only on the account of their profession That only therefore is required to their admission Hear we him speak once more where he treats of that covenant which formally constitutes a particular Church Cat. p. 111. In this obedience saith he they do these two things which alone he i. e. Christ requires in any persons for the obtaining of an interest in these Church priviledges First they confess Him his person his authority his law his grace Secondly they take upon themselves the observance of all his commands Now from hence I thus argue If these two things which alone are required by Christ to invest a person with an interest in Church-priviledges may be done without real grace and true conversion then real grace and true conversion are not a qualification indispensibly necessary to Church-membership But these two particulars of confessing Christ and promising obedience which saith the Catechist alone Christ requires c. may certainly be done without real grace and true conversion Ergo. And now I leave him to answer these his own arguments his own arguments I justly call them being so evidently deduced from his own words This therefore for the first particular the subject matter of churches Nor will it be necessary to insist much upon the second which depends wholly upon this first as it 's foundation viz. The means whereby these persons are brought into a condition capable of their Church-state or qualified for it These both in the answer and explication Cat. p. 19.107 are said to be The administration of the word and spirit of Christ The Word 't is true is the ordinary means whereby it pleaseth God to convert and call home sinners to himself but yet not the only means It is not fit that we limit the operations of the Holy Spirit unto the word only sometimes a cross and affliction may reduce the prodigal unto himself and so to his Father's house Sometimes a parent's good example and prudent education works indiscernably And oftentimes the special and particular account is not to be given i. S. John 3. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit But I proceed rather to the third and last point to be observed namely the especial means whereby these persons so fitly qualified for Church-fellowship are made a Church and that we have also set down both in the Answers and in the Explication In the Answers joyned together in an holy band Cat. p. 89. or by special agreement upon their own voluntary consent p. 108. and engagement to walk together In the Explication thus being made willing and ready in the day of his power p. 111. Psalm 110.3 they consent choose and agree to walk together in the observation of all his commands and hereby do they become a Church And that we may know what this voluntary consent is opposed unto how shall these living stones become an house p 114.115 a temple Can it be by occasional occurrences civil cohabitation in political precincts usage or custom of assembling for some parts of worship in any place These things will never frame them into an house or temple This can be no otherwise done than by their own voluntary consent and disposition So afterwards to this Question Wherein doth the especial form of a particular Church consist p 220. The Answer is In the special consent and agreement of all the members of it to walk together in the observation of the same ordinances numerically A text of Scripture by the way would do well for that word numerically And in the Explication p. 221. This cannot consist in any thing that is accidental occasional or extrinsecal unto it such as is cohabitation which yet the Church may have respect unto for conveniency and farthering of it's edification Let us mark that nor in any civil p. 222. or political disposal of its members into civil societies for civil ends which is extrinsecal to all its concernments as a Church The plain English is These particular Churches are not Parish-Churches or societies of Christians of the same Neighbourhood but cull'd out here and there and embodyed together by an holy league or covenant to walk together in the same ordinances Well now It is
respect of writing the Gospel for there is none that thinketh the office of preaching to be either extraordinary or temporal p. 118. As for Prophets if you mean in respect of the gift of telling things to come such as Agabus was then be they temporal but if you mean Prophets in respect of their dexterity and readiness of expounding Scriptures such as Simeon Lucius Manaen and Saul Act. 13.15 1 Cor. 14. likewise such as Judas and Silas and such as the Apostle St. Paul speaketh of 1 Cor. 14. I see no cause why the Calling should be extraordinary or the office and gift temporal except you have a liberty to make temporal and perpetual ordinary and extraordinary what you please But seeing you would have all things proved by Scripture I pray you prove this that you have said either of the Apostles Evangelists or Prophets by the Scripture seeing you teach that of them which seemeth to be contrary unto Scripture And when T. C. replyes This passeth all the Divinity that ever I read that there are now Apostles T. C. p. 41. Sect. 1. Evangelist and Prophets You shall assuredly do marvels if you prove that as you say you will if any deny it I deny it prove you it The Arch-Bishop answers thus Then have you not read much Divinity p. 229.230 for if it be true that the Apostle St. Paul in the fourth Chapter to the Ephesians doth make a perfect platform of a Church and a full rehearsal of the offices therein contained as you say he doth then can I not understand how you can make those offices rather temporal than the office of the Pastors and Doctors And forasmuch as you greatly contemn Authority and would have all things proved by Scripture let me hear one word of the same that doth but insinuate these offices to be temporal The place it self seemeth to import a continuance of these functions unto the coming of Christ for he saith Ephes 4. He therefore gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the gathering together of the Saints for the work of the ministry c. until we all meet together in the unity of faith and knowledge of the Son of God unto à perfect man and unto the measure of the age and fulness of Christ I am perswaded that you cannot shew any like place which doth so plainly import the abrogating of them as this doth make for their continuance I have beside that place to the Ephesians the twelfth of the first to the Corinthians and the fourteenth where he speaketh of Prophets as of perpetual ministers in Christ's Church I know saith he that there were certain things in the Apostles which were proper unto themselves as their calling which was immediately from God p. 231. although Matthias was not immediately called by God as it appeareth Act. 1. neither can you prove by Scripture that Barnabas was so call'd but the contrary rather doth appear Acts 11. and yet he was an Apostle their commission to go into the whole world c. but to preach the Word of God in places where need requireth or to govern Churches already planted I see no cause why it should not be perpetual Likewise the office of Evangelist if it be taken for writing of the Gospel then it is ceased being fully perfected and accomplished but if it be taken for preaching the Gospel plainly and simply as Bullinger thinketh or generally Bull. in 4. ad Ephes Musc Tit. de Verb. minist in Loc. com for preaching the Gospel as Musculus supposeth in which sense also Paul said to Timothy 2. Tim. 4. Do the work of an Evangelist or for preaching more fervently or zealously than other as Bucer saith Bucer in 4. ad Ephes then I see no cause at all why it may not still remain in the Church Moreover Prophets if they be taken for such as have the gift of foreshewing things to come then be they not in all times of the Church but if they be such as St. Paul speaketh of 1 Cor. 14 such I say as have an especial gift in interpreting the Scriptures whether it be in expounding the mysteries thereof to be learned or in declaring the true sense thereof to the people I understand not why it is not as perpetual as the Pastor or Doctor Thus you see that I have both Scripture and Reason on my side and to the end that you perceive that I am not destitute of the consent also of Learned men in this matter I will set down the opinions of one or two Ambrose upon these words ad Eph. 4. Ambrose Et ipse dedit quosdam quidem Apostolos c. saith thus The Apostles are Bishops Prophets be interpreters of the Scriptures Although in the beginning there were Prophets as Agabus and the four Virgins Prophetesses as it is in the Acts of the Apostles yet now Interpreters be called Prophets Evangelists be Deacons as Philip for although they be no Priests yet may they preach the Gospel without a chair as both Stephen and Philip before-named Bucer Bucer upon the same same place saith that there be Evangelists now T. C. and you your self fol. 42. confess that Hus Jerome of Prague Luther Zuinglius c. were Evangelists Peter Martyr Peter Martyr in his Commentaries upon 12. to the Romans saith that the Apostle there describeth those functions and gifts which are at all times necessary for the Church and in that place the Apostle mentioneth prophesying Mr. Calvin Calvin in his Institut cap. 8. doth confess that God hath stirred up Apostles and Evangelists since that time of the Primitive Church and that he hath done so likewise even now in this time Mr. Bullinger Bullinger upon 4. Ephes saith that the words be confounded and that an Apostle is also call'd a Prophet a Doctor an Evangelist a Minister a Bishop and a Bishop an Evangelist and Prophet c. To be short It is thus written in the Confession of the Churches in Helvetia Confess Helvet The Ministers of the New Testament be call'd by sundry names for they are called Apostles Prophets Evangelists Bishops c. And speaking of Prophets it saith The Prophets in time past foreseeing things to come were call'd Seers who are expounders of the Scriptures also as some be even now a dayes Evangelists were writers of the History of the Gospel and preachers also of the glad tidings of Christ his Gospel as Paul bid Timothy do the work of an Evangelist c. So that to say there are in the Church Apostles Prophets and Evangelists in such sense as I have deelared is no strange Divinity to such as be Divines indeed But enough of this distinction 'till we again meet with it Let us hear the Catechist of Ordinary Officers Q. 23. Who are the ordinary Officers or Ministers of Christ in the Church Catec p. 12◠to be
boldness usual to men of his way remarqued His sixfold enumeration of Gospel-Institutions The first of them fixed upon viz. The calling gathering and setling of Churches with their officers as the seat and subject of all other solemn instituted worship Quaere How setled Churches are the subject of all instituted worship since Preaching of the word goes before them which the Catechist names for the fourth Gospel-Institution from pag. 97. to p. 100. Chap. 2. The Catechist's general doctrine of Churches proposed Proofs from the Catholick Church or the National Church of the Iews impertinent to his particular Churches The Catechist's texts for Christs institution and appointment of such particlar Churches as the foundation-ordinance of Gospel-worship examined St. Cyprian's comment upon those words Where two or three are gather'd 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 Iewish and Christian Church stated from pag. 100. to p. 109 Chap. 3. The qualification of his Church-members enquired into His opinion that none be admitted members of particular Churches but true believers real Saints persons regenerated converted vivified illuminated justified adopted elected declared The danger of this opinion intimated The Catechist set against himself and posed with his own arguments about it The word of God not the only means of conversion The solemn League and Covenant required by the Catechist to the formal constitution of particular Churches The several pretensions unto this as Christs institution examined and rejected The consent required to all other societies and pattern of the Iewish Church untruly and impertinently urged The chief reformations of the Iewish Church not by any voluntary covenants of the people but the authority of the supreme Rulers 2 Cor. 8.5 abused and misapplyed to the Macedonian's entrance into a Church state The way of the Church at Ierusalem glanced at The Baptismal covenant renewed at Confirmation conformable thereunto but will not serve the Catechist 's turn The weakness of other proofs offered from pag. 109. to p. 127. Chap. 4. A Scripture account given of the Christian Church Christ speaks of it as afterwards to be built The power of planting and building it to whom and when given The beginnings of this Church left by Christ The story of its first building by St. Peter Act. 2. Baptism upon Profession the door of entrance The practise after admission The Christian-Church defined Of Churches as many and Church as one The necessary qualification of Church-members The visible Church a communion of professors wherein are good and bad Saints and Hypocrites mixed together The Minister's unworthiness nulls not the officacy of Divine Ordinances the presence of evil members in Church-communion hurts not those who consent not to their sins and impieties from pag. 128. to p. 141. Chap. 5. Of the places we call Churches That all difference of place is not taken away in the New Testament St. John 4.20 21 22. examined The Temple at Jerusalem on some accounts Typical on others Moral David's resolutions of building the Temple grounded on a rational piety and both He and Solomon arguing the fitness of its Magnificence by argument of reason Scripture-precepts of reverence to God's house have no sign in them of being Ceremonial only Rationally therefore applyed by the Iews to their Synagogues The Centurions Synagogue a proof of his love to their Nation Christ and his Apostles constant in frequenting the Temple and Synagogues Probable it is that even in the time of the first Christians there were certain places peculiar for their serving God in Intimations thereof in Sacred Scripture Act. 11.26 A Local Church as early as the name Christians 1 Cor. 11.28 The house of God opposed to their private houses Mr. Mede's conjectures what that house was and farther proofs about it The general reason of appropriating certain places to Gods worship and service from pag. 141. to p. 155. Chap. 6. The necessity of Government in the Church intimated and that as to it 's formal constitution The Catechist's distinction of Church-officers extraordinary and ordinary without Scripture-proof Extraordinaries granted in the Apostles and yet not their office it self for a season only Arch-Bishop Whitgift at large of this distinction against T. C. The Catechist's enumeration of ordinary Officers How politickly Deacons there left out His great argument from a community of names to an equality among Ministers disabled The name Bishop not unfit to denote preheminence whether we consider the notation of it or the use of it in the Old Testament or in the New The same demonstrated for the name Elder wherewith the Catechist matcheth it and the several instances alledged by him to the contrary A Taste by the way of the Catechist's confidence Prelacy in Church government argued from the Scripture-instances of Deacons under Bishops and the examples of Timoth and Titus The Catechist's exceptions at the two last answered The enemies of superiority among Ministers mean it in others not themselves from pag. 155. to p. 177. Chap. 7. 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 Iames the just made Bishop of Ierusalem 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 Councel 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 from pag. 178. to p. 195. Chap. 8. 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 tast of the Catechists Learning and Modesty Antiquity untruly referr'd to by him for the peoples right to chuse their Ministers His reasons strike as the Civil State no less than the Ecclesiastical that there must be no Rulers in either but by the people's 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 unconformable to the way of the Old Testament made by incompetent judges the occasion of divisions and fashions reflected on extreamly
Christ for conscience to rely upon we have seen yet we are satisfied though by other guess evidence than he brings that the Apostles did by Christ's authority unite the converted Jews into a Church or Christian society and that distinct too from the National Church of the Jews the Church of the Jews being a society of believers in Christ as to come and therefore He being come their Church-state as such must needs give way to the Christian that is to the society of believers in Christ already come and therefore it is not so well said by him that the old National Church-state of the Jews yet continued nor can I throughly reconcile it to what he had more advisedly delivered some pages before p. 91. The National Church of the Jews with all the ordinances of it being removed and taken away the Lord Christ hath appointed particular Churches or united assemblies of believers This Church Planted by the Apostles at Jerusalem was the first beginnings of the universal Christian Church as I shall afterwards declare and therefore others are said to be added unto this Church Many particulars were certainly added unto this Church before the time rereferr'd to Act. 8 1. and so many that we may well conclude That Church of Jerusalem contained several particular congregations under it yea all the Churches afterward mention'd by the Catechist from the Apostolick writings were but as united parts and members of this Church added to this Church And therefore still this prime instance is not to the Catechist's purpose but it will be found the destruction of his way to entertain it as the rule and pattern of disposing all Christs disciples into Church-societies of which hereafter Cat. p. 98.99 100 c. The proof of his particular Churches that follows being derived from the Apostles after ordering of certain Churches giving certain rules and directions unto them directing their principal writings to them c. needs not any special reflection to be made upon it in this place CHAP. III. The qualification of his Church-members enquired into His opinion that none be admitted members of particular Churches but true believers real Saints persons regenerated converted vivified illuminated justified adopted elected declared The danger of this opininion intimated The Catechist set against himself and posed with his own arguments about it The Word of God not the only means of conversion The solemn League and covenant required by the catechist to the formal constitution of particular churches The several pretensions unto this as Christ's institution examined and rejected The consent required to all other societies and pattern of the Jewish Church untruly and impertinently urged The chief reformations of the Jewish Church not by any voluntary covenants of the people but the authority of the supreme Rulers 2 Cor. 8.5 abused and misapplyed to the Macedonian's entrance into a Church-state The way of the Church at Jerusalem glanced at The Baptismal covenant renewed at Confirmation conformable thereunto but will not serve the Catechist's turn The weakness of other proofs offered IN the next place therefore we are to attend unto the explication given us of the nature of a particular Church or Churches and that according to his own division p. 104. First as to the subject matter of them or the persons whereof such a Church doth or ought to consist Secondly The means whereby they are brought into a condition capable of such an estate or qualified for it And Thirdly The especial means whereby they are constituted a Church For of his other Particular the general ends of their calling I shall move no dispute First then we are to consider the description given us of Church-members or the persons whereof particular Churches consist p. 89. Such in the Answer are Persons call'd out of their natural worldly estate and in the explication p. 90. thus It is required of them of whom a particular Church is constituted that they be true believers seeing that unless a man be born again he cannot enter into the Kingdom of God and so upon that account they must be members of the Church catholick i. e. of elect believers as said before as also that they make visible profession of faith and obedience unto Jesus Christ p. 104 105. And again All men are by nature the children of wrath and do belong to the world which is the Kingdom of Satan and are under the power of darkness as the Scripture every where declares in this state men are not subjects of the Kingdom of Christ nor meet to become members of his Church Out of this condition they cannot deliver themselves but they are called out of it This calling is that which effectually delivers them from the Kingdom of Satan and translates them into the Kingdom of Christ And this work or effect the Scripture on several accounts variously expresseth Sometimes by regeneration or a new birth sometimes by conversion or turning to God sometimes by vivification or quickning from the dead sometimes by illumination or opening the eyes of the blind all which are carried on by sanctificaon in holiness and attended with justification and adoption and all these concurr to compleat that effectual vocation or calling that is required to constitute persons members of the church p. 106 107. This is signified by the typical holiness of the Church of old into the room whereof real holiness was to succeed under the New Testament Our Lord Jesus Christ hath laid it down as an everlasting rule That unless a man be born again he cannot enter into the Kingdom of God John 3.3 requiring regeneration as an indispensible condition in a member of his Church a subject of his Kingdom For his Temple is now to be built of living stones 1 Pet. 2.5 Men spiritually and savingly quickened from their death in sin and by the Holy Ghost whereof they are partakers made a meet habitation for God which receiving vital supplies from Christ it 's head increaseth in faith and holiness edifying it self in love Eph. 4.15 16. And as the Apostles in their writings do ascribe unto all the Churches and the members of them a participation in this effectual vocation affirming that they are Saints called sanctified justified and accepted with God in Christ Rom. 1.5 6. 1 Cor. 1.2 1 Cor. 4.5 Heb. 3.1 Jam. 1.18 1 Pet. 2.5 2 Cor. 6.17 18. 1 Cor. 6.11 So many of the duties that are required of them in that relation and condition are such as none can perform unto the glory of God their own benefit and the edification of others the ends of all obedience unless they are partakers of this effectual calling Cat. p. 107. 1 Cor. 10.16 17. 1 cor 12.12 Eph. 4.16 Add hereunto that these Churches and the members of them are not only commanded to separate themselves as to their worship of God from the world that is men in their worldly state and condition but are also required when any among them
others who are recorded to have Christian families as well as they Rom. 16.10 11 14 15. for so we find Aristobulus and Narcissus with their houshold saluted Asyncritus Phlegon Hermas Patrobas and the brethren which are with them Phïlologus and Julia Nereus and his Sister and Olympas and all the Saints which are with them And in another Epistle the houshold of Onesiphorus 2 Tim. 4.19 There seems therefore to be some singular thing in this singular appendix peculiarized to them before-mentioned and this probably to be it That in their houses they allotted and set apart a peculiar place for the Church to assemble in not altogether unlike some private Chappels which are yet in certain great men's Houses But I referr the Reader who desires farther satisfaction to our Learned Mede who hath collected undoubted testimonies of this same truth throughout the three first Centuries and so long before the time of Constantine the Great wherein Christianity began to flourish and to be adorned with more beautiful fabricks I will only intimate his general reason upon which the appropriation of certain places to God's publick worship and service leans and it is briefly this easily deducible from the Analogy of the Old Testament That as the Majesty of God is most sacred and incommunicable and his worship and service not be given unto any other so it is likewise a part of the honour vve owe to his sacred singular and incommunicable Eminency that the things wherewith he is served should not be promiscuous and common but appropriate and set apart to that very purpose But hitherto of Churches both persons and places so call'd The Catechist's method leads us next to consider Of Church-officers or Governours CHAP. VI. The necessity of Government in the Church intimated and that as to it 's formal constitution The Catechist's distinction of Church-officers extraordinary and ordinary without Scripture-proof Extraordinaries granted in the Apostles and yet not their office it self for a season onely Arch-Bishop Whitgift at large of this distinction against T. C. The Catechist's enumeration of ordinary Officers How politickly Deacons there left out His greâ—t argument from a community of names to an equality among Ministers disabled The name Bishop not unfit to denote preheminence whether we consider the notation of it or the use of it in the Old Testament or in the New The same demonstrated from the name Elder wherewith the Catechist matcheth it and the several instances alledged by him to the contrary A Taste by the way of the Catechist's confidence Prelacy in Church-government argued from the Scripture-instances of Deacons under Bishops and the examples of Timothy and Titus The Catechist's exceptions at the two last answered The enemies of superiority among Ministers mean it in others not themselves Q. SEing the Church is a Society Cat. p. 116. or spiritual Incorporation of persons under rule government or discipline declare who or what are the Rulers Governours or Officers therein under Jesus Christ Answ They have been of two sorts 1. Extraordinary appointed for a season only And 2. Ordinary to continue unto the end of the world Q. Who are the extraordinary Officers or Rulers or Ministers of the Church appointed to serve the Lord Jesus Christ therein for a season only Answ 1. The Apostles of our Lord Jesus Christ with 2. the Evangelists and Prophets endowed with extraordinary gifts of the Holy Ghost associated with them and employed by them in their work of Ministry 1 Mat. 10 23. Act. 1.26 1 Cor. 1.28 Eph. 4.11 2 Luke 10.1 2 Tim. 4.5 Tit. 1.5 Act. 11.27 28. 21.9 10 11. 2 Cor. 1.1 The necessity of government it self in the Church is here well supposed in that the Church is call'd a Spiritual Incorporation of persons under Rule Government or Discipline This therefore in the explition is rightly said to be evident from the nature of the thing it self p. 117. as vvell as the testimonies of Scripture but then I skill not well to reconcile this with that vvhich follovvs That yet a Church may be formally constituted without rule and government His words are these p. 117. Neither doth this rule at all belong unto it meerly as materially considered in men yielding obedience unto the Call which is the foundation of the Church not absolutely as it is formally constituted a Church by the consent and agreement described but moreover it is required that it be organically compleat with Officers or Rulers 'T is the Catechist's unhappiness here to be over Metaphysical If the Church formally considered be such a spiritual Incorporation as he defines it certainly Rule Government and Discipline belongs unto it as such and the want of such principal organs or members as Rulers are must needs spoil its formality no less than the vvant of an head that of the humane body As to the distinction of Church officers into extraordinary and ordinary it ought to have been manifested out of the Holy Scriptures vvherein 't is most certain that vve read of Apostles and Evangelists and Prophets distinctly and by name but not a vvord that the chief and substantial part of their office and power vvas extraordinary and for a season only That there vvere some extraordinaries appertaining to them is not question'd but that evinceth not the office of Apostles and Evangelists to be such The Catechist himself tells us These persons vvere in an extraordinary manner endued vvith all that povver p. 119. vvhich aftervvards vvas to reside in the Churches themselves and moreover with that which was peculiarly needful unto the discharge and performance of that special duty and work that they vvere appointed unto At least then as to that power which was to reside in the Church for ever they vvere not extraordinary For that they vvere the first and so immediately sent by Christ seems a matter of order only that doth not bespeak them of another kind from those that followed and succeeded them I vvill here annex the words of Arch-Bishop Whitgift long since in his Defence against T. C. upon occasion of the like distinction with this of the Catechist's Arch Bishop Whitgift's defence of the Answ to the Admonition Tract 4. p. 217. Although saith he you cannot vvarrant by the Scriptures this distinction of ordinary and extraordinary ecclesiastical functions yet I think the Apostolical function was extraordinary in respect that it had for the time certain especial properties as to bear witness of the Resurrection of Christ and of his Ascension which they did see vvith their eyes also to plant and found Churches likewise to go through the whole world these I say were temporal and extraordinary and so was the Apostleship in this respect but yet ordinary in respect of their chief function which was to preach the Gospel and to govern the Churches which they had planted Likewise Evangelists have an ordinary function neither is there any cause why it should be call'd a temporal office but only in
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
very sense now given 1 Cor. 15. where he sayes comparing himself with the other Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have travelled up and down more than they all as is manifest he did But give me leave saith Mr. Mede to propound a fifth Exposition which shall yield all they contend for so eagerly to be implyed in this Text namely That there are not only two sorts of Elders here implied but also that the one of them are Lay-Elders such as have nothing to do with the administration of the Word and Sacraments What would they have more yet they will be never the nearer for this concession for the Lay-Elders here implyed may be no Church-officers but Civil Magistrates which in Scripture-language we know are called Elders as when we read of the Elders of Israel of the Elders of Judah of the Elders of the Priests and the Elders of the People of Priests and Elders and the like according to which notion the words may be construed thus Let all Elders that govern well of what sort soever be counted worthy of double honour especially the Elders of the Church which labour in Word and Doctrine Is not this good sense and doth not the Apostle in the beginning of this very Chapter use the name Elder in the larger and more general sense when he sayes Rebuke not an Elder but exhort him as a Father c. Why may he not then do so here And doth not St. James in his last Chapter call the Ministers of the Word and Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in distinction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus having informed our selves who they are which are here termed Elders we will now see also briefly what is that honour which is due into them That by honour is here meant honorarium stipendium or a tribute of maintenance is manifest by the following words which the Apostle brings in to inforce it For the Scripture-saith Thou shalt not muzzle the mouth of the Ox that treadeth out the corn and The labourer is worthy of his hire Who sees not what these proofâ— inferr The first of them he alledges also in the same argument 1 Cor. 9. where he adds Doth God take care for Oxen or saith he it altogether for our sakes ours namely that preach the Gospel for our sakes no doubt this is written that he which ploweth should plow in hope and he that thresheth in hope should be partaker of his hope The case is plain 'T is an Hebrew notion To bring honour i. e. to pay tribute or bring a present Revel 21.26 But what is meant by double honour Some as among the Fathers St. Ambrose will have it to be honour of Maintenance and honour of Reverence But because the Apostle's proofs here inferr only maintenance I take it to be meant in this place only of it And as for double I take it to be an allusion to the right of the first-born to whom at first the Office of Priesthood belonged in their families and into whose room the Levites were taken and whom the Presbyters of the Gospel now succeed As therefore they had a double portion among their brethren in like manner should the Presbyters of the Gospel be counted worthy of double honour And if we admit of the fifth Exposition before-given of these words to comprehend the Elders of the Commonwealth as well as the Elders of the Church it will agree yet far better because both the one and the other succeed in the place of the First-born to whom belonged both to be Priests and Civil Governours in their Tribes and Families Yet howsoever the antient Christians were wont in their Love-Feasts to give their Presbyters â— double portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with some reference to this Text as appears by Tertullian nevertheless I think double honour is not here so precisely to be taken but only to note â— liberal and ingenuous maintenance such aâ— might set them above the Vulgar as the First-born by their double portion were preferr'd above the rest of their brethren Thâ—â— far he And more need not be said to disable the Catechist's proof of his Ruling-Elders from this Text of Holy Writ I will therefore only Answer the Exceptions taken by him to the Exposition of this place that is given by others Neither doth that word labour in the Word as some would have it intend any other labour but what is incumbent on all the Pastors and Teachers of the Church as their constant duty See Rom. 6.12 Act. 20.35 1 Thes 5.12 I have according to the reference seen these places and yet cannot learn from them that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this 1 Tim. 5.17 doth not intend any other labour but what is incumbent on all the Pastors and Teachers of the Church as their constant duty Rom. 6.12 is mis-quoted for chap. 16.12 as I suppose Where compare it with the 1st verse and 6th verse the great pains of those good women and others that administred necessaries to the Apostles and so eased them of care in that particular seems to be the thing which St. Paul sets forth by that phrase of labouring in the Lord and labouring much in the Lord Act. 20.35 St Paul thus recommends his own example Ye your selves know that these hands have ministred to my necessities and to them that were with me I have shewed you all things how that so labouring ye ought to support the weak and to remember the words of our Lord Jesus how it is said It is more blessed to give than to receive Sure 't is not the constant and bounden duty of all the Pastors and Teachers of the Church so to labour with their hands as St. Paul did But then 1 Thess 5.12 We beseech you Brethren know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake comes in aptly 1. To confirm the notion of labouring which he seeks to confute by it prescribing of special notice unto such Labourers And 2. To inform us withall that the Ruling and Labouring-Elder are both one person or that it may appertain to the Office of one and the same sort of persons to labour among Christians and to have the inspection or oversight of them for rule and government to admonish them To which purpose also might be annexed Hebr. 13.17 where this Office of Ruling is given without controversie to the Preaching-Minister Remember them who have the rule over you who have spoken unto you the Word of God To the Catechist's reasoning therefore Now can we suppose that the Apostle would affirm them to be worthy of double honour whom comparing with others he notes as remiss and negligent The Answer is that he argues from a wrong Supposal The Apostle doth no wayes denote him that rules well as remiss and negligent but as one ordinarily diligent though not eminently so All therefore built upon
observance of this Gospel-Institution for every one otherwise may have a particular Psalm and possibly a diverse tune and so many men as there be so many minds agreeing in nothing but an universal confusion somewhat like that described 1 Cor. 14.26 Now therefore let the Catechist and his brethren well consider of this matter and so I am content to pass on with him to the Fourth particular The preaching of the Word In his re-view of which this is the onely Question Cat. p. 176. 177. Q. 37. Is the constant work of Preaching the Gospel by the Elders of the Church necessary And to that he answers thus Answ It is so both on the part of the Elders or Ministers themselves of whom that duty is strictly required and who principally therein labour and watch for the good of the Flock and on the part of the Church for the furtherance of their faith and obedience by Instruction Reproof Exhortation and Consolation Matth. 24.45 46 47 48 49 50 51. Rom. 12.7 8. 1 Cor. 9.17 18. Ephes 4.12 13. 1 Tim. 4.15 16. and chap. 5.17 2 Tim. 2.24 25. and chap. 3.14 15 16 17. and chap. 4.2 That the Preaching of the Gospel is necessary both upon the account of the Minister's duty and in order to the Churches benefit for the furtherance of their faith and obedience will readily be granted But then it will be seasonable for us here to remember 1. That there is some difference between the words Preaching and Teaching strictly understood according to the propriety of their Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach St. Mark 16.15 St. Mark 16.15 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to evangelize Act. 5.42 Act. 5.42 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Disciples St. Matt. 28.19 St Matt. 28.17 which peculiarly belongs to the first promulgation of the Gospel The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach Act. 15.35 Act. 15.35 referrs to the instruction and confirmation of Disciples and Believers Our Saviour puts both together St. Matt. 28.19 S. Matth. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples teaching them Where therefore the Apostles are said to do both to preach and teach Jesus Christ Act. 5.42 Act. 5.42.15 35. the meaning is that they taught those who were already converted and preached the faith of Christ also to those who were yet strangers to it Thus Paul and Barnabas continued in Antioch teaching and preaching the Word of God Act. 15.35 St. Paul strived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach the Gospel where Christ had not been named and he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach in every Church Rom. 15.20 21. 1 Cor. 4.17 Rom. 15.20 21. 1 Cor. 4 17. And upon this is grounded the Apostle's difference between Evangelists or Preachers and Pastors and Teachers Ephes 4.11 Eph. 4.11 Evangelists were those that were sent forth to plant the Gospel Doctors or Pastors those that built upon this foundation whose work it was to strengthen and confirm believers and retain the gathered sheep within the fold of the Church This difference likewise may be observed between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word and Doctrine 1 Tim. 5.17 1 Tim. 5.17 The former having respect to unbelievers out of the Church the latter to believers abiding in the Church Which difference premised there cannot be now the same degree of necessity for the preaching of the Word as there was before the Apostles had published it to the world and afterwards consigned it to writing And upon strict observation it will appear that Preaching in the Gospel-notion and under the most express command of Christ is the first promulgation of the Gospel to unbelievers and to this the Texts which leave the Apostles under the pain of God's heavy displeasure upon neglect do plainly refer Act. 4.19 20. 1 Cor. 9.16 2. Taking the word Preaching as it is now used for any declaration of the word and will of God there is difference to be made between preaching by inspiration so as Christ and his Apostles and those that were endued with extraordinary gifts of prophesying in the Apostles times preached who spake with tongues as the Sâ—â—rit gave them utterance and preaching by pains and industry as Timothy was exhorted to give attendance to reading and study and to shew himself a workman that needed not to be ashamed c. That frequency therefore of preaching cannot be rightfully expected from us which was used sometime by the Prophets and Apostles because they preached by inspiration vve by pains and industry and moreover since our preaching is not by immediate inspiration 't is fallible and subject to error as we our selves are and therefore ordinable by our Superiours and reducible to such Rules Orders and Directions as are found most to conduce to the promotion of Peace and Piety 3. There are divers wayes of preaching besides that of Sermons which yet are not vulgarly taken notice of There is 1. Preaching by reading of the Word of God This is preaching over again and proclaiming the Sermons of Moses and the Prophets Christ and the Apostles to the world It cannot be denied but a man doth truly preach though he read his own Notes much less then is it to be denied that he preacheth who being authorized thereto reads those inspired Sermons to the people Thus saith St. James the Bishop of Jerusalem Act. 15.21 Act. 15 21. Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath day The Church of God doth preach as a faithful witness making a mere relation of what God hath himself revealed by reading as well as in the notion of a careful expounder teacher and perswader thereof 2. There is preaching also by writing from whence the Writers of the Holy Gospel are call'd Evangelists i. e. Preachers of it And thus did they preach the Gospel to unbelievers and the Apostles also by writing of their Epistles did teach the Christian Church and thus Solomon's Writing call him a Preacher 3. There is preaching by a Proxie as well as one's own person Christ preached himself in his own person while he was on earth but after his Ascension he preached by Proxie so Christ came and preached peace to the Ephesians See the Preachers Guard and Guide By Dr. S. Ephes 2.17 Many therefore may preach in the true notion of the Word who yet do not preach in the vulgar notion of it which confines it to Sermonizing only But this briefly of the fourth Gospel-Institution reckon'd up by the Catechist Preaching of the VVord Cat. p. 83. The fifth follows viz. The Administration of the Sacraments of Baptism and the Supper of the Lord. And this is dispatch'd by the Catechist in three short Questions and Answers Cat. p. 177. 178. Q. 38. Who are the proper Subjects of Baptism Answ Professing Believers if
from that precedent command or example which warranted it but if it were not then was it done meerly upon the dictates of prudence reason then if vve be sufficiently warranted by that example as is by them supposed to act after it we are also sufficiently warranted to act upon the meer dictates of prudence and reason without the necessity of any other either command or former example for so doing But then besides this Examples are of a very different and tickle nature sometimes they are barely related in Scripture and neither commended nor dispraised sometimes they are praised yet so occasional or extraordinary that we may not presume to imitate them and if we would imitate them the suiting of all circumstances of our case to theirs without which they are not our examples is full of difficulty when all is done Examples are no farther a Law to us than they are conformed to some law or rule of God's themselves In short Examples are either of moral necessary actions then they call for our imitation by vertue of that law which they required before of others or of circumstantial mutable actions which others might have done or left undon then that cannot be necessary unto us in its self which was not necessary unto them in the same case But after all would the brethren of the separation stand to these their own explications of Scripture-prescriptions by general rules or examples rest in what is so warranted grounded we might quickly hope for an end of controversy with them as having both these on our side against them But these are peculiar priviledges reservs for themselves to fly unto upon occasion and not to be granted unto us for when we offer to justifie our Church-rites and observances by general precepts rules and permissions of Holy Scripture and many special examples there upon record this will not serve our turn but they call for express texts from us for the enjoyning of them They conclude themselves from examples So and so it must necessarily be but we may not conclude from them So and so it may be lawfully Thus far in the general CHAP. III. The Catechist's opinion as to this point set down at large in his own words from above twenty places of his Book and then summed up together to be viewed at once LEt the Catechist novv speak his own opinion in his own words Pag. 8. The wayes and means of the vvorship of God are made knovvn unto us in and by the written Word only vvhich contains a full and perfect revelation of the will of God as to his whole worship and all the concernments of it Pag. 9. 10. to the end that vve might expect instruction from the written Word alone in his Worship and act therein accordingly he sends us and directs us thereto expresly for that purpose and not once intimates in the least any other way or means of instruction to the end He frequently affirms that it is sufficient able and perfect to guide us therein He hath commanded us not to make any addition thereunto and peculiarly interdicted us the use of any such things as are of the institution or appointment of men Pag. 22. The Lord Christ is the absolute Lord over his own house and He hath given out the Laws whereby he will have it guided and ruled whilst it is in this world Pag. 26. If we observe any thing in God's worship but what he hath appointed we cannot submit our souls and consciences to his authority therein Pag 27. This is the first thing that Faith regards in Divine Worship it resteth not in any thing closeth not with any thing but what it discerns that God hath commanded and therein it eyes his authority as He hath required it Pag. 28. Christ is to be consider'd in all our obedience as the great and only Law-giver of his Church Pag. 34. The outward manner of observance is to be kept entire according to the primitive institution of Christ not admitting of any corruptions in it to avoid the greatest trouble Pag. 35. 36. He is the Head and King of the Church the next immediate and special Law-giver of it appointing unto it all his ordinances and its whole worship as it becomes him who is Lord of the house Pag. 42.43 The thing principally to be attended to in the manner of the celebration of the Worship of God and observation of the institutions and ordinances of the Gospel is That we observe and do all whatsoever the Lord Christ hath commanded us to observe in the way that he hath prescribed and that we add nothing unto or in the observation of them that is of mans invention or appointment Pag. 46. 47 48. Whatsoever belongs unto to the Worship of God in the way or manner whereby any of the Ordinances of Christ is to be performed comes also under the command of Christ which is duly to be attended to and observed Indeed whatever is of this nature appointed by Christ it doth therefore belong to the worship of God and what is not so appointed neither doth nor can be any part thereof Of this nature are the celebration of all other Ordinances with Prayer for every thing is sanctified by the word of God and Prayer 1 Tim. 4.5 Of some of them indispensably in the Assemblies of the Church 1 cor 10.16 17. 11.20 24 25 33. with care in the observation of the general rules of Love Modesty Condescention and Prudence doing all things decently and in order 1 Cor. 11.33 14.40 Gestures in some sacred actions Matt. 26.20 26. John 13.23 all which the Church is diligently to enquire into as things that belong to the Pattern of the House of God the goings out thereof and the comings in thereof the forms thereof and the ordinances thereof promised to be shewed unto it Ezek. 43.11 To attend carefully to their observation is its duty being left at liberty to all other circumstances which no authority of man can give any real relation to the Worship of God unto Pag. 48. The perswasion of some that the Lord hath not prescribed all things wherein his worship is concern'd seems to proceed from a negligence in enquiring after what he hath so prescribed Pag. 49. A principal part of the duty of the Church in this matter is to take care that nothing be admitted or practised in the worship of God or as belonging thereunto which is not instituted and appointed by the Lord Christ In its care faithfulness and watchfulness herein consists the principal part of its Loyalty unto the Lord Jesus as the Head King and Law-giver of his Church and which to stir us up unto He hath left so many severe interdictions and prohibitions in his Word against all additions to his commands upon any pretence whatever Pag. 54. 55. All such inventions he speaks expresly of Religious Rites appointed by the Church to farther Devotion Decency and Order are in themselves needless
Paul's injunctions in order to the Decency of Divine Worship for the man's being uncovered and the woman covered in prayer and prophesying and This too as a mystical sign of moral duty the man's superiority and the woman's subjection The place deserves to be perused at large 1 Cor. 11.3 to 16. in the eleventh Chapter of the first Epistle to the Corinthians from the third Verse to the sixteenth Verse but that would engage me into too long a discourse I will content my self therefore with the mention of the conclusion only of that matter which indeed alone may well supersede all other instances The Apostle having argued several wayes the decency of those particular rites that which he gives in the last place to silence all controversie about them is the custom of the Churches V. 16. But if any man seem to be contentious we have no such custom neither the churches of God He cuts off all farther disputation with these two axes as a learned man notes Apostolick institution Duabus securibus disputationes amputat Instituto Apostolico consuetudine ecclesiarum Quod per omnes Ecclesias receptum est disputando vel in controversiam vocare est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in loc and the custom of the Churches and intimates withall that they deserve the brand of contentious persons who presume so far as to make a controversie or dispute of what is received by all the Churches If any will contend in matters circumstantial and appertaining to the outward order of Gods worship such as the Apostle was speaking of here is their right and proper answer laid down wherein if they rest not satisfied they are to be looked upon as contentious persons And I may well add the words of a most reverend person farther upon this very text See Bishop Andrews excellent Sermon on this Text. 'T is Serm. 13. of the Resurrection It was but early day then yet had they their customs even then At the writing of this Epistle it was not at the most thirty years from Christ's ascension If that were time enough to make a custom now after these twenty times thirty years and hundreds to spare shall it not be a custom now by much better right A custom is susceptible of more and less the farther it goeth the longer it runneth the more strength it gathereth the more gray hairs it getteth the more a venerable it is for indeed the more a custom it is This was the Golden Rule Ad quam forte Ecclesiam veneris ejus morem serva si cuiquam non vis esse scandalo nec quenquam tibi Ego vero de hac sententia etiam atque etiam cogitans ita semper habui tanquam coelesti oraculo suscepetim St. Aug. Ep. 118. ad Januar. which St. Ambrose gave to St. Austin To keep the custom of every Church he came to in such matters for he instances in his own fasting on Saturday at Rome but not at Millain and St. Austin tells us that as often as he thought of this Rule which he did often he welcomed it no otherwise than as an heavenly oracle Now certainly that can be no Divine Principle which quite overthrows this Apostolick way of deciding all controversies about the points of ceremony and outward order in the Church as that manifestly doth which is under present consideration But I am not yet at an end of my particular induction CHAP. VI. III Of the Churches following the Apostles downward to this day 1 The Primitive Church wherein the instances are The observation of the great Festivals in memory of Christ's Birth Resurrection c. Standing at Prayer on all Lords days and every day between Easter and Whitsunday Fasting on Wednesday and Friday weekly and constantly before Easter The honourable and frequent use of the Cross receiving the Sacred Eucharist fasting 2 The Reformed Churches Their general Tenent of the power of National Churches to make laws in things neither commanded nor forbidden by God 3 The Independent Congregations wherein the instances are Singing David's Psalms translated by humane invention into rythm and meter and that too bare-headed wâ—ilst they hear the Sermon with the hat on Sprinkling Infants Taking the Communion sitting Their particular forms of Church-Covenant And the Catechist's Prudentials allowed of in Divine worship with his way of evading the obligation of some things granted by himself to have been commanded by Christ The mischievous consequences of this general principle of Non-conformity and Separation reflected on I Will instance Thirdly in the times following the Apostles the practise of all Reformed Churches yea the Independent Congregations not excepted and this Catechist's declaration in especial 1. For the Primitive Church following the Apostles I will only mention these Following The observation of the Great Festivals in remembrance of the Birth Resurrection and Ascension of our B. Saviour and the descent of the Holy Ghost The custom of Standing in Prayer on all Lords dayes and every day between Easter and Whitsunday in memory of Christ's resurrection Fasting upon Wednesday and Friday the dayes of our B. Saviour's Apprehension and Crucifixion and constantly before Easter the Lent-fast The frequent and honourable use of the ceremony or sign of the Cross And The Reverend receiving of the Sacred Eucharist fasting These are instances which cannot escape the notice of the Learned and particular testimonies and proofs from Antient VVriters are too many to be here produced Let the English Reader guess at the rest from what he may find demonstrated at large of the Custom of observing Easter in the Church by that admirable Prelate Bishop Andrews Serm. 13. of the Resurrection before recommended and for Christmas by Dr. Hammond Practical Catechism p. 203. c. 2. Next then for the practise of all Reformed Churches for to mention the Church of Rome would it is like be thought a prejudice unto the cause there need be produced nothing more than this general Tenent owned by them all That every National Christian Church hath power to make laws for her self in all such outward things as are not expresly either commanded or forbidden by the Word of God Which will be a matter of undoubted evidence to any that shall vouchsafe to examin their respective Confessions But if any desire particular instances he may find them collected to his hand in that useful Treatise published some few years since by Mr. Durel Minister of the French Church in the Savoy entituled A view of the Government and publick worship of God in the Reformed Churches beyond the Seas I pass on Thirdly To the Independent congregations and our Catechist's concessions by name For the Independent practice I observe Their singing of the Psalms of David translated by humane invention into Rythm and Meter and That too bare-headed whereas they hear the Sermon with the hat on Sprinkling of Infants at Baptism and receiving the H. Communion †See Part. 2. chap. 15. sitting And Their
〈◊〉 a diminution whereby the greater is express'd by the less and more is to be understood than is spoken But what do all these signifie to the condemning of those ceremonies and circumstances which God hath neither forbidden nor commanded but left free to his Church for to enjoyn particular persons to make use of 3. Those Scriptures which forbid the adding unto or taking from the Word of God Deut. 4.2 Ye shall not add to the word which I command you neither shall you diminish ought from it that ye may keep the commandments of the Lord your God which I command you Deut. 12.32 What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Josh 1.7 Be strong and very couragious that thou mayest observe to do according to all the law which Moses my servant commanded thee turn not from it to the right hand or to the left that thou may'st prosper whithersoever thou goest And to the same effect Josh 23.6 8. Prov. 30.6 Add thou not to his word lest he reproove thee and thou be found a lyar Revel 22.18 19. I testifie unto every man that heareth the words of the Prophesie of this book if any man shall add unto these things God shall add unto him the plagues that are written in this book and if any man shall take away from the words of the book of this prophesie God shall take away his part out of the book of life The Reader needs only to be call'd upon to observe well What it is to add unto or diminish from God's Word It is no other than This to say the Lord hath spoken what he hath not spoken or the Lord hath not spoken what he hath spoken It is to give God the Lye as Solomon intimates Add thou not to his Word lest thou be found a lyar To take from Gods Word is like clipping of the King's coyne To add to it is like setting the King's stamp on base metal both crimes of an heinous nature Thus the false Prophets are taxed for prophecying lyes in God's name and prefacing Thus saith the Lord to their own dreams and the deceit of their own hearts Jer. 23. Now Lay the saddle on the right horse Wherein do we add any thing to Gods word or take any thing from it Wherein do we deny any thing which it affirms or affirm any thing of it True it is concerning the word of God whether it be by misconstruction of the sense or by falsification of the words wittingly to endeavour that any thing may seem Divine which is not or any thing not seem which is were plainly to abuse and even to falsifie Divine Evidence which injury offer'd but unto men is most worthily counted heinous Which point I vvish they did vvell observe vvith vvhom nothing is more familiar than to plead in these causes the Lavv of God the Word of the Lord vvho notvvithstanding vvhen they come to alledge vvhat Word and Lavv they mean quote continually Bye-speeches in some historical narration or other and urge them as if vvritten in most exact form of Lavv. Hooker l. 3. Eccles Pol. which it denyes Let all of the Catechist's perswasion enter seriously into themselves and examine impartially Whether they are not more truly guilty of this crying sin when they boldly add and hold forth their own sense and explication of Scripture as the pure word of God when they impose burthens on the consciences of men which God hath not imposed by making that unlawful to practise for conscience-sake towards God which God hath no where forbidden or that necessary for conscience sake to be performed which God hath not required It is hard to find more notorious imposers in this kind than they are Witness those novel traditions of theirs added unto the Word of God Kneel not when commanded by authority but stand or sit wear no linnen garment cap or tippet no cassock and girdle but a cloke or coat or jerkin like to other Trades-men Use not the sign of the Cross though it really import no more than the word cross spoken doth that only affecting the eye as the other doth the ear yet use it not for God will be offended with you if you so do Teach not your children forms of Prayer c. Let it be considered if this be not adding abominably to the word of God to condemn any Church much more many Churches as repudiated or divorced from God Cat. p. 87. for enjoyning the practise of certain circumstances relating to the outward worship of God without any opinion of the necessity or Divine authority of the things themselves enjoyned such circumstances as if they were not enjoyned every private Christian might for himself determine To make this the mark of the Beast the character of the Whore c. Yea Is it not adding to the word of God to referr all those Texts to the worship of God which speak of his word But now to evince that these Texts do not forbid all kinds of additions to the word of God otherwise then as hath been explained and that therefore the distinction of corrupting and preserving additions is not so Popish but that every good Protestant may safely admit it and that it is utterly false which the Catechist asserts That every addition of what sort soever is a corruption because an addition I will mention briefly some lawful additions that are not here forbidden See Dr. Burges's answer to the reply made to Bp. Morton's general defence p. 136 c. lawful additions I mean still not as parts of the word of God but as preservatives of the text or meaning or observation of it Such then are additions 1. Which preserve the text as divers readings marginal notes the Jewish Massoreth 2. Which preserve the sense as interlineary glosses marginal references commentaries And 3dly Which preserve the observation of the Scripture as the building and ordering Synagogues for the reading of it the dividing it into certain sections for every Sabbath the ordination of holy Feasts and Fasts upon occasion c. These are additions for the better keeping of God's word onely and so not forbidden by these texts of Sacred Writ which call us unto the custody and observance of it as it is delivered to us 4. Those Scriptures which prohibit the worshipping of God by the commands of men and Will-worship Isa 29.13 Their fear towards me is taught by the precepts of men Which is again referr'd to by Christ Matt. 15.19 In vain do they worship me teaching for Doctrines the commandments of men The thing charged in these words is The esteeming of those things which men only have deliver'd to be a real worshipping of God i. e. the equalling of mere humane ordinances with Divine commandments yea the preferring of the commands of men to those of God's For our B. Saviour had before accused them for transgressing the command of God by their tradition and making
Scripture in their ex-tempore discourses of it Is not this plainly to alter and add to the Holy word of God The Catechist saith Vzza dyed for putting the Ark into a Cart when he should have born it upon his shoulders The Text saith Vzza vvas smitten with death because he put his hand to the Ark namely to support and hold it vvhen the oxen stumbled And the Margin referrs to Numb 4.15 Numb 4.15 The sons of Kohath shall come to bear it the Sanctuary but they shall not touch any holy thing lest they die Upon vvhich place Mr. Ainsworth noteth Mr. Ainsworth on that place This judgment here threatned was executed upon Vzza a Levite who putting his hand to the Ark of God vvas therefore smitten of God 1 Chron. 13.10 Let them take more heed for the future of quoting Scripture thus without book without first examining of it It is highly incongruous for them who pretend so much to honour and cleave in all things exactly to the written word thus to mis-represent and abuse as well as misapply it Cat. p. 57. So the Catechist else-where also doth when he invidiously compares the affections excited by the decent rites and usages of the Churches appointment to inflaming themselves with Idols Isa 57.5 In which place the Prophet speaks either of those lusts which their Idolatries led them to or those venereous fires which represented their going a whoring after Idols slaying the children in the valleys and offering them unto them But I proceed 5. Of Vzziah the King in offering incense contrary to God's institution that duty being appropriated unto the Priests of the posterity of Aaron 2 Chron. 26.16.19 A note here is needless it being said that he acted contrary to God's institution I will therefore onely specifie the words of the text wherein yet there is some farther emphasis But when he was strong 4 Chron. 26.16 17 18 19. his heart was lifted up to his destruction for he transgressed against the Lord his God and went into the Temple of the Lord to burn incense upon the Altar of incense And Azariah the priest went in after him and with him fourscore priests of the Lord that were valiant men and they withstood Uzziah the King and said unto him It pertaineth not unto thee Uzziah to burn incense unto the Lord but to the Priests the sons of Aaron that are consecrated to burn incense Go out of the Sanctuary for thou hast trespassed neither shall it be for thine honour from the Lord God Then Uzziah was wroth and had a censer in his hand to burn incense and while he was wroth with the Priests the Leprosie even rose up in his forehead before the Priests in the house of the Lord from beside the incense Altar Fair warning to all that usurp the Priests office and take that honour unto themselves not being first called and consecrated thereunto 6. As a token in the New Testament of God's displeasure in temporal visitations on such miscarriages in his Church 1 Cor. 11.30 For this cause saith the Apostle many are weak and sickly among you and many sleep That cause if look'd into will appear no other than a perverting of the whole design of the sacred Eucharist with the feast of charity thereto adjoyned the turning of it into a common meal Not discerning the Lord's body with many factions and uncharitable abuses 7. The Catechist closeth these instances with an intimation of a more severe punishment now substituted against such transgressions in the room of that which God so visibly inflicted under the Old Testament Hebr. 10.25 26 27 28 29. The words are these Not forsaking the Assembling of our selves as the manner of some is but exhorting one another and so much the more as ye see the day approaching For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries He that despised Moses law dyed without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troddâ—n under foot the Son of God and hath counted the blood of the covenant wherewith he vvas sanctified an unholy thing and hath done despite unto the Spirit of grace In this place the Apostle speaks apparently of that heinous sin of wilful Apostacy from Christianity and the despiteful rejection of it and therefore it is certainly mis-applyed to any miscarriages of an inferiour aggravation Thus now I have by God's help reflected upon those Scripture-quotations vvhich the Catechist hath here and there dispersed to invite or frighten his Reader to an entertainment of his admired Principle That nothing may be used or allowed of in or about the worship of God which is not commanded or instituted in the written Word And this concludes the first and general part of my Discourse PART II. CHAP. I. The Catechist's confidence with the boldness usual to men of his way remarqued His sixfold enumeration of Gospel-institutions The first of them fixed upon viz. The calling gathering and setling of Churches with their officers as the seat and subject of all other solemn instituted Worship Quaery How setled Churches are the subject of all instituted worship since Preaching of the word goes before them which the Catechist names for the fourth Gospel Institution I Pass forward now to the examination of some particulars and He certainly who so confidently asserts That Christ hath published all the Laws of his own Discipline and That the perswasion of any that he hath not prescribed all things wherein his worship is concerned proceeds from their negligence in enquiring may well be expected to give the world a good punctual and clear account of these matters Only in the entrance into this task it may not be amiss to observe how boldly the men of this way are accustomed to reflect upon our B. Saviour on the supposition that he hath not ordered and appointed all particulars as they imagine Thus formerly in the book of Ecclesiastical Discipline it vvas averr'd Nisi Reip. suae statum omnem constituerit magistratus ordinarit singulorum munera potestatemque descripserit quae judiciorum forique ratio habenda quomodo elvium finienda lites non solum minus Ecclesiae Christianae providit quà m Moses olim Iudaica sed quam à Lycurgo Solonae Numa civitatibus suis prospectum sit Lib. de Eccles Discipl That unless Christ would shevv himself less faithful than Moses and less wise than Lycurgus Solon Numa those Heathen Legislators he must needs have set down in holy Scripture a certain compleat and unchangeable form of Church-politie Well But which are the principal institutions of the Gospel to be observed in the worship of God Cat. p. 23. 14. To this the Catechist Answers 1 The calling gathering and setling of Churches vvith their officers as the seat 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
but fitting that we have the proof of this from Christ's institution For we cannot easily forget what he hath lesson'd us Some men are apt to look on this authority of Christ Cat. p. 86 87. as that which hath the least influence into what they do If in any of his Institutions they find any thing that is suited or agreeable unto the light of Nature as Ecclesiastical societies government of the Church and the like they say are they suppose and contend that that is the ground on which they are to be attended to and so regulated accordingly And again p. 88. the suitableness of any thing to right reason or the light of nature is no ground for a church-observation of it unless it be also appointed and commanded in especial by Jesus Christ And If we perform any thing in the worship of God on any other account p. 85. it is no part of our obedience unto him and so we can neither expect his grace to assist us nor his promise to accept us therein for that he hath annexed unto our doing and observing whatever he hath commanded and that because he hath commanded us Nothing therefore will satisfie our conscience here but Christ's authority Christ's command of this mutual Church-league and covenant this holy band and agreement What now doth the Catechist offer us as to this He tells us in the general p. 117. Without this consent no society of any kind can exist This is the form of mens coalescencies into societies Carnal man Is this a motive for Church-observance Shall the light of nature and reason take up the room of Christ's authority and command How strongly inclined is man's nature to bring in humane devices into the government of the Church and the worship of God But the truth is this light of nature is very dimm and this reason none of that we can call right reason All Societies depend not upon mutual consent at least this voluntary and free consent There is a natural society in Families And be the ground and foundation of that civil society we live in what it will in its first beginnings our children are born under government and the laws of that society without personal consent Let him therefore mend his politicks that they tend not to the infecting of religion For this Reasoning seems to lead directly to Anabaptism a step of perfection whereto it seems his principlet have not yet advanced him But 't is possible at long run he may also end there However Cat. p. 117. at present he allows infants to be a proper subject of Baptism Well then by Baptism they are admitted into the Church and being so admitted must needs be looked upon as Church-members and yet confessedly made so enter'd into that society without their voluntary consent We are therefore to seek for farther satisfaction about this Church-covenant this joynt p. 115. voluntrry consent and form of coalescencie into Church-society And I am perswaded our Catechist hath done his best for our information Let us then hear him farther Thus did God take the children of Israel into a Church-state of old Cat. p. 112 He proposed unto them the Church-obedience that he required of them and they voluntarily and freely took upon themselves the performance of it Exod. 24.3 And Moses came and told the people all the words of the Lord and all the judgments and all the people answered with one voice and said All the words which the Lord hath said will we do So Deut. 5.7 And hereby they had their solemn admission into their Church-state and relation unto God And the like course they took whenever there was need of renewing their engagements Josh 24.18 21 22. And the people said We will serve the Lord for he is our God And Joshua said unto the people Ye are witnesses against your selves that ye have chosen the Lord to serve him and they said We are witnesses This was the covenant that was between God and that people which was solemnly renewed so often as the Church was eminently reformed Now Cat. p. 113. although the outward solemnity and ceremonies of this covenant were peculiar unto that people yet as to the substance and nature of it in a sacred consent for the performance of all those duties towards God and one another which the nature and edification of a Church do require it belongs to every Church as such even under the Gospel But here crowd in abundance of Exceptions In the general That the practise of a thing in the worship of God under the Old Testament is not any better evidence for Christ's institution than the light of nature and that we have only his bare word for it that the outward ceremonies and solemnities of this covenant were peculiar to that people and the substance of it common also unto us And then particularly 1. The words Church-state and Church-obedience are somewhat mysterious as applyed to the Old Testament 2. The children of Israel however were a national Church and so no pattern for particular Churches 3. This was not the first time of their Church-state or Church-obedience and communion when this covenant was made Exod. 24. The Pass-over service Exod. 12. may look very like a Church-act And was not circumcision long before a seal of a Church-state into which they were admitted 4. This covenant specified was between God and the people and not any voluntary agreement of the people one with another Nor is it true Lastly That this covenant was solemnly renewed by the people's voluntary consent so often as the Church was eminently reformed The chiefest reformations on record in the Jewish Church have been by their supreme rulers sometimes without the people's consent and sometimes commanding and compelling them to consent 2 Chron. 15.8 9 10 12 13. Thus Asa put away the abominable Idols out of all the cities of Judah and Benjamin c. And he gather'd all Judah and Benjamin and the strangers with them c. And they entred into a Covenant That whosoever would not seek the Lord God of Israel should be put to death whether small or great man or woman Thus in Hezekiah's reformation 2 Chron. 29.3 4.5 10. He summons the Levites and Priests before him and sets them about their proper office and tells them it was in his heart to make a Covenant with the Lord God of Israel that his fierce wrath may turn away And thus Josiah made a Covenant before the Lord 2 Chron. 14.31 32. to walk after the Lord c. And he caused all that were present in Jerusalem and Benjamin to stand to it And still according to the goodness or badness of the Prince Reformation advanced or went backward among them Unless therefore the Catcechist's New Testament proof be more pertinent and express than the Old his Church-league and covenant this mutual agreement and consent must no longer be ranked among the institutions of Christ but at the
best a Prudential only of man's devising However the cause shall not want for confidence This is the way whereby believers Cat. p. 113 114. or the Disciples of Christ do enter into this state the formal constituting cause of any Church This account doth the Apostle give of the Churches of the Macedonians 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God This description doth the Apostle give of the way whereby the Believers of Macedonia were brought into Churches It was by their own obedience to the will of God consenting agreeing and taking on themselves the observation of all the commands and institutions of Christ according to the direction and guidance of the Apostles So did the Believers at Jerusalem being converted by the Word and making profession of that conversion in their Baptism they gave up themselves to a stedfast continuance in the observation of all other ordinances of the Gospel Act. 2.41 42. As to the first of these instances It is manifâ—stly abused to another purpose than St. Paul meant it for he doth not give there a description of the way whereby the Believers of Macedonia were brought into Churches but an high commendation of the charity of those Churches Not a description I say of any Covenant or agreement which did formally constitute them a Church that is obvious from the tenour of his discourse which was to give the Corinthians notice of that excellent grace of Charity God had bestowed on the Churches of Macedonia 2 Cor. 8. vers 1 And from that whiâ—h follows verse 6. his desire to perfect among them at Corinth the same grace of Liberality also for he was not now seeking to bring them into a Church-state they were already the Church of God at Corinth ch 1. ver 1. but to awaken their bowels of compassion to a free contribution unto the distressed Saints at Jerusalem and in Judea And this the more powerfully to effect he tells them of the great forwardness of the Churches of Macedonia who saith he notwithstanding their great afflictions and sufferings and their poverty thereby See Act. 16.17 1 Thes 2.14 were yet so rich in liberality as of themselves to prevent the Apostle's importunity to whom this work and care of looking after the supply of the poor Saints was committed by the rest at Jerusalem Gal. 2.10 Yea to become earnest suiters to the Apostle to receive their benevolence and trouble himself with the distribution of it yea and as it is thought by Learned Interpreters to offer some of their own number to go to Corinth and that as a motive to St. Paul to send Titus thither speedily as it follows verse 6. to promote the same good work among the Christians there The sense then of these words here relyed upon And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God is to amplifie their signal charity reflecting upon what had been said before As if the Apostle had said They did not onely equal but exceed our expectations What they gave us was more than we could look for from their poverty and the chearful and ready manner of their giving was beyond our thoughts or hopes they consecrated not only their goods but themselves also to this service God so moving their hearts c. This I conceive is most evidently the true sense and scope of that place which hath not the least glance towards their way of admission to a Church-state as is by the Catechist pretended And then for the believers at Jerusalem Act. 2.41 42. all we find is this That being upon their profession of Christianity baptized they were by that means added unto the Church and being added continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayers Not the least syllable of any other Covenant than that of their Christianity enter'd into at their Baptism and a tacit promise included in their very admission into the Church to submit themselves to all the orders and observances thereof Now if thus much would serve the turn the Baptismal covenant included in the very profession of Christianity we require it solemnly at the entrance of every member into the Church the solemn uttering of it with his own mouth as the Oath of Fidelity and Allegiance unto Christ if he be of years of discretion or however the express owning of what was answer'd in his name when baptized an infant at his Confirmation when he comes to age and knowledge Thus much we require for his actual qualification for the priuiledges of adult believers But this is not the sacred bond of special agreement pleaded for this is not the Catechist's joynt voluntary consent to the same Ordinances numerically if it be let him abandon his canting words and speak understandably and we are agreed But there is reason enough to think somewhat else is aimed at The Independent Churcâ—es are made up of certain persons cull'd here and there out of the number of professed Christians and combined into a select and separate communion from other Professors by some more special league and covenant for which we may expect Scripture evidences as soon as for their gather'd Churches themselves Yet one proof farther the Catechist offers us and we had not need over-look any since the rest are found so nothing to his purpose Besides the Church is an House Cat. p. 114. 115. a Temple the House of God 1 Tim. 3.15 The House of Christ Heb. 3.6 The Temple of God Eph. 2.21 22. Believers singly consider'd are stones living stones 1 Pet. 2.5 Now how shall these living stones become to be an house a temple Can it be by occasional occurrences civil cohabitation in political precincts usage or custom of assembling for some parts of worship in any place These things will never frame them into an House or Temple This can be no otherwise done than by their own voluntary consent and disposition Eph. 2.19 20 21 22. Ye are fellow-citizens with the Saints and of the houshold of God c. chap. 4.6 From whom the whole body fitly joyned together c. From these and sundry other places it is manifest That the way and means of Believers coalition into a Church-state is their own obedience of Faith acting it self in a joynt voluntary consent to walk together in an holy observation of the commands of Christ whence the being and union of a particular Church is given unto any convenient number of them by his law and constitution Now we have all and his sundry other places we may guess at by those alledged In these it is familiar with him to apply what is spoken of the Catholick Church which is the Houshold of God and Body of Christ to his particular Churches But I must confess my own ignorance that I understand not the cogency of
this argument from these similitudes The Church is an House a Temple c. Believers living stones Therefore these must needs come together into this beautiful form by a mutual consent c. Or Therefore Church-communions may not be prudentially appointed by determining certain numbers of Christians that dwell together in certain precincts into orderly societies for the worship and service of God and the due practise of other offices of their Christianity The Catechist should do well to remember that he hath told us elsewhere Caâ— p. 221 222. That the Church may have respect unto civil cohabitation for conveniency and edification and to consider withal that he hath told us p. 117. This consent is the form of mens coalescencie into all societies and then it may prove dangerous to civil cohabitations and political precincts themselves too upon the force of his way of arguing But I will not examine this matter farther I shall rather endeavour to give some light to those that are willing to be informed of that account which the Scripture gives us of the Christian church or Churches CHAP. IV. A Scripture-account given of the Christian Church Christ speaks of it as afterwards to be built The power of planting and building it to whom and when given The beginnings of this Church left by Christ The story of its first building by St. Peter Act. 2. Baptism upon Profession the door of entrance The practise after admission The Christian-Church defined Of Churches as many and Church as one The necessary qualification of Church-members The visible Church a communion of Professors wherein are good and bad Saints and Hypocrites are mixed together The Minister's unworthiness nulls not the efficacy of Divine Ordinances The presence of evil members in Church-communion hurts not those who consent not to their sins and impieties THe word Church in the New Testament imports chiefly the Society of Christians i. e. Believers in Christ already come See Dr. Pearson on the Creed Artic. 9. And it is in St. Paul's language Eph. 2.19 20. The houshold of God built upon the foundations of the Apostles and Prophets Jesus Christ himself being the chief corner-stone Our B. Saviour speaks of the Church in this sense to his Apostle Peter as a thing which was to be a thing to be after builded Vpon this Rock will I build my Church St. Matt. 16. 18. Upon the Rock confessed by him Jesus the Christ the Son of the Living God principally and yet instrumentally too upon this Rock St. Peter one of the twelve foundations of the Church Revel 21.14 and as we shall observe in the process of Scripture-story the first builder of it The peculiar power of raising this Church was given to the Apostles after our Saviour's Resurrection when he issued forth his Commission to them St. Matt. 28. 19 20. To go out in his name and preach the Gospel among all Nations and so make Disciples baptizing them in the name and into the acknowledgment of the Father the Son and the Holy Ghost teaching them so admitted to observe all things whatsoever he commanded In our Creed therefore the mention of the Church follows the profession of Faith made in God the Father the Son and the Holy Ghost All the members of this Church are supposed to be baptized in the Name of the Father the Son and the Holy Ghost and this Church is the universal Society of them who believe in and worship the Tri-une God the Father Son and Holy Ghost Well The Commission for planting this Church in the world issued forth from our Saviour after his Resurrection when he appointed them to preach repentance St. Luke 24. and remission of sins in his name among all Nations beginning at Jerusalem to witness and testifie the Articles of Christian faith and to incorporate and embody all that should believe into one society by Baptism But he commands them expresly to tarry in the city of Jerusalem vers 47 48 49. till they were endued with power from on high till they received the promised gift of the Holy Ghost to qualifie them with extraordinary abilities for this work committed to them that the Spirit might accompany them in the world as Christ's advocate Now all the remarkable Actions we read among the Apostles after Christ's ascension till the pouring forth of the Spirit was only the choice of a substitute among themselves in the room of Judas Act. 1.28 that fell by his transgression to compleat their number and accordingly we read Matthias was chosen by lot to take part of the Ministry and Apostleship with them and he was numbred with the eleven Apostles ver 15. And the number of the names together there assembled Apostles and Disciples left by Christ were about an †Not that these were all that were then believers for we read of above 500 brethren at once 1 Cor. 15.6 to whom Christ appeared after his Resurrection but all at that time assembled hundred and twenty This then was the beginning of the Christian Church left by Christ now the first remarkable building and encrease of this Church we have an account of Acts 2. After that the Holy Ghost descended on them at Jerusalem on the day of Pentecost according to Christ's promise whence the mention of the Church planted by the Apostles fitly comes in our Creed immediately after the Article of the Holy Gâ—ost St. Peter fill'd with the Spirit stands up and preacheth to the multitude and is the means of converting 3000 souls according to the promise Vpon this Rock will I build my Church Now This three thousand added to the remnant left by Christ upon St. Peter's Sermon are the first society that we read expresly call'd a Church in the New Testament So they are call'd Act. 2.47 and we read not of any so call'd before them Here then is the beginning of the Apostolick Church the society of those that believe in Jesus Christ conceived by the H. Ghost born of the Virgin Mary c. which was the prime doctrine of the Apostles the Society of these baptized believers Nor can a truer account be given of the Christian Church than by perusing diligently this story where we have a clear description of The entrance of these three thousand into the Church And Their practice after that entrance The sum is this St. Peter first preaches and the substance of his Sermon is the Doctrine concerning Christ and the point of Repentance Faith and Repentance advising all that believed embraced and would profess this Doctrine to be baptized And this was the door of their entrance into the Church ver 41. Then they that gladly received his word were baptized and the same day there were added unto them that is to the 120 about 3000 souls Baptism upon a profession of faith and repentance was their entrance into the Church Now then their demeanour being so enter'd and admitted follows ver 42.44 They continued stedfastly
middle-state and region as it were between the perfection of good and evil In Hell there are soli mali evil ones only and none good to partake with them In Heaven there are soli boni the good only and none that are impure or evil to communicate with them but on Earth there continue boni mali both good and bad together and so are like to continue till their parting at their remove hence to one of these other places the one on the right hand the other on the left and then the good shall be advanced to a blessed society of just men made perfect and the bad cast down to the wicked combination of the damned St. Matt. 13. 24. 30. The Kingdom of heaven is therefore likened to a field wherein the wheat and tares grow together until the harvest to a net cast into the Sea gathering of every kind chap. 3.12 good and bad fish to a floor on which there is chaff as well as corn 'T is a great House 2 Tim. 2.20 in which there are not only vessels of gold and silver but also of wood and of earth some to honour and some to dishonour St. Matth. 25.32 'T is a large sheep-fold wherein there are together sheep and goats to be separated at the last day Fortissimò tene nuilatenùs dubites A ream Dei esse Ecclesiam Catholicam intra eam usque in finem saeculi frumento mixtas paleas contineris hoc est bonis malos sacramentorum communione misceri Fulgentius ad Petr. Diacon 'T is our B. Saviour's own maxim Many are called and few chosen A call therefore to Church-membership doth not necessarily include or suppose the truth of grace The Church of Christ indeed is an holy Church holy by vertue of the baptismal dedication and separation of all its members unto God holy by vertue of their external calling and profession holy by vertue of their great obligation unto and provisions for real holiness and lastly holy by vertue of the sincere holiness of the sincere members of it but it no wayes follows from hence that none may be looked upon as visible members of this Church but such as are truly and inherently holy The Church then being as hath been said a mixed communion there may be sometimes in it unworthy ministers and false and corrupt members Vide Chem. ult de Ecclesia cap. 5. and yet is not the efficacy of God's ordinances null'd by the one nor the communion it self polluted barely by the presence of the other The efficacy of Church-ordinances depends not on the Minister's worthiness but the Divine institution and therefore cannot be null'd by the Minister's unworthiness be that what it will Suppose the man to have some private errours or to be noted for this or that vicious practise These indeed are things which ought not to be especially in a man of his place and function but though they should be as sometimes 't is like they may yet if he be a commissioned and ordained Minister and do keep to the rightful forms of administration the efficacy of God's holy ordinances he shall not be prejudiced to the well-disposed through his errour or impiety The reason is the Ordinances are God's man 's is the ministration of them only who if he be good is a co-worker with God and though he be evil may yet be an instrument whereby God worketh and conveys his grace to others Water we know may be brought into a Garden to cause it to fructifie and bring forth plentifully as well by a pipe of wood or lead or some baser matter as by a pipe of silver or gold and the Prophet Elias his food was not the worse because a black Raven served it up Our B. Saviour warns his Disciples to beware of the leaven of the Pharisees but yet he enjoyned the hearkening to their sound doctrine and learning instruction from them St. Matt. 23. 2 3. The Scribes and Pharisees saith he sit in Moses seat and therefore whatsoever they bid you observe that observe and do but do not ye after their works for they say and do not He may set others in the right way heaven-ward who himself it may be the more the shame and pity either stands still or posts on a contrary way unto destruction He may preach to others successfully who yet for want of self-government proves a cast-away himself So much may seem intimated by the Apostle 1 Cor. 9.27 The personal vices of Ministers cannot disable the efficacie of Divine ordinances True indeed they do often prejudice people against the wayes of God and as Eli's sons profaneness did make them to abhorr the sacred offerings and therefore all severity is to be used in the Church for the restraining of such provocations But still there is a vice and fault too in the people that they do for the sake of evil men abhorr that which is of it self good and holy Where the people are themselves rightly disposed the good Word and â—acraments of God shall not for the Ministers Errours or Vices lose their effect Neither shall the presence of evil-members in church-communion be the hurt of such who consent not to their sins and impieties for Quisquis in Ecclesia benè vixerit nihil ei praejudicant peccata aliena quia ut Apostolus dicit Quisque proprium peccatum portabit Gal. 6. Communio igitur malorum non maculat aliquem participatione Sacramentorum sed consensione factorum Aug. Ep. 152. Quibus mali placent in unione ipsi communicant eum malis Quiubâ— verò mali displicent eos emendare non possunt non factis eorum sed Altare Christi communicant Ep. 162. Etiam cogniti mali non obsunt in Ecclesia si eos à communione prohibendi aut potestas desit aut aliqua ratio conservanda pacis impediat Ep. 164. every one shall bear his own burthen The Society of evil men as St. Austin saith well doth not corrupt us in partaking with them of the same Sacraments but in consenting to their wickedness And again They communicate with evil men who are delighted in their society as such but as for those who are displeased with them and yet are not able to reform them they communicate not with their deeds but Christ's Altar And again Evil men though known in the Church do not hurt the good if there be either power wanting of prohibiting their communion or some weighty reason of keeping the peace hinder the putting of that power in execution These are the golden rules of that Learned Father who took so much labour and pains in his writings against the Donatists and fit they are to be remembred by us And it is very good advice which he quotes from St. Cyprian Cyprianus ad Presbyterum Maximum scripsit Non ideò quoniam zizania in Ecclesia esse cernimus ipsi de Ecclesia recedamus Nobis tantummodo laborandum est ut Frumentum esse
possimus ut cum coeperit frumentum Dominicis horrcis condi fructum pro opere nostro labore capiamus Contr. Crescen Grammat l. 1. c. 14. That we are not therefore to depart from the Church our selves because we see tares to be in the Church but only to labour that we our selves may be pure grain that when that corn shall be lodged in God's granaries we may receive the fruit of our work and labour 2 Cor. 2.15 16. T is no prejudice unto those to whom the Word of God is the savour of life unto eternal life that the same Word by reason of other mens infidelity becomes unto them the savour of death unto eternal death 1 Cor. 11. T is no prejudice to the worthy receiver of the Holy Communion who feeds upon Christ's body and blood by faith and love and Divine meditation that the unworthy communicant at the same time eats and drinks damnation to himself The very same meat we know is nourishment to a well-disposed stomach which to an ill and depraved one is the matter of crudities and diseases nor is it any whit the less a nourishment unto the healthful because it may be at the same time it contributes accidentally to the encrease of the sick man's distemper Thus now have I declared with all plainness as much as seems necessary to be spoken here about the nature of Christian Churches and the qualification indispensably required in all the members of them CHAP. V. Of the places we call Churches That all difference of place is not taken away in the New Testament St. John 4.20 21 22. examined The Temple at Jerusalem on some accounts Typical on others Moral David's resolutions of building the Temple grounded on a rational piety and both He and Solomon arguing the fitness of its Magnificence by arguments of reason Scripture-precepts of reverence to God's house have no sign in them of being Ceremonial only Rationally therefore applyed by the Jews to their Synagogues The Centurion's Synagogue a proof of his love to their Nation Christ and his Apostles constant in frequenting the Temple and Synagogues Probable it is that even in the time of the first Christians there were certain places peculiar for their serving God in Intimations thereof in Sacred Scripture Act. 11.26 A Local Church as early as the name Christians 1 Cor. 11.18 The house of God opposed to their private houses Mr. Mede's conjectures what that house was and farther proofs about it The general reason of appropriating certain places to God's worship and service YEt before I leave this Argument quite I will take notice briefly of another acceptation familiarly used of the word Church 'T is confess'd indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we translate church doth primarily referr to the persons assembled but this is no hindrance but that the same word may at other times signifie the place of their assembling in like manner as is usual with many other words for instance sake Colledge â—ynagogue Senate Synod c. Somewhat therefore of the place which we are wont and that upon ground enough to call the â—hurch and this the rather because of what the Catechist hath told the world Catec p. 29. Under the New Testament all difference of and respect unto place is taken away John 4.21 The hour cometh when ye shall neither in this mountain nor yet at Jerusasalem worship the Father but the hour cometh and now is when the true worshippers shall worship the Father in Spirit and in truth for the Father seeketh such to worship him And we are commanded in all places equally to make our prayers and supplications Here then it may not be amiss to consider first the true scope and importance of the place of Scripture here quoted and then such other particulars as shall appear pertinent for our right information about this subject As to the Text of St. John Our B. Saviour was novv conversing with a Samaritan woman who stood up for the worship of her Country in Mount Gerizim against the Jews who confined God's solemn appointed worship St. John 4. 20. to the Temple at Jerusalem These are the words of the 20th verse Our Father 's worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Hereupon therefore 21. 22. c. Christ saith unto her Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father That is The worship of God shall be so far from being limited to this place to this mountain that it shall not be restrained to Jerusalem it self nay a desolation shall shortly over whelm both Ye worship ye know not what We know what vve worship that is Ye Samaritans worship the God of the Land as it is declared 2 Kings 17.26 without knowledg vvho that is and your own Gods with him but vve Jews vvorship the eternal God of Heaven who hath revealed himself to us for salvation is of the Jews The special revelations of God beyond vvhat other nations enjoy belong to the Jews and so all manner of advantages tovvard our eternal good To them God sent his Prophets and of them cometh the Messiah the Saviour of the world The Jews then have the priviledge above the Samaritans or any other people Yet is not this an argument of the perpetual duration of their way of worshipping God by their Sacrifices yearly and other ceremonial observances at Jerusalem But the hour cometh and novv is that the true worshippers shall vvorship the Father in spirit and in truth for the Father seeketh such vvorshippers of him that is Now the time of reformation approacheth wherein God vvill be vvorshipped and obeyed no longer by the Judaical rites which are often call'd carnal consisting most-what in external performances and were to continue only till the time of Reformation Messiah's coming much less according to the Samaritan false worship who worshipped their own Idols together with God 2 Kings 17. but comparatively with these in a pure spiritual manner and such as was typified by those shadows And the Son of man is now come to draw all men to this way of worship i. e. from the Judaical and Samaritan way to the Christian God is a Spirit and they that worship him must worship him in Spirit and truth It is this Christian worship which he is especially delighted with as most suitable to himself nor indeed was he ever pleased with any meer bodily worship principally or in or for it self He will have our souls joyned to our external performances and be worshipped after that way of truth which answers to the fore-going types and shadows i. e. after the Christian manner by Christ revealed But now how weakly is it from hence inferr'd that because these two places whereto the Jews and Samaritans confin'd their worship are taken away and ruined or because there is no special place now under
in that their persecuted estate and wilderness-condition they yet did as they were able set apart certain places as peculiar for their common meeting together to serve God in Intimations we find of this in Sacred Scripture as well as Ecclesiastical writings Acts 11.26 Acts 11.26 For an vvhole year they assembled themselves with the Church the Margin hath it more rightly in the Church and taught much people and the Disciples were called Christians first in Antioch They assembled together constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiâ as both the Vulgar-Latin and Beza render it i. e. in the Church the place appointed for religious meetings and assemblies Here then we have a Local Church as early as the very name of Christians Again 1 Cor. 11.18 1 Cor. 11.18 20. When ye come together in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of Religious Assemblies for so he afterwards adds When ye come together into one place and opposeth it unto their own houses verse 4. What have ye not houses to eat and drink in or despise ye the Church of God i. e. the house of God St. Austin is express for this sense Ecclesia dicitur Locus quo Ecclesia congregatur Hanc vocari etiam ipsam domum orationum idem Apostolus testis est ubi ait Nunquid domos non habetis ad manducandum bibendum Ecclesiam Dei contemnitis Quast super Levit. l. 3. c. 57. Hoc quotidianus loquendi usus obtinuit ut ad Ecclesiam prodire aut ad Ecclesiam confugere non dicatur nisi quod ad locum ipsum parietesque prodierit vel confugerit quibus Ecclesiae congregatio continetur id ibid. The place saith he wherein the Church is gathered together the Meeting-place in the Brethren's Dialect is call'd the Church even the house of prayers The Apostle counts their own houses the proper place for ordinary and common repasts and not the Church or house of God So therefore he speaks afterward If any man hunger let him eat at home And thus also Theophylact interprets the vvord Church in this place of the Apostle Nunquid domos videlicet Si aliis cibum communicare renuitis eur non domi vescimini Aut Ecclesiam Dei contemnitis Cum enim Dominicam coenam in privatam conver titis in Ecclesia scorsum edentes Loco ipsi inscrtis injuriam Theophylact in 1 Cor. 11.22 If saith he you you refuse to communicate meat unto others why eat you not at home for vvhen you convert the Lords Supper into a private meal eating apart in the Church you do injurie to the very place See Mr. Mede of Churches Now this Church of God as a Learned man conjectures was 't is likely Some capable and convenient room within the walls and dvvellings of some pious disciple dedicated by the religious bounty of the owner to the use of the Church and that usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper Room such as the Latins call coenaculum being according to their manner of building as the most large and capacious of any other so likewise the most retired freest from disturbance and next to Heaven as having no room above it Such places we read more than once they made choice of Acts 10.9 St. Peter went up to the house-top to pray Such is thought to be the room wherein the Apostles and Disciples after our B. Saviour's Ascension assembled together daily for Prayer and Supplication and where being thus assembled the Holy Ghost came down upon them in cloven tongues of fire on the day of Pentecost and there goes a tradition in the Church that this was the room wherein our B. Saviour before his passion celebrated the Passover and instituted his Mystical Supper and the same place where on the day of his Resurrection he came and stood among his Disciples and appeared again unto them the Sunday after and the place where James the Brother of our Lord was created by the Apostles Bishop of Jerusalem where the seven Deacons were elected and ordained vvhere the Apostles and Elders of the Church had their first Council for deciding the question about the believing Gentiles circumcision and for certain as Learned Mr. Mede proceeds the place of this coenaculum was afterward enclosed with a goodly Church known by the name of the Church of Sion and 't is call'd by St. Cyril who was Bishop of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upper Church of the Apostles and if this saith he were so why may I not think that this coenaculum Sion was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house whereof we read concerning the first Christian Society at Jerusalem Act. 2.46 That they continued daily in the Temple and breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house not as we read it house by house and eat their meat vvith gladness and singleness of heart The meaning being That when they had performed their devotions daily in the Temple at the accustomed times of prayer there they used to resort immediately to this Coenaculum and there having celebrated the mystical banquet of the H. Eucharist took their ordinary and necessary repast with gladness and singleness of heart Such a place an upper room 't is evident it was where the Disciples at Troas came together Act. 20.7 on the first day of the week to break bread where St. Paul preached unto them and whence Eutychius being overcome with sleep sitting in the window fell down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third story Acts 28.22 And such a place seems that of the Churches assembly at Caesarea to which St. Paul vvent up descendit Casarcam ascendit in domum Christianorum i. e. Ecclesiam salutavit eos abit Antiochiam Lud. de Dien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saluted the Church The Etâ—iopic Translator so understood it as Lüd de Dieu observes thus rendring the words He vvent dovvn to Caesarea and vvent up into the house of the Christians i. e. the Church and saluted them and went to Antioch And to this same purpose of places appropriate to the first Christian's-Assemblies may be interpreted those peculiar characters given by the Apostle to some in his Salutations Salute Nymphas and the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col 4.15 at his house So To Philemon Philem. 1.2 our dearly beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the Church in thy house So Rom. 16.3 5. Greet Prisscilla and Aquila likevvise the Church that is in their house And sending salutatitions from them to Corinth 1 Cor. 16.29 Aquila and Priscilla salute you much in the Lord with the Church that is in their house Where the Church at or in such and such a one's house may be rather understood of the congregation of Christians vvont to assemble there than of their ovvn particular families for othervvise vvhy should this be singularly mention'd in the Salutations of some and not of
in five senses 1. In an Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Officer or Captain of the host Numb 31.14 Judg. 9. 28. 2 Kings 11.15 2dly Among workmen the principal that were set over all others in the building of the Temple 2 Chron. 34.12 17. 3dly In the City the Ruler or Prince and especially of the Priests and Levites Nehem. 11. 9 10 14.22 4thly In the Ministry of the Temple Numb 3.32 Eleazar the son of Aaron who is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the Rulers of the Levites is stiled Numb 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Eleazar or Overseer 5thly In the house of the Lord over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 11.18 the Bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament it will also in the New denote prefecture or ruling power in the Church Come we then with the Catechist to the New Testament And first It is much that it should scape his notice that the office of the Apostles themselves the Apostolate which must needs be granted to include preheminence is call'd from this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 a Bishoprick His Bishoprick let another take But secondly There needs no other conviction than what his own Instances will afford us where First He acknowledgeth that Bishops are the same that are elsewhere called Elders and makes that the ground of his argument which I shall now urge against him The name Bishop then apparently is not less fit to denote a preheminence than that of Elder because he owns them equally characteristical of the same persons Let us therefore consider somewhat more distinctly the account of that name and who are the persons pointed at by it in the New Testament The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks See Dr. H. on Act. 12.30 and Phil. 1.1 is used both for Rulers and Old men and accordingly it is now in use among all nations Italians French Spaniards English to call their Rulers Seniors Mayors Aldermen c. which are literally the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrews the same is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old men which with them that want degrees of comparison is all one with Elders and generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth dignity and prefecture in the Old Testament So Eliezer the Steward of Abraham's house Gen. 15.2 who was placed over all his servants and goods is called Gen. 24.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder of his house and Ruler of all that he had So the Elders of Pharaoh's house and of all Egypt Gen. 50.7 are the Prefects and Administrators of the King's house and of all Egypt So the Elders of the Moabites are the Princes of Moab Numb 22.7 8. So when all dominion was founded in the priviledges that belonged to the first-born the Princes of the Families or Kindreds are call'd indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarchs and Elders Such were the Elders of Israel Exod. 3.16 18. and 4.29 the heads or rulers of the families or kindreds ch 6.14 rulers of the congregation ch 16.22 who are again call'd the Elders of Israel ch 17.5 6. and 18.12 and Elders of the Tribes Deut. 31.28 And when Moses appointed Judges for lighter causes Exod. 18.22 who should have power over thousands and hundreds and fifties and tens i. e. first over so many families after over greater or lesser cities these were by them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the Synagogues and the like And so when the 70 Elders were taken in to assist Moses Numb 11.16 to whom the great Sanhedrim at Jerusalem succeeded it is evident that these were so call'd because they were Princes or Prefects or Rulers of the people before they were thus chosen by Moses And so the word Elder was not a denotation of one of the Sanhedrim any otherwise than as some of those that were in the Sanhedrim had formerly been Elders or Rulers of the people And accordingly of three sorts of men of which the Sanhedrim consisted but one is call'd Elders the other Scribes and Chief Priests By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being made use of by the Apostles and Writers of the New Testament is affixed to the Governours of the Christian church the several Bishops of several Cities answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands or Patriarchs which being first used among the Jews are in the christian church the ordinary title of Bishops And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders hath been also extended to a second order in the Church yet in the Scripture-times it belonged principally if not alone to Bishops there being little or no evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches When the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him And accordingly when St. Paul gives directions to Timothy for the ordaining of Church-officers he names Bishops and Deacons but no second order between them 1 Tim. 3. and so to Titus And thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy and made him Bishop may well be resolved to be the Bishops or Apostolical men who with St. Paul consecrated him 1 Tim. 4.14 2 Tim. 1.6 Thus St. Peter calls himself Peter the Elder 1 Pet. 5.1 and St. John the Elder John 2 Joh. 1. 3 Joh. 1. and Ignatius ep ad Philad calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyterie or Eldership of the Church Thus then though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles So Act. 20. The Bishops there are not as the Catechist saith the Elders of the particular Church of Ephesus nor is there any such thing said of them verse 17. whereto he referrs us but rather of all Asia at least those that belonged to Ephesus as their Metropolis and therefore St. Paul tells them they had known how he had been with them all the time from the first day that he came into Asia verse 18. and St. Irenaeus saith l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Epheso proximis civitatibus The Bishops and Elders being assembled at Miletus from Ephesus and the next Cities And so in like manner
those whom he calls the many Bishops in one particular Church Philip. 1.1 are most probably the â—ishops of the Churches that belonged to Philippi the Metropolis for that Philippi was such is affirmed by S. Luke Act. 16.12 And so in the Epistles to Timothy and Titus quoted by the Catechist it is agreeable to the affirmations of the Antients as that there should be constituted â—ishops and Deacons in the several Churches as was before intimated so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops and not those whom we now call Presbyters So that in all these places the word is fairly appliable to the single Prefects and Governours of the Churches whom we now call Bishops And then in the last place as a farther conviction that there is a preheminence included in this name of Bishop we may take notice that in three of those Scriptures Bishops are joyned with Deacons as the Catechist also notes and most undoubtedly these their Deacons were not of equal degree with them Deacons in the Christian Church are known to have been such as attended and waited on the Bishop and did what he appointed them But of these we are to discourse more afterwards Enough hath been said to shame the confidence of our Catechist We will leave names and consider of the thing it self and in that too he is no less peremptory Neither is there any mention Cat. p 122. in any place of Scripture of any such preheminence of one sort of these Church-officers or Ministers over another not in particular where the Officers of the Church are in an especial manner enumerated as 1 Cor. 12.28 Eph. 4.11 Rom. 12.5 6 7 8. Nor is there any mention of any special office that should be peculiar unto such Officers The distinct mention of Bishops and Deacons under them is a sufficient confutation unto this Add hereunto what is evident of Timothy and Titus What saith the Catechist unto them As for what is pleaded by some Cat. p. 123. from the example of Timothy and Titus it is said That when any persons can prove themselves to be Evangelists 1 Tim. 4.5 to be called unto their office by antecedent prophecie 1 Tim. 1.18 and to be sent by the Apostles and in an especial manner to be directed by them in some employment for a season which they are not ordinarily to attend unto Tit. 1.5 and 3.12 It will be granted that they have another duty and office committed unto them than those who are only Bishops or Elders in the Scripture Here the cause if we mark it well is fairly yielded Timothy and Titus are acknowledged to have had a preheminence of authority over other Ministers and that by the Apostles appointment Such authority then is not in it self Antichristian and no where mentioned or allowed of in Scripture As for the Salvo's here annexed they are familiarly enough pretended but very weakly if we look into them That Timothy was an Evangelist properly so called is not demonstrable from 1 Tim. 4.5 it should be 2 Tim. where St. Paul wills him only to do the work of an Evangelist and he might be with more evidence concluded a Deacon because in the same verse it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil thy Deaconship However supposing this allegation as the Catechist understands it 't is no where said in H. Scripture that the power of ordaining Bishops and Deacons and jurisdiction over Elders ordained which is ascribed unto Timothy did appertain to him under this qualification and quà Evangelist 't is certain it did not belong to him at all the office of an Evangelist as such being only to assist the Apostles in preaching the Gospel where it was not received Timothy's being granted then to have been an Evangelist See Dr Ham. Vindic. of his Dissertat p. 55. no ways prejudgeth his being also a Bishop in the sense as we urge it for What is an Evangelist but one commission'd by any of the Apostles to preach the Gospel to any City or People And what a Bishop but one commission'd by the like Apostle to preside in and govern by way of preheminence a Church already planted What hinders therefore but that he that hath been employed in the former capacity to plant may elsewhere or in the same place be appointed to govern and so the Evangelist be also a Bishop As St. Mark the Evangelist is recorded to have been after Bishop of Alexandria and St. Luke the Evangelist Bishop of Thebais in Egypt Again as to Timothy's being commanded to do the work of an Evangelist 't is answer'd Dr. Ham. dissert 3. cap 6 p. 16â— that he being by St. Paul made Bishop of Ephesus had all Asia commended to his care and so was the Bishop not only of those that did believe but that should believe and therefore had this charge incumbent on him not only to Govern the Churches of the faithful but to preach the Gospel also unto those that did not yet believe and that is most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. This therefore is no argument against his Episcopal authority but rather that the office of an Evangelist as well as Deacon was comprehended under it However had the preheminence contended for belonged to Timothy as an Evangelist yet What was that to Titus who is no where insinuated to be such That Timothy was called to his office by antecedent prophesie 1 Tim. 1.18 bespeaks no real difference in the office it self between him and other Bishops relating only to his way of admission into that office And lastly That Titus was sent by the Apostles and in an especial manner directed by them in some employment for a season which he was not ordinarily to attend unto Titus 1.5 and 3.12 is in part without any reason supposed and as to the whole nothing to the purpose Without reason is it here presumed that Titus was employed for a season only in his Episcopacy and not ordinarily to attend to it The words of the Text speak no such thing but rather the contrary Tit. 1.5 For this cause left I thee in Crete that thou should'st set in order the things that are wanting or left undone as the margin hath it and ordain Elders in every City as I appointed thee And that he is wished to come to St. Paul at Nicopolis when he sent to him chap. 3.12 is not the least prejudice to his making his usual residence in Crete as much as the moveable state of the Church then increasing amidst persecutions would suffer But be it as the Catechist will that Titus his employment was for a time and season onely yet certainly for that time and season he was an instance of Episcopal preheminence and a longer and shorter continuance alter not the nature of the thing That he was sent and directed by the Apostles to this
20 21. As the Father gave judgment to the Son so the Son gave judgment to the Apostles As the Father gave the Son power on earth to remit sins so the Son gave the Apostles power to remit sins on earth also As the Father gave the Son the Keys of the house of David so the Son gave the Keys to the Apostles As the Father gave the Son to sit on his Throne so the Son gave the Apostles also to sit on twelve Thrones c. As the Father gave the Son to be the Foundation or corner-stone of his Church so the Son gave the Apostles to be the Foundations upon the Foundation And lastly As the Father sent the Son so the Son also sent the Apostles And hence it is that the Angel sent from Heaven to St. John who was one of this number calls himself the Fellow-servant of Him Rev. 19 20. and of those that have the testimony of Jesus i. e. of the Apostles adding this reason of it because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testification of the Resurrection of Christ and the Christian Faith the Apostolical Office Acts 1.22 was the spirit of prophesie i. e. a succeeding of Christ in his great Prophetick office This power wherein the Apostles succeeded Christ being thus entirely conferr'd on each of them a several Throne for every one and being of so visible use not only for the first planting but propagating and conservation of the Church it cannot be imagined that it should be temporary and determine in the persons of those Twelve The necessity of order and rules both for the supply of those things which should be found wanting for the well-being and preservation of each Church Tit. 1.5 and also for the securing of the flock from the wolves Act. 20.29 the hereticks which it was fore-seen would so early infest them and the plantation and propagation of the Christian faith without any assistance of the Rulers among the Jews and the Emperours and Princes among other parts of the Heathen world nay when it was so opposed and persecuted by them is a competent collection of reasons to assure us That the power which Christ gave the Apostles who were but short-lived and should many of them be put to death by those persecutors was designed to endure longer than their time But Reason is not a commodious medium to inferr or conclude a matter of fact and therefore that must of necessity be done either 1. By affirmations and promises of Christ touching this matter or if those be not so clear as to convince the gain-sayers then 2. By supplying that want of light from the Histories and relations of those times by which it will as clearly appear as any thing in story can that the office of power in the Church bestowed by Christ on the Apostles was not to determine in their persons but to continue in their successors to future ages For the former of these we may discern somewhat perhaps from the passage in Christ's prayer to his Father where St. John 17. 18 20. having spoken of his Apostles whom he had sent as his Father sent him into the world verse 18. i. e. given them in designation Commissions for the Government of his Church and then to his prayer for them verse 17. that God would sanctifie them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or for his truth i. e. consecrate them for the preaching of the Gospel as St. Chrysostome expounds it Adding farther verse 19. That for their sakes he sanctifies himself i. e. offers up himself a sacrifice for the consecrating of them that they also may be sanctified for the truth i. e. consecrated and set apart for this function and after his example venture their lives in their preaching God's Will as he hath done at length he concludes verse 20. but I pray not for these alone Which being in all reason to be interpreted of the same matter concerning which he had prayed for the Apostles before it follows that this Prayer of his for the consecrating of Officers in his Church is not confined to his Apostles alone which then attended him but the same prayer he offers up for those also that shall believe through their word i. e. for others that by these Apostles preaching should be brought to the Faith and as the event demonstrates ordained by them to be Bishops and Deacons in several Churches But then consider farther Christ's promise to his Apostles at his parting from them Behold St. Matt. 28.20 I am with you all the dayes untill the end of the world 'T is certain that this presence of Christ with them referrs to his Authority derived and assistance made over to them in order to the discharge of their office of gathering disciples baptizing and teaching verse 19. and as certain that the Apostles should not personally live to execute that office till the period there named the end of the world and then it is not imaginable how Christ's presence should be continued with them till the end of the world unless they be considered in complexo in conjunction with their posterity or successors in that office as the promises made to Abraham are performed to his posterity though not to his person to whom therefore this promised assistance belongs all the dayes i. e. for the whole term of this new age And this is the more demonstrative because this was said by Christ after his Resurrection immediately before his Ascending to Heaven which being the beginning of the last age of the world the Kingdom of Christ when all power was given unto him verse 18 It necessarily follows that what was to be continued till the consummation or conclusion of that age should last till the end of the world in the largest sense that those words can signifie And this may be supposed also to be meant by the promise of Christ Rev 1.26 27. Rev. 2. to those of the Church of Thyatira which should overcome and keep i. e. adhere constantly to the Faith in spight of all temptations verse 26. That he will give them power over the Nations as he received of his Father verse 27. Where in the very same manner that S. John 20. 21. Power is instated on the Apostles As my Father sendeth me so send I you sending and giving power being sent and receiving power being phrases of the same importance The like power is by Christ promised to be instated on these faithful Confessors afterward and that belonging to the planting and propagating of the Faith among the Gentiles bringing them in to repentance which is the breaking them to shivers there and ruling them with a rod of iron i. e. the Scepter of Christ's spiritual Kingdom his Gospel and Power and Pastoral authority committed to them But if this being by the prophetick stile wherein it is veiled somewhat obscure bring not that evidence with it which is expected let it pass for a conjecture which pretends only to be considerable
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
Here then we have the peoples election of their Ministers pleaded for as an institution of the Lord Jesus Christ by his Apostles plainly expressed in the Scripture indispensably necessary to constitute a Gospel-Ministry observed inviolate in the primitive Church and all other wayes condemned as irrational and un-scriptural Let us therefore in the first place view the plain and express Scriptures that demonstrate this unto us which if they fail the Catechist all his other pretended arguments from Authority or Reason will not serve the turn The Scriptures are two Act. 6. and Act. 14. And in both of them Cat. p. 132. he tells us 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 As to this election by the community of the Church said to be mention'd in both these places we shall see how far it extends upon examination But if the Apostles presided at the same time with a fulness of Church-power as is here asserted they might certainly have ordered the matter otherwise no Church-power being wanting where the fulness of it is supposed Now to the instances themselves The first of these is Acts 6. where all the Apostles together to give a rule unto the future proceeding of all churches in the constitution of Officers among them do appoint the multitude of the Disciples or community of the Church to look out from among themselves or to chuse the persons that were to be set apart thereto unto their Office which they did accordingly c. If we look impartially into this story of the choice of Deacons here mentioned we shall find no power at all of Election in the multitude of Disciples but what the Apostles condescended to allow them upon this occasion they therefore do here appoint them to chuse to look out men among themselves and they to determine certain bounds of their choice and election 1. To take seven neither more nor fewer 2. Those seven men generally known and reputed of 3. In such estimation for fulness of the Spirit of Faith of Wisdom and Discretion for the managery of the affairs to be committed to them According to which permission of the Apostles and rules prescribed by them they proceeded verse 5 and chose Stephen c. whom they set before the Apostles and when they had prayed they the Apostles laid their hands on them The right of Election here evidently lay in the Apostles themselves nor did the community of Disciples act any thing otherwise than by power delegated from the Apostles and according to their prescriptions and this power delegated was no more than a bare nomination or testimonial approbation of seven such persons to be ordained Deacons for the present service by the Apostles But let the story be supposed never so full to the Catechist's purpose That the Apostles did this to give a rule to the future proceeding of all Churches in the constitution of Officers among them is I am sure beside the text and not only destitute of but contrary to other Scripture-warrant it being impossible amongst the Ordinations of Church-officers recorded in Scripture to find such another pattern And if this be the rule of all future proceedings there must be alwayes seven chosen and no officers in any Church but vvhat are taken from among themselves as these here vvere and chosen by the Laity only Now for the remark made in the close of this story 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 It may easily be retorted That it no wayes follows Because the Apostles indulged a limited and bounded choice of these inferiour officers they therefore designed to warrant a perpetual power of election in the people as to officers of a much higher order and in whom the interest and concernment of the Church is much greater Add hereunto that there was some special reason to move the Apostles to this indulgence unto the people at this time This is intimated by St. Chrysostome S. Chrys hom 〈◊〉 in Act. cit à Rev. Whitgift Tract 3. p. 155. The Apostles saith he did not commit the Election of Deacons to lot nor did they themselves choose them whenas being moved by the Spirit they might so have done but rather establish what is approved by the testimonies of many For to appoint the number and ordain them and that to such an use this they challenge to themselves but to chuse the men they permit unto them the people that they themselves might not seem to do any thing partially and for favour There is the reason insinuated a reason proper to the occasion Because these Deacons were to be employed about money-matters in the collecting and distributing of Alms the Apostles thought good to chuse them by a common consent the rather to avoid the grudging of the people and the suspition which any might harbour of themselves And some such thing seems declared in that which is said to have put the Apostles upon this whole business Acts 6.1 There arose a murmuring of the Grecians against the Hebrews because their Widows were neglected in the daily ministration And upon this very score it is that St. Paul mentions the Brother 2 Cor. 8.19 20 21. whose praise is in the Gospel chosen or ordained of the Churches to travel with him in the distribution of the collections of the charity of Christians Avoiding this saith he that no man should blame us in this abundance which is administred by us providing for honest things not only in the sight of the Lord but in the sight of men To which purpose also of declining the censure of mis-employing any part of the publick charity he thus writes to the Corinthians 1 Cor. 16.3 Whomsoever you shall approve by your Letters them will I send to bring your liberality to Jerusalem The aim of St. Paul's referring these messengers to the Churches choice and approbation was manifestly this That his upright dealing in the distribution of their Alms might never be brought into the least suspicion And the same motive had the Apostles for their referring the choice of the seven Deacons unto the multitude of the Disciples So that we may not of this occasional permission frame an universal and perpetual law or rule for all Church-officers This first therefore had need to be backed and secured with a second text of Scripture 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 c. I wish the Catechist learning and ingenuity proportionable to the confidence wherewith he manageth this instance We read Act. 14 When
they had ordained them Elders in every Church this he to serve his purpose changeth into ordained them Elders in every Church by the election and suffrage of the community and to set off this translation tells us farther that the word there used will admit of no other sense and thus it constantly signifies in all the Writers of the Greek Tongue Now then to the Tryal The word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a compound of the very same is made use of Act. 10.41 to express God's praeordination of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We English it Witnesses chosen before of God and certainly there was not any thing of the peoples suffrage here included Beza therefore who in the 14. chap. of the Acts verse 23. reads per suffragia creâssent with the Catechist instead of the vulgar constituissent yet in his marginal note to this other place opposeth the ordination of God express'd by the same word to al humane suffrage Beza in Act. 10.41 Hoc loco tacita antithesis inter Dei Cheirotoniam hominum suffragia siquidem à Deo immediatè designantur Apostoli Nor is there any truth in that affirmation that All writers of the Greek Tongue do constantly use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the suffrage of the multitude Philo Judaeus saith of Joseph See Dr. Ham. Letter of Res Quaere 5. p. 3â—4 c. Annot. in Act 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was ordained Governour of all Egypt under the King where it is clear that without any other suffrages he was by Pharaoh so constituted Gen. 41.40 Psalm 105.21 Acts 7.10 So again of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was constituted their Ruler not by any choice of theirs but only by God's appointment So of Aaron's sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God constituted them Priests So in Josephus Alexander son of Antiochus Epiphanes writes to Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We i. e. I in the Regal stile constitute thee chief Priest of the Jews and to be called my Friend So Lucian of Alexander's kindness to Hephaestion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he made him a God when he was dead which sure being a single act of Alexander's was not done by voices or suffrages So Maximus Tyrius of Darius's horse which by neighing made his Master King of the Persians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Persians did not adore or salute Darius till his wanton horse had created him King In all these places the word signifies constituting or ordaining without any intimation of suffrages of a community And for Ecclesiastical Writers the case is plain that they use it familiarly for ordaining and especially for imposition of hands Accordingly Theophylact on 2 Tim. 1.6 instead of St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imposition of my hands hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I ordained thee Bishop And so St. Chrysostom on those words Act. 6.6 having prayed they laid hands on them saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ordained by Prayer for this is ordination making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one Socrates speaking of Constantine in the twentieth year of his Reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the thirtieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both noting the constituting or creating of Caesar a work of the Emperour only So Theodoret in the person of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Master hath constituted me over all his house Whereto might be added many others 'T is granted indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to it 's literal Etymon signifies to stretch out the hand or to hold it up and noted among the antient Greeks choosing or giving sentence or suffrages which in popular elections or judicatures was done by lifting up the hand But this being the original of the word it is as is ordinary with other words somewhat enlarged and changed in the ordinary usage of it and signifies as hath been said indifferently constituting or ordaining without any intimation of suffrages or plurality of persons or voices by whom this ordination is made We will nevertheless for once suppose that the original word in Acts 14. must needs import to ordain by holding up of hands to testifie suffrage consent or the like Be this supposed though it hath been evidently confuted yet it serves not the purpose whereto the Catechist here urgeth it for it was distinctly Paul and Barnabas which did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain by this holding up of hands and not the assembly or community of all the Christians When they had ordained them Elders be it by suffrage They viz. who came from Derbe verse 20. returned thence to Lystra Iconium Antioch verse 21. and these were none other save Paul and Barnabas no mention here no not the least intimation of the peoples joynt concurrence in the action As for the suffrages of any others if such could be imagined to have interposed here it would not then be Paul and Barnabas but those others who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretch out their hands or give the suffrages And for Paul and Barnabas to do it by the suffrages of others is far from the original use of the word from whence it is pretended to be concluded for where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primitive sense is used of chusing by suffrages as in popular elections c. it is certain that their own not others suffrages are meant by it They then that look so far back to the original of the word as to think it necessary to render it Suffragiis creare to ordain by suffrages are certainly guilty of very impertinent nicety for to say that they created them by their own suffrages is to say no more but that they joyntly did ordain them and indeed being but two there could be no place for suffrages and to affirm they did it by the suffrages of others is not agreeable to the pretended use of the word These Scripture-proofs therefore we have been referr'd unto afford nothing for any man's conscience to rely upon as to this popular election of Ministers so zealously contended for as an Institution of Christ by his Apostles the rightful liberty of the community of Disciples and necessary and indispensable qualification of every Church-officer and we are already instructed by the Catechist not to satisfie our selves with any arguments be they never so plausible that are not derived from the H. Scriptures What indeed can bespeak a thing to be Christ's institution but his own word of command And yet I will bestow a few reflections upon his reasons superadded to these Scriptures and then offer him some contrary arguments to chew upon First he tells us That the Antients do abundantly testifie this right and priviledge of the Church in chusing their Governours to have been a long time preserved inviolate in the primitive Churches but he names
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
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-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
urged here An examination of the express Scriptures pretended to authorize these Officers Mr. Mede's excellent discourse upon 1 Tim. 5.17 Who are meant 1. by Elders there Five expositions which do all exclude these Lay-Elders pleaded for in contradistinction to the civil Magistrate as well as Teaching Prebyter 2. By double honour The Catechist's exceptions to some branches of the exposition given of these words answered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote that ordinary labour 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 Qu. 31. ARe there appointed any Elders in the Church Cat. p. 155. to p. 165. whose Office and Duty consists in Rule and Government only Answ Elders not called to teach ordinarily or administer the Sacraments but to assist and help in the Rule and Government of the Church are mentioned in the Scriture Rom. 12.8 1 Cor. 12.28 1 Tim. 5.17 To what purpose the word ordinarily is here added I apprehend not unless he will allow these Elders to preach extraordinarily and so rank them among the Officers that were for a season only p. 116. Explication This office of Ruling-Elders in the Church is much opposed by some and in especial by them who have least reason so to do For first they object against them that they are Lay-Elders when those with whom they have to do deny that distinction of the Church into the clergy and Laity For although they allow the distribution of it into Officers and the multitude of the Brethren yet they maintain that the whole Church is God's Clergy his lot and portion 1 Pet. 5.3 Again they affirm them to be Elders and therein not meerly of the members of the Church but Officers set apart unto their Office according unto Rule or the Appointment of Christ And if by Laity the people distinct from the Officers of the Church are to be understood the very term of a Lay-Elder implies a contradiction as designing one who is and is not a Church-officer Besides themselves do principally govern the Church by such whom they esteem Lay-men as not in holy Orders to whom the principal part of its rule at least in the execution of it is committed which renders their objection to this sort of Church-officers unreasonable See Mr. Theyre's Aeriâ—-mastix p. 132 133. c. First as to the distinction of the Church into the Clergy and Laity it certainly deserves to be better handled upon the account of it's antiquity and general usage amongst Ecclesiastical Writers nor is it fitting that so innocent and justifiable a custome of speaking be controlled by the fancies of a few private persons If the Catechist and his Brethren deny and disown this distinction we have not much reason to think the worse of it upon that score because we know they do so as to many other things which yet they ought to allow of and reverence and upon a little search probably we shall find this denial of theirs no better grounded than in other cases it appears to be The distinction it self is all one in effect with those correlates in the Old Testament so frequently used Priests and People Priests Isa 28.2 Neh. 8.1 2 3.5 6 7. and Levites and all the People The whole multitude that is not separated to any sacred function is called by way of distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The People or Laity But that which offends most is That persons separated from the multitude and taken into Holy Orders are call'd the Clergy whereas They maintain that the whole Church is God's Clergy his lot and portion 1 S. Pet. 5.3 1 St. Pet. 5.3 What they maintain is so far considerable as the ground upon which they maintain it is truly Scriptural To this Text therefore let us cast our eye We read the words Neither as being Lords over God's heritage but it is to be noted that the word God 's is not in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque ut dominantes in Cleris So the Vulgar Latin And so Beza too Neque ut dominantes cleris Beza in loc Neither as Lording over the Cleri in the plural number Though he is bolder in his note than he durst make with the Text. Clerus sortem haereditatem Domini significat i. e. populum Christianum Now I demand Why must the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we English hot so properly in the singular number heritage be referr'd here to God immediately and not rather to the Priests or Bishops whom St. Peter is exhorting in the place not to abuse their power over their respective Charges i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Lots See Dr. li. in loc The word here may very well signifie the several Provinces over which each of the Governours spoken to in the plural number verse 1. were placed in like manner as Acts 1.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of Ministry and Apostleship is that charge or portion assigned by lot unto Matthias whither he was to go officiate and preach the Gospel That the whole Church then is God's Clergy cannot be maintain'd from this place for the Apostle doth not so much as name God 's Clergy but rather if we would read it most properly your lots or charges speaking to the Elders or Bishops Well but suppose we nevertheless that the community of the Church the people are â—hâ—re stiled God's Clergy his Lot and Portion What Argument were this against the using of the same phrase in a stricter application of it of those who are separated from the rest to God's service Or Why might they not upon the same score except against the distribution of the Old Testament into Priests and People because the people also are in some respects called a Royal Priesthood Exod. 19.6 1 St. Pet. 2.9 They themselves allow the substantial importance of the distinction when they distribute the church into Officers and the multitude of the Brethren We have indeed express'd in Scripture Act. 15.22 23. The Apostles and Elders with the whole Church And again The Apostles and Elders and Brethren but the word Officers is as much without Scripture-warrant as God's Clergy appropriated to all that are in Holy Orders and as for the thing signified this latter there no less truly than the former It may not be amiss to consider Clericus qui Christi servit Ecclesiae interpretetur primò Vocabulum suum nominis definitione prelatâ nitatur esse quod dicitur Si enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeâ—è sers Latinè appellatur propterea vocantur Clerici vel quia de sorte sunt Domini vol quiâ— Dominus sors i. e. par Clericorum est St. Hieron Ep. ad Nepoâ—â—an what St. Hierom hath said of this word Let the
Clergy-man saith he who serveth the Church of Christ interpret first his name and having defined that endeavour to be as he is called for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek be sors in Latin i. e. a lot or portion they are therefore call'd Clerks or clergy-men because they are the Lord's lot or because the Lord himself is their lot or portion If the Catechist still mislike the word Lay-Elder or Elder of the people let him please himself with some other name But certainly the distinction of Clergy and Laity is not to be blamed God's Ministers are a state of men separated from the community of Christians The lowest rank of them under the Law the Levites Numb 16 9. are said to be separated from the congregation of Israel and to be brought near to God And the H. Ghost said Separate me Barnabas and Saul Acts 23.2 Ministerial power therefore as our Judicious Hooker expresseth it is a mark of Separation Eccles â—ol l. 5. p. 314. because it severeth them that have it from other men and maketh them a special Order consecrated unto the service of the most High in things wherewith others may not meddle Their difference from other men is in that they are a distinct Order So Tertullian calleth them and St. Paul himself dividing the body of the Church into two moieties nameth the one part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.16 23 24. which is as much as to say the Order of the Laity the opposite part whereunto we in like manner term the Order of God's Clergy and the spiritual power which he hath given them the power of their Order so far forth as the same consisteth in the bare execution of holy things call'd properly the affairs of God and they which have once received this power may not think to put it off and on like a cloak as the weather serveth But and if the term Lay-Elder imply a contradiction it concerns them especially to look to that who defend the thing and when they can prove him a church-officer ordained and separated to some spiritual office in the Church by Divine appointment we shall say unto him Sir Sit up ligher and promote him to a place among God's Clergy Well but all the Grudg is not yet over Besides themselves do principally govern the Church by such whom they esteem Lay-men as not in Holy Orders to whom the principal part of its rule at least as to the execution of it is committed which renders their objection to this sort of Officers unreasonable Soft and fair Indeed Turpe est Doctori cùm culpa redarguit ipsum 'T is unbecoming and unseemly and so far unreasonable for any one to reprove another for what he practiseth himself and all his reproaches in this case reverberate upon himself but this renders not an objection against a thing altogether unreasonable inasmuch as we know 'T is familiar enough in men to blame the vices and faults in others which they see not in themselves The objection against the vice it self is reasonable be it found in others or in themselves or both in others and themselves though fitting it were they should first amend themselves who correct others We are content therefore to take the shame so far as we allow the practise of what we reprove in them but then we must secure withal that the case be right-stated Our Objection against them is that they make this sort of Officers whom we call Lay-Elders to be instituted by express warrant from Christ and not a prudential appointment only of the Church but we do not affirm the like of our Lay-men employed in Ecclesiastical affairs as Chancellors Proctors Apparitors Church-wardens c. Though we think they might crowd in under the protection of their Ruling-Elders as well as any other and it may be if some of them turned out too with them the Church would find no great loss But then again The Catechist is wrong when he saith that Lay-men among us have a principal rule in the Church and he traps himself when he adds immediately at least in the execution An inferior Officer may serve an Execution whose authority yet ddpends on some in a far higher rank and place A mean Lictor may hang a Felon or cut off a Traytor 's head whereas yet the Sentence warranting him thereto must first be given by a commissioned Judge Others also have given advantage by making this Office annual or biennial in them that are chosen to it which though they plead the necessity of their Churches for as not having persons meet for this work and duty who are willing to undertake it constantly during their lives without such a contribution for their maintenance as they are not able to afford yet the wisest of them do acknowledge an irregularity in what they do and wish it remedied These others are presumed well-willers to the cause and therefore I leave them to answer for themselves and as they see good to to justifie or condemn their own practise Only I take notice of two Arguments here intimated which certainly contribute very much by way of prejudice against this Eldership imposed on all Churches 1st The want or scarcity of persons meet for this work or duty And 2dly The great burthen and charge which a contribution for their maintenance would prove unto the people and yet this maintenance too will be exacted by as Divine a right as their Office and Authority is urged with that place 1 Tim. 5.17 including as much in the double honour to be given unto those that rule well But this hinders not but that such Church-officers are indeed designed in the Scripture and of whom frequent mention is made in the Antient Writers and foot-steps yet remain in most Churches of their institution though wofully corrupted for besides that some light in this matter may be taken from the Church of the Jews wherein the Elders of the people were joyned in rule with the Priests both in the Sanhedrim and all lesser Assemblies there is in the Gospel express mention of persons that were assigned peculiarly for Rule and Government in the Church As 1 Cor. 12.28 Three things are here offered by the Catechist to recommend his Ruling-Elders to the world 1. The Testimony of Antiquity 2. The Example of the Jewish Church And 3. Express Text of Scripture the two first are but glanced at by the way and therefore I shall bestow the shorter reflection on them First That there is frequent mention made of his Ruling-Elders in Antient Writers requires more than his bare saying so to make it evident The Elders or Seniors See Defence of the Humble Remonstrance Sâ—â— p. 144.146 mentioned by the Antients have been declared by the Learned to have been either old and grave men in civil authority such as we stile Aldermen whose advice and assistance the Church made use of in great occasions or else an inferiour rank of appointed officers reckon'd by
are express 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially those that labour in word and doctrine For the words expresly assign two sorts of Elders whereof some only attend unto rule others moreover labour in the word and Doctrine Neither doth that word as some would have it Labour in the Word intend any other labour but what is incumbent on all the Pastors and Teachers of their Church as their constant duty See Rom. 6.12 Act. 20.35 1 Thes 5.12 Now can we suppose that the Apostle would affirm them to be worthy of double honour whom comparing with others he notes as remiss and negligent in their work For it seems that others were more diligent in the discharge of that duty which was no less theirs if onely one sort of Elders be here intended The Scripture is not wont to commend such persons as worthy of double honour but rather to propose them as meet for double shame and punishment Jer. 48.10 1 Cor. 9.16 And they are unmindful of their own interest who would have Bishops that attend to the rule of the Church to be distinctly intended by the Elders that rule well seeing the Apostle expresly preferreth before and above them those that attend constantly to the word and doctrine I cannot give the Reader better satisfaction about this place than by abbreviating what our Learned Mr. Mede hath already offered concerning it in a most excellent discourse upon this Text. Mr. Mede on 1 Tim. 5.17 There are two things saith he in these words to be explicated 1. What is meant here by Elders And 2. What by this double honour due unto them For the first there is no question but the Priests or Ministers of the Gospel of Christ were contained under this name for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyter is used for the Ministers of the Word and Sacraments in the Gospel whence cometh the Saxon word Priester and our now English word Priest And the Antient Fathers thought these only to be here meant and never dreamed of any others None of the Fathers which have commented upon this place neither Chrysostom Hierom Ambrose Theodoret Primasius Oecumenius or Theophylact as they had no such so ever thought of any such Lay-Elders to be here meant but as was said Priests only which administred the Word and Sacraments But How will you say then is this place to be understod which may seem as 't is alledged to intimate two sorts of Elders some that ruled onely others that laboured also in the the Word and Doctrine The Divines of our Church have given divers Expositions of these words none of which give place to any such new-found Elders I will relate four of the chief to which the rest are reducible The first is grounded upon the use of the participle in the Greek Tongue which is often wont to note the reason or condition of a thing and accordingly to be resolved by a causal or conditional conjunction Let the Elders or Presbyters that rule or govern their Flocks well be accounted worthy of double honour and that chiefly in respect and because of their labour in the Word and Doctrine And so this manner of speech will imply two duties but not two sorts or orders of Elders and that though this double honour be due unto them for both yet principally for the second their labour in the Word and Doctrine And this way goes St. Chrysostom and other Greek Writers A second Exposition is taken from the force and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour but to labour with much travail and toil for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexor laboribus molestiis premor and so properly signifies molestiam or fatigationem ex labore Thus the meaning will be Let the Elders that do benè praesidere govern and instruct their flock well be counted worthy of double honour especially such of them as take more than ordinary pains in the Word and Doctrine Or thus Let the Elders that discharge their Office well be c. especially by how much the more their painfulness and travel shall exceed in preaching the Word and Doctrine Thus have we seen two Expositions neither of them implying two sorts or Orders of Presbyters but only distinguishing several Offices or Duties of the same Order or implying a different merit in the discharge of them But if they will by no means be perswaded but that two sorts of Elders are here intimated Let it be so two other Expositions will yield them it but so as will not be for their turn for their Lay-Elders will be none of them The first is this That the Apostle should speak here of Priests and Deacons considering both as members of the Ecclesiastical consistory or Senate which consisted of both orders and in that respect might well include them both under the name of Elders it being a common notion in Scripture to call the Associates of a Court of Judicature by that name Senatus hath it's name à Senibus i. Senioribus of Eldership and is as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And according to this supposal the Apostle's words may have this construction Let the Elders which rule well whether Priests or Deacons be counted worthy of double honour but more especially the Priests who besides their Government labour also in the Word and Doctrine And 't is not improbable but the Apostle should make provision as well for the maintenance of Deacons as of Priests seeing he omits it not of Widows in the verse going next before this but unless he includes them under the name of Elders he makes no provision for them at all 2. There is another Exposition which allows also of two sorts of Elders to be here implyed but makes them both Priests namely that Presbyters or Priests in the Apostles time were of two sorts one of Residentiaries and such as were affixed to certain Churches and so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidere Gregi Another of such as had no fixed station or charge over any certain place but travelled up and down to preach the Gospel where it was not or to confirm the Churches where it was preached already such as are elsewhere known by the names of Evangelists and Doctors or Prophets That these were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of here by the Apostle That both these sorts of Presbyters were to be counted worthy of double honour as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those that travelled up and down to preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially these latter because their pains were more than the others This is confirmed from the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Scripture signifies not only corporal labour as may appear in many places but seems to be used by St. Paul even in this
this comes to nothing and for any thing that yet appears to the contrary the Ruling and Teaching-Elders spoken of may be the same sort of persons and they too Bishops of the Christian Church What hath the Catechist to alledge against this They are unmindful of their own interest who would have Bishops that attend to the rule of the Church to be distinctly intended by the Elders that rule well seeing the Apostle expresly preferreth before and above them those that attend constantly to the Word and Doctrine Know then that Bishops are not said to be distinctly intended by the Elders only that rule well but both there intended and in what follows also they that labour in Word and Doctrine the Compare is made between Bishops or Ministers of the same rank and order and there are degrees of comparison certainly to be taken notice of as the Catechist might have remembred from his very Accidence there is a Positive comparative and Superlative Some therefore may do the office of a Bishop well and yet others may do it better and others in a most eminent degree both for their skill and industry in ruling and preaching And whoever do so ought to have the special encouragement of this double honour What now is this against the Episcopal Interest And by this time it may appear upon what sandy and deceitful foundations the Catechist and his brethren can rear a mighty Superstructure 'T is usual with them to speak big of proofs from express Scriptures but it hath been evidenced that none of the Texts serve their purpose But if Scripture fail the Catechist is resolved to Reason-out the point And besides Cat. p. 159. what is thus expresly spoken concerning the appointment of this sort of Elders in the Church their usefulness and the necessity of their work is evident How expresly their Divine appointment is spoken of in the Scriptures we have already seen and the necessity and usefulness of ruling well we can understand sufficiently who deny any usefulness or necessity of these novel officers and rulers who usurp unto themselves what appertained to Christian Kings and Bishops and such who are Authorized and Commissioned by and under them The Catechist therefore might have spared his sharp censure and reproof of Christian Churches for their neglect of these his Ruling-Elders But whereas in most Churches Cat. p. 160. there is little or no regard unto the personal holiness of the members of them is is no wonder that no account should be made of them who are Ordained by the Lord Christ to look after it and promote it This favours rank of I am holier than thou Isa 65.5 and he must give some better assurance of Christ's ordination in the case before his reproof will signifie any thing other than a proud and arrogant presumption One Note more and I dismiss this subject Cat. p460 The qualifications of these Elders with the way of their Call and setting apart unto their office being the same with those of the Teaching-Elders before insisted on need not to be here again repeated Nor indeed was there more need of repeating Ruling-Elders than their qualifications But if the offices of Ruling and Teaching-Elders are so distinct as we have been told they are the same qualifications one would think should not be required in both and I know not how the Catechist will answer himself in what he before urged against the engaging in a part of the office or work of the Ministry only Cat. p. 137. If the person so called or employed have received gifts fitting him for the whole work of the Ministry the exercise of them is not to be restrained by any consent or agreement seeing they are given for the edification of the Church to be traded withal 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall and this he which hath received such gifts is bound to attend unto and pursue 'T is a thousand to one but the Ruling-Elder in whom are required the same qualifications as in the Teaching-Elder do now and then by virtue of this reason stop up into the Teachers chair or Pulpit for the exercise of his gifts and so invade an Office which belongs not at all unto him CHAP. XII 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 Shee-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 Sexe from a share in Church-discipline noted and the good women admonished by what he hath said elsewhere to look to their priviledge and duty as Church-members Cat. p. 161 Quest 32. IS there no other Officer in the Church but only that of Elders Answ Yes of Deacons also Why these were before left out in the enumeration of the ordinary officers of the Church Catech p. 120. I cannot imagine unless as I have ‖ Chap 6. before also intimated to render the parity and equality of those officers the more colourable Quest 33. What are the Deacons of the Church Answ Approved men chosen by the Church to take care for the necessities of the poor belonging thereunto and other outward occasions of the whole Church by the collecting keeping and distribution of the Alms and other supplies of the Church set apart and commended to the grace of God therein by Prayer Act. 6.3 5 6. Phil. 1.1 1 Tim. 3.8 9 10 11 12 13. It is not denied by any That the first seven Deacons chosen and ordained in the Church of Jerusalem were primarily appointed for the service of Tables the care of the poor to the ease of the Apostles who had more concerning-engagements of the Ministry to attend unto But then to make this the enclosure limitation and boundarie of the Office of Deacons is not from hence warranted inasmuch as we find their power afterward farther enlarged For of these seven Deacons we read not only Stephen Act. 6.5 8. but also Philip chap. 8. preaching the word of God to the conversion of the Samaritans whom also he then baptized Nor is it reasonable that where-ever we find the word Deacon as a name of Office to confine it to
this first occasion mentioned Act. 6. For evident it is 1. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self is of a large signification importing as much as Minister or Servant in the general and so we often translate it Christ himself is thus call'd Rom. 15.8 the Deacon or Minister of the circumcision for the truth of God i. e. One who endeavoured to do them service in working of their conversion by the preaching of the truth of God unto them 1 Cor. 3.5 So Paul and Apollo are call'd Deacons or Ministers by whom the corinthians believed And Paul calls himself a Deacon or Minister of the Gospel Eph. 3.7 Col. 1.25 and of the Church and the Apostles are stiled Deacons or Ministers of the New Testament 2 Cor. 3.6 And 2. at the first institution of the Seven we may observe both these Deaconships or Ministrations united in the Apostles What was there done in the Church by Deacons which the Apostles did not first discharge being Teachers Hooker l. 5. p. 321. viz. The ministration of the Word and serving Tables together in the same persons Act. 6.1 2 4. until upon the increase of Disciples and the complaint of the Grecians that their widows had shorter commons than the Hebrewâ— and the Avocations which the Apostles had themselves to matters of greater importance they did communicate some part of their power to these seven by way of delegation for the present necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 3. Yea and as appears by matter of fact together with this charge in relation to the poor the power of preaching and baptizing too when occasion should serve And then farther 3. The office of Deacons in the Church is to be learn'd moreover from those other Texts of Scripture wherein they are mention'd after Bishops Phil. 1.1 1 Tim. 3. pointed to as the Bishops ministers serving in an inferiour degree under them and where such qualifications as are apparently required in them which plainly import that they were then designed to some weightier employments in the â—hurc than the care of the poor only even the Ministry of the word of faith and subserviency in the government of the Church and where They that have used the office of a Deacon vvell ver 13. are said to purchase to themselves a good degree and great boldness in faith This matter therefore being thus declared out of Scripture it may appear without farther reference to the testimonies of the Fathers concerning the employment of Deacons afterwards in the Church how impertinently the Catechist proceeds in the explication of this general Answer Cat. p. 163. â— â— But whereas many have grown weary of the observation of the institutions of the Gospel this Office hath for a long time been lost amongst the most of Christians By some the name is retained but applyed to another work duty and employment than this to which it is peculiarly appropriated in the Scripture Their proper and original work of taking care for the poor they say is provided for by others and therefore that Office being needless anotâ—er unto another purpose under the same-name is erected Such are Deacons that may read Service preach and baptize when they have licence thereunto But this choice to reject an office of the appointment of Christ under pretence of provision made for the duties of it another way and the erecting of one not appointed by him seems not equal But whereas it is our duty in all things to have regard to the authority of Christ and his appointments in the Gospel if we claim the priviledge of being called after his name some think that if what he hath appointed may be colourably performed another way without respect unto his institutions that is far the best The Catechist here chargeth all that confine not the Office of Deacons in the Church to the taking care for the poor as growing weary of the observation of the institutions of the Gospel and rejecting of an Office appointed by Christ c. But it would become him to be more free of his proofs or sparing in his censures We meet not with any command or institution of Christ in this matter St. Cypâ—â—â—n Ep. ad Regatian cited by Hooker l. 5. p. 320. but the ordination of the Apostles only Deacons must know saith S. Cyprian that our Lord himself did elect Apostles but Deacons after his Ascension into Heaven the Apostles ordained Yea and the business seems then too wholly managed by the Apostolique prudentials For so the ground of that first institution is given us after a mention of the special occasion moving Act. 6.1 It is not reason say they that we should leave the Word of God and serve Tables verse 2. i. e. that we neglect the weightier part of our charge by attending to a less considerable Wherefore Brethren look ye out among you seven men of honest report c. Evident it is that the appointment of those seven to the service of Tables was to ease the Apostles of a part of their care and to provide for the pressing necessity of the Church in that state and time So that here I might borrow that of Musculus Tit. de Magistr frequently referr'd to by our Reverend Whitgift Si revocas temporum illorum mores primum conditiones statum quoque illorum revoca If you will urge the manners of those times first call back their conditions and state also There cannot certainly be a necessity of this part of the then Deacons Office in a Christian Kingdom and Commonwealth where the Laws are so charitable as to provide for the poor some other Overseers and it seems in good earnest an uncharitable doom that no such Officers may be erected without respect to some special institution of Christ and regard had to his authority as if the general commands of charity were not sufficient to justifie any institution serviceable to that end All the clamor here is that we vary from an occasional institution or practise of the Apostles when that occasion it self is ceased and the circumstances of the case are extreamly different But if we might be priviledged to argue as the Catechist himself did about Ruling-Elders Cat. p. 157. Cat. p. 157. Some light in this matter may be taken from the Church of the Jews where we find the Levites whose Office at first was to set up and take down and carry about the Tabernacle so soon as the Israelites were setled and the Temple prepared appointed to attend upon different ministeries some to be Porters and others Singers c. A point the due consideration whereof may serve to justifie the assignment of Deacons now in the Church to some other Offices than what was most conspicuous in their first institution whilst the Church remained without the patronage of Christian Magistrates and in her wilderness and persecuted condition There is one farther mistake of ignorance in the Catechist's words when he upbraids
us with our Deacons that may read Service Preach and Baptize when they have licence thereunto For Deacons with us need not a farther license for baptizing than their Ordination But passing this I proceed to a brief reflection on those things which concern this Office which saith the Catechist Cat. p. 154. are clear in the Scripture 1. The persons call'd unto it are to be of honest report furnished with the gifts of the Holy Ghost especially with Wisdom Act. 6.3 To keep close to this pattern he should also have said seven men and told us where we might expect those gifts of the Holy Ghost which were then familiar in the Church 2. The way whereby they came to be made partakers of this Office is by the choice or election of the church Act. 6.2 3 5 whereupon they are solemnly to be set apaâ— by Prayer Of the election of these seveâ— Deacons I have spoken enough before Chap. â— But as to the election of those other Deacon of vvhom vve read as annexed to Bishops this Text of the Acts is no competent proof And then as to their ordination Imposition of hand should questionless be added unto Prayer both in the general Answer and this branch of the Explication Cat. p. 165. 3. Their work or duty consists in a daily ministration unto the necessities of the poor Saints or Members of the Church Act. 6.1 2. If so among the separate congregations vvhich are observed to be usually combinations of the richer sort there is but little work for them 4. To this end that they may be enabled so to do it is ordained That every first day the members of the Church do contribute according as God enables them of their substance for the supply of the wants of the poor 1 Cor. 16.2 To change an occasional precept given by St. Paul for the expediting a charitable contribution towards Jerusalem into a constantabiding and conscience-binding command for perpetuity is doubtless in effect an unlawful and pernicious adding to the Word of God And that the Catechist hath done so here we shall be satisfied if we look into the place which we are referr'd unto The Apostle in the 1 Cor. 16. speaks of a contribution for the supply of the urgent wants of the poor Christians in Judea exhausted partly by their own former liberality Act. 2.45 and partly spoiled by the persecuting Jews 1 Thes 2.14 And to prevent the delay and trouble of Gatherings when the Apostle came amongst them he prescribes this Order to the Churches of Galatia and Corinth that upon so special and worthy an occasion as this they would upon the first day of the week the day of Christian assembly every one lay aside what by by God's blessing had accrued to them by way of increase so that there might be a full Collection in readiness and then he tells them they should have the choice of faithful messengers to send and dispose thereof unto Jerusalem The words are plain to this sense 1 Cor. 16.1 2 3. Now concerning the collection for the Saints as I have given order to the Churches of Galatia even so do ye upon the first day of the week c. 5. Hereunto is to be added whatever Cat. p. 165. by the Providence of God may be conferred upon the Church for it 's outward advantage with reference unto the end mentioned Act. 4.34 35. That place in the Acts treats of those that sold their possessions and laid down the price of them at the Apostles feet to make distribution to every man as he had need which therefore was no farther committed to the Deacons than by deputation from the Apostles and with what reserves limits and bounds they pleased The rest that follows in the Catechist belonging to the discharge of this Office by him appropriated unto Deacons and being grounded upon what hath been already spoken to is from thence also sufficiently reflected upon And now we have run through all that he hath offered to our consideration about Church-officers and seen the weakness of his foundations upon which he seeks to establish a new platform of Church-government only let me observe in the close That if we are obliged in all things to conform to the discipline and example of the Apostolique and Primitive Church as the Catechist would have it he is short and defective in his enumeration for we read of a sort of Shee officers not a all mentioned by him Rom. 16 1. There is Phoâ—be whom St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaconess at the Church of Cenchrea wo English the word Servant There are Women-Elders ordained to certain Church-offices though our Translation doth somewhat vail that expression of them as if they were the Deacon's wives or old women onely 1 Tim. 3.11 1 Tim. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so the Women we English it even so must their wives grave not slanderers sober faithful in al things i. e. VVomen that have any office in the Curch are thus to be qualified So Titus 2.3 The aged women likewise Tit. 2.3 that they be in behaviour as becometh holiness not false-accusers not given to wine teachers of good things that they may teach the young women to be sober c. The original words are more Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring these She-Elders to behave themselves as sacred persons those who are received into Holy Orders for the service of the Church such as were afterward also called Deaconesses And then besides these there were also certain widows under special qualifications maintained at the Churches cost 1 Tim. 5. 1 Tim. 5.3 4 5 6 9 10 11. These things now one would think should have been regarded by the Catechist according to his own principles appertaining so evidently to the pattern in the Mount as he and his brethren are wont to speak in other matters which have not the like Scripture-ground as these have But the Catechist on the contrary is very careful that VVwomen be excluded whose kindness yet to the way deserves otherwise at his hands The body of the Church saith he Cat. p. 18â— 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 I know not how the women relish this doctrine But it may seem hard that his Church-state which is as he hath argued necessarily a state of absolute liberty Cat. p. 1â—â— and freedom to all that are engaged in iâ— should be only to the female sex unkind a staâ— of meer servitude and bondage and they whoâ—ly exempted from the priviledge competibleâ— all other members of the Church as such â— the Catechist hath not before mis-informed 〈◊〉 Yet 't is to be hoped the good-women will 〈◊〉 be over-awed by his Authority and let 〈◊〉 so far help them as
to be their remembrance that these places of Scripture referr'd to 〈◊〉 only restrain them 1. From speaking 〈◊〉 the Church And 2. From excrcising aâ—thority over their own husbands As to tâ— rest therefore let them couragiously stand 〈◊〉 to vindicate the liberty of all Church-meâ—bers And to this purpose the more to heaâ— them let them weigh well the words of tâ— Catechist elsewhere Cat. p. 172. The sinful neglect of Churches in thâ— discharge of their duty was one great meaâ— of that Apostacy from the rule of the Gospel which they generally of old fell inâ— When the members of them began to thiâ— that they had no advantage by their state anâ— condition but only the outward participation of some ordinance of worship and nâ— duty incumbent on them but only to attend and follow the motions and actings of theiâ— Guides the whole Societies did quickly become corrupt and fit to be disposed of according to the carnal interest of those thâ— had by their neglect and sin gotten dominion over them And at all times as the People were negligent in their duty the Leaders of them were apt to usurp undue authority When the one sort will not do what they ought the other are ready to take upon them what they ought not And now I shall spare the labour of enquiring particularly into what is said under the next Question concerning the duty of the whole Church and every member thereof Cat. p. 167. to 174. out of which I have cited the words immediately precedent The duty of Church-members is sufficiently to be collected from what hath been said before of Churches Chap. 3. and 4. Thus much therefore of the first Gospel-Institution so called by the Catechist the calling gathering and setling of Churches with their Officers I shall dispatch the rest with greater brevity CHAP. XIII 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 THe second Gospel-Institution named by the Catechist was Prayer with Thanksgiving and as to this he moves two Questions Cat. p. 174. Quest 35. Whence do you reckon Prayer which is a part of moral and natural worship among the Institutions of Christ in his Church Answ On many accounts As 1. Because the Lord Christ hath commanded his Church to attend unto the worship of God therein 2. Because he bestows on the Ministers of the Church Gifts and Ability of Prayer for the benefit and edification thereof 3. He hath appointed that all his other Ordinances should be administred with Prayer whereby it becomes a part of them 4. Because himself ministers in the Holy place as the great High-priest of his Church to present their prayer to God at the Throne of grace 5. Because in all the Prayers of the Church there is an especial regard had unto himself and the whole work of his mediation 1. Luke 18.1 and 21.36 Rom. 12.5 1 Tim. 2. 1 2. 2. Ephes 4.8 12 13. Rom. 8.15 16. Gal. 4.6 3. Acts 2.42 1 Tim 4.5 4. Rev. 8.3 4. Heb. 4.14 15 16. and 6.20 and 10.20 21 22. 5 John 14.13 and 15.16 22 26. Ephes 3. 14 15. That Christ bestows peculiar gifts of Prayer on his Ministers as is asserted in the second particular is not to be proved by any of the Scriptures we are referr'd unto but we shall examin that matter more throughly under the following Question Quest 36. May not the Church Cat. p 175. 176. in the solemn worship of God and celebration of the ordinances of the Gospel make use of and content it self in the use of Forms of Prayer in an unknown Tongue composed by others and prescribed unto them Answ So to do would be contrary 1. To one principal end of Prayer it self which is that believers may therein apply themselves to the Throne of Grace for spiritual supplies according to the present condition wants and exigencies of their souls 2. To the main end that the Lord Jesus Christ aimed at in supplying men with Gifts for the discharge of the work of the Ministry tending to render the promise of sending the Holy Ghost which is the immediate cause of the Churches preservation and continuance needless and useless Moreover 3. It will render the discharge of the duty of Ministers unto several precepts and exhortations of the Gospel for the use stirring up and exercise of their gifts impossible And 4. Thereby hinder the edification of the Church the great end of all ordinances and institutions 1 Rom. 8.26 Phil. 4.6 Hebr. 4.16 1 Pet. 4.7 2. Eph. 4.8.12 13. 3. 1 Tim. 4.14 2 Tim. 1.6.7 Coloss 4.17 Matth. 25.14 15 16. 4. 1 Cor. 12.7 The phrase in an unknown Tongue is certainly added to the Question only to bring more colour to it for there is nothing in the Answer which is directed unto that restriction but it concludes downright against all Forms of Prayer prescribed to and imposed on Ministers of the Church nor is it disputed among any that call themselves Protestants Whether Prayers in an unknown tongue may be imposed on the Church Excluding therefore this impertinent restriction foisted in upon design our enquiry must be in the general 1. Whether Forms of Prayer may warrantably be used by the Christian Church in God's Worship And 2. Whether such Forms as are composed and prescribed by others i. e. made to the Ministers hands Of which when I have offered somewhat out of the H. Scriptures I will reply briefly to the Arguments of the Catechist and then enter into a more distinct consideration of the Gift and Spirit of Prayer so called in the next Chapter That Forms of Prayer are in themselves lawful to be used there needs not any other evidence than a naked repetition of the many instances thereof which occurr in the Old and New Testament God himself appointed a Form to the Sons of Aaron for blessing the people saying Numb 6.23.24 35.27 On this wise ye shall bless the children of Israel saying unto them The Lord bless thee and keep thee the Lord make his face shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace Moses had a Form of Prayer at the motion and rest of the Ark. It came to pass Numb 1â— 35 36. when the Ark set forward Moses said Rise up Lord and let
have a degree of Elocution in them beyond the Rhetorick of words and phrases 'T is not necessary that there be so much as an audible groan much less that whining effeminacy by some indulged to for the Spirit is here said to make intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with groanings unuttered And certainly the Spirit of true Devotion is often most when the tenor of the voice is still and void of affectation as we observe the Water to be deepest where it runs with the least of noise and murmur This then I assert in the negative That we have no vvarrant to expect from the H. Spirit an immediate inspiration of the matter and words of Prayer and I will confirm it by a three-fold Argument 1. Were it otherwise neither John the Baptist nor our B. Sauiour need have taught their Disciples any Forms of Prayer as they did This pains were superfluous if it were the office and work of the Spirit immediately to inspire the matter and words of prayer To what purpose were this waste And I think he may as reasonably deny the Sun to shine at noon-day who will affirm the Lord's Prayer to be no Set Form whereas the words are evidently moulded into a Prayer and enjoyned by our Saviour St. Luke 11.1 2. in their use for such When ye pray say Our Father And this injunction given too in answer to their request Lord teach us to pray as John also taught his Disciples Now Were it the Office of the Spirit to put words and matter immediately into mens thoughts and tongues Christ should have given instead of this answer When ye pray say Our Father that which he elsewhere gave for their encouragement when arraigned before Heathen-Governours Take no thought how or what ye shall speak for it shall be given you in that same hour the Spirit of my Father shall speak in you 2. Were this conceit true of the Spirit 's immediate dictating of the matter and words of Prayer then every Prayer should be of as good and authentick authority as the H. Scripture it self For whence is the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Holy Scripture and why do we afford it so absolute a reverence but because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by inspiration from God The Prophets and Pen-men of it spake and wrote as they were moved and acted by the H. Ghost Now if the Spirit did immediately help every person that prayeth to the matter and words of Prayer we must needs affirm Every Prayer to be in like manner by inspiration from God and every man that prayes to be moved and acted by the Spirit and to speak as he is moved by the H. Ghost Were this so it might prove I confess of considerable advantage unto some and help them to new Scriptures for their wayes and actions directly contrary to the old which we know to have been truly inspired of God But far be it from us to canonize all the extravagancies to say nothing worse of some mens prayers pretending most highly to the Spirit as of equal authority with the holy pure and infallible Word of God 3. Were it the Office of the H. Spirit immediately to suggest unto every one that prayes the matter and words of Prayer it were then impossible for any number to joyn together in offering up the same prayers and petitions unto God For let the Speaker or Minister pray never so much Ex-tempore as 't is call'd and without premeditation and by the Spirit 's inspiration as is pretended yet his very Prayer will be the hearer's direction and help both to the matter and words of Prayer and as much a confinement for the time as any other Form made and prescribed to their hands The most Extempore-Prayer is as I have before also intimated an absolute set Form to all but the utterer of it and therefore 't is the meerest non-sense in the world to exclaim against Praying in Publick by a Form when there can be no Publick Prayer managed without it It is not then to be expected from the H. Spirit that he should immediately furnish us with the matter and words of Prayer That for negative And from thence 2. The affirmative follows If not immediately then of necessity mediatè by the use of proper and fitting means conducing thereunto For there is no third way to be conceived of The Spirit 's help as to the matter and words of Prayer i. e. the Gift of Prayer must be either immediate without the use of means or mediate by the use of means conducible thereunto I will not deny but the Apostles might sometimes pray by the extraordinary and immediate inspirations of the Spirit as they received immediately other extraordinary gifts But I have already discountenanced our expectation of any such gift immediately from the Spirit We may as justly pretend to an immediate gift of Tongues whereas it is our lot by the use of fitting and ordinary means to attain to a part of that perfection which God sometimes bestowed without the use of these means extraordinarily The Children of Israel were fed with Manna from Heaven in the Wilderness but when they came to Canaan they lived upon the sweat of their own brows the fruits and encrease of their own labour Now these proper means by the diligent use of which the Spirit furnisheth us with the matter and words of prayer are consideration of our wants premeditation of the things we are to ask of God the improvement of our natural faculties of reason and utterance good instruction c. And among the rest those useful Forms which are recommended to us from pious and good men or prescribed by Authority the Common-Prayers of the Church Thus if we are qualified for Prayer by the help of our natural parts our knowledge and memory of divine truths our invention and elocution the Spirit may be said by these to help us to the materials and words of Prayer viz. remotely inasmuch as every good gift is from him and through his blessing And thus sometimes whilst we are giving our selves to meditation in order unto Prayer the Spirit may set our sins before our eyes and bring to our remembrance fitting truths to be thought upon And thus also by the help of Forms composed to our hands The Spirit no question help'd the Baptist's Disciples to the matter and words of Prayer by that Form which John the Baptist taught them and the Spirit help'd Christ's Disciples to the matter and words of Prayer by that absolute and perfect Form of Prayer which our B. Saviour taught them and we also have received And thus the Spirit in like manner may be said to help us to the matter and words of Prayer by those excellent Forms of Common-Prayer publickly enjoyned by the Church wherein we live For What an excessive vanity and dotage is it for particular persons to conceit themselves so highly in favour with the Sacred Spirit as to be assisted in order to
with inward fervour of desire and actuating those other affections and dispositions which are agreeable to the several parts of Prayer Such as an humble and reverential awe in our acknowledgments of the Divine Majesty penitent sorrow in our confessions earnest longings for the things we ask of God love and gratitude in our thanksgivings unto God forgiveness of others and tender compassion tovvards them we pray for faith hope and filial confidence in our approaches unto God which the Apostle calls Hebr. 4.16 coming boldly to the throne of grace not with a rude and unmannerly impudence which is intolerable in a creature approaching the Heavenly Majesty who must be served with reverence and godly fear but yet with a modest and ingenuous confidence becoming Children drawing near to a Loving and Merciful Father such a temper as is stiled in Scripture the Spirit of Adoption crying Abba Father Rom. 8.15 16. Gal. 4.6 Rom. 5.5 the love of God being shed abroad in our hearts by the Holy Ghost which is given us 'T is the display of such gracious dispositions as these now mentioned viz. humility and reverence godly sorrow and repentance desire and love and gratitude and charity and compassion and faith and hope and filial confidence whereto may be added hearty dependence upon God and contented submission and resignation to his blessed will 'T is I say the display and exercise of these and the like graces that makes our Prayers to ascend up as sweet incense and perfume acceptable unto God And the special work of the Spirit of Prayer lyes in the quickning and enlivening of these gracious dispositions within us This wind blows upon the Garden of Grace that the Spices may flow out as the expression is in the Canticles Cant. 4.16 that our beloved may be invited to come into his Garden and eat his pleasant fruits There is we see more required unto Prayer than the generality of people dream of who reckon only of saying over a few words repeating a parcel of good sentences c. The common objection against the appointed Prayers read in the Church seems to relish and savour of this Spirit That 't is an easie Office a very child may thus pray in the Congregation we make an Idle Ministry excuse and hinder the exercise of gifts c. Whereas the great work of Prayer lieth in the exercise of proper and suitable graces as hath been declared and here is enough to keep us all busie at home within our selves both Minister and People that we may stir up our hearts to lay hold on God and prepare those good dispositions of Soul which are agreeable to those expressions which we are going to utter unto God that our heart may be as a well-tuned Instrument answering to the words of our mouths 'T is easie to say a Prayer but not so easie to pray a Prayer which we call the people to as often as they hear Let us pray Some are pleased to Object In such places and at such times where and when there is no Sermon What should they come to Church for there is nothing but a few Prayers to be read c. They forget by the way that the Word of God the Holy Scriptures are appointed to be read also which one would think as good as any Sermon of man's framing But bating that over-sight they mistake farther They are not invited thither to hear Prayers read barely but to pray with the Minister in the House of Prayer the Prayers that are read by him and to exercise and actuate graces suitable to those Prayers Were this as it should be thought on people would I am perswaded quarrel more at their own naughty hearts for not being fitted unto good and wholsom Forms of Prayer than declaim against the Forms themselves they would think meaner of the Gift of Prayer and labour more after the Grace of Prayer They would find work enough left them in the exercise of Prayer-graces and not mutter that they are abridged the liberty of their private fancy and invention in Publick Prayers to make room for a joynt united and undistracted-devotion But thus much now for the second Gospel-Institution spoken of by the Catechist Prayer with Thanksgiving CHAP. XV. Singing of Psalms the Catechist's third Gospel-Institution stily passed over Six points propounded about it to be resolved from Scripture 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 wayes than that of Sermons by the Vulgar fixed on viz. By Reading by Writing by Proxie The fifth Gospel-Institution Administration of the Sacraments Baptism and the Lord's Supper Sacraments no Scripture-word The proper subjects of Baptism proper Church-members The Anabaptist mis-lead by the Catechist's principles Baptism ill confined to the infant-seed of Believers only The carriage of the Synod of Dort as to that point Sitting not a gesture prescribed for the Lord's Supper 'T is not certain to conscience that Christ and his Disciples used the same gesture at the Supper as at the Pass-over The gesture of the Pass-over 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 three-fold 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 Cat. p. 83. THe Third in order as they were before recited should have been Singing of Psalms but of that the Catechist hath said nothing at all particularly It may be because he was conscious to himself that the manner and circumstances of this Gospel-Institution are not determined any where by Christ This had been certainly Nodus tali vindice dignus a work worthy of his pains to have shewed the express mind of Christ about and would have gone far in wiping off that aspersion from himself which he so freely layes upon others viz. Cat. p. 48. A negligence of enquiring into the will of Christ what he hath prescribed or some guilt worse than this the envy of communicating to the world the result of his more diligent enquiries He should here resolve us where Christ hath determined 1. What Psalms are to be sung And 2. Whether in Prose or in Meeter And 3. Whether with Rythm or without it And 4. What Tunes and Notes are to be observed And 5. Whether Instrumental Musick may be added or no to Vocal And 6. Whether all are bound to sing together or there be liberty indulged of singing alternatìm and by way of response These being points left altogether undetermined by Christ must either be determined by the Church or there can be no orderly
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
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-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
the matter and words of prayer themselves and yet deny this priviledge to a company of men as pious and learned as themselves to speak the least and more modest and humble than they and so the more likely to be taught by Him gather'd together in the name of Christ But hitherto of the Gift of Prayer which concerns the matter and words of it Secondly It is Grace which is most confiderable in Prayer for there may be this matter and words of Prayer and yet no praying all the while 'T is the Heart and Soul of man that prayes in God's account and Prayer by him is weighed by the exercise of proper graces and not of natural gifts or improvements Fancy or Elocution Non vox Psalm 62.8 sed votum Prayer is the pouring forth of the heart before God If the Soul of the Supplicant be not chiefly engaged in it the Soul and Life of Prayer is wanting It was one of the Sentences written in the Jewish Synagogues Prayer without Attention is like a Body without a Soul That which is most considerable in Prayer is as I said the exercise of inward graces proper thereunto Hebr. 12.28 Let us have grace saith the Apostle whereby we may serve God acceptably with reverence and with godly fear This therefore is the principal work of the H. â—pirit in reference unto Praier to awaken and enliven excite assist and strengthen those graces that are therein to be employed These two Titles are connexed Spiritus gratiae precum The Spirit of Grace and Supplications Zech. 12.10 he is the Spirit of gracious supplications the Spirit of supplications chiefly as the Spirit of that grace which animates them When St. Paul therefore had exhorted the Ephesians to be filled with the Spirit and in the power thereof Ephes 5.18 19. to speak to themselves in Psalms and Hymns and Spiritual songs he adds in the close that which is indeed the principal and most to be heeded by them Singing and making melody in your heart to the Lord or as his phrase is to the Colossians Coloss 3.16 Singing with grace in your hearts to the Lord. The gracious melodie of the heart is the great demonstration of the H. Spirit 's assistance of and agencie within us To this purpose He is said to help against our infirmities Rom. 8.26 27. and make intercession for us with groanings unuttered with sighs unexpressed as was before shewed and it follows He that searcheth the heart knoweth what is the mind of the Spirit The Spirit 's agencie is chiefly in the heart and therefore exposed chiefly to the Searcher of hearts The Spirit of Prayer then is where-ever there is an Heart exercising the graces which are proper unto Prayer where-ever there are those gracious dispositions and affections actuated be the Form of words premeditate by our selves or prescribed by others it matters not save that where the Form is prescribed there is one grace more to be exerted viz. the grace of obedience The great benefit we have from the Spirit as to Prayer lyeth inwards in such works as these are 1. The fixing of our intentions to the work we are about driving away of wandring roving and impertinent thoughts that we may wait upon God without distraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without avocations that we may mind what we are about that we may serve God with a fixed heart as the Psalmist speaks of himself Psalm 57.7 Psal 57.7 and therefore he prayes elsewhere in this Form of words Vnite my heart to fear thy Name and 86.11 Psalm 86.11 q. d. Gather together the scattered and dispersed parcels of it unite and fix my divided-thoughts that I may attend to thee only in thy worship and serve thee with an entire and single heart and thoughts combined together This is a work too great for our strength without the gracious assistance of the H. Spirit of Prayer to govern and keep close our spirits to what we are about that so we may be fervent in Spirit while we are serving the Lord. The due fixation and composure of our thoughts to what we are about is the benefit of the Spirit of Prayer who thus assists us in the stirring up of our selves to the duty and recollecting of our wandring thoughts in it And this believe it is the prime part of the grace of prayer There is none saith the Prophet Isa 64.7 that calleth upon thy name that stirreth up himself to take hold of thee Upon which place Forerius well notes That it avails little Qui consurgat seipsum excitet exsuscitet magno animi conatu Parvi enim refert frigidè precari dicere orâ— tenus Domine Domine Vera Oratio est cum sui-ipsius exsuscitatione tanquam ad rem setiam magni ponderis excutere desidiam avocare ab aliis omnibus animum magnâ animi contentione ad deprecandum Deum accedere Hoc qui facit tenet Deum seu apprehendit quasi manu ne elabatur tenet ut sententiam revocet neque priùs abeat quà m nobis benedicat ut fecit Jacob ob quod Israel vocatus est quasi in Deum praevaluisset Sic tenebaâ— Moses Deum illae enim voces Dimitte me ut irascetur futor meus c. quid aliud sonant nisi quod à Mose fortiter teneretur Forer in Loc. to pray coldly and to say with the mouth only Lord Lord. True Prayer is with the stirring up of a man's self as to some serious and weighty matter shaking off sloth and calling the mind from all other things and coming to pray unto God with great endeavour of mind He that doth this holds God or takes him as it were by the hand and suffers him not to go without a blessing as Jacob did for which he was called Israel a prevailer with God And so did Moses hold God for those words Let me alone do intimate as much 2. The assistance of the Spirit of Prayer lies in this as to our understandings the illumination of our minds in the distinct apprehension of the matter and words of Prayer the causing of an inward sense and feeling of what we think or say in Prayer awakening in us feeling apprehensions of the Divine Attributes which we ascribe unto God of the worth excellency and necessity of the things we ask of God of the indignity unworthiness baseness and aggrauation of the sins we confess to God of the certaintie and assurance of the promises upon which we hope for audience from God c. And in this sense we pray in the Spirit vvhen vve pray with Vunderstanding also 2 Cor. 14.15 if I may borrow the Apostle's phrase which properly belongs to another matter as I before noted viz. the praying so as to be understood by others 3. The assistance of the Spirit of Prayer concerneth the affectionate part of the Soul and the employment of that in Prayer the causing of our hearts to burn