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
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
Paul's injunctions in order to the Decency of Divine Worship for the man's being uncovered and the woman covered in prayer and prophesying and This too as a mystical sign of moral duty the man's superiority and the woman's subjection The place deserves to be perused at large 1 Cor. 11.3 to 16. in the eleventh Chapter of the first Epistle to the Corinthians from the third Verse to the sixteenth Verse but that would engage me into too long a discourse I will content my self therefore with the mention of the conclusion only of that matter which indeed alone may well supersede all other instances The Apostle having argued several wayes the decency of those particular rites that which he gives in the last place to silence all controversie about them is the custom of the Churches V. 16. But if any man seem to be contentious we have no such custom neither the churches of God He cuts off all farther disputation with these two axes as a learned man notes Apostolick institution Duabus securibus disputationes amputat Instituto Apostolico consuetudine ecclesiarum Quod per omnes Ecclesias receptum est disputando vel in controversiam vocare est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in loc and the custom of the Churches and intimates withall that they deserve the brand of contentious persons who presume so far as to make a controversie or dispute of what is received by all the Churches If any will contend in matters circumstantial and appertaining to the outward order of Gods worship such as the Apostle was speaking of here is their right and proper answer laid down wherein if they rest not satisfied they are to be looked upon as contentious persons And I may well add the words of a most reverend person farther upon this very text See Bishop Andrews excellent Sermon on this Text. 'T is Serm. 13. of the Resurrection It was but early day then yet had they their customs even then At the writing of this Epistle it was not at the most thirty years from Christ's ascension If that were time enough to make a custom now after these twenty times thirty years and hundreds to spare shall it not be a custom now by much better right A custom is susceptible of more and less the farther it goeth the longer it runneth the more strength it gathereth the more gray hairs it getteth the more a venerable it is for indeed the more a custom it is This was the Golden Rule Ad quam forte Ecclesiam veneris ejus morem serva si cuiquam non vis esse scandalo nec quenquam tibi Ego vero de hac sententia etiam atque etiam cogitans ita semper habui tanquam coelesti oraculo suscepetim St. Aug. Ep. 118. ad Januar. which St. Ambrose gave to St. Austin To keep the custom of every Church he came to in such matters for he instances in his own fasting on Saturday at Rome but not at Millain and St. Austin tells us that as often as he thought of this Rule which he did often he welcomed it no otherwise than as an heavenly oracle Now certainly that can be no Divine Principle which quite overthrows this Apostolick way of deciding all controversies about the points of ceremony and outward order in the Church as that manifestly doth which is under present consideration But I am not yet at an end of my particular induction CHAP. VI. III Of the Churches following the Apostles downward to this day 1 The Primitive Church wherein the instances are The observation of the great Festivals in memory of Christ's Birth Resurrection c. Standing at Prayer on all Lords days and every day between Easter and Whitsunday Fasting on Wednesday and Friday weekly and constantly before Easter The honourable and frequent use of the Cross receiving the Sacred Eucharist fasting 2 The Reformed Churches Their general Tenent of the power of National Churches to make laws in things neither commanded nor forbidden by God 3 The Independent Congregations wherein the instances are Singing David's Psalms translated by humane invention into rythm and meter and that too bare-headed wâ—ilst they hear the Sermon with the hat on Sprinkling Infants Taking the Communion sitting Their particular forms of Church-Covenant And the Catechist's Prudentials allowed of in Divine worship with his way of evading the obligation of some things granted by himself to have been commanded by Christ The mischievous consequences of this general principle of Non-conformity and Separation reflected on I Will instance Thirdly in the times following the Apostles the practise of all Reformed Churches yea the Independent Congregations not excepted and this Catechist's declaration in especial 1. For the Primitive Church following the Apostles I will only mention these Following The observation of the Great Festivals in remembrance of the Birth Resurrection and Ascension of our B. Saviour and the descent of the Holy Ghost The custom of Standing in Prayer on all Lords dayes and every day between Easter and Whitsunday in memory of Christ's resurrection Fasting upon Wednesday and Friday the dayes of our B. Saviour's Apprehension and Crucifixion and constantly before Easter the Lent-fast The frequent and honourable use of the ceremony or sign of the Cross And The Reverend receiving of the Sacred Eucharist fasting These are instances which cannot escape the notice of the Learned and particular testimonies and proofs from Antient VVriters are too many to be here produced Let the English Reader guess at the rest from what he may find demonstrated at large of the Custom of observing Easter in the Church by that admirable Prelate Bishop Andrews Serm. 13. of the Resurrection before recommended and for Christmas by Dr. Hammond Practical Catechism p. 203. c. 2. Next then for the practise of all Reformed Churches for to mention the Church of Rome would it is like be thought a prejudice unto the cause there need be produced nothing more than this general Tenent owned by them all That every National Christian Church hath power to make laws for her self in all such outward things as are not expresly either commanded or forbidden by the Word of God Which will be a matter of undoubted evidence to any that shall vouchsafe to examin their respective Confessions But if any desire particular instances he may find them collected to his hand in that useful Treatise published some few years since by Mr. Durel Minister of the French Church in the Savoy entituled A view of the Government and publick worship of God in the Reformed Churches beyond the Seas I pass on Thirdly To the Independent congregations and our Catechist's concessions by name For the Independent practice I observe Their singing of the Psalms of David translated by humane invention into Rythm and Meter and That too bare-headed whereas they hear the Sermon with the hat on Sprinkling of Infants at Baptism and receiving the H. Communion †See Part. 2. chap. 15. sitting And Their
Catechist's Directory in case of their dissent and from thence how poor and weak a thing the power of church-governours appears to be made by him VVhat kind of obedience is allowed by those of the Separation as due to Ministers Dr. Jackson of the necessity and nature of true-obedience with the danger of the sin of Disobedience to their Pastors The Catechist's difference between Pastors and Teachers considered with the fond grounds of the same THe Duties of the Pastors and Teachers of the Church Cat. p. 141. 142. spoken to in the next Question are granted and I shall not therefore speak anything of them But In that which follows Q. 28. p. 143 144. concerning the authority of the Elders of the Church we meet First with very useful matter to be consider'd of 1. That all church-Church-power is originally vested in Jesus Christ p. 1â—4 145. the sole Head and Monarch thereof Matt. 28.18.2 That he doth communicate of this authority by way of trust to be exercised by them in his name unto persons by him appointed so much as is needful for the ordering and disposing of all things in his Churches unto the Blessed ends for which he hath instituted and appointed them For no man can have any power in his Church for any end whatever but by delegation from him What is not received from him is meer usurpation And whoever takes on himself the exercise of any rule or authority or power in the Church not granted unto them by him or not rightly derived from him is an oppressor a tâ—ief and a robber This necessarily follows upon the absolute investiture of all power in him alone c. This may well be referr'd by way of confirmation to what hath been said before chap 7. And let them look to themselves whoever they are that cannot derive their power from those whom Christ hath authorized to communicate it unto others to the end of the world the Apostles of Christ I mean and their successors the Bishops of the Christian Church 2. As to that which follows touching the consent of the Church required unto the authoritative acting of the Elders therein enough hath been already said till we see farther proof from Scripture or Reason that the authority communicated by Christ is ineffectual and to no purpose unless the people please Well but then What must the officers do in this case that the people consent not 'T is worth the while to hear him put the case and resolve it But if it be asked p. 149. 150. What then shall the Elders do in case the Church refuse to consent unto such acts as are indeed according to rule and warranted by the institution of Christ It is answered That they are 1. Diligently to instruct them from the Word in their Duty making known the mind of Christ unto them in the matter under consideration 2. To declare unto them the danger of their dissent in obstructing the edification of the body to the dishonour of the Lord Christ and their own spiritual disadvantage 3. To wait patiently for the concurrence of the grace of God with their Ministry in giving light and obedience unto the Church And 4. In case of the Churches continuance in any failure of Duty to seek for advice and counsel from the Elders and Brethren of other Churches So poor a thing is the authority derived from Christ according to this representation made of it that not one act can be put forth without their consent and liking who are to be under the discipline and will be alwayes enclined we may presume to favour themselves 'T is a pittiful power that is subjected to the peoples breath and that can only instruct and counsel and must wait patiently when that is done not extending to any act of punishment and censure where it is contemned But I need say no more than that this directory in the case supposed is framed by the Catechist without any Scripture-pattern or warrant â—aâ— p. 150. The 29th Question is of the Duty of the Church towards their Elders Pastors and Teachers And in the Answer Reverence and Obedience are well placed first But the truth is I see not much room left for any Obedience properly so called according to the Catechist's principles since the Pastor hath his authority by the peoples election and cannot exercise it without their consent so that in effect their obedience is unto themselves And then farther This obedience is thus limited by the Catechist To obey conscienciously in all things wherein they speak unto them in the name of the Lord that is in the Catechist's meaning in all things warranted by some Divine command or precept and evidently appearing so to be unto their consciences for this way all of the Separation go allowing of no obedience to authority in matters appertaining to Religion farther than they apprehend some Divine command and warrant to back it no obedience in the determination of matters indifferent or to them doubtful which are indeed the most proper matter of obedience But the Catechist having barely named this point I will not enlarge on it farther than to annex the words of a very Learned and pious man on this subject Sundry by profession Protestants in eagerness of opposition to the Papists See Dr. Jackson l. 2. c. 4. and 5. c. affirm that spiritual Pastors must then only be believed then only be obeyed when they give sentence according to the evident and express law of God made evident to the hearts and consciences of such as must believe and obey them And this in one word is to take away all authority of spiritual pastors and to deprive them of all obedience unto whom doubtless God by his written word hath given some special authority and right to exact some peculiar obedience of the flock Now if the Pastor be then only to be obeyed when he brings evident commission out of Scripture for those particulars unto which he demands belief or obedience What obedience do men perform unto him more than to any other man whomsoever for whosoever he be that can shew us the express undoubted command of God it must be obeyed of all but whilst it is thus obeyed it only not He that sheweth it unto us is obeyed And if this were all the obedience which I ow unto others I were no more bound to believe or obey any other man than he is bound to obey or believe me the Flock no more bound to obey their Pastors than the Pastors them Yet certainly God who hath set Kingdoms in order is not the Author of such confusion in the Spiritual regiment of his Church Some peculiar obedience is due unto Spiritual Governours unless we hold that when Christ ascended on high and led captivity captive his donation of spiritual authority was but a donation of bare titles without realities answering to them Conditional assent and cautionary obedience we may and must perform to our Spiritual Pastors
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
have a degree of Elocution in them beyond the Rhetorick of words and phrases 'T is not necessary that there be so much as an audible groan much less that whining effeminacy by some indulged to for the Spirit is here said to make intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with groanings unuttered And certainly the Spirit of true Devotion is often most when the tenor of the voice is still and void of affectation as we observe the Water to be deepest where it runs with the least of noise and murmur This then I assert in the negative That we have no vvarrant to expect from the H. Spirit an immediate inspiration of the matter and words of Prayer and I will confirm it by a three-fold Argument 1. Were it otherwise neither John the Baptist nor our B. Sauiour need have taught their Disciples any Forms of Prayer as they did This pains were superfluous if it were the office and work of the Spirit immediately to inspire the matter and words of prayer To what purpose were this waste And I think he may as reasonably deny the Sun to shine at noon-day who will affirm the Lord's Prayer to be no Set Form whereas the words are evidently moulded into a Prayer and enjoyned by our Saviour St. Luke 11.1 2. in their use for such When ye pray say Our Father And this injunction given too in answer to their request Lord teach us to pray as John also taught his Disciples Now Were it the Office of the Spirit to put words and matter immediately into mens thoughts and tongues Christ should have given instead of this answer When ye pray say Our Father that which he elsewhere gave for their encouragement when arraigned before Heathen-Governours Take no thought how or what ye shall speak for it shall be given you in that same hour the Spirit of my Father shall speak in you 2. Were this conceit true of the Spirit 's immediate dictating of the matter and words of Prayer then every Prayer should be of as good and authentick authority as the H. Scripture it self For whence is the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Holy Scripture and why do we afford it so absolute a reverence but because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by inspiration from God The Prophets and Pen-men of it spake and wrote as they were moved and acted by the H. Ghost Now if the Spirit did immediately help every person that prayeth to the matter and words of Prayer we must needs affirm Every Prayer to be in like manner by inspiration from God and every man that prayes to be moved and acted by the Spirit and to speak as he is moved by the H. Ghost Were this so it might prove I confess of considerable advantage unto some and help them to new Scriptures for their wayes and actions directly contrary to the old which we know to have been truly inspired of God But far be it from us to canonize all the extravagancies to say nothing worse of some mens prayers pretending most highly to the Spirit as of equal authority with the holy pure and infallible Word of God 3. Were it the Office of the H. Spirit immediately to suggest unto every one that prayes the matter and words of Prayer it were then impossible for any number to joyn together in offering up the same prayers and petitions unto God For let the Speaker or Minister pray never so much Ex-tempore as 't is call'd and without premeditation and by the Spirit 's inspiration as is pretended yet his very Prayer will be the hearer's direction and help both to the matter and words of Prayer and as much a confinement for the time as any other Form made and prescribed to their hands The most Extempore-Prayer is as I have before also intimated an absolute set Form to all but the utterer of it and therefore 't is the meerest non-sense in the world to exclaim against Praying in Publick by a Form when there can be no Publick Prayer managed without it It is not then to be expected from the H. Spirit that he should immediately furnish us with the matter and words of Prayer That for negative And from thence 2. The affirmative follows If not immediately then of necessity mediatè by the use of proper and fitting means conducing thereunto For there is no third way to be conceived of The Spirit 's help as to the matter and words of Prayer i. e. the Gift of Prayer must be either immediate without the use of means or mediate by the use of means conducible thereunto I will not deny but the Apostles might sometimes pray by the extraordinary and immediate inspirations of the Spirit as they received immediately other extraordinary gifts But I have already discountenanced our expectation of any such gift immediately from the Spirit We may as justly pretend to an immediate gift of Tongues whereas it is our lot by the use of fitting and ordinary means to attain to a part of that perfection which God sometimes bestowed without the use of these means extraordinarily The Children of Israel were fed with Manna from Heaven in the Wilderness but when they came to Canaan they lived upon the sweat of their own brows the fruits and encrease of their own labour Now these proper means by the diligent use of which the Spirit furnisheth us with the matter and words of prayer are consideration of our wants premeditation of the things we are to ask of God the improvement of our natural faculties of reason and utterance good instruction c. And among the rest those useful Forms which are recommended to us from pious and good men or prescribed by Authority the Common-Prayers of the Church Thus if we are qualified for Prayer by the help of our natural parts our knowledge and memory of divine truths our invention and elocution the Spirit may be said by these to help us to the materials and words of Prayer viz. remotely inasmuch as every good gift is from him and through his blessing And thus sometimes whilst we are giving our selves to meditation in order unto Prayer the Spirit may set our sins before our eyes and bring to our remembrance fitting truths to be thought upon And thus also by the help of Forms composed to our hands The Spirit no question help'd the Baptist's Disciples to the matter and words of Prayer by that Form which John the Baptist taught them and the Spirit help'd Christ's Disciples to the matter and words of Prayer by that absolute and perfect Form of Prayer which our B. Saviour taught them and we also have received And thus the Spirit in like manner may be said to help us to the matter and words of Prayer by those excellent Forms of Common-Prayer publickly enjoyned by the Church wherein we live For What an excessive vanity and dotage is it for particular persons to conceit themselves so highly in favour with the Sacred Spirit as to be assisted in order to
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
he useth the Ministry of men in order to the ends of Illumination Conversion strength against Temptations the forgiving and retaining sins In reference to which those Ministers of his produce not acts of the same kinde with the Spirit it self but acts subservient only unto his But then the actions that concern the outward man consist in defending delivering adorning and ordering of the Church and herein he useth not only the Ministry but the Vicar-ship of Kings and Magistrates as being capable in this matter to produce acts congeneal to his own These outward acts now belong to his providence over his Church and as the universal Providence of God which is of it self sufficient for the managing all things yet for the manifestation of a manifold wisdom useth the higer Powers on earth as Vice-royes to preserve and order the common Society of men from whence they are call'd Gods so also the special Providence of Christ which watcheth over his Church not only makes use of and implyes the Ministry of Angels for the good of the Heirs of Salvation but taketh also the Ministers of God's more general Providence in the world into part of this care as his Vicars having once submitted to his Scepter and by them governs and orders his Church who are called likewise after his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's the Anointed of God Christianity then is so far from taking away the power of the chief Magistrate in the matters of Religion which hath been proved necessary to the obtaining of the ends of Government that it highly establisheth it and gives the Magistrate both a stronger obligation and a greater capacity to discharge his duty therein 1. A stronger obligation being now to esteem himself not only the Minister of God's ordinary Providence but a Substitute of Christ in the external ordering and ruling of his Church And 2. a greater capacity because it acquaints him more clearly with the rules of God's will and pleasure which he is to see observed More I think need not be said for the evincing That Kings have certainly a Power in the matters of Religion in the ordering and governing the external Administrations of the Church A power of reforming what is amiss A power of adding outward penalties the better to inforce an observation of the Divine Commands And A power of ordering and appointing the outward circumstances of God's Worship undetermined by God as may be most decent and comely and beneficial to the unity and peace and edification of Church and State Lastly I add That no Ecclesiastical Person whatsoever hath an exemption from the King's Tribunal or from being ordered and governed by him in the external Administrations of his Office and Function It hath been observed that some Church men are of that make and temper Vt ni pareant territent That unless they obey they may terrifie and affright and the multitude as Curtius once said Vanâ religione capta meliùs vatibus quà m ducibus paret being blinded with a vain Religion obey their admired Prophets better than their Captains and Leaders and therefore it is good reason that Princes for their own security should have an eye even over these and a hand long enough to reach them Rom. 13. Let every soul saith the Apostle be subject to the higher Powers St. Chrisostom's Commentary upon it is That the Command reacheth not only to seculars but to Priests and Monks also yea saith he Be thou an Apostle be thou an Evangelist be thou a Prophet or whatsoever thou art And Aeneas Sylvius could once say Nec animam Papae excipit Neither doth St. Paul except the soul of the Pope though when himself was afterwards made Pope under the name of Pius the second he seemed to recant it Quod Aeneas probavit Pius damnavit Our learned King James in his Declaratio projure Regio against Cardinal Perron well observes p. 65. That this general command by which all Christians are equally obliged is yet directed by St. Paul especially to the Church of Rome as if he had foreseen and would have premonished Illâ in urbe seditionum fontem erupturum ibi nascituram belluam quae civili obedientâ—ae nervos corroderet that in that City the fountain of Seditions would burst forth and there the Beast be born which should gnaw asunder the sinews of Civil obedience What Samuel said of Saul belonged to other Kings of Israel as well as he Wast thou not made the Head of the Tribes of Israel 1 Sam. 15.17 and the Lord anointed thee King over Israel King over Israel and Head of the tribes of Israel are all one Now we read that those tribes had their several Heads but Saul was the head of those Heads as well as of the rest of the tribes of Israel and certainly Levi's tribe was not exempted Moses the first Supreme Governour of the Jews was to be a God to Aaron the High-Priest and the whole ordering of their Religion was subject to him and I might lead you through the series of Scripture History to exemplifie the same in other Kings and then annex a particular reply to the exceptions wont to be made in these matters but that would swell my Discourse into too great a bulk All I shall now say farther is to borrow Saint Bernard's arguing upon the Apostles Universal Let every soul be subject to the higher Powers Si omnis vestra so saith he in an Epistle written to an Arch-Bishop Bernard ep ad Archiepisc Senonensem If every soul then yours Quis enim vos excipit ab universitate For who can except you from every one Si quis tentat excipere conatur decipere If any one attempt to make an exception he doth endeavour to deceive To conclude here is the Scheme of that orderly subordination appointed and approved by God 1. God and Christ above all 2. Vnder God and Christ the King 3. Vnder the King 1. The whole series of Civil Powers deriving all their Authority from him And 2. The Ecclesiastical Order deriving indeed their Spiritual Powers and Functions from Christ himself yet for order sake subjected to the King's Government in all their external administrations and owing all their Temporal Priviledges unto the Kings Laws as the proper Fountain of them I will end this subject with a memorable saying of Marcus Aurelius the Emperour Magistratus de privatis principes de Magistratibus Deum autem de principibus decernere ac judicare Magistrates are to judge of private persons Princes of Magistrates and God of Princes Wherewith agreeth that of Horace Regum timendorum in proprios greges Reges in ipsos imperium est Jovis A few words now II. Secondly Of the Obedience due from Subjects and I have done what I intended The prime Due unto Authority is active Obedience to its commands doing what is required and forbearing what is prohibited for therefore are things commanded that they may be performed and therefore forbidden that they may be forborne and
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
under the thigh or lifting it up to Heaven Jacob's Pillar and Vow The Gileadites Altar on the other side Jordan The Heap and Pillar between Laban and Jacob at their covenant Joshua's great Stone set up at Sechem Solomon's new Altar The Stone of Bethshemesh Samuel's Altar at Ramah David's pious resolution for building the Temple Determinate hours of Prayer thrice a Day the Third the Sixth the Ninth hour The erecting Oratories and Synagogues for God's service and worship and several things observable in them Set Festivals for which there was no Divine Precept The dayes of Purim Solomon's seven dayes for the dedication of the Altar Hezekiah's seven dayes added to the Passeover The Feast of Dedication in Winter Stated Fasts voluntarily undertaken or enjoyned The fast of the fourth fifth seventh and tenth month in Zechary Weekly Fasts of the Pharisees and John the Baptist's Disciples no where reproved otherwise than for the hypocrisie of some observers of them Anna's commendation for worshipping God with such Fasts The custom of the religious Jews fasting every day till Morning Prayer and on their Sabbaths and Festivals till noon The rites used at the Passe-over and other Festivals at Circumcision Marriage and Burial I Am in the next place to demonstrate the falseness of this general Principle so much relyed upon That nothing may be admitted or done in or about the Worship of God for the external regulation of it as to Solemnity Devotion Order and Decency which is not commanded and instituted in the Word of God Now This I shall sufficiently perform by evidencing in particulars That God never had nor hath such a Church in the World as hath kept close to this observance but the contrary hath been practised in the Churches both of the Old and New Testament without any blame and therefore as it is so it of right may be practised in the Churches of Christ to the end of the world It being a point of most insolent madness as St. Austin sometime said not to think that rightly done Insolentissimae insoniae est existimare non rectè fieri quod ab universâ Ecclesia fit August Ep. 118. which is the practise of the universal Church how much more then to leave all the Churches of Christ for this in a repudiated condition Now therefore to the Instances themselves And First For the Jewish Church we have these severals offering themselves to our consideration 1. The rite of putting the hand under the thigh in swearing Gen. 24.2.3.47.29.31 first imposed by Abraham on his servant and afterwards prescribed by Iacob unto Ioseph either in token of Subjection or some mystical signification relating unto the promised Seed expected from Abraham's loyns or else the other more common Rite of lifting up the hand to Heaven Gen. 14.22 when they did swear in allusion whereto the Oaths of God himself and the Angels Deut. 32 40. Dan. 12.7 Rev. 10.5 are so in like manner described a natural sign without any Institution of appeal unto that God who dwelleth in Heaven 2. Iacob's voluntary erecting of a Stone Gen. 28.18.19.20 22. whereon he slept and had the Vision for a pillar and consecrating thereof by the pouring oyl thereon for an house of God calling the place by the name of Bethel i. e. the House of God and dedicating it to God by a Vow with the tenth of all that God should give him An act for which he had no Command and yet so acceptable unto God that he afterwards gives a Testimony of his liking it Gen. 31.13 I am the God of Bethel saith he where thou anointedst the Pillar and where thou vowedst a vow unto me Add hereunto 3. The Gileadites building an Altar on the other side Iordan to testifie their joint faith Joshua 22.10.27 34. and profession with their Brethren calling of it ED i. e. A witness that the Lord is God Whereto may be annexed Gen. 31.45.46 47 48 c. the heap and pillar reared between Jacob and Laban at their covenant called by the one Iegar-Sahaduthe in Syriac by the other in Hebrew Galeed both importing an heap of witness Josh. 24.26 27. And Ioshua's taking a great stone and setting it up in Sechem to be a witness unto the people lest they denyed their God after their covenant with him there 1 Kings 8.64 4. Solomons appointing of a new Altar whereas God commanded but one upon the equitable reason only that the Brazen Altar sufficed not for the burnt-offerings Whereto may be added the Stone of Bethshemesh 1 Sam. 6.14 whereon they sacrificed 1 Sam. 7.17 and the Altar which Samuel built at his own house at Ramah neither of them by Divine Command or Institution 1 Chron. 27.7 8 2â—.2 3.29 3. 5. David's pious resolution and preparation for building an House and Temple unto God upon the motives of his private zeal only and without any precept from God for God did upon some peculiar reasons prohibit him the execution and yet notwithstanding this pious resolution of his was commended and allowed of not only by Nathan the Prophet 2 Sam. 7.2 3 4. upon the apparant evidence of the goodness of it before the Word of God came unto him about it but also by God himself saying unto David whereas it was in thine heart to build an house unto my name 1 Kings 8.18 19. thou didst well that it was in thine heart nevertheless thou shalt not build the house c. Yea and it is after this pleaded before God in prayer as a signal pledge of David's affection and piety towards God Psalm 132.1 2 3 4 5. 6. The Customary observance of certain determinate hours of Prayer thrice a day Thus David Psal 55.17 Evening and morning and at noon will I pray and cry aloud and he shall hear my voice Dan. 6.10 Thus Daniel He went into his house and his windows being open in his chamber towards Ierusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did afore time Thus the third the sixth and the ninth hour Acts 2.15.10 9.3 1. were the times of prayer at our B. Saviour's coming and observed also by his Apostles 7. The setting up of Synagogues and Oratories for the more convenient service and worship of God in their respective cities which are also called the houses of God in their land Psal 74.8.83.12 though we read not of their Divine Institution and the Iewes wrote over the doors of entrance This is the Gate of the Lord taken from Psalm 118.20 Such an Oratory or place of prayer Act. 16.13 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi ex recepto more erat aut solebat esse Proseucha Heinsius St. Luke 7.4 5. whereto the devout Iewes assembled daily we read of by a river's side where God opened Lydia's heart at St. Paul's preaching And for the Building of a Synagogue the Centurion is recommended
inseparable from every institution of Gospel-worship to represent some grace of the New-covenant which these symbolical instructions do not I would gladly be resolved Whether brotherly love and charity be not some grace of the New-covenant or What special grace of the New-covenant is represented by singing one of the Gospel-institutions hereafter enumerated To draw now towards a conclusion of this argument I have so long insisted on Let it be consider'd of how mischievous a consequence the entertainment of this general principle must needs be That nothing may be used or allowed of in or about Gospel-worship vvhich is not commanded and instituted in the Word of God There can be no observance of those general rules That all things be done in order and decency and unto edification if there be no such power lodged in the Church as to determine those outward ceremonies and circumstantials which are no where specified by God himself for either none at all will be determined and so we shall be in danger of Atheism and profaneness or every one must determine and chuse for himself and so there being as many minds almost as men we shall unavoidably run into endless Schisms and confusions In truth the main question here is only this Since God is to have an orderly and decent service kept up in the world whether private discretion and conscience or publick authority is fittest to be trusted with the management of it and then In case that that the Governours of the Church backed with the laws of Christian Princes shall interpose in these matters left by God undetermined whether it be not a sin of unaccountable frowardness and disobedience to refuse the doing that when vve are commanded by authority which we might every one chuse to do our selves though we vvere not so commanded We are not in this Kingdom to learn what mischiefs and disorders may be reasonably expected from a principle we have already seen and experimented so dismal and destructive consequences of A short remembrance may here suffice from a judicious observer Bp Sanderson Praef. to his Sermons When this gap was once opened VVhat command have you in Scripture or what example for this or that Vnà Eurusque Notusque ruunt It vvas like the opening of Pandora's box or the Trojan horse as if all had been let loose Swarms of Sectaries of all sorts broke in and as the Frogs and Locusts in Egypt overspread the face of the land nor so only but as it often happeneth these young striplings soon out-stript their leaders and that upon their own ground for as these said to others What command or example have you for kneeling at the Communion for wearing a Surplice for Lord Bishops for a penn'd Liturgie for keeping holy dayes c. and there stop'd so these to them Where are your Lay-Presbyters your Classes c. to be found in Scripture Where your Steeple-houses your National Churches your Tythes and mortuaries your Infant-sprinklings nay your Meter-Psalms your two Sacraments your observing a weekly Sabbath for so far I find they are gone and how much farther I know not already and how much farther they will hereafter God alone knoweth for erranti nullus terminus being thus far out of their way they may vvander everlastingly It may be then a kindness vvhatever they think of it to stop if possible to turn them and let them see where they first mistook It is therefore the last office propounded in this general part of my discourse to take a vievv of those several places of Scripture used shall I say or abused by the Catechist to countenance this Leading-error vvhich I have declared the falseness of Unto that therefore I proceed CHAP. VII The common abuse of Holy Scripture by the Writers of this way An explication of certain places of Scripture brought in to countenance the fore-going Principle or some appendant to it under five heads Such texts 1 which referr us to the Word of God as our rule and commend unto us the perfection of it 2 Which use the negative argument of Gods not commanding a thing as a reproof and condemnation 3 VVhich forbid the adding to or taking from the VVord of Gods 4 VVhich prohibit the worshipping of God by the commands of men and will-worship 5 VVhich require faith of us in order to the pleasing of God and impute the guilt of sin to whatsoever is not of Faith AS there is nothing more usual so nothing more detestable in the Writers of this way than horribly to wrest and dally with God's holy oracles and quote the Scriptures lamely and perversly †M. Perâ—â—ns saith well upon the occasion of the Devils temptations unto Christ and alledging Scripture in them Gods Ministers must hereby be admonished to be careful in alledging any text of Scripture that the same be fit and pertinent for to wrest the same from the proper meaning of the H. Ghost to serve their ovvn conceit is the practise of Satan Which also may serve for a good advertisement to those that use to heap up manifold allegations of Scriptures In this affected multiplicity the abuse of Scripture can hardly be escaped Park Combat betvveen Christ and the Devil Vol. 3. p. 393. as the Devil did and commit the vice which they so often falsly challenge others with and for namely the adding unto or detracting from the Word of God saying the Lord hath spoken what he hath not or the Lord hath not spoken what he hath The plainest Scriptures are least of all minded and obscurer places gloss'd upon to patronize their private doctrines fancies and imaginations yea any faint allusion or emblance will serve for an express warrant The Garment spotted with the flesh hath been quoted against the Surplice Bowing the knee to Baal against kneeling at the Sacrament The mark of the beast against the Cross c. The margins of their books are commonly faced with a multitude of Scripture-quotations little or nothing really to the purpose but to make a fair shew and deceive the credulous and simple And so it is with our Catechist who to render the number of his quotations more formidable to the eye repeats the same oftentimes over again Some difficulty there will be in marshalling them into order but I will take what care I can to leave none out that cast but the least look or glance this way I shall therefore examin them under the following Heads 1. Those Scriptures which referr us to the VVord of God as our rule and commend unto us the perfection of it John 5.39 Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me Isa 8.20 To the Law and to the Testimony if they speak not according to this word it is because there is no light in them Luke 16.19 it should be I suppose vers 29.31 They have Moses and the Prophets let them hear them If they hear not Moses and the Prophets
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
best a Prudential only of man's devising However the cause shall not want for confidence This is the way whereby believers Cat. p. 113 114. or the Disciples of Christ do enter into this state the formal constituting cause of any Church This account doth the Apostle give of the Churches of the Macedonians 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God This description doth the Apostle give of the way whereby the Believers of Macedonia were brought into Churches It was by their own obedience to the will of God consenting agreeing and taking on themselves the observation of all the commands and institutions of Christ according to the direction and guidance of the Apostles So did the Believers at Jerusalem being converted by the Word and making profession of that conversion in their Baptism they gave up themselves to a stedfast continuance in the observation of all other ordinances of the Gospel Act. 2.41 42. As to the first of these instances It is manifâ—stly abused to another purpose than St. Paul meant it for he doth not give there a description of the way whereby the Believers of Macedonia were brought into Churches but an high commendation of the charity of those Churches Not a description I say of any Covenant or agreement which did formally constitute them a Church that is obvious from the tenour of his discourse which was to give the Corinthians notice of that excellent grace of Charity God had bestowed on the Churches of Macedonia 2 Cor. 8. vers 1 And from that whiâ—h follows verse 6. his desire to perfect among them at Corinth the same grace of Liberality also for he was not now seeking to bring them into a Church-state they were already the Church of God at Corinth ch 1. ver 1. but to awaken their bowels of compassion to a free contribution unto the distressed Saints at Jerusalem and in Judea And this the more powerfully to effect he tells them of the great forwardness of the Churches of Macedonia who saith he notwithstanding their great afflictions and sufferings and their poverty thereby See Act. 16.17 1 Thes 2.14 were yet so rich in liberality as of themselves to prevent the Apostle's importunity to whom this work and care of looking after the supply of the poor Saints was committed by the rest at Jerusalem Gal. 2.10 Yea to become earnest suiters to the Apostle to receive their benevolence and trouble himself with the distribution of it yea and as it is thought by Learned Interpreters to offer some of their own number to go to Corinth and that as a motive to St. Paul to send Titus thither speedily as it follows verse 6. to promote the same good work among the Christians there The sense then of these words here relyed upon And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God is to amplifie their signal charity reflecting upon what had been said before As if the Apostle had said They did not onely equal but exceed our expectations What they gave us was more than we could look for from their poverty and the chearful and ready manner of their giving was beyond our thoughts or hopes they consecrated not only their goods but themselves also to this service God so moving their hearts c. This I conceive is most evidently the true sense and scope of that place which hath not the least glance towards their way of admission to a Church-state as is by the Catechist pretended And then for the believers at Jerusalem Act. 2.41 42. all we find is this That being upon their profession of Christianity baptized they were by that means added unto the Church and being added continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayers Not the least syllable of any other Covenant than that of their Christianity enter'd into at their Baptism and a tacit promise included in their very admission into the Church to submit themselves to all the orders and observances thereof Now if thus much would serve the turn the Baptismal covenant included in the very profession of Christianity we require it solemnly at the entrance of every member into the Church the solemn uttering of it with his own mouth as the Oath of Fidelity and Allegiance unto Christ if he be of years of discretion or however the express owning of what was answer'd in his name when baptized an infant at his Confirmation when he comes to age and knowledge Thus much we require for his actual qualification for the priuiledges of adult believers But this is not the sacred bond of special agreement pleaded for this is not the Catechist's joynt voluntary consent to the same Ordinances numerically if it be let him abandon his canting words and speak understandably and we are agreed But there is reason enough to think somewhat else is aimed at The Independent Churcâ—es are made up of certain persons cull'd here and there out of the number of professed Christians and combined into a select and separate communion from other Professors by some more special league and covenant for which we may expect Scripture evidences as soon as for their gather'd Churches themselves Yet one proof farther the Catechist offers us and we had not need over-look any since the rest are found so nothing to his purpose Besides the Church is an House Cat. p. 114. 115. a Temple the House of God 1 Tim. 3.15 The House of Christ Heb. 3.6 The Temple of God Eph. 2.21 22. Believers singly consider'd are stones living stones 1 Pet. 2.5 Now how shall these living stones become to be an house a temple Can it be by occasional occurrences civil cohabitation in political precincts usage or custom of assembling for some parts of worship in any place These things will never frame them into an House or Temple This can be no otherwise done than by their own voluntary consent and disposition Eph. 2.19 20 21 22. Ye are fellow-citizens with the Saints and of the houshold of God c. chap. 4.6 From whom the whole body fitly joyned together c. From these and sundry other places it is manifest That the way and means of Believers coalition into a Church-state is their own obedience of Faith acting it self in a joynt voluntary consent to walk together in an holy observation of the commands of Christ whence the being and union of a particular Church is given unto any convenient number of them by his law and constitution Now we have all and his sundry other places we may guess at by those alledged In these it is familiar with him to apply what is spoken of the Catholick Church which is the Houshold of God and Body of Christ to his particular Churches But I must confess my own ignorance that I understand not the cogency of
alwayes continued therein Answ Those whom the Scripture calls Pastors and Teachers Bishops Elders and Guides Acts. 14.23 20.17 18. 1 Cor. 12.28 Eph. 4.11 Phil. 1.1 1 Tim. 3.1 2. 5.17 Tit. 1.5 7. Heb. 13.7 17. 1 Pet. 5.1 It had been certainly pertinent to have added to this head of enumeration Deacons also of whom afterwards he is not unmindful Q. 32. Cat. p. 161. Is there no other ordinary office in the Church but only that of Elders Answ Yes of Deacons also But 't is possible there might be some policy in here concealing of them lest they should too palpably have confronted his beloved parity of Gospel-Ministers For thus he proceeds in the Explication Sometimes they are called Pastors and Teachers Ephes 4.11 1 Cor. 12.28 pag. 120. 121. Sometimes Bishops or Overseers Phil. 1.1 Act. 20.28 Tit. 1.5 Sometimes Elders 1 Pet. 5.1 1 Tim. 5.17 Act. 14.23 Act. 20.17 Sometimes Guides Heb 13.7 17. By all which names and sundry others whereby they are express'd the same sort order and degree of persons is intended nor is there any one of those names applyed or accommodated unto any but all the rest in like manner so that he who is a Pastor or Teacher is also a Bishop or Overseer a Presbyter or Elder a Guide or Ruler a Minister a servant of the Church for the Lord's sake Now had Deacons here been named they would not so plausibly have been referr'd to the same sort order and degree of persons it being a general belief that Deacons were certainly inferiour unto their Bishops Phil. 1.1 and such as St. Paul may seem evidently to place in a lower rank making them capable of rising to an higher degree by the good administration of their office 1 Tim. 3.13 And yet nevertheless if this argument from a community of names avail any thing these Deacons also may be advanced by it not only to an equality with their Bishops but with the Evangelists and Apostles themselves because that they are sometimes called by that name Acts 21.8 Philip the Evangelist was one of the seven Deacons and Timothy who is commanded to do the work of an Evangelist from whence 't is eagerly contended that he was an Evangelist is also bid by St. Paul to fulfil his Deaconship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.5 Yea he is call'd by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Deacon 1 Thes 3.2 Yea the Apostle St. Paul too as vvell as Apollos goes by that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deacon which we English Minister 1 Cor. 3.5 By this argument in like manner he may confound his distinction of extraordinary and ordinary officers and equallize the later with the former because the Apostles are also call'd Elders 1 Pet. 5.1 2. Ep. of St. John v. 1. Yea and he might equal them all to Christ himself upon the same account because He in like manner is call'd an Apostle Heb. 3.1 and a Deacon or Minister Rom 15.8 So goodly and convincing an argument is this drawn from a community of names and Titles It were therefore more material and to the purpose to enquire if there be not such a thing plainly described in the New Testament as Prelacy in church-Government or some single persons in the Church set over other Ministers as to the exercise of certain powers both of Ordination and Jurisdiction But of this afterwards the Catechist being as likely to deny the thing as the name He proceeds Of all other names assigned to the Ministers of the Church Cat. p. 121. that of Bishop can least of all be thought to have designed any special order or degree of preheminence amongst them And again p. 121. No name could be fixed on with less probability to assert from it a special supream order or degree of men in the Ministry than this of Bishops How strangely hath the Christian world been mistaken for above these 1600 years to abuse the name Bishop as the title of Superiority in the Ministry if this man's observation be true But let us examin a little before we swallow If the name Bishop be so absurdly chosen to denote a degree of preheminence among Ministers it must be either upon the account of the notation of the name it self or the constant use and application of it in Holy Scripture As to the former the Catechist offers nothing and certain it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop or Overseer carrieth somewhat of Superiority along with it signifying one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over others Take it in the Catechist's sense an Overseer or Bishop of the Flock then he hath certainly a preheminence Take it in the Churches sense for an overseer of particular overseers and we cannot deny the same This latter may be illustrated by an inspection into Darius his policy for the ruling of his Realm Dan. 6.1 2. It pleased Darius to set over the Kingdome an 120 Princes which should be over the whole Kingdom and over those three Presidents of whom Daniel was first that the Princes might give account to them The 120 Princes had a preheminence over their respective charges and the three Presidents set to oversee them no less a preheminence above those Princes Well but it may be the constant use of the name Bishop in the H. Scripture will justifie the Catechist in his confidence Some such thing indeed he seems to build on as his reason Cat. p. 121. 12◠For whereas it is but four times or in four places used in the New Testament as denoting any officers in the Church in each of them it is manifest that those expressed by the other names of Elders and Ministers are intended So Acts 20.28 the Bishops are the Elders of the particular Church of Ephesus ver 17. Phil. 1.1 There were many Bishops in that one Church who had onely Deacons joyned with them that is they were the Elders of it Tit. 1.8 The Bishops were the Elders to be ordained verse 5. which persons are also directly intended 1 Tim. 3.2 as is evident from the co-incidence of the directions given by the Apostle about them and the immediate adjoyning of Deacons unto them verse 8. He that would rightly understand the Original of the New Testament must also have an eye to the Greek translation of the Old whom the writers of the new do most frequently imitate Now in the Old Testament See Dr. Ham. Annot. 1. on Act. 1.20 the Hebrew word commonly rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other derivatives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which note a Prefect or Governour or any empowered by Commission to exercise any authority intrusted to him and as it is ordinarily rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so elsewhere also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all words of government or prefecture And 't is farther observable that where it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken
in five senses 1. In an Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Officer or Captain of the host Numb 31.14 Judg. 9. 28. 2 Kings 11.15 2dly Among workmen the principal that were set over all others in the building of the Temple 2 Chron. 34.12 17. 3dly In the City the Ruler or Prince and especially of the Priests and Levites Nehem. 11. 9 10 14.22 4thly In the Ministry of the Temple Numb 3.32 Eleazar the son of Aaron who is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the Rulers of the Levites is stiled Numb 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Eleazar or Overseer 5thly In the house of the Lord over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 11.18 the Bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament it will also in the New denote prefecture or ruling power in the Church Come we then with the Catechist to the New Testament And first It is much that it should scape his notice that the office of the Apostles themselves the Apostolate which must needs be granted to include preheminence is call'd from this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 a Bishoprick His Bishoprick let another take But secondly There needs no other conviction than what his own Instances will afford us where First He acknowledgeth that Bishops are the same that are elsewhere called Elders and makes that the ground of his argument which I shall now urge against him The name Bishop then apparently is not less fit to denote a preheminence than that of Elder because he owns them equally characteristical of the same persons Let us therefore consider somewhat more distinctly the account of that name and who are the persons pointed at by it in the New Testament The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks See Dr. H. on Act. 12.30 and Phil. 1.1 is used both for Rulers and Old men and accordingly it is now in use among all nations Italians French Spaniards English to call their Rulers Seniors Mayors Aldermen c. which are literally the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrews the same is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old men which with them that want degrees of comparison is all one with Elders and generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth dignity and prefecture in the Old Testament So Eliezer the Steward of Abraham's house Gen. 15.2 who was placed over all his servants and goods is called Gen. 24.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder of his house and Ruler of all that he had So the Elders of Pharaoh's house and of all Egypt Gen. 50.7 are the Prefects and Administrators of the King's house and of all Egypt So the Elders of the Moabites are the Princes of Moab Numb 22.7 8. So when all dominion was founded in the priviledges that belonged to the first-born the Princes of the Families or Kindreds are call'd indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarchs and Elders Such were the Elders of Israel Exod. 3.16 18. and 4.29 the heads or rulers of the families or kindreds ch 6.14 rulers of the congregation ch 16.22 who are again call'd the Elders of Israel ch 17.5 6. and 18.12 and Elders of the Tribes Deut. 31.28 And when Moses appointed Judges for lighter causes Exod. 18.22 who should have power over thousands and hundreds and fifties and tens i. e. first over so many families after over greater or lesser cities these were by them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the Synagogues and the like And so when the 70 Elders were taken in to assist Moses Numb 11.16 to whom the great Sanhedrim at Jerusalem succeeded it is evident that these were so call'd because they were Princes or Prefects or Rulers of the people before they were thus chosen by Moses And so the word Elder was not a denotation of one of the Sanhedrim any otherwise than as some of those that were in the Sanhedrim had formerly been Elders or Rulers of the people And accordingly of three sorts of men of which the Sanhedrim consisted but one is call'd Elders the other Scribes and Chief Priests By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being made use of by the Apostles and Writers of the New Testament is affixed to the Governours of the Christian church the several Bishops of several Cities answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands or Patriarchs which being first used among the Jews are in the christian church the ordinary title of Bishops And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders hath been also extended to a second order in the Church yet in the Scripture-times it belonged principally if not alone to Bishops there being little or no evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches When the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him And accordingly when St. Paul gives directions to Timothy for the ordaining of Church-officers he names Bishops and Deacons but no second order between them 1 Tim. 3. and so to Titus And thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy and made him Bishop may well be resolved to be the Bishops or Apostolical men who with St. Paul consecrated him 1 Tim. 4.14 2 Tim. 1.6 Thus St. Peter calls himself Peter the Elder 1 Pet. 5.1 and St. John the Elder John 2 Joh. 1. 3 Joh. 1. and Ignatius ep ad Philad calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyterie or Eldership of the Church Thus then though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles So Act. 20. The Bishops there are not as the Catechist saith the Elders of the particular Church of Ephesus nor is there any such thing said of them verse 17. whereto he referrs us but rather of all Asia at least those that belonged to Ephesus as their Metropolis and therefore St. Paul tells them they had known how he had been with them all the time from the first day that he came into Asia verse 18. and St. Irenaeus saith l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Epheso proximis civitatibus The Bishops and Elders being assembled at Miletus from Ephesus and the next Cities And so in like manner
20 21. As the Father gave judgment to the Son so the Son gave judgment to the Apostles As the Father gave the Son power on earth to remit sins so the Son gave the Apostles power to remit sins on earth also As the Father gave the Son the Keys of the house of David so the Son gave the Keys to the Apostles As the Father gave the Son to sit on his Throne so the Son gave the Apostles also to sit on twelve Thrones c. As the Father gave the Son to be the Foundation or corner-stone of his Church so the Son gave the Apostles to be the Foundations upon the Foundation And lastly As the Father sent the Son so the Son also sent the Apostles And hence it is that the Angel sent from Heaven to St. John who was one of this number calls himself the Fellow-servant of Him Rev. 19 20. and of those that have the testimony of Jesus i. e. of the Apostles adding this reason of it because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testification of the Resurrection of Christ and the Christian Faith the Apostolical Office Acts 1.22 was the spirit of prophesie i. e. a succeeding of Christ in his great Prophetick office This power wherein the Apostles succeeded Christ being thus entirely conferr'd on each of them a several Throne for every one and being of so visible use not only for the first planting but propagating and conservation of the Church it cannot be imagined that it should be temporary and determine in the persons of those Twelve The necessity of order and rules both for the supply of those things which should be found wanting for the well-being and preservation of each Church Tit. 1.5 and also for the securing of the flock from the wolves Act. 20.29 the hereticks which it was fore-seen would so early infest them and the plantation and propagation of the Christian faith without any assistance of the Rulers among the Jews and the Emperours and Princes among other parts of the Heathen world nay when it was so opposed and persecuted by them is a competent collection of reasons to assure us That the power which Christ gave the Apostles who were but short-lived and should many of them be put to death by those persecutors was designed to endure longer than their time But Reason is not a commodious medium to inferr or conclude a matter of fact and therefore that must of necessity be done either 1. By affirmations and promises of Christ touching this matter or if those be not so clear as to convince the gain-sayers then 2. By supplying that want of light from the Histories and relations of those times by which it will as clearly appear as any thing in story can that the office of power in the Church bestowed by Christ on the Apostles was not to determine in their persons but to continue in their successors to future ages For the former of these we may discern somewhat perhaps from the passage in Christ's prayer to his Father where St. John 17. 18 20. having spoken of his Apostles whom he had sent as his Father sent him into the world verse 18. i. e. given them in designation Commissions for the Government of his Church and then to his prayer for them verse 17. that God would sanctifie them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or for his truth i. e. consecrate them for the preaching of the Gospel as St. Chrysostome expounds it Adding farther verse 19. That for their sakes he sanctifies himself i. e. offers up himself a sacrifice for the consecrating of them that they also may be sanctified for the truth i. e. consecrated and set apart for this function and after his example venture their lives in their preaching God's Will as he hath done at length he concludes verse 20. but I pray not for these alone Which being in all reason to be interpreted of the same matter concerning which he had prayed for the Apostles before it follows that this Prayer of his for the consecrating of Officers in his Church is not confined to his Apostles alone which then attended him but the same prayer he offers up for those also that shall believe through their word i. e. for others that by these Apostles preaching should be brought to the Faith and as the event demonstrates ordained by them to be Bishops and Deacons in several Churches But then consider farther Christ's promise to his Apostles at his parting from them Behold St. Matt. 28.20 I am with you all the dayes untill the end of the world 'T is certain that this presence of Christ with them referrs to his Authority derived and assistance made over to them in order to the discharge of their office of gathering disciples baptizing and teaching verse 19. and as certain that the Apostles should not personally live to execute that office till the period there named the end of the world and then it is not imaginable how Christ's presence should be continued with them till the end of the world unless they be considered in complexo in conjunction with their posterity or successors in that office as the promises made to Abraham are performed to his posterity though not to his person to whom therefore this promised assistance belongs all the dayes i. e. for the whole term of this new age And this is the more demonstrative because this was said by Christ after his Resurrection immediately before his Ascending to Heaven which being the beginning of the last age of the world the Kingdom of Christ when all power was given unto him verse 18 It necessarily follows that what was to be continued till the consummation or conclusion of that age should last till the end of the world in the largest sense that those words can signifie And this may be supposed also to be meant by the promise of Christ Rev 1.26 27. Rev. 2. to those of the Church of Thyatira which should overcome and keep i. e. adhere constantly to the Faith in spight of all temptations verse 26. That he will give them power over the Nations as he received of his Father verse 27. Where in the very same manner that S. John 20. 21. Power is instated on the Apostles As my Father sendeth me so send I you sending and giving power being sent and receiving power being phrases of the same importance The like power is by Christ promised to be instated on these faithful Confessors afterward and that belonging to the planting and propagating of the Faith among the Gentiles bringing them in to repentance which is the breaking them to shivers there and ruling them with a rod of iron i. e. the Scepter of Christ's spiritual Kingdom his Gospel and Power and Pastoral authority committed to them But if this being by the prophetick stile wherein it is veiled somewhat obscure bring not that evidence with it which is expected let it pass for a conjecture which pretends only to be considerable
was thus vested in those Angels in respect of which not only that honourable title of Angels is bestowed upon each of them by Christ himself the same that on the High-priest among the Jews Malach. 2.7 but they are also resembled to so many starrs held by Christ in his right hand Rev. 1.16 and 2.1 which is an infallible evidence that this dignity and power of theirs was approved and confirmed by Christ And to so clear a testimony of Scripture we may farther add the words of the Council of Chalcedon Concil Calced Act. 2. concerning the Church of Ephesus one of those seven that from Timothy to that time there had been 27 Bishops there to which it is consequent that either Timothy or some follower of his was this very Angel that Christ wrote to Ep. ad Victor apud Euseb Hist Eccles l. 5. c. 11. St. Iren. l 3. c. 3. And so Polycrates that was not long after St. John's time affirmeth himself to be the eighth Bishop of that City And so when Irenaeus affirms of Smyrna another of those seven Churches that Polycarp a Disciple of the Apostles was by them constituted Bishop of that City Tertull. de praeser c. 32. and when Tertullian saith of him that he was so constituted by St. John as Clemens was at Rome ordained by St. Peter 't is clear that the Apostles power was not determined in themselves Ibid. and of this Tertullians testimony is most distinct and universal that as in Smyrna and Rome perinde utique caetera Ecclesiae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent The rest of the Churches in like manner exhibit those who being constituted Bishops by the Apostles were their successors spiritually begotten by them Adv. Marcion l. 4. c. 5. And again speaking of these Churches of Asia which were Johannis alumnae taken care of and fed by St. John he saith Ordo Episcoporum ad originem recensus in Johannem stabit authorem The order of Bishops being recounted to the beginning devolves to St. John the Apostle the first Author of it I forbear to add more lest what I designed for a short discourse only swell into a Volume Thus hath this controversie been sufficiently cleared by some remains in the Scriptures whereto the concordant testimonie of all antiquity most readily affords a suffrage And then as to the setling the Monarchy of the Jews the way set down in Scripture is this That God by a Prophet sent immediately from him designed first the person of Saul and after of David and after the succession or line of Dauid by Solomon and Rehoboam came down from Father to Son through all the Kings of Judah without any new revelation or mission of Prophets to anoint and constitute a new King when the former was deceased or rather as when God had first called Moses and by miracles sealed him a Commission from Heaven to be Ruler over the Jews and after taken of the Spirit that was upon him and put it upon the Elders to be his assistants for the succession to of either those offices there was no more used or thought needful but that Moses should lay his hands on Joshua and give him a charge Numb 27.19 20 21. and put some of his honour upon him and that the seventy thus created to their office should by imposition of hands admit others to the same dignity so for the setling Governours in the Church God first sent down his Son Jesus Christ to be personally the founder and head of it sent down his Spirit to demonstrate and constitute him so and after his departure this power being before his death instated on the Apostles the H. Ghost again descended on those Apostles and some the like prodigies from Heaven were used towards others for the setling them in their dignities But when that was done the wâ—ole business of a succession was provided for by a more easie and familiar course that those that were thus sent by the Apostles through imposition of their hands as they had been by Christ through the descent of his Spirit hovering over and resting on them and as Christ by his Father with the like solemnity should after the same manner communicate it to others fitly qualified for it Which that it was actually done in the several Churches as it cannot be expected to be recorded in the New Testament which can speak no farther than to those times of which it writes so to some mentions of it which are found there infinite suffrages are added from the following writers by whom it far more evidently appears that this power of the Church did not end in the Apostles persons but continued to their successors the Bishops in the several branches than by the Old Testament and other Jewish writings now extant it appears either that it was God's will that the Son should succeed the Father in the Kingdom of which yet there is no doubt when it was not countermanded by a Prophet sent from God or that in the Sanhedrim new men were received into the places of the deceased of which also there is yet no doubt made by any Having cleared the whole matter thus far there will be now no need to declare what powers they are which are thus conveyed to the Bishops or officers in the Church it being already manifest that the power of planting governing and continuing of the churches being first vested in Christ was from him derived to the Apostles and from the Apostles to the Bishops and so that the power of preaching baptizing teaching confirming consecrating the Sacrament of the Eucharist binding and loosing blessing in marriage visiting and praying over the sick and at last constituting others like themselves either in whole by communicating entirely their whole power to them or in part by giving them some limited powers for some certain offices were thus communicated Of which all that will be necessary to be added is only this which natural reason dictates to every one That no man ought to assume to himself any Office in any Society but he that is designed to it by him that hath the supreme power in it nor consequently in the church but he that is called as was Aaron i. e. hath received mission or commission from God which being not now pretended by any to be received immediately from Heaven there is but one way imaginable for any man to claim it viz. By receiving it from them who immediately have received it from Heaven And then the whole matter is devolved to a short issue That every one that thus runs is obliged to shew his commission by which he may appear to be sent and that being once produced to whatsoever acts that extends to those he will be allowed to be sufficiently authorized but to nothing else And vvhosoever will not stand to this award must not only cast off the Church of Christ from being his Mother and confess Christ
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
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
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
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
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
with inward fervour of desire and actuating those other affections and dispositions which are agreeable to the several parts of Prayer Such as an humble and reverential awe in our acknowledgments of the Divine Majesty penitent sorrow in our confessions earnest longings for the things we ask of God love and gratitude in our thanksgivings unto God forgiveness of others and tender compassion tovvards them we pray for faith hope and filial confidence in our approaches unto God which the Apostle calls Hebr. 4.16 coming boldly to the throne of grace not with a rude and unmannerly impudence which is intolerable in a creature approaching the Heavenly Majesty who must be served with reverence and godly fear but yet with a modest and ingenuous confidence becoming Children drawing near to a Loving and Merciful Father such a temper as is stiled in Scripture the Spirit of Adoption crying Abba Father Rom. 8.15 16. Gal. 4.6 Rom. 5.5 the love of God being shed abroad in our hearts by the Holy Ghost which is given us 'T is the display of such gracious dispositions as these now mentioned viz. humility and reverence godly sorrow and repentance desire and love and gratitude and charity and compassion and faith and hope and filial confidence whereto may be added hearty dependence upon God and contented submission and resignation to his blessed will 'T is I say the display and exercise of these and the like graces that makes our Prayers to ascend up as sweet incense and perfume acceptable unto God And the special work of the Spirit of Prayer lyes in the quickning and enlivening of these gracious dispositions within us This wind blows upon the Garden of Grace that the Spices may flow out as the expression is in the Canticles Cant. 4.16 that our beloved may be invited to come into his Garden and eat his pleasant fruits There is we see more required unto Prayer than the generality of people dream of who reckon only of saying over a few words repeating a parcel of good sentences c. The common objection against the appointed Prayers read in the Church seems to relish and savour of this Spirit That 't is an easie Office a very child may thus pray in the Congregation we make an Idle Ministry excuse and hinder the exercise of gifts c. Whereas the great work of Prayer lieth in the exercise of proper and suitable graces as hath been declared and here is enough to keep us all busie at home within our selves both Minister and People that we may stir up our hearts to lay hold on God and prepare those good dispositions of Soul which are agreeable to those expressions which we are going to utter unto God that our heart may be as a well-tuned Instrument answering to the words of our mouths 'T is easie to say a Prayer but not so easie to pray a Prayer which we call the people to as often as they hear Let us pray Some are pleased to Object In such places and at such times where and when there is no Sermon What should they come to Church for there is nothing but a few Prayers to be read c. They forget by the way that the Word of God the Holy Scriptures are appointed to be read also which one would think as good as any Sermon of man's framing But bating that over-sight they mistake farther They are not invited thither to hear Prayers read barely but to pray with the Minister in the House of Prayer the Prayers that are read by him and to exercise and actuate graces suitable to those Prayers Were this as it should be thought on people would I am perswaded quarrel more at their own naughty hearts for not being fitted unto good and wholsom Forms of Prayer than declaim against the Forms themselves they would think meaner of the Gift of Prayer and labour more after the Grace of Prayer They would find work enough left them in the exercise of Prayer-graces and not mutter that they are abridged the liberty of their private fancy and invention in Publick Prayers to make room for a joynt united and undistracted-devotion But thus much now for the second Gospel-Institution spoken of by the Catechist Prayer with Thanksgiving CHAP. XV. Singing of Psalms the Catechist's third Gospel-Institution stily passed over Six points propounded about it to be resolved from Scripture Of Preaching the Word the fourth Gospel-Institution Needful distinctions about it Difference between Preaching and Teaching Evangelists and Doctors Word and Doctrine between Preaching by Inspiration and by Pains and Industry Preaching more wayes than that of Sermons by the Vulgar fixed on viz. By Reading by Writing by Proxie The fifth Gospel-Institution Administration of the Sacraments Baptism and the Lord's Supper Sacraments no Scripture-word The proper subjects of Baptism proper Church-members The Anabaptist mis-lead by the Catechist's principles Baptism ill confined to the infant-seed of Believers only The carriage of the Synod of Dort as to that point Sitting not a gesture prescribed for the Lord's Supper 'T is not certain to conscience that Christ and his Disciples used the same gesture at the Supper as at the Pass-over The gesture of the Pass-over different from our sitting No evidence of the will of Christ that we conform to the gesture then used rather than to other circumstances The last Gospel-Institution Church-discipline The power given to the community of the people Women excepted in the administration thereof by the Catechist His Scripture-instances considered A three-fold Directory given by him for the exercise of discipline The politick contrivance of the separate Churches for perpetuating themselves The Catechist's two concluding Questions Cat. p. 83. THe Third in order as they were before recited should have been Singing of Psalms but of that the Catechist hath said nothing at all particularly It may be because he was conscious to himself that the manner and circumstances of this Gospel-Institution are not determined any where by Christ This had been certainly Nodus tali vindice dignus a work worthy of his pains to have shewed the express mind of Christ about and would have gone far in wiping off that aspersion from himself which he so freely layes upon others viz. Cat. p. 48. A negligence of enquiring into the will of Christ what he hath prescribed or some guilt worse than this the envy of communicating to the world the result of his more diligent enquiries He should here resolve us where Christ hath determined 1. What Psalms are to be sung And 2. Whether in Prose or in Meeter And 3. Whether with Rythm or without it And 4. What Tunes and Notes are to be observed And 5. Whether Instrumental Musick may be added or no to Vocal And 6. Whether all are bound to sing together or there be liberty indulged of singing alternatìm and by way of response These being points left altogether undetermined by Christ must either be determined by the Church or there can be no orderly
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
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
informed concerning thee are nothing but that thou thy self also walkest orderly and keepest the Law As touching the Gentiles which believe we have vvritten and concluded that they observe no such thing save only that they keep themselves from things offered to Idols and from bloud and from strangled and from fornication Then Paul took the men and the next day purifying himself with them enter'd into the Temple c. The Christian Iews were permitted a while to retain the Mosaical observances though not really obligatory in the force of a Law and Command after the death of Messiah And S. Paul himself upon certain motives doth at this time conform for their satisfaction Act. 16.3 as he before circumcised Timothy because of the Jews which were in those quarters And though this was not urged on the Gentiles practise upon the score of their Christianity who were never under the obligation of the Mosaical Law yet we find also certain things enjoyned them too by way of complyance with the Jews among whom they lived and to avoid offence which otherwise were not imposed by a Divine Command As touching the Gentiles which believe we have written and concluded c. The speech referrs to that Solemn Decree before passed in that first Christian Council we read of Acts 15. Act. 15. where these matters are called necessary things though not under any Divine Command or Institution as to the Gentiles v. 29. abstaining from meats offered to Idols and from blood and from strangled from vvhich if you keep your selves ye shall do well Necessary viz. for the satis faction of the Jews and necessary too to be observed Act. 16.4 because then appointed and ordained so to be in that Council there assembled viz. so long as the ground and occasion should continue for we find S. Paul aftervvards granting liberty in certain cases 1 Cor. 10.25 27. to partake without scruple of things offered unto Idols Evident it is to name one particular more that the first Christians as that custom continued long in the East did use to assemble on the Sabbath day as well as the first day of the week and therefore neither did they fast on the Sabbath our Saturdy for the festivity of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Phil. Sabbatum nunquam nisi in Fascha jejunandum Tertull de jejun except that only before Easter as Ignatius and Tertullian tell us Not that they kept their Sabbath with a Jewish rigour as to the Rest of it but yet as a day separate for their Christian conventions And there are of the Learned who refer that of S. James spoken in the Councilâ— at Jerusalem to the Christian Assemblies Act. 15.21 where Moses is said to be read in their Synagogues every Sabbath day But I will not enlarge this matter farther A second instance may be that holy kiss or kiss of peace observed in the Christian Assemblies and so frequently recommended to practise in the Apostolical Epistles Rom. 16.16 1 Cor. 16.20 2 Cor. 13.12 1 Thes 5.26 1 S. Pet. 1.14 Salute one another with an holy kiss Greet all the brethren with an holy kiss Greet ye one another with a kiss of Charity It being the manner then to part with benedictions and mutual wishes of Charity they expressed as much by this significant Ceremony of salutation Quae oratio cum divortio sancti osculi integra Osculum pacis quod est signaculum orationis Tertul. de orat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 2. Facilè crediderim jam ab aetate Apostolorum coenae administrationi conjunctum osculum fuisse Calv. in 1 Cor. 16.20 Osculum frequens ac pervulgatum benevolentiae symbolum fuisse apud Judaes passim ex Scripturis liquet apud Romanos minùs fortè usitatum neque tamen insolens erat in motem transiit apud veteres ut Christiani ance coenae communicationem se mutuò oscularentur ad testandam eo signo amicitiam deinde eleemosynas conferrent ut id quod repraesentaverant osculo re quoqua effectu comprobatent Id. in Rom. 16.16 prout citatur in expos Ecclesiast Tertullian therefore calls it the Sâ—al of Prayer and Justin Martyr describing their Church-meetings saith when we have made an end of Prayers we salute one another with a kiss And Calvin himself thinks it was used at or before the celebration of the Supper from the age of the Apostles Now this was certainly a common token of Love and Benevolence familiarly in use adopted into the service of Religion and that without any special command from God A Third instance may be given in those Love-feasts or feasts of Charity which were wont to accompany the holy Communion in which Feasts at the cost and charge of the rich there was entertainment for the poor also and the whole design was to signifie and preserve Christian love St. Jude St. Jude v. 12. mentions these by their name 2 Pet. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Peter in like manner points to the same however mistaken and mis-translated in several Versions both taxing the corrupt Gnostiques as spots and blemishes in their Feasts of Charity when they feasted with them feeding without fear i. e. luxuriously And the phrase of breaking bread in the New Testament is thought by some learned men to referr to this whole Feast and not only the Sacrament of the Lord's Supper and the Lord's Supper mentioned by S. Paul 2 Cor. 11.20 is to be understood also for the whole feast including both the Agape and the Eucharist being immediately joyned together And the whole design of the Apostle there is to reprove the abuses crept into this Observance so contrary to the nature and end of it For whereas these Love-feasts were a degree of imitation of that more fervent and abundant charity in the first Christians whereby they had all things in common Act. 2. for which yet they received no Divine Command and the poor were no less welcom to and regarded at them than the rich among the Corinthians they began to degenerate quite into another thing from the parties and factions made among them St. Paul therefore endeavours to rectifie these abuses which afterwards grew to such an height as occasioned the total abrogation of these Feasts themselves in the Church the offerings then usually brought being more advantageously disposed into a common bank for the poor and distressed But that these Feasts were allowed of as well as practised in the Apostles times cannot reasonably be disputed And it seems part of the Office whereto the seven Deacons were first appointed to make this provision as well as to relieve the poor othervvise out of the stock of the Church from the offerings that vvere brought nothing being more aptly understood by their serving tables Act. 6.2 than providing for the poor this Table at the Feasts of Charity A Fourth instance may be given from St.
this argument from these similitudes The Church is an House a Temple c. Believers living stones Therefore these must needs come together into this beautiful form by a mutual consent c. Or Therefore Church-communions may not be prudentially appointed by determining certain numbers of Christians that dwell together in certain precincts into orderly societies for the worship and service of God and the due practise of other offices of their Christianity The Catechist should do well to remember that he hath told us elsewhere Caâ— p. 221 222. That the Church may have respect unto civil cohabitation for conveniency and edification and to consider withal that he hath told us p. 117. This consent is the form of mens coalescencie into all societies and then it may prove dangerous to civil cohabitations and political precincts themselves too upon the force of his way of arguing But I will not examine this matter farther I shall rather endeavour to give some light to those that are willing to be informed of that account which the Scripture gives us of the Christian church or Churches CHAP. IV. A Scripture-account given of the Christian Church Christ speaks of it as afterwards to be built The power of planting and building it to whom and when given The beginnings of this Church left by Christ The story of its first building by St. Peter Act. 2. Baptism upon Profession the door of entrance The practise after admission The Christian-Church defined Of Churches as many and Church as one The necessary qualification of Church-members The visible Church a communion of Professors wherein are good and bad Saints and Hypocrites are mixed together The Minister's unworthiness nulls not the efficacy of Divine Ordinances The presence of evil members in Church-communion hurts not those who consent not to their sins and impieties THe word Church in the New Testament imports chiefly the Society of Christians i. e. Believers in Christ already come See Dr. Pearson on the Creed Artic. 9. And it is in St. Paul's language Eph. 2.19 20. The houshold of God built upon the foundations of the Apostles and Prophets Jesus Christ himself being the chief corner-stone Our B. Saviour speaks of the Church in this sense to his Apostle Peter as a thing which was to be a thing to be after builded Vpon this Rock will I build my Church St. Matt. 16. 18. Upon the Rock confessed by him Jesus the Christ the Son of the Living God principally and yet instrumentally too upon this Rock St. Peter one of the twelve foundations of the Church Revel 21.14 and as we shall observe in the process of Scripture-story the first builder of it The peculiar power of raising this Church was given to the Apostles after our Saviour's Resurrection when he issued forth his Commission to them St. Matt. 28. 19 20. To go out in his name and preach the Gospel among all Nations and so make Disciples baptizing them in the name and into the acknowledgment of the Father the Son and the Holy Ghost teaching them so admitted to observe all things whatsoever he commanded In our Creed therefore the mention of the Church follows the profession of Faith made in God the Father the Son and the Holy Ghost All the members of this Church are supposed to be baptized in the Name of the Father the Son and the Holy Ghost and this Church is the universal Society of them who believe in and worship the Tri-une God the Father Son and Holy Ghost Well The Commission for planting this Church in the world issued forth from our Saviour after his Resurrection when he appointed them to preach repentance St. Luke 24. and remission of sins in his name among all Nations beginning at Jerusalem to witness and testifie the Articles of Christian faith and to incorporate and embody all that should believe into one society by Baptism But he commands them expresly to tarry in the city of Jerusalem vers 47 48 49. till they were endued with power from on high till they received the promised gift of the Holy Ghost to qualifie them with extraordinary abilities for this work committed to them that the Spirit might accompany them in the world as Christ's advocate Now all the remarkable Actions we read among the Apostles after Christ's ascension till the pouring forth of the Spirit was only the choice of a substitute among themselves in the room of Judas Act. 1.28 that fell by his transgression to compleat their number and accordingly we read Matthias was chosen by lot to take part of the Ministry and Apostleship with them and he was numbred with the eleven Apostles ver 15. And the number of the names together there assembled Apostles and Disciples left by Christ were about an †Not that these were all that were then believers for we read of above 500 brethren at once 1 Cor. 15.6 to whom Christ appeared after his Resurrection but all at that time assembled hundred and twenty This then was the beginning of the Christian Church left by Christ now the first remarkable building and encrease of this Church we have an account of Acts 2. After that the Holy Ghost descended on them at Jerusalem on the day of Pentecost according to Christ's promise whence the mention of the Church planted by the Apostles fitly comes in our Creed immediately after the Article of the Holy Gâ—ost St. Peter fill'd with the Spirit stands up and preacheth to the multitude and is the means of converting 3000 souls according to the promise Vpon this Rock will I build my Church Now This three thousand added to the remnant left by Christ upon St. Peter's Sermon are the first society that we read expresly call'd a Church in the New Testament So they are call'd Act. 2.47 and we read not of any so call'd before them Here then is the beginning of the Apostolick Church the society of those that believe in Jesus Christ conceived by the H. Ghost born of the Virgin Mary c. which was the prime doctrine of the Apostles the Society of these baptized believers Nor can a truer account be given of the Christian Church than by perusing diligently this story where we have a clear description of The entrance of these three thousand into the Church And Their practice after that entrance The sum is this St. Peter first preaches and the substance of his Sermon is the Doctrine concerning Christ and the point of Repentance Faith and Repentance advising all that believed embraced and would profess this Doctrine to be baptized And this was the door of their entrance into the Church ver 41. Then they that gladly received his word were baptized and the same day there were added unto them that is to the 120 about 3000 souls Baptism upon a profession of faith and repentance was their entrance into the Church Now then their demeanour being so enter'd and admitted follows ver 42.44 They continued stedfastly
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
the matter and words of prayer themselves and yet deny this priviledge to a company of men as pious and learned as themselves to speak the least and more modest and humble than they and so the more likely to be taught by Him gather'd together in the name of Christ But hitherto of the Gift of Prayer which concerns the matter and words of it Secondly It is Grace which is most confiderable in Prayer for there may be this matter and words of Prayer and yet no praying all the while 'T is the Heart and Soul of man that prayes in God's account and Prayer by him is weighed by the exercise of proper graces and not of natural gifts or improvements Fancy or Elocution Non vox Psalm 62.8 sed votum Prayer is the pouring forth of the heart before God If the Soul of the Supplicant be not chiefly engaged in it the Soul and Life of Prayer is wanting It was one of the Sentences written in the Jewish Synagogues Prayer without Attention is like a Body without a Soul That which is most considerable in Prayer is as I said the exercise of inward graces proper thereunto Hebr. 12.28 Let us have grace saith the Apostle whereby we may serve God acceptably with reverence and with godly fear This therefore is the principal work of the H. â—pirit in reference unto Praier to awaken and enliven excite assist and strengthen those graces that are therein to be employed These two Titles are connexed Spiritus gratiae precum The Spirit of Grace and Supplications Zech. 12.10 he is the Spirit of gracious supplications the Spirit of supplications chiefly as the Spirit of that grace which animates them When St. Paul therefore had exhorted the Ephesians to be filled with the Spirit and in the power thereof Ephes 5.18 19. to speak to themselves in Psalms and Hymns and Spiritual songs he adds in the close that which is indeed the principal and most to be heeded by them Singing and making melody in your heart to the Lord or as his phrase is to the Colossians Coloss 3.16 Singing with grace in your hearts to the Lord. The gracious melodie of the heart is the great demonstration of the H. Spirit 's assistance of and agencie within us To this purpose He is said to help against our infirmities Rom. 8.26 27. and make intercession for us with groanings unuttered with sighs unexpressed as was before shewed and it follows He that searcheth the heart knoweth what is the mind of the Spirit The Spirit 's agencie is chiefly in the heart and therefore exposed chiefly to the Searcher of hearts The Spirit of Prayer then is where-ever there is an Heart exercising the graces which are proper unto Prayer where-ever there are those gracious dispositions and affections actuated be the Form of words premeditate by our selves or prescribed by others it matters not save that where the Form is prescribed there is one grace more to be exerted viz. the grace of obedience The great benefit we have from the Spirit as to Prayer lyeth inwards in such works as these are 1. The fixing of our intentions to the work we are about driving away of wandring roving and impertinent thoughts that we may wait upon God without distraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without avocations that we may mind what we are about that we may serve God with a fixed heart as the Psalmist speaks of himself Psalm 57.7 Psal 57.7 and therefore he prayes elsewhere in this Form of words Vnite my heart to fear thy Name and 86.11 Psalm 86.11 q. d. Gather together the scattered and dispersed parcels of it unite and fix my divided-thoughts that I may attend to thee only in thy worship and serve thee with an entire and single heart and thoughts combined together This is a work too great for our strength without the gracious assistance of the H. Spirit of Prayer to govern and keep close our spirits to what we are about that so we may be fervent in Spirit while we are serving the Lord. The due fixation and composure of our thoughts to what we are about is the benefit of the Spirit of Prayer who thus assists us in the stirring up of our selves to the duty and recollecting of our wandring thoughts in it And this believe it is the prime part of the grace of prayer There is none saith the Prophet Isa 64.7 that calleth upon thy name that stirreth up himself to take hold of thee Upon which place Forerius well notes That it avails little Qui consurgat seipsum excitet exsuscitet magno animi conatu Parvi enim refert frigidè precari dicere orâ— tenus Domine Domine Vera Oratio est cum sui-ipsius exsuscitatione tanquam ad rem setiam magni ponderis excutere desidiam avocare ab aliis omnibus animum magnâ animi contentione ad deprecandum Deum accedere Hoc qui facit tenet Deum seu apprehendit quasi manu ne elabatur tenet ut sententiam revocet neque priùs abeat quà m nobis benedicat ut fecit Jacob ob quod Israel vocatus est quasi in Deum praevaluisset Sic tenebaâ— Moses Deum illae enim voces Dimitte me ut irascetur futor meus c. quid aliud sonant nisi quod à Mose fortiter teneretur Forer in Loc. to pray coldly and to say with the mouth only Lord Lord. True Prayer is with the stirring up of a man's self as to some serious and weighty matter shaking off sloth and calling the mind from all other things and coming to pray unto God with great endeavour of mind He that doth this holds God or takes him as it were by the hand and suffers him not to go without a blessing as Jacob did for which he was called Israel a prevailer with God And so did Moses hold God for those words Let me alone do intimate as much 2. The assistance of the Spirit of Prayer lies in this as to our understandings the illumination of our minds in the distinct apprehension of the matter and words of Prayer the causing of an inward sense and feeling of what we think or say in Prayer awakening in us feeling apprehensions of the Divine Attributes which we ascribe unto God of the worth excellency and necessity of the things we ask of God of the indignity unworthiness baseness and aggrauation of the sins we confess to God of the certaintie and assurance of the promises upon which we hope for audience from God c. And in this sense we pray in the Spirit vvhen vve pray with Vunderstanding also 2 Cor. 14.15 if I may borrow the Apostle's phrase which properly belongs to another matter as I before noted viz. the praying so as to be understood by others 3. The assistance of the Spirit of Prayer concerneth the affectionate part of the Soul and the employment of that in Prayer the causing of our hearts to burn