before upon examination found it a breach of God's positive command vvho had limited them to the fire on the Altar and the keeping of it there for holy uses Some of the Hebrews charge them farther Munster in loc with gross misdemeanour in giving themselves to drink c. Upon which occasion they judge that Precept to have followed ver 8.9 The Lord spake unto Aaron saying Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the Tabernacle of the congregation lest ye die Secondly Of Corah Dathan and Abiram Numb 16.3 8 9 32 35. Their sin was this Having seditiously engaged a considerable party of the Princes of the Assembly famous in the congregation Num. 16.2 3. men of renown the chief Senators of note Deut. 33. 4 5. Moses King in Jesurun They gather'd themselves together against Moses and against Aaron suppose their King and High-priest and said unto them Ye take too much upon you seeing all the congregation are holy every one of them and the Lord is among them Wherefore then lift you up your selves above the congregation of the Lord i. e. Why do you usurp and tyrannize over God's people their just rights liberty and priviledges who are as good and holy as your selves and as gifted for publick ministry as your selves Hear we now Moses his reply and that will give us farther to understand their miscarriage vers 8 9 10 11. And Moses said unto Korah Hear I pray you ye sons of Levi Seemeth it but a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you near unto himself to do the service of the Tabernacle of the Lord and to stand before the Congregation to minister unto them And he hath brought thee near to him and all thy brethren the sons of Levi with thee and seek ye the Priesthood also for which cause both thou and all thy company are gather'd together against the Lord and what is Aaron that ye murmur against him that is I have setled this order among you by God's authority and he hath called Aaron to the Priesthood which you Levites instead of being thankful for and contented with your lot of Ministry affect and therefore this insurrection of yours to that end is by way of evident interpretation against the Lord. This especially for Korah Dathan and Abiram besides their share in this guilt are found moreover positive Contemners of Moses his command and Revilers of his conduct and government occasioning all their sufferings as if he had aimed at nothing but the establishment of an absolute dominion to himself ver 12 13 14 in their slavery And Moses sent to call Dathan and Abiram the sons of Eliab which said We will not come up Is it a small thing that thou hast brought us up out of a Land that floweth with milk and hony to kill us in the Wilderness except thou make thy self altogether a Prince over us Moreover thou hast not brought us into a Land that floweth with milk and hony or given us inheritance of fields and Vineyards Wilt thou put out the eyes of these men We will not come up This is the true description of the sin of these men And we learn by the way That the sacred Ministry then even in the lowest order of it was a state separated from the people were their holiness or gifts otherwise never so considerable and That there were different degrees of Ministry then appointed by God whose will it was that every one among them should keep his place and not the Levite to invade the Priesthood also yea and none of them nor the whole Congregation of people with them upon any pretence to make a mutiny and insurrection against Moses and Aaron the chief Governours Civil and Ecclesiastical by God and under God set over them This murmuring usurpation and rebellion was the sin of Korah Dathan and Abiram Their punishment now follows Ver. 31 32 33. The ground clave asunder that was under them and the earth opened her mouth and swallowed them up and their houses and all the men that appertained unto Korah and all their goods They and all that appertained to them went down alive into the pit and the earth closed upon them and they perished from among the Congregation And there came out a fire from the Lord Vet. 35. Ver. 41. and consumed the 250 men that offered incense viz. those presumptuous invaders of the Priesthood And yet notwithstanding these miraculous judgments from heaven upon these factious and seditious rebels the people were so leavened with their infecting principles that the very next day they generally murmur against Moses and Aaron saying Ver. 41. Ye have kill'd the people of the Lord. namely these good men Korah Dathan and Abiram and the renowned Senators that stood up with them for our priviledges And upon this came the Plague V. 49. whereof dyed fourteen thousand and seven hundred more of them And now let the Brethren make their best advantage of this story only it may not be amiss to immind them farther St Jude ver 11. that there is such a thing also mentioned in the New Testament as Perishing in the gain-saying of Kore Thirdly Of the sons of Ely A sin not to be expiated vvith sacrifices and burnt-offerings for ever 1 Sam. 2.28 29. Wherefore kick ye at my sacrifice and at mine offering which I have commanded in my habitation and honourest thy sons above me to make your selves fat with the chiefest of all the offerings of Israel my people But if we look a little backward we shall be farther satisfied what was the monstrous provocation of these sons of Eli. Ver. 22 24. They lay with the vvomen that assembled at the door of the Tabernacle of the Congregation and made the Lord's people to transgress Now who of any modesty would presume to compare and equallize the admission of certain humane praescriptions for the ordering of God's external worship with such a villany as this Fourthly of Vzza in putting the Ark into a Cart when he should have born it upon his Shoulders 1 Chron. 16.13 He means I suppose chap. 13.7 9 10. where we have the account of Vzza's miscarriage and judgment There vve read indeed of the Ark of God carried in a new cart out of the house of Aminadab and Vzza and Ahio driving the cart But that vvhich the Catechist fixeth on was none of Vzza's condemnation The vvords of the Text are express against him 1 Chron. 13.9 10. And vvhen they came to the threshing-floor of Chidon Vzza put forth his hand to hold the Ark for the oxen stumbled And the anger of the Lord vvas kindled against Vzza and he smote him because he put his hand to the Ark and there he dyed before God Here vve have a taste of that reverence vvhich persons of this way do bear to the Holy
employment or state of preheminencie is also a concession so farr from endammaging our cause that it furnisheth us with a plea of Apostolical warrant and authority for Prelatical Episcopacy But I will conclude this Chapter with a note from our observing Whitgift of these zealous contenders for equality in the Ministry Arch Bishop Whitgift defence of Answ to the Adm. Traâ—t 8. p. 299. Though they pretend saith he equality in words yet they mean it in others not in themselves for they would have him to be the best rewarded and most reverenced that hath the most and best gifts which every one of their chief Captains perswades himself to have So that in the end there would be as great a doe after their manner Which of them should be chief as ever there was betwixt the Bishop of Rome and other Bishops or betwixt Canterbury and York in times past In the mean time you may easily understand if you please that notwithstanding they themselves would be exempted from the jurisdiction of Arch-Bishop Lord Bishop c. yet do they challenge to themselves as great jurisdiction over their Parishes or congregrtions and as lofty dominion over Princes Nobles and all as ever the Pope did over the whole Church CHAP. VII Dr Hammond's account of Church-government Church-power originally in Christ and personally exercised by him on earth This power described by Christ negatively and affirmatively The Apostles Christ's successor's Their office not Temporary and to end with their persons proved from Christ's affirmation and promise and the histories of those times The assumption of Matthias to the Apostolacy The seven Deacons James the just made Bishop of Jerusalem and call'd an Apostle Timothy and Titus ordained by St. Paul with power themselves to ordain others They and other Bishops successors of the Apostles and therefore also call'd Apostles The Angels of the seven Churches of Asia Concordant testimonies out of Antiquitie The Council of Chalcedon Polycrates Irenaeus Tertullian The manner of succession cleared Commission required in all Church-officers from them that received it immediately from Heaven or their successors NOw for the Reader 's satisfaction in this matter of the Government of the Church I will subjoyn a clear relation extracted from the elaborate writings of our Learned See Dr. Hammond Letter of Resol uaere 5. Dissertat alibi and Judicious Hammond It cannot be denyed that Christ Jesus was sent down in our humane flesh to exercise in his own person and so to found an office of Government on Earth as it was prophesied of him Isa 9.6 Isa 9.6 and 61.1 61.1 That the Government should be upon his shoulder and that the Lord had anointed which the Chaldee Paraphrase generally renders by exalting him and as a preparative to that that the Spirit of the Lord was upon him to preach the Gospel c. Which Prophesie is acknowledged to be fulfilled in Christ St. Luke 4. 18. 21. St. Matt. 3. 16. That Spirit of God upon his being baptized by John immediately descending upon him Now what this office was is by Christ himself set down first negatively then affirmatively St. Luke 12. 14. St. John 18. 16. Negatively That he was not constituted a Judge of civil interests and that it was not a Kingdom of this world which he pretended to And so all pretension of right from him to interpose in or disturb civil governments or judicatures or to make any change in the Principalities of the world is utterly disclaimed in the foundation Affirmatively First in the general that he came to call sinners to repentance to save that which was lost to bring the spirits and souls of men into a regular compliance with the Laws of God to rule reign in mens hearts by faith And then in particular First To preach and reveal the Will of God Secondly To gather proselytes and admit them by Baptism into his Church the Society of those who profess the Faith of Christ Thirdly To confirm and farther build up and instruct those that are thus admitted 4. To remove those from the priviledges of that Society who walk unworthy of them by that means most probably to â—educe them Fifthly To receive these upon testification of their repentance into the embraces of his arms the communion of the Church again And lastly to communicate this power to others in what measure he thought expedient In all respects he is said to be sent into the world St. John 17.18 19 20 21 sent by his Father as Governours are said to be sent by the Supreme Ruler 1 St. Pet. 2. 14. St. Matt. 9. 6. 28 18. with Commission to that purpose to have power on earth to forgive sins to have all povver deliver'd unto him in Heaven and Earth and particularly St. John 13. 33. Heb. 3. 1. 13. 20. 1 St. Pet. 2. 25. to be the Teacher and Lord of his Church or Disciples our High-priest and Apostle the great shepheard of the sheep and so the only Pastor and Bishop of our souls What Christ had thus received from his Father by his Mission or Commission he exercised in his own person as long as he remained on the Earth preached the Gospel instituted Rites called and entertained Disciples by them received and baptized Proselytes or Believers commanded them and used their ministry their voluntary not constrained obedience designed some to certain offices and only for a time the Seventy as Harbingers in one journey of his to assist or be useful to him others he invested with a weightier and more lasting authority left them his successors on earth sent them as he was sent by his Father gave them the same Commission which he had received to be executed in the same manner by them and each of them after his departure as Joshua succeeded Moses in his Office and Power All which is in every branch of it clear from the express words of Scripture They that had this Commission from Him were in his life-time called Apostles that title denoting Proxies or Procurators which act in the name and stead of him whose Proxies they are according to the known rule of the Jews Apostolus cujusque est ut quisque Every ones Apostle is as himself to which our Saviour seems to referr St. Matt. 10.40 making himself his Father's Apostle or Proxie and the Twelve St John 17. 18 20 21. his But at his departing from the world then he solemnly instated his power on them and sealed their Commission to them as it had been sealed to him by his Father This also is very distinctly and particularly set down in H. Writ through the several branches of this power St John 5. 23. St. Matt. 19. 28. St. Luke 22. 30. 1 Cor. 6. 3. 2 Cor. 10. 6. St. Mat. 10. 6. St. John 20. 23. Isa 22. 22. Rev. 3. 7. St. Mat. 16. 19 St. Mat. 19 28. St. Luke 22. 30. St. Mat. 21. 42. Ephes 2. 20. St. John 5. 24. 17 18.
neither will they be perswaded though one arose from the dead 2 Tim. 3.15 16 17. That from a child thou hast known the holy Scriptures which are able to make thee wise â—â—to salvation through faith which is in Christ Jesus All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works 1 Pet. 1.19 it should be 2 Ep. We have also a more sure word of prophesie whereto ye do well that ye take heed as unto a light that shineth in a dark place Psalm 19.7 8.9 The Law of the Lord is perfect converting the soul making wise the simple Isa 59.21 My spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever This last is Gods covenant to continue his Spirit in conjunction with his words throughout all ages in his Church And not to bestow a particular reflection upon the rest the genuine result of these Texts is no more than what all Protestants agree in That we are obliged to attend vvith reverence unto the H. Scripture in whatsoever it speaks That we are diligently to read and peruse it to that purpose and That it is our onely and perfect rule in all the matters of faith and good life necessary to our salvation which is the great end for which the Scripture was given unto us That nothing is to be received as an Article of Divine Faith or Law in it self binding the conscience which is not according to the written Word and from thence to be derived But then it cannot from hence be groundedly inferr'd That we must have express warrant out of the Scripture for every thing which we either believe or do or in those circumstantials which are not any where thereby determined farther than the prescribing of some general rules of piety and prudence whereby our Governours ought to determine them and enjoyning obedience to all that are placed under them to their good orders agreeable thereunto 2. Those Scriptures which use the negative argument of God's not commanding a thing as a reproof and condemnation of it Jerem. 7.27 it should be v. 21 22 and 23. Thus saith the Lord Put your burnt-offerings unto your sacrifices and eat flesh i. e. Eat of those offerings which were to be wholly consumed no less than of other sacrifices Levit 1. for I spake not unto your fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt-offerings or sacrifices but this commanded I them saying Obey my voice H. Grot. in loc Annot in L. 4. Rel. Christ If that be true which some ground upon this place viz. That God issued forth no command of sacrifices till after their worshipping the Golden Calf they were warranted only by custom arising from a voluntary devotion then we have gained so many fresh instances to be added unto those before alledged against this general principle now examined but I will not lean any thing to that supposition It seems rather that Sacrifices were before that required The Israelites begg'd liberty to go out to sacrifice by Divine directions and Pharaoh gave it them and God commanded the Sacrifice of the Paschal Lamb Exod. 3.18 and 8.8 and 12 13. The meaning then of God by the Prophet here may be only this That God preferr'd obedience before sacrifice as is elsewhere declared 1 Sam. 15.22 and manifested as much See Deut. 4.22 23 14. when he gave the Law at Mount Sinai requiring moral observances audibly from them without the mention of burnt-sacrifices the prescriptions whereof Moses afterwards himself received and so the negative hath only a comparatiue force in it I spake not nor commanded concerning Burnt-offerings i. e. not so much not in comparison with Obey my voice as it is both said and explained in the Prophet Hosea Hosea 6.6 I desired mercy and not sacrifice and the knowledge of God more than burnt-offerings Thus there are the more weighty St. Matt. 23 23. and considerable things of God's Law and those of a lesser size the one such as ought chiefly and especially to be done and yet the other too not to be left undone Others gloss on the words that God did not command sacrifice from them in such a manner and with such evil dispositions as they brought it And this is certainly the meaning of that expostulation in the first of Isaiah Isa 1.12 Who hath required these things at your hands from whence too some of our Catechist's way have taught That nothing is to be done but what God requireth Whereas it is evidently the design of that place Not to disclaim the Act spoken of but the Actors in their manner of performance and the emphasis lies not upon these things which were plainly matters of Divine appointment but upon your hands Who hath required these things at your hands even your hands that are full of bloud verse 15. The scope of the place is not to disown the things themselves the Worship given but the corruption of the worshippers as it is elsewhere said The sacrifice of the wicked is an abomination to the Lord Prov. 15.8 Let us then see if the other places that belong to this head have more in them for our conviction Jer. 7.31 They have built the high places of Tophet to burn their sons and their daughters in the fire which I commanded them not neither came it into my heart And again Jer. 19.5 They have built the high places of Baal to burn their sons with fire for burnt-offerings unto Baal which I commanded not nor spake it neither came it into my mind The meaning of these phrases here used is questionless this which I forbad them for the matter spoken of is an abomination expresly forbidden by God Levit. 18.21 And the same answer belongs to two other Texts Deut. 17.3 Where the Idolater is thus described Who hath gone and served other Gods and worshipped them either the Sun or Moon or any of the host of Heaven which I have not commanded i. e. manifestly which I have forbidden Exod. 20.4 So Levit. 10.1 'T is the accusation of Nadab and Abihu that They offered strange fire before the Lord which he commanded them not i. e. which he had forbidden them having commanded them to use the fire upon the Altar which to that very purpose was to be kept burning and not to be put out Levit. 1.7 8. 6.12 13. 16.12 God therefore having appointed his own fire the using of any other in the room of it could be no other than a violation of his appointment In all these places then there is a figure of speech which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the words which thou gavest me 8. John 17. Faithful then he was and concealed not any part of his Father's will But what this revealed will of the Father is we must not take from our own conjectures but by inspection into it nor may we add thereunto lest we be found lyars John 13.13 Ye call me Master and Lord and ye say well for so I am Malach. 1.6 If I be a Master where is my fear James 4.12 There is one Law-giver who is able to save and destroy Who art thou that judgest another These are matters universally acknowledged that Christ being the Lord Master and Law-giver of his Church ought to be feared and reverenced as such and to have all his laws and commands observed There is no doubt moved of this But we are not satisfied that all those are Christ's laws which some men would impose upon us under that title Nor doth the acknowledgment that Christ is the one and only supreme Law-giver of the Church the giver of laws which bind the conscience in themselves by which laws he will also judge them to their eternal state the only Law-giver able to save and to destroy as St. James describes him this acknowledgment I say Vide Grâ—t de imper Sum. potest cap. 4. S. 5. pulchrè distinguentem de actionibus Christi Terminalibus mediis doth not hinder but that there may be certain Law-givers under Christ and commissioned by him for the outward ordering of his worship whose laws do bind the conscience too but not immediately i. e. in and of themselves but by vertue of Christ's law that requireth obedience for conscience-sake to the authority ordained by him 7. Those Scriptures which command us to hear and obey Christ under the greatest penalty Matt. 17.5 This is my beloved Son hear ye him Act. 3.23 Every soul which will not hear that Prophet shall be destroyed from among the people Hebr. 12.25 See ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Now there is no question moved Whether Christ be not to be heard and obeyed in what he speaks but only Whether he hath in this or the other matter of circumstance and order particularly spoken any thing by way of determination for the resolution of which recourse must be had to the records of vvhat he hath spoken and by them we must be judged Under this head therefore may be also ranked Those Texts of Scripture wherein Christ enjoynes his Disciples to teach all his commands and wherein others are commanded and exhorted to obey them or commended as examples of a diligent observance of them Matt. 28.20 Teaching them to observe all things whatsoever I have commanded you This is often urged by the Catechist But the point of doubt is nor Whether the Apostles were bound to teach and so did teach the observance of all things by Christ commanded but this only Whether Christ did particularly command all that his Church was to observe in the very circumstantials of his outward worship The Scriptures then that call for obedience unto God's commands or commend that obedience referr nothing to this matter till it be manifest that we have such and such commands whereto our obedience is required It will therefore suffice barely to recite them The Scripture-commands for obedience Deut. 13.4 Ye shall walk after the Lord your God and fear him and keep his commandments and obey his voice and cleave unto him Deut. 30.2.8.20 Thou shalt obey his voice according to all that I command thee this day thou and thy children with all thy heart and with all thy soul 1 Chron. 16.13 it should be I suppose 15. verse Be ye alwayes mindful of his covenant the vvord vvhich he commanded to a thousand generations John 14 15 21 23. If ye love me keep my commandments He that hath my commandments and keepeth them he it is that loveth me If any man love me he will keep words Chap. 15.14 Ye are my friends if ye do whatsoever I command you Chap. 8.31 If ye continue in my word then are ye my disciples indeed 1 Ep. John 2.3 4. Hereby we know that we know him if we keep his commandments Luke 9.26 Whosoever shall be ashamed of me and of my words of him shall the Son of man be ashamed Commendable Examples of obedience Exod. 24.3 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 Deut. 26.17 Thou hast avouched the Lord this day to be thy God and to walk in his wayes and to keep his statutes and his commandments and his judgments and to hearken unto his voice Gen. 18.19 I know him Abraham that that he will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgment No question too but Abraham's children and servants were more obedient to his commands in the matters of God's worship and service than those of the separation are generally observed to be who withdraw from Family-devotion c. 1 Cor. 11.23 I received of the Lord that which also I deliver'd unto you It was part of the Apostle's faithfulness to deliver that ordinance to the church vvhich he had received as such from the Lord and whatsoever is deliver'd to the Church So again in the Articles of Christian Faith I deliver'd that which I also received 1 Cor. 15.3 4. under that notion as a Divine ordinance and institution ought first to be so received from the Lord. This Apostle's practise then deserves imitation and in this especially that he very carefully distinguisheth his own counsels and advice from the Divine commands I speak this by permission and not of commandment Unto the married I command yet not I but the Lord. But to the rest speak I not the Lord. -Concerning virgins I have no commandment of the Lord yet I give my judgment as one that have obtained mercy of the Lord to be faithful I suppose therefore that this is good for the present distress She is happier if she so abide after my judgment And this Apostolical practise is a sufficient evidence that some things may be advised and practised in the Church without the authority of any special command from God 8. Those Scripturcs which relate to the pattern given in the Mount to Moses and the other to EZekiel Exod. 25.40 Look that thou make them after the Pattern which was shewed thee in the Mount EZek. 43.10 11. Thou son of man shew the House to the house of Israel that they may be ashamed of their iniquities and let them measure the pattern and if they be ashamed of all that they have done shew them the form of the House and the fashion thereof and
the goings out thereof and the comings in thereof and all the ordinances thereof and all the forms thereof and all the lavvs thereof and write it in their sight that they may keep the whole form thereof and all the ordinances thereof and do them One vvould guess by these allegations the Catechist and his Brethren vvere far from being avovved enemies to setledforms of worship But that these are allusions only vvhich they are accustomed to cant vvith The former Text relates to the Tabernacle which God appointed Moses to make vvith the appurtenances thereof Act. 7.44 The later is not so easily resolved upon amongst Interpreters what Temple it was to be referr'd unto Grot. in EZek. cap. 40.2 It seems most probable that the Prophet EZekiel received the pattern of the Temple in a Vision as it was when Nebuchodonosor destroyed it and that to this purpose that the Jews might understand hovv great a glory of their Nation they had forfeited by their sins and that vvhen God should restore them from their captivity they might have before them a Sampler to imitate as far as they were able And if any object that the description here made of it doth not exactly square and agree with that of Solomon's 't is answered That those many Kings who came after Solomon did out of the great tributes and gifts brought into the Temple add much unto it by the ornaments of it yea and changed the use of some things about it But I need not lay any stress upon conjectures When we have the priviledge to be taken into the Mount with Moses and behold God's pattern or receive a Vision of it with Ezekiel we shall be certainly obliged to conform unto it but in the interim that vvhich is obtruded upon us by some for it vve can entertain for no other than a dream of men of strong imaginations 9. Those Scriptures which point unto the spiritual worship required by God under the Gospel †See the explication of this text farther in this book hereafter John 4.21 23 24. Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem vvorship the Father but the hour cometh and now is vvhen the true vvorshippers shall vvorship the Father in spirit and truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and truth Heb. 10.19 20 21 22. Having therefore boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh and having an high priest over the house of God Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 1 Cor. 14.20 Brethren be not children in understanding 2 Cor. 3.7 8 9 10 11. where the Apostle compares the ministration of the Spirit with the Law and preferrs it as more glorious If the ministration of death written and ingraven instones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the ministration of the Spirit be rather glorious For if the ministration of condemnation be glory much more doth the ministration of righteousness exceed in glory for even that which was made glorious had no glory in this respect by reason of the glory that excelleth for if that which was done away was glorious much more that which remaineth is glorious The whole design of which place is to prefer the glory of the everlasting Gospel above that of the Legal dispensation which was to give way to it Catech p. 56.17 58 59 60. Now these places are alledged by the Catechist to prove That the decency and comliness of Gospel-worship doth not in the least depend upon the observation of any external rites or ceremonies But the mistake lies in making that the only excellency and requisite of Gospel-worship which is indeed it 's principal and chiefest qualification The case one would think were very plain We are not our selves naked bodies nor yet ghosts or spirits but spirit and body united together The soul and spirit is the most considerable and ruling part in us and yet the body is a part also though subordinate Our duty then is readily chalked out by the Apostle 1 Cor. 6 10 Glorifie God in your body and spirit which are Gods in body and spirit together Chiefly indeed in and with our souls and spirits which are chief within us but not with our souls only 'T is part of our reasonable service Rom. 12.1 to present our bodies also a living sacrifice holy acceptable unto God Yea whilst we live in Society 't is our greatest concernment in reference unto others by our visible and bodily and external devotions to declare a reverent sense of God and affection to his honour We cannot glorifie God among men but by the sensible expressions of our religion and therefore God in the second Commandment mentions these and the ordering of these is the proper matter of humane cognizance and government to busie it self about In the first place we must have Grace in our hearts that we may serve God acceptably but then it is but fitting that we discover that inward grace by the external acts of a becoming reverence also Let us have grace Hebr. 12.28 29. that we may serve God acceptably with reverence and godly fear for our God is a consuming fire St. Paul thought it fit not only to provide that the Church at Corinth might serve God understandingly and with the spirit but after this decent manner also the man uncovered 1 Cor. 11. and the woman covered Nor is it fitting that the honour of God's publick worship should in this particular be left to the uncertainties of every clownish and fantastick humour 10. It is said to be the main design of the second commandment Catech. p. 62 63. to forbid the making unto our selves any thing in the worship of God to add unto his appointments whereof an instance is given in that of making and worshiping Images To this purpose we are frequently referr'd unto Exodus 20.4 5. Thou shalt not make unto thy self any graven image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Water under the earth Thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God c. It may seem neer akin to adding unto the Word of God for any to presume to turn the body of a precept into an instance only The main design of the commandment is plainly against Idolatry God's jealousie therefore is in this case said to be moved when we do as the wife that admits
of another to her husband's bed when we forsake God for the cleaving to any other thing or person in his room when we deny God the worship he requires or give his worship to another Deut. 4.23 24. Make not any graven image nor the likeness of any thing that I have forbidden thee for the Lord thy God is a consuming fire even a jealous God For a close of this I will desire the Catechist's friends to peruse impartially an admirable Discourse of Bishop Andrews upon the occasion of this Commandment Bp Andr. Sermon on Act. 2.42 against the Worshipping of imaginations 11. Those Scriptures which are said to speak of the Apostacy of the Church prophetically Cat. p 81.82 set out under the name of fornication and whoredome and the innocency of those that kept themselves undefiled therewith Revel 14.4 5. These are they which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first-fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the Throne of God Revel 17.1 2 3 4 5. And there came one of the seven Angels which had the seven Vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great Whore that sitteth upon many waters with whom the Kings of the earth have committed fornication and the inhabiters of the earth have been made drunk with the wine of her fornication So he carried me away in the spirit into the wilderness and I saw a woman sit upon a scarlet-coloured beast full of names of blasphemy having seven heads and ten horns And the woman was arrayed in purple and scarlet colour and deck'd with gold and precious stone and pearls having a golden cup in her hand full of abominations and filthiness of her fornication and upon her forehead was a name written Mystery Babylon the great the Mother of Harlots and abominations of the earth and I saw the woman drunken with the bloud of the Saints and with the bloud of the Martyrs of Jesus Rev. 18.4 And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues That nothing so properly answers to fornication and whoredome in the sense of Scripture as Idolatry doth I have intimated under the last head and might here produce many Texts of sacred Writ to that purpose Levit. 17.7 They shall no more offer their sacrifices unto Devils after whom they have gone a whoring Psalm 106.35 36 37 38 39. They were mingled among the heathen and learned their works and served their Idols Thus went they a whoring with their own inventions Jer. 2.20 27. Upon every high hill and under every green tree thou wandrest playing the harlot saying to a Stock thou art my father and to a Stone thou hast brought me forth c. to omit other places the case is so familiar Answerably now to this notion there is nothing bids so fair to the title of the Great Whore in the Revelations as Rome-heathen and nothing so like her fornication as her Idolatries I will not now enlarge upon the special inducements unto this belief It shall suffice here to transcribe a clear paraphrase upon the quotations mentioned See Dr. Ham. Notes on the places according to this supposal Revel 14. ch 4 5 Revel 14.4 5. ver are a description of the primitive Christians purity from the uncleanness of the Gnosticks These are as virgins not defiled with women they that have kept pure from all the heretical Gnostick corruptions of uncleanness c. and that hold out constant against all the terrors of persecution and so were rescued from the sins of that wicked age the pure primitive Christians those first-fruits to God and the Lamb that never fell off to any false Idolatrous or heretical practise but served God blameless Rev. 17.1 2 1 4 5. Revel 17.1 to 5. ver contains the Vision of Rome-heathen Another vision I saw to the same purpose one of those executioners of God's wrath came unto me saying I will shew thee vengeance that is ready to befall the Imperial dignity of Rome fitly entitled the Great whore Great in it self and who for their impieties against God their worshiping of many heathen gods directly own that title as an harlot is she that takes in many others instead of the one husband sitting i. e. ruling over many waters i. e. much people having many nations under her Dominion from the power and authority whereof many other Kingdoms have been confirmed and fortified in their Idolatrous courses and had their false worship propagated to them the whole Roman Empire running mad after her vile heathen practises And in this vision me-thoughts I was in a desart fit to represent the desolation to be express'd in the Vision and there I saw what he had promised me verse 1. a woman i. e. that great whore there mentioned the Imperial power of Rome-heathen seated on an Empire in a scarlet robe a great blasphemer against the true God and a forwarder of Idolatry and he had seven heads the City of Rome built on seven hills and ten horns i. e. so many other Kings that ruled over divers countries and were confederate with the Roman Emperour And this Roman power was in prosperity much sumptuousness was bestowed on their Idol-worship and all manner of abominable filthiness was committed therein which being so srequent and ackowledged in their secreter devotions are best described by the word Mystery a word the Greeks used for their uncleanest meetings and by Babylon which of old was famous for these and so destroyed and from hence came all the Idolatry of the other cities even from this Mother of Harlots a great persecutor of the Christians c. Rev. 18.40 ver is a warning unto Christians upon the destruction coming on this great heathen City to depart Another voice Rev. 18.40 me-thought I heard warning all Christians to come out of her that is first to abstain strictly from all communication with her sins contrary to what the looser sort of Christians then did and secondly to depart out of the city as the Emperour Honorius and Bishop Innocentius did to Ravenna at the time of Alaricus's siege And thirdly to flee to the Basilica or Christian Church at the time of the plundering or destroying Rome as the Christians did as the only way of rescuing them from that destruction Catech. p. 79. 80. Lastly Scripture instances of severity alledged against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly God's will and appointment in and about his Worship This was the case saith the Catechist 1. Of Nadab and Abihâ— Levit. 10.1 2. Their fault vvas Offering strange fire which the Lord commanded not i. e. as we
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
quoniam si duobus ex vobis convenerit in terrà Ostendens non multitudini sed unanimitati deprecantium plurimum tribui Si duobus inquit ex vobis unitatem prius posuit concordiam pacis ante praemisit ut conveniat nobis fideliter firmiter docuit Quomodo autem potest ei cum aliquo convenire cui cum corpore ipsius Ecclesiae universà fraternitate non convenit Quomodo possunt duo aut tres in nomine Christi colligi quos constat à Christo abejus evangelio separari Non enim nos ab illis sed illi à nobis recesserunt Et cum haereses schismata postmodum nata sint dum conventicula sibi diversa constituunt veritatis caput atque originem reliquerunt Dominus autem de Ecclesia sua loquitur ad hos qui sunt in Ecclesia loquitur ut si ipsi concordes fuerint si secundum quod mandavit monuit duo aut tres licet collecti unanimiter oraverint duo aut tres licet sint impetrare possint de Dei Majestate quod postulant ubicunque furint Duo aut tres cum simplicibus scilicet atque pacatis cum Deum timentibus Dei praecepta servantibus cum his duobus vel tribus licet esse se dixit quomodo cum tribus pueris in camino ignis fuit Quando ergo dicit Ubi fuerint duo aut tres non homines ab Ecclesia dividit qui instituit fecit Ecclesiam sed exprobrans discordiam peâ—fidis fidelibus pacem suâ— voce commendans ostendit magis esse se cum duobus aut tribus unanimiter orantibâ—s quam cum dissidentibus plurimis plusque impetrari posse paucorum concordi prece quam discordiosâ— oratione multorum An secum esse Christum cum collecti fuerint opinantur qui extra Christi Ecclesiam colliguntur Cyprian de Unit. Ecclesiae S. 10.11 saith he deceive themselves with a vain interpretation because the Lord hath said Wheresoever two or three are gathered together in my name I am with them These corrupters and false interpreters of the Gospel take the later words and pass over the former being mindful of a part and subtilely concealing of a part As they themselves are cut from the Church so do they cut the sentence of one Chapter for our Lord when he perswaded unity and peace to his Disciples I say unto you saith he that if two of you shall agree on earth as touching any thing that ye shall ask it shall be done for you of my Father which is in heaven for where two or three are gathered together in my name I am with them shewing That very much is given not to the multitude but to the unanimity of those that pray If two of you saith he shall agree on earth he first placed unity he before premised the agreement of peace he faithfully and firmly taught that we should agree together But how can he agree with any one who doth not agree with the body of the Church it self and with the whole Brohood How can two or three of those be gather'd together in the name of Christ who are manifestly separated from Christ and his Gospel for we have not departed from them but they from us And whereas heresies and schisms are since risen whilst they make to themselves diverse conventicles they have left the head and original of truth But our Lord speaks of his Church and speaks to those who are in that Church that if they shall agree together if according to what he hath commanded and admonished although they be but two or three they shall unanimously pray although they be but two or three they shall obtain from God's Majesty what they ask Wheresoever two or three are gather'd together in my name I saith he am with them viz with such as are innocent and peaceable with such as fear God and keep his Commandments with these be they but two or three he hath promised his presence as he was also with the three children in the fiery furnace When therefore he saith Wheresoever two or three are gather'd together in my name I am with them he divideth not men from the Church who did instruct and make the Church but upbraiding the perfidious with their discord and by his voice commending peace unto the faithful he shews that he is more with two or three praying unanimously than with never so many that are in dissention and that more may be obtained by the agreeing prayer of a few than by the disagreeing prayer of many And he concludes Do they think that Christ is with them when they are gathered together who are gather'd together out of the Church of Christ Thus St. Cyprian to the Separatists of his time Secondly His next proof is thus expressed Cat. p. â—7 These Churches he i. e. Christ calls his Candlesticks Rev. 1.20 in allusion unto the Candlesticks of the Temple which being an institution of the Old Testament doth directly declare these Churches to be so under the New And this he speaks in reference unto those seven principal Churches of Asia every one of which was a Candlestick or an institution of his own This certainly is a very lame proof of Christ's institution of particular Churches in the Gospel Wherein First It is but presumed that Christ names these seven Churches Candlesticks in allusion to those of the Temple for he hath no Scripture for that and it is not improbable but they may be so called upon a more general account as containing in them those eminent burning and shining lights here call'd Angels and Starrs or as holding forth the light of the Gospel eminently to the world And 2. It is weakly inferr'd That because those Candlesticks of the Temple were God's institutions therefore these Churches upon the account of their resemblance to them must needs be so also for Similitudes run not upon all four hold not in all particulars And 3. These very Churches hold a nearer resemblance unto national or at least provincial Churches than to those gather'd congregations the Catechist speaks of for certain it is that each of these had certain particular congregations under them â—at p. 97. 98. Thirdly he adds in pursuit of this appointment of Christ and by his authority the Apostles so soon as any were converted unto the faith at Jerusalem although the old National Church-state of the Jews was yet continued gather'd them into a Church or Society for celebration of the Ordinances of the Gospel Act. 2.41 42. The Lord adding unto this church daily such as should be saved ver 47. And this company is expresly called the Church at Jerusalem Act. 8.1 This Church thus called and collected out of the Church of the Jews was the rule and pattern of disposing of all the Disciples of Christ into Church-societies in obedience to his command throughout the world Act. 11.26 14.23 27. What proof he hath given of the appointment of
middle-state and region as it were between the perfection of good and evil In Hell there are soli mali evil ones only and none good to partake with them In Heaven there are soli boni the good only and none that are impure or evil to communicate with them but on Earth there continue boni mali both good and bad together and so are like to continue till their parting at their remove hence to one of these other places the one on the right hand the other on the left and then the good shall be advanced to a blessed society of just men made perfect and the bad cast down to the wicked combination of the damned St. Matt. 13. 24. 30. The Kingdom of heaven is therefore likened to a field wherein the wheat and tares grow together until the harvest to a net cast into the Sea gathering of every kind chap. 3.12 good and bad fish to a floor on which there is chaff as well as corn 'T is a great House 2 Tim. 2.20 in which there are not only vessels of gold and silver but also of wood and of earth some to honour and some to dishonour St. Matth. 25.32 'T is a large sheep-fold wherein there are together sheep and goats to be separated at the last day Fortissimò tene nuilatenùs dubites A ream Dei esse Ecclesiam Catholicam intra eam usque in finem saeculi frumento mixtas paleas contineris hoc est bonis malos sacramentorum communione misceri Fulgentius ad Petr. Diacon 'T is our B. Saviour's own maxim Many are called and few chosen A call therefore to Church-membership doth not necessarily include or suppose the truth of grace The Church of Christ indeed is an holy Church holy by vertue of the baptismal dedication and separation of all its members unto God holy by vertue of their external calling and profession holy by vertue of their great obligation unto and provisions for real holiness and lastly holy by vertue of the sincere holiness of the sincere members of it but it no wayes follows from hence that none may be looked upon as visible members of this Church but such as are truly and inherently holy The Church then being as hath been said a mixed communion there may be sometimes in it unworthy ministers and false and corrupt members Vide Chem. ult de Ecclesia cap. 5. and yet is not the efficacy of God's ordinances null'd by the one nor the communion it self polluted barely by the presence of the other The efficacy of Church-ordinances depends not on the Minister's worthiness but the Divine institution and therefore cannot be null'd by the Minister's unworthiness be that what it will Suppose the man to have some private errours or to be noted for this or that vicious practise These indeed are things which ought not to be especially in a man of his place and function but though they should be as sometimes 't is like they may yet if he be a commissioned and ordained Minister and do keep to the rightful forms of administration the efficacy of God's holy ordinances he shall not be prejudiced to the well-disposed through his errour or impiety The reason is the Ordinances are God's man 's is the ministration of them only who if he be good is a co-worker with God and though he be evil may yet be an instrument whereby God worketh and conveys his grace to others Water we know may be brought into a Garden to cause it to fructifie and bring forth plentifully as well by a pipe of wood or lead or some baser matter as by a pipe of silver or gold and the Prophet Elias his food was not the worse because a black Raven served it up Our B. Saviour warns his Disciples to beware of the leaven of the Pharisees but yet he enjoyned the hearkening to their sound doctrine and learning instruction from them St. Matt. 23. 2 3. The Scribes and Pharisees saith he sit in Moses seat and therefore whatsoever they bid you observe that observe and do but do not ye after their works for they say and do not He may set others in the right way heaven-ward who himself it may be the more the shame and pity either stands still or posts on a contrary way unto destruction He may preach to others successfully who yet for want of self-government proves a cast-away himself So much may seem intimated by the Apostle 1 Cor. 9.27 The personal vices of Ministers cannot disable the efficacie of Divine ordinances True indeed they do often prejudice people against the wayes of God and as Eli's sons profaneness did make them to abhorr the sacred offerings and therefore all severity is to be used in the Church for the restraining of such provocations But still there is a vice and fault too in the people that they do for the sake of evil men abhorr that which is of it self good and holy Where the people are themselves rightly disposed the good Word and â—acraments of God shall not for the Ministers Errours or Vices lose their effect Neither shall the presence of evil-members in church-communion be the hurt of such who consent not to their sins and impieties for Quisquis in Ecclesia benè vixerit nihil ei praejudicant peccata aliena quia ut Apostolus dicit Quisque proprium peccatum portabit Gal. 6. Communio igitur malorum non maculat aliquem participatione Sacramentorum sed consensione factorum Aug. Ep. 152. Quibus mali placent in unione ipsi communicant eum malis Quiubâ— verò mali displicent eos emendare non possunt non factis eorum sed Altare Christi communicant Ep. 162. Etiam cogniti mali non obsunt in Ecclesia si eos à communione prohibendi aut potestas desit aut aliqua ratio conservanda pacis impediat Ep. 164. every one shall bear his own burthen The Society of evil men as St. Austin saith well doth not corrupt us in partaking with them of the same Sacraments but in consenting to their wickedness And again They communicate with evil men who are delighted in their society as such but as for those who are displeased with them and yet are not able to reform them they communicate not with their deeds but Christ's Altar And again Evil men though known in the Church do not hurt the good if there be either power wanting of prohibiting their communion or some weighty reason of keeping the peace hinder the putting of that power in execution These are the golden rules of that Learned Father who took so much labour and pains in his writings against the Donatists and fit they are to be remembred by us And it is very good advice which he quotes from St. Cyprian Cyprianus ad Presbyterum Maximum scripsit Non ideò quoniam zizania in Ecclesia esse cernimus ipsi de Ecclesia recedamus Nobis tantummodo laborandum est ut Frumentum esse
and that together in the Apostles Doctrine and fellowship and in breaking of bread and in prayers They persevered in hearing the Apostles teach in observing the orders of their society and all mutual offices of charity in eating the Lord's Supper and praying together So that here we are sufficiently resolved about the Christian Church namely That it is a visible company of persons thus admitted and thus continuing being once admitted And this is the Church which was daily encreased afterwards and is to be preserved and encreased to the end of the world by the continued addition and accessions of other persons received into it upon the same terms by the same door of entrance and demeaning themselves being entred after the same manner Of these 3000 it is said they were added to the Apostles and Disciples left by Christ ver 41. And To this Church the Lord added daily such as should be saved verse 47. And this is the Church which our B. Saviour promised to set up and uphold for ever in the world and that the gates of Hell should not prevail against it St. Matth. 16.18 viz. The Society of professing penitents and believers baptized into the name of the Father Son and Holy Ghost and communicating together in the Apostolical Doctrine Discipline Sacraments and Devotions Now this Society afterwards increasing by the great multitude of believers was of necessity to be sub-divided into certain particulars for the performing of joynt-service to God in an orderly communion as accordingly it was by the Apostles authority and direction And that is the ground why we sometimes read of Church in the singular number as of one and sometimes again of Churches as of many I will declare this matter somewhat more distinctly Sometimes we read of Churches as many They went through the Cities Act. 16.4 5. and deliver'd the decrees of the Apostles to be kept and so were the Churches established in the faith and increased in number daily Rom. 16 14. All the Churches of the Gentiles 1 Cor. 14 33. All the Churches of the Saints The brother 2 Cor. 8.18 19. whose praise is in the Gospel through all the Churches And Chosen of the Churches to travel with us I robbed other Churches ch 11.8 28. to do you service On me daily Act. 9.31 the care of all the Churches Gal. 1.21 22. The Churches throughout Judea Galilee and Samaria c. These Countries through the successful preaching of the Gospel had many particular Churches or congregations of the faithful united under some Minister or Bishop the lesser congregations under some inferiour minister And thus we read of a few believers convened together in the house of one single person as a Church Rom. 16.5 Greet Priscilla and Aquila likewise greet the Church in their house The Churches of Asia salute you 1 Cor. 16.19 Aquila and Priscilla salute you with the Church that is in their house Salute Nymphas Col. 4.15 and the Church in his house To Philemon Philem. 1. ver 2. our dearly beloved and fellow-labourer and to the Church in thy house This Church in their house was the baptized believers of the family with such other neighbour Christians as were admitted and received to joyn in Gods worship and service with them there Now many of these lesser congregations were united under a superiour Minister or Bishop For in and about great and populous cities there were many such little and particular Churches and yet we may observe that the Scripture speaks of such particulars as united together in one Church A pertinent instance we have in the Epistle to the Corinthians Let your women keep silence in the Churches 2 Cor. 14.34 saith St. Paul that is all the particular congregations belonging unto Corinth and yet the same Apostle dedicates this Epistle not to the Churches at Corinth in the plural 1 Cor. 1.1 but in the singular number To the Church of God which is at Corinth And thus in like manner we read of other great Cities though there were many particular and lesser Churches in them and the adjacent parts belonging to them yet are they mention'd still but as one Church So the Church of Jerusalem of Antioch of Caesarea of Ephesus of Laodicea of Smyrna c. The reason this already intimated All the particular Churches belonging to those great Cities were united under the care and circumspection of one superiour Minister or Bishop and were therefore accounted as one Church There were many particular or Parish-churches as we speak and yet all but one Diocess united under one Bishop The case is plain if we look but to the seven Churches of Asia in the Revelations They are numbred all of them according to their single Governours and Overseers according to their seven Angels though each of them was certainly subdivided into many particular Churches or Congregations Every congregation of the Saints with a Minister among them Cat. p. 117. without which it is not organically compleat that I may borrow the Catechist's phrase nor as he well calls it a Spiritual corporation attended with rule and government was a little Church and many of these doubtless there were belonging severally to Ephesus Smyrna Pergamus Revel chap. 2.3 Thyatira Sardis Philadelphia and Laodicea and yet are all these reckon'd but as seven Churches of Asia because of those seven Angels or Bishops presiding over them A collection then of several congregations every one of which may be called a Church is yet in the Scripture-propriety one Church by vertue of their subordination in government under one chief guide and ruler There are many lesser Churches which are but members of one greater Church And so in like manner many of those greater Churches united under single Bishops may be no more than members of one Provincial or National Church united under some common superiour for order sake whom we call Arch-Bishop and Metropolitan And there may be many Provincial and National churches which are yet but members of the universal church of Christ derived from the Apostles which however consisting of so many homogeneous parts and members call'd churches is yet but one Church because under one supreme governour and ruler namely Christ himself the Great Shepheard and Bishop of our Souls That whole body whereof he only is the Head Now the necessary badge of every member of Christ's visible Church or any particular Churches thereto appertaining is the profession of faith and obedience with Baptism in the Name of the Father Son and Holy Ghost whether that profession be true and in reality or no God alone judgeth For the visible Church of Christ is a communion of professors wherein good and bad sincere and hypocrites are mingled together There was a Judas a Traitor and false Apostle among the twelve and there will be false disciples mixed with the true whilst this world stands Earth is no place for unmixed communions We are here in a