them after Deacons such as our Church-wardens or Vestry-men still are men trusted with the utensils and stock of the Church and employed about the ordering of Seats and Rates and such like outward affairs of the Church Of these therefore we retain not only some foot-steps but the things themselves Secondly Some light in this matter saith the Catechist may be taken from the Church of the Jews wherein the Elders of the people were joyned in Ruling with the Priests both in the Sanhedrim and all lesse Assemblies 'T is much he should not discern by this light the vanity of cavilling against the term of Lay-Elder which is but the very same with Elder of the People to whom he is now compared But as to the thing it self here referr'd to it shall suffice to annex this short observation Dr. Doughtee Vel. Polem p. 92. That the main reason of joyning Elders to the Priests Synodical Elders among the Jews was the mixt condition of the Judaical Law they had to deal with howbeit of Divine institution wholly and from God yet in regard of the drift and scope thereof partly divine and partly humane occupied in a decision of doubts hapning betwixt God and Man as likewise betwixt Man Man and accordingly the Priests and Levites besides the ordering of the Sanctuary their peculiar task 1 Chron. 24.5 2 Chron. 34.8 had principally to do in matters of it appertaining unto God and the Elders in things belonging unto Men the one over the matters of the Lord the other over the matters of the King 2 Chron. 19.8 9 10 11. In brief the Jewish Sanhedrim if so at least-wise it be to be understood in those places commonly alledged Exod. 18.25 26. Numb 11.16 17. Deut. 17.8 9. and 19.16 17. was upon the point a Civil Court and had to deal in matters of Right or Title yea of Life it self But come we Thirdly to his express Scriptures There is saith he in the Gospel express mention of persons that were assigned peculiarly for Rule and Government in the Church As 1 Cor. 12.28 Rom. 12.8 1 Tim. 5.17 I might here except First at the phrase here as well as in the general Answer Ruling-Elders are mentioned in the Scripture A phrase very distant from proving their institution by Christ inasmuch as many things are mentioned in H. Scripture which are not there allowed of much less enjoyned and prescribed Secondly That he saith there is express mention of these in the Gospel and yet brings all his proofs out of St. Paul's Epistles But these are lesser incongruities which I shall not insist on We will view impartially the places themselves which are here brought in to prove That there are such Church-officers instituted by Christ and so of perpetual necessity to be retained as Elders whose duty consists in rule and government only Elders in distinction as well from the Civil Magistrate as the Pastors of the Christian Church The first Text is 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that Miracles then gifts of Healings Helps Governments Diversities of Tongues Well here are mentioned Helps Governments here are also Miracles gifts of Healings Diversities of Tongues now What is this to Ruling-Elders or Lay-Presbyters 'T is answer'd moreover by some That these were so many gifts and endowments appertaining to the Officers before mentioned Apostles Prophets and Teachers To which purpose it is observable that the Apostle useth the Abstract and upon an exact recapitulation made afterwards in the Concrete of the said Church-administrations he omitteth helps governments as being only appendents 't is like to the foregoing Offices and so comprized under them ver 29 30. Are all Apostles are all Prophets are all Teachers Are all Workers of Miracles have all Gifts of Healing do all speak with Tongues do all Interpret and then follows an Exhortation to the pursuit of the best gifts verse 31. So that this Exposition seems well grounded upon the Text. But what saith the Catechist It is in vain pretended that those words helps governments do denote gifts only seeing the Apostle expresly enumerates the persons in Office or Officers which the Lord Christ then used in the foundation and rule of the Churches as then planted What and were Miracles Gifts of Healings Diversities of Tongues too reckon'd in the number of those Officers But grant what is pleaded for that helps and governments import here a distinction of Offices personally different Are therefore Ruling-Lay-Elders presently the men or Dr. D. Vel. Polem p. 77. must they necessarily be understood Why not rather Deacons if there be room for guesses who were plainly taken in as helps to the Apostles in their work of Ministring to the Saints Acts 6.1 2. and had moreover some power questionless assigned them in the rule and government of the Church which makes St. Paul require before their admission a skill of governing their own houses well 1 Tim. 3.4 5 12. This then for the first Text. The second follows He that ruleth also is distinguished from him that teacheth and him that exhorteth Rom. 12.8 and is prescribed diligence as his principal qualification in the discharge of his duty Let the whole period be viewed from the 6th verse which upon another occasion we consulted once before and I demand first How it appears that the Apostle treats there of Offices subjectively distinct as to persons and not rather of a diversity of spiritual gifts co-incident to the same person since at his very entrance upon the enumeration he expresly nameth Gifts verse 6. Having then gifts differing according unto the grace that is given unto us c. And it may certainly appertain to one and the same person to prophesie be that to expounâ— Scripture or what it will and do the ministry of a Deacon and to teach and to exhort and to distribute Church-goods and to govert and to give alms which are the particulars there specified And then supposing thâ— question resolved Secondly How appears it that the Apostle here meant any distinct officer in the Church any Ruling-Elder and not rather extended his admonition unto all to whom the charge of Ruling is committed even the Civil Magistrate as well as any other of whom doubtless diligence is also required for having in the beginning of this 8 verse joyned to the two immediately precedent gone through with Church-offices he may be thought without injury to the Text to strike out into more general and common duties wherewith he holds on to the end of the Chapter As yet then we have not Ruling-Elders so much as mention'd in the H. Scripture not one word or syllable of these Ruling-Elders that are contra-distinguished to Teaching-Presbyters and Civil Magistrates It may be the third place will satisfie for all Ad Triariâ—s ventum est If this fail the Catechist must quit the field To that therefore let us bend our observation The words of the Apostle to this purpose
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
and because forbidden unlawful to be observed Pag. 62. Although they are not in particular and expresly in the Scripture forbidden for it was †A simple expression as to omniscient omnipotency Morally impossible might have passed simply impossible that all instances wherein the wit of man might exercise its invention in such things should be reckoned up and condemned yet they fall directly under those severe prohibitions which God hath recorded to secure his worship from all such additions unto it of what sort soever Pag. 62. 63. Yea the main design of the second Precept is to forbid all making unto our selves any such things in the worship of God to add unto what he hath appointed whereof an instance is given in that of making and worshipping of Images the most common way that the sons of men were then prone to transgress by against the institutions of God Pag. 64. And there is yet further evidence contributed unto this intention of the Command from those places where such evils and corruptions as were particularly forbidden in the worship of God are condemned not on the special account of their being so forbidden but on that more general of being introduced without any warrant from Gods Institutions and Commands Jer. 7.31 19 5. Pag. 64. 65. The Papists say indeed that all additions corrupting the Worship of God are forbidden but such as further adorn and preserve it are not so which implies a contradiction for whereas every addition is principally a corruption because it is an addition under which notion it is forbidden and that in the worship of God which is forbidden is a corruption of it there can be no such preserving and adorning addition unless we will allow a preserving and adorning corruption Neither is it of more force which is pleaded by them That the additions which they make belong not unto the substance of the Worship of God but unto the circumstances of it for every circumstance observed religiously or to be observed in the worship of God is the substance of it as were all those ceremonious observances of the Law which had the same respect in the prohibitions of adding with the most weighty things whatsoever Pag 78. God is jealous of our discharge of our Duty in this matter accounting our neglect of his worship or profanation of it by inventions and additions of our own to be spiritual disloyalty whoredom and adultery which his Soul abhorreth for which he will cast off any Church or people and that for ever Ibid. which repudiated condition is the state of many Churches in the World however they please and boast themselves in their meretricious ornaments and practises Pag. 79. 80. God hath given many signal Instances of his severity against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly his Will and Appointment ìn and about his Worship Nadab and Abihu Korah Dathan c. Pag. 82. That by Fornication and Whoredom in the Church the adulterating of the Worship of God and the admission of false self-invented worship in the room thereof whereof God is jealous is intended the Scripture every where declares Pag. 87. Our Lord Jesus Christ being King and Head of his Church the Lord over the house of God nothing is to be done therein but with respect to his authority Pag. 88. 89. In all things that are done or to be done vvith respect to the worship of God in the Church the authority of Christ is alwaies principally to be considered and every thing to be observed as commanded by him without which consideration it hath no place in the worship of God Pag. 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 special by Jesus Christ Pag. 54. To a real Evangelical institution of Worship 't is required that it be a command of Christ manifested by his Word on Example proposed to our imitation Pag. 135. To a question concerning lawfulness he answers Neither of these hath either Warrant or President in Scripture And again Pag. 139. It hath no Warrant in the Scripture no Law nor Institution of Christ or his Apostles no Example to give it countenance All which put together amounts to thus much That all the concernments of God's Worship are prescribed in Scripture from whence alone we are to receive instruction about them being thereby interdicted the use of any thing appointed by man That nothing must be there admitted but vvhat Faith sees God to have commanded or Christ to have instituted no not in the outward manner of observance That Christ hath given out his Laws for the ordering of all things in the Church and nothing is to be added unto or in or about his Institutions That if any affirm Christ hath not prescribed all things wherein his Worship is concerned viz. his outward worship and the manner of it he proclaims his own negligence in enquiring thereinto That all Rites appointed by the Church to further Devotion Decency and Order are not only needless but unlawful to be used because forbidden though not particularly and expresly yet falling under those severe prohibitions vvhich God hath recorded to secure His Worship from all such additions to it of what sort soever Yea the second Command is mainly designed and intended against them That all additions are therefore corruptions because additions and no circumstance so inconsiderable in this case as not to become of the substance of God's Worship when appointed to be observed in it That the admission of these inventions of men in God's service is Spiritual disloyalty adultery and whoredom which God is most jealous of and his Soul abhorreth and for which He will cast off any Church or People for ever and This repudiated divorced condition many Churches are at present in however they please themselves in their Whorish ornaments and practices That if they do either by Ignorance neglect or Carelesness miscarry in this their Duty of not practising any thing in or about Gods Worship which Christ hath not appointed they are to expect those signal instances of severity to be made good upon themselves which God declared against Nadab and Abihu Corah Dathan c. and the Whore of Babylon in the Revelations Nor have they any way left to excuse themselves for it is not any such low Principle as Right Reason or the Light of Nature which will serve the turn for a Church-observance no not in circumstantials for the outward manner of performing Worship unto God but there must be a command and appointment in special from Christ manifested by his Word or Example a Scripture-warrant or President And now I think he hath plainly enough delivered his mind CHAP. IV. The falshood of his general opinion demonstrated from the practise of all Churches First Of the Jewish Church wherein the Instances are The rites used by them in swearing putting the hand
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
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
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
none of those Antients and apparently slights the authority of the Antients in other matters And I challenge him to produce any of those Antients who assert this 1. To be the right and priviledge of the Church and then 2. As such to have been preserved inviolate a long time in the Primitive Churches 'T is acknowledged indeed that St. Cyprian and others do teach that the ordaining of Ministers ought to be in the presence of the people to the intent they may object any thing against them if they can and that it was the ordinary custom more 's merita singulorum communi consilio ponderare to advise and weigh with common advice viz. of such as knew them every man's manners and deserts but they no where affirm it the right of the people to Elect those that shall be set over them Secondly We are pointed to the suitableness of this imaginary institution of Christ to a Church-state which is said to be founded by voluntary consent and to be a state of absolute liberty and to have their Rulers and Overseers imposed on them without their choice is contrary to that liberty We have seen †Chap. 3. before this Church-state of his to be as very a dream as this vvhich he now calls Christ's institution in it and it may not be unseasonable here to remarque That his argument of entring into a Society by consent and the liberty of Christians no less strikes at the Civil government than the Ecclesiastical having before told us Cat. p. 117. that without this consent no Society of any kind can exist In reasoning thus therefore against the Government of the Church the state of the Kingdom is certainly concerned Christ requires a free and voluntary obedience for conscience sake to the Civil government no less than to that of the Church and subjection in lawful matters to the lawful powers of both is no piece of slavery and bondage nothing opposite to Christian liberty save unto those only who make all dutiful obedience unto their Superiours such If so it be that our Catechist's reason stand good that where the people have not their free consent in the choice of their Pastors they are considered as mute persons or brute creatures This reasoning extends no less to the Commonwealth than to the Church and there must not be in the one any more than in the other any Rulers but such as are of the peoples choice and appointment And vve have seen enough in these late times to perswade us that this is the mind and sense of the separate brethren had they but power answerable to their wills Thirdly It is insinuated that The body of the Church hath some duty to be discharged towards Christ in this institution of Church-government which they cannot perform if the choice of Pastors be denied them But what duty of the people he means is not farther expressed nor do I know any obligation which the people have as to the Officers set over them besides their Prayers for them their endeavours by testimonies of known crimes to lawful Authority for to prevent unfit persons ordination and their obedience unto those that shall be set over them all which may well enough be performed though the choice of their Pastors be denied them Lastly It is boldly affirmed That there is no other ordinary way of communicating authority unto any which is either Rational or Scriptural but as this is affirmed only without either Reason or Scripture to back it so it may suffice as peremptorily to deny it Which I the rather do to shorten my discourse on this subject and because I am now according to my promise to demonstrate That it is upon several accounts unmeet and unreasonable whatever is by the Catechist and others pretended that the election and choice of Ministers should be left unto the people 1. The Priesthood under the Law was not of the peoples choice but of God's by the hand of Moses Exod 28.1 And in their consecration afterwards the people are assembled indeed for solemnity-sake and it may be a suffrage of Prayer but act nothing towards the performance of the whole business Levit. 8.6 7. And again after that upon Aaron's decease Moses alone without the peoples suffrage substitutes Eleazar into his Office Numb 20.18 True indeed at the consecration of the Levites the people put their hands on the Levites heads Numb 8.10 12. but that was done only in token of their being presented to God's service instead of their first-born as God had chosen them Numb 3.45 There was not then this way of Election as to the Old Testament and what saith the New No man taketh this honour unto himself but he that is called of God as was Aaron Heb. 5.4 But I will not urge this matter farther 2. The people have not requisite and fitting parts to make a competent and meet judgment in the choice of their Pastors and therefore 't is not likely God hath call'd them to a work they are not first fitted for I will appeal to the Catechist here as Judg Whether the first qualification for any Office Cat. p. 125. 126. be not the Gift for it the gift in order to the discharge of the work It is the doctrine taught by himself That It is not lawful for the Church to call any man to that work p. 137. where the Lord Christ hath not gone before them in qualifying him for it 3. There is nothing so likely to occasion Divisions in the Church and which more usually ends in factious determinations than popular election Contention and Sedition have been the known fruit of this way of chusing Pastors where it hath obtained 4. That which is prophetically spoken by St. Paul reflects extremely upon these popular elections 2 Tim. 4.3 4. The time will come saith he that they will not endure sound doctrine but after their own lusts shall they heap up to themselvs teachers having itching ears and they shall turn away their ears from the truth and shall be turned unto fables Where the people are at their own choice every one will seek to gratifie their itching ears and those whom they chuse are left under some obligation to claw them The people will if it be possible chuse one suitable to their own humours one that shall speak pleasing things unto them and the Minister's dependence upon their choice will byass and incline him vehemently not to displease them though in the performance of his bounden duty Lastly This election of Ministers by the people would be highly injurious unto Christian Kings unto whom the especial care of God's publick service in their respective Dominions doth appertain They shall never be able to procure such reformation consent or agreement in matters of Religion as when they have the placing of the chief of the Clergy at their disposal for the people who are commonly bent to noveltie and factions and most ready to receive that doctrine that is
contrary to the present state and inclines to liberty will usually chuse men according to their own fancies so that the Prince shall neither have quiet Government nor be able to preserve the peace of the Church nor yet to plant and defend that Religion and Worship of God which in his conscience he is perswaded to be most sincere and requisite Yea and his whole Kingdom shall be filled with swarms of different Sects which he is not aware of and hath no means of Remedy left against the mischievous consequences of but by maintaining of a standing Army for the suppressing of all emergent insolencies and rebellions Now to shut up this Chapter I call to mind that the Catechist hath said The calling of Pastors or Teachers must be by the election suffrage and consent of the Church formally or virtually given or obtained How far this virtual consent extends he should have done well to have taught his disciples for thus we are able to defend the people's virtual consent to the calling of those Ministers which yet they have not the choice of inasmuch as whatsoever is concluded and established by the several Estates of the Kingdom in Parliament is also done virtually by the consent of the people but such is the form and manner of making ordaining and consecrating of Bishops Priests and Deacons in the Church of England and therefore they are called by the virtual consent of all the people being made ordained and consecrated according to that form order and rule which the whole Realm in Parliament hath allowed of and appointed If any desire to see farther into this matter about the people's election of their Pastors he may find it handled at large in Arch-Bishop Whitgift's defence against Cartwright Tract 3. p. 156. to p. 216. CHAP. IX 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 or 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 as 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. The 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 Catechist THe fifth thing required by the Catechist to the due constitution of an Elder Pastor or Teacher of the Church is Cat. p. 125. 126. That he be solemnly set apart by Fasting and Prayer and imposition of hands unto his work and Ministry Acts 13.2 1 Tim. 5.22 1 Tim. 4.14 Which runs in the Explication thus pag 135. Fifthly Unto this Election succeeds the solemn setting apart of them that are chosen by the Church unto this work and ministry by fasting prayer and imposition of the hands of the Presbytery before constituted in the Church wherein any person is to be set apart Now the Exception I make to this is That in the Answer it self there is no mention made of the persons that are to lay on their hands In the ordination and in the explication it is limited and restrained 1. To the Presbytery in the modern notion of the word and 2dly To the Presbytery of that particular Church where the person is to be set apart The three places of Scripture referr'd unto in the Answer may afford us some better light in this matter Act. 13.2 3. which treats of the ordination of Barnabas and Saul referrs the imposition of hands to Simeon Lucius and Manaen Bishops of the Churches of Syria called in the Text Prophets and Doctors and Teachers some of them probably having the special gift of prophesie verse 1. 1 Tim. 5.22 referrs the laying on of hands to Timothy alone in the singular number to whom the Apostle there sends this command Lay hands suddenly on no man The third Text 1 Tim. 4.14 speaks of Timothie's own ordination where mention is made of the laying on of the hands of the Presbytery Unto which yet it had been but good manners to have added a fourth 2 Tim. 16. speaking plainly of the same thing Stir up saith S. Paul to Timothy the gift that is in thee by the putting on of my hands I will not here insist on that difference which some observe in the original that the preposition in this latter Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the chief instrumentality by the imposition of my hands but the preposition in the fore-going Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting a concomitancy only with the laying on of the hands of the Presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrys in loc 'T is possible that Presbytery in the former place may denote other Apostles or Bishops who assisted with St. Paul in this work as hath been intimated by the way before in chapter 6. And 't is also possible that it may signifie only the Office it self whereto Timothy was ordained called by that name as Calvin is known to interpret it His words are these which I will only annex and so leave this point †Quanquam incertum est An plures semper manus imposuerint necne Illud quidem in Dia conis Paulo Barnabà paucis quibusdam aliis factum fuisse constat Sed Paulus ipse alibi se non alios complures Timotheo manus imposuisse commemorat Admonco Te
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
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
admitted into any Ecclesiastical degree Distinct 70. See Whitgift Tract 4. p. 223. except he have something to live upon Ne dicatur Mendicat in plateis infaelix clericus as the Gloss in Gratian well interprets and not a law that every ordained Minister must have of necessity some particular Flock committed to his cure * Perceive they not how by this means they make it unlawful for the Church to employ men at all in converting Nations for if so be the Church may not lawfully admit to an Ecclesiastical function unless it tie the party admitted unto some particular Parish then surely a thankless labour it is whereby men seek the conversion of Infidels which know not Christ and therefore cannot be as yet divided into their special Congregations and Flocks Hâ—oker l. 5. p. 330. 3. That no Minister hath power to depute another for his Curat Vicar or Substitute because saith he the whole authority of Elders Pastors or Bishops is ministerial 1 Cor. 4.1 consisting in a power of acting upon a command of Christ they are bound in their own persons to the discharge of their duty and office without the least pretence of Authority to delegate another or others to act their part or do their duty which would be an effect of autocratical authority and not of obedience or ministry The authority of the Apostles was ministerial as well as that of others so much the Text quoted declares 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God and yet did they delegate others to part of their duty when they set apart the seven Deacons to ease them of their care in providing for the poor And a prime steward may depute certain officers under himself without the assuming of autocratical authority It no wayes follows because a Shepheard chargeth another with the oversight of his Flock for a time that therefore he makes himself Lord or Owner of the Sheep or because a Watchman tired himself deputes another in his room that he makes himself the Mayor of a Corporation or Prince of a Kingdom Ministerial authority is not wholly debarred the priviledge of deputation not but that every Minister is obliged to do his duty for the very performance of that duty of his to the universal Church of Christ the Kingdom wherein he is and sometimes his private concerns may engage him for a while from his particular cure and so make it necessary for him to use a delegate As when St. Paul sent for Timothy from his charge at Ephesus to Rome c. 4. That no Minister may exercise his power and office out of his own particular Church and Charge whereto he is chosen and ordained as having no Ministerial power but by and from the Election of that particular Church whereunto he stands in especial relation and whose choice cannot give ministerial power over any but themselves This I take to be the sense of the Catechist And if thus it be it will be impossible for any cure upon the greatest occasion of absence sickness or the like to be supplied For according to the Catechist First There is no Minister without his particular Church which he is obliged at the same time to attend unto And secondly None hath power and authority to officiate out of the Church wherein and whereto he was chosen And thirdly the communion of Churches gives no new power but only an exercise of what was before received 5. That no Minister may have relation to more Churches than one at the same time This is most directly contended for But methinks 1. So much being ascribed to the peoples call and choice by the Catechist this Election at least by more Churches should impower him to their oversight And 2. This the rather still where two particular Churches may be so small and nearly conjoyned as not to equal the greatness of some other single and particular charge Well but he hath determined it to be irregular and unwarrantable 1 Because it hath not warrant or president in the Scripture I instance in St. Paul his care of all the Churches and if that sound too high in Titus his charge of and relation to all the Churches of Crete and indeed answerably every Bishops cure of the particular Churches in his Diocess 2. 'T is destructive to the office and duty of a Pastor but this cannot be made good unless the Catechist can justifie his grand supporters of it 1. That the same duty is at the same time to be performed toward all Why may it not suffice if it be performed successively one hour suppose to the one Church and another unto the second c 2. That a Minister may not depute another to officiate for him Which hath been already considered Now what can be argued farther 3. from the nature of that relation which is between the Elders and the Church I understand not unless he can demonstrate that a Shepheard may not have two or three Flocks under his charge I will only here add a specimen of the vulgar rhetorick used among the Brethren of the Separation in these matters from the resemblances between a Pastor and his People with a Shepheard and his Flock a Watchman and a City and such like as I find it managed by cartwright the head of this faction and then the apt Reply made unto him by our Reverend Whitgift For those that preach T. C. to have a whole Diocess or Province or Realm to be their Flock or City to attend upon is contrary to the policy or good husbandry of all those that would have their City fafe or their Flock sound For Who are they that would appoint one for the watch of a thousand Towns or Cities whenas all they which love their safety would rather have for every Citie many Watchmen than for many cities one Or What is he that is so watchful and circumspect whose diligence and watchfulness one Citie assaulted with enemies will not wholly occupy and take up Or What is he whose sight is so sharp that he can see from one end of the Diocess or Province or Realm to the other end thereof Or What is he that will commit the keeping of twenty thousand sheep to one man that looketh for any good or encrease of them How shall all these hear his whistle how shall all know his voice when they cannot hear it how shall they acknowledge him when they cannot know him how shall they follow him when they cannot see him go before how shall he heal their diseases when he cannot possibly know them These are analogies drawn from the nature of those things which Ministers are likened unto and are for the most part used of the Holy Ghost expresly Now mark the Answer Whitgift Defence Tract 4. p. 220. 221. It is a great point of good husbandry and policie also to have beside the several Shepherd over several Flocks and sundry watchmen
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
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
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
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
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
stretch themselves upon their couches and eat the Lambs out of the flock c. And verse 7. The banquet of them that stretch themselves shall be removed They were wont in those times to say They lay at meat as we They sate at meat and they used to pluck off their shooes before they lay down as it seems Christ in the Pass-over and his Apostles did St. John 13.5 and this was done saith Calvin to keep their beds fair which they laid their feet on according to the fashion of that Countrey The Gesture is thus described to us The fore-most laid his feet along behind the back of the second and the second leaned in his bosom and so in that fashion round about the Table subordinately Mary is said therefore St. Luke 7.38 to stand at Christ's feet behind him as he sate or lay upon a bed at meat St. John St. John 13. St. Luke 16. to have lean'd or lien in Jesus bosom And so Lazarus in like sort in Abraham's bosom i. e. sate next to Abraham as at a festival entertainment Now then if the gesture then used must be our pattern sure it must not be sitting as we do but a lying down such as their Eastern discubitus was Our way of sitting manifestly is not according unto Christ's example But 3. Grant we this also It was not the will of Christ that we should make his example iâ— this gesture an everlasting Rule unto us so as we should ever be bound to follow it Christ's binding-pleasure cannot possibly be fetch'd from the historical relation of his using a variable gesture but one time nay when the same gesture is used many times it bindetâ— not us Christ sate daily teaching St Matt. 26. 55. St. Matt. 26. 55. yet the Preacher is not bound to that now Much less then in this case when it is storied He sate at supper but once If Christ had continued upon earth to receive this Sacrament among his Disciples by it self without the conjunction of any other meal it is hard to say what gesture then he might have used Who doth not see if Christ continued the same gesture at the Supper that yet it was occasional from the asâ— over Lastly Why should this circumstance alone by it self be more binding than any other in that example of our B. Saviour's that are freely omitted e. gr 1. For persons the number but twelve for sexe only men for qualification only Ministers of the New Testament 2. For actions putting off their shoes in what manner the Disciples divided the bread what quantity of bread and wine they received how long they did in this eating tarry together 3. For things What kind of bread both for matter and form what kind of wine what manner of cup what manner of Table what covering for the Table And 4. For other circumstances The time of eating after another Supper which had been a full meal The place a private chamber in a private house And for gesture too sitting with their heads covered as Drusius affirms the Jews did in Divine worship all that communicated together at one Table the nearest friends next one another the same gestures used in blessing and giving thanks as in receiving he that administred or deliver'd the Elements sate also in the act of administring or delivering as well as the Disciples in the act of receiving Now if in all these considerations we are at liberty and not bound to the example of Christ and his Apostles Wherefore is there strife about this single gesture of sitting The Reader may find this Argument more fully handled by Mr. Paybody in his elaborate Tractate entituled A Just Apology for the Gesture of kneeling in the reciving of the Lord's Supper And thus much of the fifth Gospel-Institution The sixth and last is the Discipline of the Church Q. 41. Cat. p. 178. What is the Discipline of the Church Answ It consists in the due exercise of that Authority and Power which the Lord Christ in and by his Word hath granted unto the Church for its continuance increase and preservation in purity order and holiness according to his appointment Matt. 16.19 Rom. 12.8 2 Cor. 10.4 5 6. Rev. 2.2 20. Cat. p. 182. 183. Q. 42. Unto whom is the Power and Administration of this Discipline committed by Jesus Christ Answ As to the Authority to be exerted in it In the things wherein the whole Church is concerned unto the Elders as unto tryal judgment and consent in and unto its exercise unto the whole brotherhood as unto love care and watchfulness in private and particular cases to every member of the Church Matt. 24.45 Eph. 4.13 14. Act. 20.28 1 Tim. 3.5 and 5.17 Hebr. 13.17 1 Pet. 2.3 1 Thess 5.12 Gal. 6.1 2. 1 Cor. 4 14. and 5.2 4 5. 2 Cor. 2.6 7 8. 2 Tim. 4.2 p. 186 187 188. The body of the Church or the multitude of the Brethren women being excepted by especial prohibition 1 Cor. 14.34 35. 1 Tim. 2.11 12 is by the law and constitution of Christ in the Gospel interested in the administration of this power of discipline in the Church so far as 1. to consider try and make a judgment in and about all persons things and causes whereunto it is to be exercised Thus the Brethren at Jerusalem joyned in the consideration of the observation of Mosaical ceremonies with the Apostles and Elders Act. 15.23 and the multitude of them to whom Letters were sent about it likewise did the same verse 30.31 32. and this they thought it their duty and concernment to do chap. 21.22 And they are blamed who applyed not themselves to this duty 1 Cor. 5.4 5 6. Thence are the Epistles of Paul to the Churches to instruct them in their duties and priviledges in Christ Neither can what they do in compliance with their Guides and Rulers be any part of their obedience to the Lord Christ unless they make previously thereunto a rational consideration and judgment by the rule of what is to be done Neither is the Church of Christ to be ruled without its knowledge or against its will nor in any thing is blind obedience acceptable unto God 2. The Brethren of the Church are intrusted with the priviledge of giving and testifying their consent unto all acts of Church-power which although it belong not formally to the Authority of them it is necessary to their validity and efficacy and that so far forth as they are said to do and act what is done and effected thereby 1 Cor. 5.4 13. 2 Cor. 2.6 7 8. And they who have this priviledge of consent which hath so great an influence into the action and validity of it have also the liberty of dissent when any thing is proposed to be done the warrant whereof from the Word and the rule of its performance is not evident unto them Discipline being nothing else but the due exercise of the authority of the Officers of the Christian Church
for the regulation and preservation thereof This sixth Gospel-Institution might very well have been referr'd to the first and I shall content my self to have there shewed the weakness of the foundations here again built upon Only we may observe that by the Catechist's distribution of this power of discipline between Minister and People the Authority which he leaves in words wholly to the Elders See Ch. 10. is little more than a power of executing the Brotherhood's decrees to whom he saith the power of tryal judgment consent or dissent appertains a power yet without authority which looks very like a contradiction However he tells us VVomen are barr'd and excepted from this duty of the body of the Church and consequently these female-members of the Church perform not that obedience unto the Lord Christ which is required in the rest as to this Institution acting in compliance with their Guides and Rulers with the consent of the Brethren only without any previous rational consideration of their own and so if his reason hold are ruled without their knowledg and against their will and by a blind obedience which is not saith he in any thing acceptable unto Christ I admonish these good women therefore once more to stand up for their priviledges of Church-membership and refer them to what hath been already noted Chap. 12. But a word or two ere we part of the places of Scripture here referr'd to as a proof that this power of discipline is so far by Christ committed to the body of the Church the male-members 1. All that can be observed from Acts 15. is this that the Brethren consented unto what the Apostles and Elders determined and appointed verse 6. The Apostles and Elders came together to consider of this matter and therefore all that speak to the case are 1. Peter verse 7. 2. Barnabas and Paul verse 12. and then 3. James the Bishop of the place concludes with his sentence whereto they all agree 'T is expresly said of the Multitude verse 12. All the multitude kept silence As for the multitude gathered together at Antioch verse 30. needs must the Church be assembled since the Letter written was directed to be read unto them for their satisfaction But then that the multitude of the Brethren thought it their duty to meet together as fellow-tryers and judges of the difficult question about Mosaical Ceremonies is weakly inferr'd from Act. 21.22 See this place before quoted P. 1. Ch. 5. Where James the Bishop of Jerusalem tells Paul how much the multitude of Jewish converts were offended at his preaching down Circumcision and Non-conformity to their approved Customs and since it could not be but that they would hear of his presence there was a necessity to call them together that he might vindicate himself before them and remove the prejudice they had concerning him verse 22. What is it therefore The multitude must needs come together for they will hear that thou art come Nor is it likely that the devout women more zealous and forward usually than others Act. 13.50 were excluded from this multitude and then if the Catechist have observed right there is a must for them too as well as the Brethren they also have a Duty and concernment to look after the administration of Church-discipline 2. For 1 Cor. 5. Where saith the Catechist the multitude are blamed who applied not themselves to this duty The matter is the Excommunication of the incestuous Corinthian That which S. Paul chargeth upon them in general is That there was so notorious an offender among them as one that had married his Father's wife and they yet demean themselves so unconcernedly as if it had not been a crime deserving censure and reproach But then as to the judging part he takes that to himself verse 3. I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath done this deed i. e. Though I am not present with you yet by virtue of that authority which belongs to me being sufficiently assured of the truth of the fact I have already pass'd sentence on him that hath thus offended He doth not expect their tryal and judgment and consent as the Catechist would order the matter but gives the doom without it commands them to see it inflicted ver 4.5 In the name of our Lord Jesus Christ when ye are gather'd together and my Spirit with the power of our Lord Jesus Christ to deliver such an one to Satan i. e. That in a publick Assembly gather'd in the name of Christ in which you are to suppose me vertually present among you by authority of Christ committed to me and from me to you ye proceed to excommunicate him And then farther it is to be noted that this speech of St. Paul might have a prime reference to the Ministers of the Church of Corinth for his Epistle was written to the whole Church the Pastors as well as the Flock However there cannot be from hence inferr'd any thing but that the matter was to be done according to St. Paul's charge and command and by virtue of his authority in the presence of the whole congregation women no dobut as well as men or at most all the whole congregation for the freeing themselves from the scandal of allowing his wickedness appearing in some way of declarative suffrage and consent which consent of theirs entitles them by way of interpretation so far to have acted in this censure but no way intimates that the Apostle's excommunication had not been valid and efficacious without their consent Certainly the power of binding and loosing was never given by Christ to the promiscuous multitude nor do we ever read that he required their consent as necessary to the validity or efficacy of it And this is all I shall add of this matter Two or three short reflections more shall end this Chapter and Book together And First I take notice of a three-fold Directory * One more was observed before Chap. 10. prescribed by the Catechist for the exercise of Church-discipline a thing not becoming so profess'd a Champion of Christ's prescribing the very manner of his own Institutions The first Directory is for private admonition in four particulars Cat. p. 195. 196. Cat. p. 195. 196. Especially four things are to be diligently heeded 1. That the whole duty be so managed that the person offending may be convinced that it is done out of love to him and affectionate conscientious care over him that he may take no occasion thereby for the exasperation of his own spirit 2. That the persons admonishing others of their offence do make it appear that what they do is in obedience to an Institution of Christ and therein to preserve their own souls from sin as well as to benefit the offenders 3. That the admonition be grounded on a rule which alone gives it authority and efficacy 4. That there be a readiness manifested
by them to receive satisfaction either 1. In case that upon tryal it appeareth the information they have had of the miscarriage whence the offence arose was undue or not well-grounded or 2. Of acknowledgment and repentance The second Directory is for publick admonition by the Elders Cat. p. 202 203. Cat. p. 202. 203. In five particulars This admonition saith he consisteth of five parts 1. A Declaration of the crime or offence as it is evidenced to the Church 2. A conviction of the evil of it from the rule or rules transgressed against 3. A declaration of the authority and duty of the Church in such cases 4. A rebuke of the offender in the name of Christ answering the nature and circumstances of the offence 5. An exhortation unto humiliation and repentance and acknowledgment The third Directory is for admonition given occasionally or on set purpose to the person excommunicate Cat. p. 209. Cat. p. 209. in three particulars Which admonition is to contain 1. A pressing of his sin from the rule on the conscience of the offender 2. A declaration of the nature of the censure and punishment which he lieth under 3. A manifestation of the danger of his impenitency in his being either hardened by the deceitfulness of sin or exposed unto new Temptations of Satan 2. I observe how politickly the Gathered and Separate Churches have laid the foundation of perpetuating themselves 1. In order to the entrance of any into their fellowship 't is required particularly that there be soundness in the Faith in the party to be admitted which is principally to be regarded in the fundamental truths of the Gospel Cat. p. 217. 218. and in the fundamental principles of Gospel-worship Among which doubtless the chief is That nothing is to be admitted of or practised in or about Gospel-worship without express warrant from God's Word and then in particular what the Catechist hath offered of the six Gospel-Institutions Cat. p. 220 221. 2. At their entrance there is a special consent agreement or covenant of all the members to walk together in the observation of the same ordinances numerically And 3. Among the causes and grounds of Excommunication which are presumed to be the same and no other but such Cat. p. 205. 206. 207. as they judge according to the Gospel that the Lord Christ will proceed upon in his final judgment at the last day are reckon'd up not only moral evils and offences against mutual love but 3dly False Doctrines against the Fundamentals in faith and worship 4thly Blasphemy or speaking evil of the wayes and worship of God in the Church And 5thly Desertion or total causeless relinquishment of the Society and Communion in the Church So that any doctrine against their grand fundamental principle or any of their Gospel-Institutions or any thing which may bring any of their ways into discredit is matter of Excommunication nor is it likely they will ever think any desertion of their Communion to have cause and ground for it They secure then their members before-hand by a previous examination whether they be rightly qualified men of their principles at their entrance they bind them fast with the bonds of a Solemn League and Covenant and threaten them with the Terrors of Excommunication upon any dislike of their ways and practise or departure from the Communion I will say no more of this but that where there is so much of the Serpent's wisdome there had need also be a great proportion of the Dove's innocence Now after the Questions which appertain to Church-discipline there remain only these two following Cat. p. 223. Q. 52. Wherein consists the duty of any Church of Christ towards other Churches With the Answer to which I will not trouble the Reader since none will be allowed by the Catechist for Churches that are not moulded according to his principles And then Q. 53 What â—re the ends of all this dispensation and order of things in the Church Which Question supposeth the truth of all that the Catechist hath before asserted viz. That there is such a dispensation and order of things in the Church Yet the Answer annexed is such as certainly deserves to over-rule all determinations of these matters as the end and scope of them with which therefore I will also end for we cannot end better Answ The Glory of God ibid. the honour of Jesus Christ the Mediator the furtherance of the Gospel the edification and consolation of Believers here with their eternal Salvation hereafter Rev. 4.9 10 11. and 5.12 13. 1 Cor. 3.22 25. Eph. 4.11 12 13. Whatsoever it is which according to the genuine sense of Holy Scripture attested to by the church of Christ from the beginning bears the truest proportion unto these confessedly great and weighty Ends challengeth of right the preference of our choice and acception Glory to God in the Highest and on Earth Peace Good will towards Men. FINIS ERRATA The Courteous Reader is desired to pardon the Errata of the Press by reason of the Author's absence and if he please to corect these following mistakes PAge 3. line 2. for doth read do line 31. for have read leave p. 9. l. 20. for they required r. required them p. 15. l. 12. for is the substance r. is of the substance p. 21. l. 29. f. Jegar-Sahadutha r. Jegar Sahadutha p. 24. l. 4. f. seats in r. seats as in p. 29. marg f. providere r. prandere line 25. after washings supply and. p. 51. l. 13. for singing one r. singing one l. 18. f. considered of r. considered of p. 52. l. 9. blot out that p. 58. marg for rel r. pro rel l. 6. after calf supply but. p. 65. l. 26. for and give r. to give p. 72. Contents l. 11 after onely blot out and. p. 77. l. 16. after keep supply my p. 78. l. 6. blot out that p. 93 l. 4. f. Aminadab r. Abinadab p. 102. l. 〈◊〉 f. here r. hence after convingcingly blot out the comma p. 103. l. 7. f. rules r. rulers p. 115. l. 22. blot out i. p. 118. l. 26. f. principlet r principles p. 129. l. 25. f. actions r. action p. 138. l. 2 blot out he p. 139. marg f. quiubs r. quibus p. 150. l. 16. blot out you p. 153. l. 17. after families supply only p. 156. l. ult f. not r. nor p. 161. l. 18. f. be learned r. the learned l. 23. f. you perceive r. you may perceive c. In the Appendix Page 3. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—eal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. l. 31. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 2. f. and stubborn r. tâ—e stubborn p. 19. l. 25. f. nto r. not p. 20. blot out Quomodo ergo c. in the marg p. 22. l. 7. for changes r. changers p. 23. l. ult f. higer r. higher p. 37. l. 1. f. know r. knowâ—n THE CONTENTS
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
of Prayer is the result sometimes of Impudence and Presumption Pride and Ambition or some worse Principle 'T is not to be expected that the H. Spirit help us immediately to the matter and words of Prayer Rom. 8.26 considered Three Arguments to demonstrate the Proposition The Spirit helps us to the matter and words of Prayer by the use of proper and fit means among which may be reckoned pious and useful Forms composed to our hands by others Grace most considerable in Prayer and the principal work of the H. Spirit is to excite assist and strengthen the exercise of proper Graces Where the Form is prescribed one grace more to be exercised The chief operations of the Spirit of Supplications he inwards in fixing the intention illuminating the understanding inflaming the affections c. A wide difference between saying Prayers and Praying-Prayers from p. 300. to 323. Chap. 15. Singing of Psalms the Catechist's third Gospel-Institution slily passed over Six points propounded about it to be resolved from Scriture Of Preaching the Word the fourth Gospel-Institution Needful distinctions about it Difference between Preaching and Teaching Evangelists and Doctors Word and Doctrine between Preaching by Inspiration and by Pains and Industry Preaching more ways than that of Sermons by the Vulgar fixed on viz. By Reading by Writing by Proxy The fifth Gospel-Institution Administration of the Sacraments Baptism and the Lords Supper Sacraments no Scripture-word The proper subjects of Baptism proper Church-members The Anabaptist misledd by the Catechists principles Baptism ill confined to the Infant-seed of Believers onely The carriage of the Synod of Dort as to that point Sitting not a gesture prescribed for the Lords Supper 'T is not certain to conscience that Christ and his Disciples used the same gesture at the Supper as at the Passover The gesture of the Passover different from our sitting No evidence of the Will of Christ that we conform to the gesture then used rather than to other circumstances The last Gospel-Institution Church-Discipline The power given to the community of the people Women excepted in the Administration thereof by the Catechist His Scripture-instances considered A threefold Directory given by him for the Exercise of Discipline The politick contrivance of the separate Churches for perpetuating themselves The Catechist's two concluding Questions from pag. 323. to 347. FINIS An APPENDIX Of the Authority of KINGS AND Obedience of SUBJECTS The Contents A Specimen of the Separatists Loyalty and Opinion of the Magistrates Power in matters of Religion Government an Ordinance of God In all orderly Government some Supreme necâ—ssary That Supreme so far Independent Absolute and Vncontroulable There can be but one Supreme all besides must needs be Subject That the Supreme over us is the King's Majesty undeniably evidenced His power about Religion proved by four considerations No Ecclesiastical person hath an exemption from his Tribunal A Scheme of the orderly subordination of Government appointed and approved of God Active obedience the principal due to Authority and that in matters antecedently good indifferent and doubtful but not in matters evidently sinful Here the passive obedience takes place The reasonableness of that Subjection SInce the committing of the foregoing Pages to the Press I have considered with my self that among all the Brethren of the Separation whom I have either known or heard of there hath not one been found of that Loyal Disposition as to call the War against the last King a Rebellion or his Death a Murther or the Government of O. C. an unjust Vsurpation but then as to Religion it is most palpable that they do all deny any Authority in the King to intermeddle with it and are no less professed Enemies to his Supremacy in matters Ecclesiastical a foundation-Principle of the English Protestant Reformation than the Jesuited Papists Their Judgement joyntly is Let Kings take care of Civil State Let Church of Church-matters debate Now so long as these Doctrines are entertained and acknowledged it is but labour lost to press them unto obedience and conformity to the Laws of the Realm about Religion and the Service of God since these Laws themselves are adjudged by them no other then extravagancies beyond the compass of their Rulers Commission invasions of Christ's Authority the Churches Priviledge and every Christians Liberty unjustifiable in themselves and therefore of no power to oblige them unto duty or brand their most contemptuous neglects for sinful transgressions I have therefore thought it requisite in order to the fuller confutation of their way and principles to annex this Appendix for the rectifying of their apprehensions who shall be willing impartially to deliberate upon what is here offered to them briefly of these two heads First the Power and Authority of Kings or Governours And Secondly The obedience due from Subjects For these two are relatives not to be separated each from other First then concerning the former I take it for granted that Government and Magistracy is an Ordinance of God and they who list to dispute it may if they please confront and oppose St. Paul's thirteenth Chapter to the Romans That which I design to recommend shall be comprised and demonstrated in the following particulars 1. In all regular Governments needs must there be some Supreme and Principal Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Princeps Some first and chief Some uppermost and Head of the rest to whom the last appeal must be made and at whose tribunal and decision they must acquiesce Ordo non datur nisi cum relatione ad aliquid primum for without this there can be no settled and determined order but there will be a progress to infinity and controversies can never be ended A necessity there is in all Government for some to be uppermost 2. The supreme or chief power where-ever it is seated must needs be so far independent absolute and uncontroulable Independent upon any but God himself for otherwise there will be some above it and so it will not be supreme and uppermost Absolute it must needs be to obtain the ends of Government where by absolute I mean not freed from an obligation to observe the Laws of God and Nature and to Govern according to humane Laws so far as equity will bear but freed from the fetters of all humane Laws when the necessity of Government whereof the Supreme is also to judge calls for it And without this no Government can well be upheld and managed there being ever some cases happening which humane Laws cannot in particular foresee and provide against and therefore the breast of the Supreme must make a supply And then being independent on any upon earth and absolute in the sense explained it must needs follow that it is unaccountable unto any uncontroulable by any but God Subject to the coercive restraint of none besides for if so that to which it is subject will be above it and so it is no longer Supreme and Uppermost and we shall lay the Principles of confusion