neither will they be perswaded though one arose from the dead 2 Tim. 3.15 16 17. That from a child thou hast known the holy Scriptures which are able to make thee wise â—â—to salvation through faith which is in Christ Jesus All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works 1 Pet. 1.19 it should be 2 Ep. We have also a more sure word of prophesie whereto ye do well that ye take heed as unto a light that shineth in a dark place Psalm 19.7 8.9 The Law of the Lord is perfect converting the soul making wise the simple Isa 59.21 My spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever This last is Gods covenant to continue his Spirit in conjunction with his words throughout all ages in his Church And not to bestow a particular reflection upon the rest the genuine result of these Texts is no more than what all Protestants agree in That we are obliged to attend vvith reverence unto the H. Scripture in whatsoever it speaks That we are diligently to read and peruse it to that purpose and That it is our onely and perfect rule in all the matters of faith and good life necessary to our salvation which is the great end for which the Scripture was given unto us That nothing is to be received as an Article of Divine Faith or Law in it self binding the conscience which is not according to the written Word and from thence to be derived But then it cannot from hence be groundedly inferr'd That we must have express warrant out of the Scripture for every thing which we either believe or do or in those circumstantials which are not any where thereby determined farther than the prescribing of some general rules of piety and prudence whereby our Governours ought to determine them and enjoyning obedience to all that are placed under them to their good orders agreeable thereunto 2. Those Scriptures which use the negative argument of God's not commanding a thing as a reproof and condemnation of it Jerem. 7.27 it should be v. 21 22 and 23. Thus saith the Lord Put your burnt-offerings unto your sacrifices and eat flesh i. e. Eat of those offerings which were to be wholly consumed no less than of other sacrifices Levit 1. for I spake not unto your fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt-offerings or sacrifices but this commanded I them saying Obey my voice H. Grot. in loc Annot in L. 4. Rel. Christ If that be true which some ground upon this place viz. That God issued forth no command of sacrifices till after their worshipping the Golden Calf they were warranted only by custom arising from a voluntary devotion then we have gained so many fresh instances to be added unto those before alledged against this general principle now examined but I will not lean any thing to that supposition It seems rather that Sacrifices were before that required The Israelites begg'd liberty to go out to sacrifice by Divine directions and Pharaoh gave it them and God commanded the Sacrifice of the Paschal Lamb Exod. 3.18 and 8.8 and 12 13. The meaning then of God by the Prophet here may be only this That God preferr'd obedience before sacrifice as is elsewhere declared 1 Sam. 15.22 and manifested as much See Deut. 4.22 23 14. when he gave the Law at Mount Sinai requiring moral observances audibly from them without the mention of burnt-sacrifices the prescriptions whereof Moses afterwards himself received and so the negative hath only a comparatiue force in it I spake not nor commanded concerning Burnt-offerings i. e. not so much not in comparison with Obey my voice as it is both said and explained in the Prophet Hosea Hosea 6.6 I desired mercy and not sacrifice and the knowledge of God more than burnt-offerings Thus there are the more weighty St. Matt. 23 23. and considerable things of God's Law and those of a lesser size the one such as ought chiefly and especially to be done and yet the other too not to be left undone Others gloss on the words that God did not command sacrifice from them in such a manner and with such evil dispositions as they brought it And this is certainly the meaning of that expostulation in the first of Isaiah Isa 1.12 Who hath required these things at your hands from whence too some of our Catechist's way have taught That nothing is to be done but what God requireth Whereas it is evidently the design of that place Not to disclaim the Act spoken of but the Actors in their manner of performance and the emphasis lies not upon these things which were plainly matters of Divine appointment but upon your hands Who hath required these things at your hands even your hands that are full of bloud verse 15. The scope of the place is not to disown the things themselves the Worship given but the corruption of the worshippers as it is elsewhere said The sacrifice of the wicked is an abomination to the Lord Prov. 15.8 Let us then see if the other places that belong to this head have more in them for our conviction Jer. 7.31 They have built the high places of Tophet to burn their sons and their daughters in the fire which I commanded them not neither came it into my heart And again Jer. 19.5 They have built the high places of Baal to burn their sons with fire for burnt-offerings unto Baal which I commanded not nor spake it neither came it into my mind The meaning of these phrases here used is questionless this which I forbad them for the matter spoken of is an abomination expresly forbidden by God Levit. 18.21 And the same answer belongs to two other Texts Deut. 17.3 Where the Idolater is thus described Who hath gone and served other Gods and worshipped them either the Sun or Moon or any of the host of Heaven which I have not commanded i. e. manifestly which I have forbidden Exod. 20.4 So Levit. 10.1 'T is the accusation of Nadab and Abihu that They offered strange fire before the Lord which he commanded them not i. e. which he had forbidden them having commanded them to use the fire upon the Altar which to that very purpose was to be kept burning and not to be put out Levit. 1.7 8. 6.12 13. 16.12 God therefore having appointed his own fire the using of any other in the room of it could be no other than a violation of his appointment In all these places then there is a figure of speech which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Author to the Hebrews without which it is impossible to please God is described by him in the very same verse For he that cometh unto God must believe that he is and that he is a rewarder of them that diligently seek him Two points undeniably of natural and rational belief had there been no Scripture vvritten And Secondly It is evident by the context that the Apostle to the Romans speaks not of a faith related only to the word of God but he means by faith any good perswasion of the lawfulness of the act whether by reason or Scripture-perswasion opposed to doubting We need look no farther than the same Chapter for a confirmation of this Rom. 14.2 At the 2. verse One believeth that he may eat all things that is he is verily perswaded in his conscience that he may as lawfully eat flesh as herbs any one kind of meat as any other he maketh no doubt of it Again verse 14. ver 14. I know and am perswaded that there is nothing unclean of it self that is I stedfastly believe it is a most certain and undoubted truth Again vers 22. ver 22. Hast thou faith have it to thy self before God that is Art thou in thy conscience perswaded that thou mayest lawfully partake any of the good creatures of God let that perswasion suffice thee for the approving of thine own heart in the sight of God but trouble not the Church nor offend thy weaker brother by a needless and unseasonable ostentation of that thy knowledge And then lastly in this 23. verse ver 23. He that doubteth is damned if he eat because he eateth not of faith that is he that is not fully perswaded in his own mind that it is lawful for him to eat some kinds of meats as namely swines-flesh and bloodings and yet is drawn against his own judgment to eat thereof because he seeth others so to do or because he would be loath to undergo the taunts and jeers of scorners or out of any other poor respect such a man is cast and condemned by the judgment of his own heart as a transgressour because he adventureth to do that which he doth not believe to be lawful And then the Apostle proceeding ab hypothesi ad thesin immediately reduceth that particular case into a general rule in these words For whatsoever is not of Faith is Sin Quod dubitas ne feceris Cicero by the process of which his discourse it appears that by Faith no other thing is here meant than such a perswasion of the mind and conscience as we have now declared and that the true purport and intent of these words is but thus much in effect Whosoever shall enterprize the doing of any thing See Bp. Sanderson's excellent Sermon on this Text. pag. 82. 83. See also Dâ—â— Iackson l. 2. ch 7. which he verily believeth to be unlawful or at least wise is not reasonably well perswaded of the lawfulness of it let the thing be otherwise and in it self what it can be lawful or unlawful indifferent or necessary convenient or inconvenient it mattereth not to him it is a sin howsoever And yet farther were it granted that the faith required to legitimate our actions must necessarily have some place of Scripture to build it self upon it ought to be remembred That this faith may derive its assurance from general rules there laid down as well as any particular commands and there is hardly a case in reference unto practise which that of St. Paul to the Philippians extends not unto Phil. 4.8 Where yet he leaves the particulars as matters to be approved and judged of by themselves according to that capacity and understanding which as men God had endowed them with and all that exhortation of his is plainly a reference to the chief rules of right reason to guide their choice and actions by CHAP. VIII Other Texts of Scripture examined under seven heads more viz. 6 Which describe Christ's faithfulness compared with Moses and point unto him as the one and only and Lord of his house the Church 7 Which command us to hear and obey Christ under the greatest penalty Wherein also Christ enjoyns his Disciples to teach all his commandments and wherein others are commanded or exhorted to obey them or commended for examples of a diligent and exact obedience 8 which relate to the pattern given in the Mount to Moses and the other in Vision to Ezekiel 9 VVhich point us to the spiritual worship required by God under the Gospel 10 The second commandment said to forbid us the making to our selves any thing in the worship of God to add unto his appointments 11 VVhich are said to speak of the Apostacy of the Church prophetically under the name of fornication and whoredome and of the innocency of those that keep themselves undefiled therewith Lastly VVhich are alledged as instances of severity against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly God's will and appointment in and about his worship Particularly Nadab and Abihu Corah Dathan and Abiram The Sons of Ely Uzzah whom the Catechist saith against the Scripture-Text to have sinn'd in putting the Ark into a Cart when he should have born it on his shoulders Uzziah's offering incense 1 Cor. 11.30 Hebr. 10.25 26 27 28 29. 6. THose Scriptures which describe Christ's faithfulness compared with Moses and point unto him as the one Law-giver and Lord of his house Hebr. 3.5 6. Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken But Christ as a son over his own house whose house are we if we hold fast the confidence c. The usual inference made from hence is that as Moses did appoint the very rituals appertaining unto Uod's worship among the Jews so did Christ in like manner prescribe unto his Church otherwise he is not faithful as Moses But here it is not considered that there were several circumstances not determined by the law of Moses and many particulars under that law of Divine acceptance though of humane institution as hath been declared And then secondly the Apostle's compare between Christ and Moses is wofully mis-shapen See Hoâ—ker Eccles Pol. â— 3. S. 11. He that will see how faithful the one or the other was must compare the things which they both did unto the charge which God gave each of them for fidelity is the righteous execution of a charge received faithful to him that appointed him ver 2. The Apostle in making comparison between our Saviour and Moses attributeth faithfulness unto both and maketh this difference between them Moses in but Christ over the house of God Moses in that house which was his by charge and commission though to govern it yet to govern it as a servant but Christ over his house as being his own entire possession Our Lord and Saviour doth make protestation I have given unto them
A SERIOUS EXAMINATION OF THE Independent's Catechism AND THEREIN Of the Chief Principles of Non-conformity to and Separation from The CHURCH of ENGLAND By BENJAMIN CAMFIELD Rector of Whitwell in Derbyshire In two parts The first General the second more Particular Transfigurat se Satanas velut Angelum lucis de Scripturis saepè divinis laqueum fidelibus parat Ergo non te capiat haereticus quia potest de Scripturis aliqua exempla proferre Utitur Diabolus testimoniis Scripturarum non ut doceat sed ut fallat á S. Ambros De secunda tentatione Christi LONDON Printed by J. Redmayne for the Author And are to be sold by Henry Eversden at his Shop under the Crown Tavern in West-Smith-field 1668. IMPRIMATUR Tho. Tomkyrs Reverendissimo in Christo Patri ac Domino Domino GILBERTO Divina Providentia Archi. Ep. Cant. à Sac. Dom. Ex Aed Lambethanis Junii 12. 1668. TO THE READER Christian Reader THe ensuing Treatise designs not so much the gratifying of the Learned as the satisfaction of the more ignorant and mis-informed and the motive to this publick exposing of it unto view is a necessity rather of the Times than of the Thing it self The very same truths have been frequently suggested by eminent Defenders of the English Church the most Reverend Whitgift Hooker Andrews Morton Hammond Sanderson and others But so long as old mistakes and errors have the confidence to creep abroad into the World daily in some or other new Disguise it is but charity to endeavour the removal of that stumbling-stone and rock of offence which may be otherwise cast in the way of the unskilful The Book examined is the sink indeed of all Non-conforming and Separating Principles from the Protestant Religion established in these Kingdoms under the modest Name of A brief Instruction in the VVorship of God and discipline of the Churches of the New Testament by way of Question and Answer with an Explication and Confirmation of those Answers Printed 1667. †So in the Title page and then contractedly in the head of the following pages A short Catechism with an Explication upon the same The Author I neither know nor list to enquire after but am content to leave his character to thy discretion upon the impartial perusal of that which follows wherein I have demonstrated him First False in his fundamental Principle that runs through all the rest Secondly False unto it and so in the first part undermined his general foundation and in the second cast down the chief of his superstructures If thou art a friend to the Holy Scripture it will offend thee I am confident to see it so much abused under a pretence of cleaving most exactly to it if to the Reformed Interest to find it so disgraced by opening a gap unto all confusions But not to trouble thee with a tedious preface I crave no more belief at thy hands than evidence shall extort from thy Vnderstanding only I beseech thee to read without prejudice and consider what thou readest and That God the Father of Lights would guide us all into and confirm us in the Truth is the hearty Prayer of Thy Well-wishing Friend and Servant B. C. THE Independent's Catechism EXAMINED In two Parts Part I. CHAP. I. Error in first and foundation-Principles most dangerous The Catechist's grand mistake noted The Method of this first part in order to the full conviction thereof The Protestant Doctrine of the perfection of H. Scripture as a rule and guide restrained to matters of Divine belief and practise necessary unto Salvation OF all Errors none so pernicious as those which corrupt the first and foundation-principles of our Discourse for these communicate a leaven of Falshood unto all the consequences from thence inferr'd and such is that which may be observed to run through the Catechism now examined a principle which comprizeth the whole mystery of Non-conformity and Separation in it's bowels viz. That nothing must be done oâ— admitted of by us in or about Religion God's worship and service which himself hath not commanded in the Holy Scriptures That whatsoever is not found instituted and commâ—nded in the â—ord of God cannot be of Faith and therefore the practise or allowance of it is upon that account sinful That the VVord of God condemâ—eth not only what is done against the warrant thereof but that also which is done besides or without it Now to give this matter it 's full consideration I determine by God's hâ—lp to speak distinctly unto these five particulars First The common belief of Protestant Divines in this argument Secondly The corruption and abuse of the Protestant Belief by the Doctrine of the Non-conforming Brethren Thirdly The words wherein our Catechist hath declared his opinion Fourthly The manifest falshood of the Assertion And Lastly The genuine explication of those texts of Scripture which are pretended to countenance it As to the first of these That which is owned among Protestants in common is This That the Holy Scriptures are the onely and sufficient guide and rule in all matters of necessary belief and observance in order unto salvation able to make us wise unto salvation and therefore Whosoever doth either derogate from this their perfection or add any thing unto them as necessary to be believed or done in order unto Salvation are certainly guilty of most presumptuous and unaccountable profaneness and This we justly tax the Church of Rome withall for enjoyning of unwritten traditions and Papal determinations to be received with an equal reverence unto the Holy Scriptures But then it is not their meaning by virtue of this Declaration to condemn all opinions as false and actions as unlawful which the Holy Scripture prescribeth not or to extend the perfection of Holy Scripture so far as the punctual determination of the circumstantials of Divine worship The perfection of God's Word is judged by them with relation unto that special end whereto it is designed viz. the instruction of men in all things necessary unto salvation the knowledge whereof they could not otherwise attain unto than by Divine revelation for it was not aimed to destroy or extinguish the light of nature but to help advance and perfect it It is not therefore any of God's purpose in the Holy Scriptures to comprize all things which men may know believe or practise as if natural reason and discretion were no longer to continue it's guidance or to determine all rituals and circumstances appertaining to the external ordering of Divine worship so as to have nothing for Ecclesiastical laws to be employed about That which they teach of the Scriptures sufficiency is ever restrained to matters of necessary belief and duties of necessary observance in order unto salvation and never enlarged to all things that may be believed or done by us in the general or to particular circumstances which have respect unto the good order decency and external regulation of Divine worship CHAP. II. The Puritan disguises of this
Protestant principle 1st That nothing at all is to be done by us without Scripture-Warrant The absurdity of that declared 2dly That nothing is to be done or admitted of in or about Religion or the worship of God at least without the warrant 1st of some general precepts or 2dly examples in the written Word Those additional explications manifested to be impertinent and retorted NOw let us see how this Protestant Doctrine hath been disguised mis-shaped and perverted by the separating Brethren At first they mis-represented it in these general terms See Hooker Eccles Pol. Book 2. 3. That the Scripture is in such sort the rule of humane actions that simply Whatever we do and are not by it directed thereunto the same is sin To which purpose they construed that of St. Paul Rom. 14.23 VVhatsoever is not of faith is sin And indeed if that place be to the purpose it speaks universally and relates to humane and civil as well as religious actions But of this Saying †afterwards See Chap. 7. The Scriptures as these men taught at first must direct in all things even so far as the taking up of a rush or straw But the opinion in this extent of it hath but few defenders The Scripture plainly referreth in certain cases to a guide within man the law of nature written even in the Gentiles hearts Rom. 2. And appeals more than once to our reasonable faculties Yea and why even of your salves Luk. 12.57 judge ye not what is right It leaves many things undetermined and indifferent neither commanded nor forbidden for mens choice and prudence to take place in reference unto which St. Paul saith All things are lawful forme 1 Cor. 10.23 but all things are not expedient c. The Scripture makes use of many arguments from natural reason which it urgeth as motives unto duty besides the divine authority and revelation which yet were only to be pressed if that alone did legitimate our actions And this fancy once entertained would prove the torture of conscience and disturbance of the world The wrack of conscience it must needs be when for every particular of diet and cloathing and the great variety of occurrences in life it is obliged to seek out a Scripture-warrant And the disturber of the world it would as certainly be for admit this strange position and it shall not be with Parents Masters and Governours as with the Centurion in the Gospel who said to those under him Go and they went Do this and they did it but their Children Servants and Subjects will stand still till their errand be warranted unto them by the Scriptures nay we must have no Art or Trade professed which with the rules of them are not deducible from the Text of Scripture This device therefore failing the proposition hath been since new-molded and limited to this effect That nothing may be done and allowed in or about religion the worship and service of God which is not warranted by some precept or example of Holy Writ That the Scripture alone is to be our rule not only in all the necessaries and essentials of Faith and Worship as is granted by all Protestants but in the very circumstantials and rituals thereunto belonging so that whatsoever is not there prescribed is upon that account sinful and unlawful Hence their usual speech is Where is this and the other rite gesture garb c. commanded in Scripture If no where commanded 't is not to be embraced it is an unwarrantable addition to God's word a piece of superstition will-worship c. Nothing is to be allowed of in God's Worship but what is by himself prescribed and commanded at the least It must be either First Commanded in the general or Secondly There must be some example for it in the Word of God For these two explications some of the wiser heads have made if possible to salve all difficulties to stop all holes and render the thing tolerably defensible But those their Explications are more mischievous to their cause than they may be aware of For First as to their general rules and commands such as doing all to God's Glory all to Edidification doing to others as we would be done by c. These are not commands of any determinate particular but prohâ—bitions of every thing contrary to those laws and rules and approbations only of particulars that are not contrary but agreeable unto them As when it was said to the daughters of Zelophehad from God Numb 36.6 Let them marry to whom they think meet only to the family of the tribe of their fathers shall they marry They were not here absolutely commanded to marry much less to marry any particular man only thus far limited If they did marry he must be one of the tribe of their fathers and in this tribe they might please themselves So when the Apostle saith Let all things be done decently and in order 1 Cor. 14.40 he enjoyneth nothing in particular but forbids in the general whatsoever particulars are not according unto this qualification leaving a liberty for any of those specials that may equally plead thereto The like I might say of others And indeed these general rules they talk of are not any commands for religious worship only but refer to our whole life and are nothing else but maxims of natural prudence and religious equity Canons of the law written in all mens hearts which the reason of man approves of but occasionally and incidentally mention'd in Scripture of force for the ordering mens actions before those Scriptures were in beeing and such as would have so remained had they not been written Such is St. Paul's heap of Vniversals Philip. 4.8 Finally Brethren whatsoever things are true whatsoever things are honest grave or venerable whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise think of these things The Word of God as hath been already intimated presupposeth alloweth of and establisheth the light of natural reason and all sound collections and inferences made by Reason from its self Thus therefore it may pass for a great truth That we may not do any thing which the Word of God doth not either command or in the general allow of but this Grant will be neither to their gain nor to our loss But then secondly As for that other addition of Examples in Scripture unto Commands â—p Sanderson Praf to Serm. I find it well argued against them The adding of Examples unto Commands in such manner as in their assertion is done either signifieth nothing or overthroweth all the rest for that example which is by them supposed sufficient for our warrantie was it self either warranted by some command or former example or it was not If it were then the adding of it clearly signifieth nothing inasmuch as that warrant we have by it proceedeth not from it but
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
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
employment or state of preheminencie is also a concession so farr from endammaging our cause that it furnisheth us with a plea of Apostolical warrant and authority for Prelatical Episcopacy But I will conclude this Chapter with a note from our observing Whitgift of these zealous contenders for equality in the Ministry Arch Bishop Whitgift defence of Answ to the Adm. Traâ—t 8. p. 299. Though they pretend saith he equality in words yet they mean it in others not in themselves for they would have him to be the best rewarded and most reverenced that hath the most and best gifts which every one of their chief Captains perswades himself to have So that in the end there would be as great a doe after their manner Which of them should be chief as ever there was betwixt the Bishop of Rome and other Bishops or betwixt Canterbury and York in times past In the mean time you may easily understand if you please that notwithstanding they themselves would be exempted from the jurisdiction of Arch-Bishop Lord Bishop c. yet do they challenge to themselves as great jurisdiction over their Parishes or congregrtions and as lofty dominion over Princes Nobles and all as ever the Pope did over the whole Church CHAP. VII Dr Hammond's account of Church-government Church-power originally in Christ and personally exercised by him on earth This power described by Christ negatively and affirmatively The Apostles Christ's successor's Their office not Temporary and to end with their persons proved from Christ's affirmation and promise and the histories of those times The assumption of Matthias to the Apostolacy The seven Deacons James the just made Bishop of Jerusalem and call'd an Apostle Timothy and Titus ordained by St. Paul with power themselves to ordain others They and other Bishops successors of the Apostles and therefore also call'd Apostles The Angels of the seven Churches of Asia Concordant testimonies out of Antiquitie The Council of Chalcedon Polycrates Irenaeus Tertullian The manner of succession cleared Commission required in all Church-officers from them that received it immediately from Heaven or their successors NOw for the Reader 's satisfaction in this matter of the Government of the Church I will subjoyn a clear relation extracted from the elaborate writings of our Learned See Dr. Hammond Letter of Resol uaere 5. Dissertat alibi and Judicious Hammond It cannot be denyed that Christ Jesus was sent down in our humane flesh to exercise in his own person and so to found an office of Government on Earth as it was prophesied of him Isa 9.6 Isa 9.6 and 61.1 61.1 That the Government should be upon his shoulder and that the Lord had anointed which the Chaldee Paraphrase generally renders by exalting him and as a preparative to that that the Spirit of the Lord was upon him to preach the Gospel c. Which Prophesie is acknowledged to be fulfilled in Christ St. Luke 4. 18. 21. St. Matt. 3. 16. That Spirit of God upon his being baptized by John immediately descending upon him Now what this office was is by Christ himself set down first negatively then affirmatively St. Luke 12. 14. St. John 18. 16. Negatively That he was not constituted a Judge of civil interests and that it was not a Kingdom of this world which he pretended to And so all pretension of right from him to interpose in or disturb civil governments or judicatures or to make any change in the Principalities of the world is utterly disclaimed in the foundation Affirmatively First in the general that he came to call sinners to repentance to save that which was lost to bring the spirits and souls of men into a regular compliance with the Laws of God to rule reign in mens hearts by faith And then in particular First To preach and reveal the Will of God Secondly To gather proselytes and admit them by Baptism into his Church the Society of those who profess the Faith of Christ Thirdly To confirm and farther build up and instruct those that are thus admitted 4. To remove those from the priviledges of that Society who walk unworthy of them by that means most probably to â—educe them Fifthly To receive these upon testification of their repentance into the embraces of his arms the communion of the Church again And lastly to communicate this power to others in what measure he thought expedient In all respects he is said to be sent into the world St. John 17.18 19 20 21 sent by his Father as Governours are said to be sent by the Supreme Ruler 1 St. Pet. 2. 14. St. Matt. 9. 6. 28 18. with Commission to that purpose to have power on earth to forgive sins to have all povver deliver'd unto him in Heaven and Earth and particularly St. John 13. 33. Heb. 3. 1. 13. 20. 1 St. Pet. 2. 25. to be the Teacher and Lord of his Church or Disciples our High-priest and Apostle the great shepheard of the sheep and so the only Pastor and Bishop of our souls What Christ had thus received from his Father by his Mission or Commission he exercised in his own person as long as he remained on the Earth preached the Gospel instituted Rites called and entertained Disciples by them received and baptized Proselytes or Believers commanded them and used their ministry their voluntary not constrained obedience designed some to certain offices and only for a time the Seventy as Harbingers in one journey of his to assist or be useful to him others he invested with a weightier and more lasting authority left them his successors on earth sent them as he was sent by his Father gave them the same Commission which he had received to be executed in the same manner by them and each of them after his departure as Joshua succeeded Moses in his Office and Power All which is in every branch of it clear from the express words of Scripture They that had this Commission from Him were in his life-time called Apostles that title denoting Proxies or Procurators which act in the name and stead of him whose Proxies they are according to the known rule of the Jews Apostolus cujusque est ut quisque Every ones Apostle is as himself to which our Saviour seems to referr St. Matt. 10.40 making himself his Father's Apostle or Proxie and the Twelve St John 17. 18 20 21. his But at his departing from the world then he solemnly instated his power on them and sealed their Commission to them as it had been sealed to him by his Father This also is very distinctly and particularly set down in H. Writ through the several branches of this power St John 5. 23. St. Matt. 19. 28. St. Luke 22. 30. 1 Cor. 6. 3. 2 Cor. 10. 6. St. Mat. 10. 6. St. John 20. 23. Isa 22. 22. Rev. 3. 7. St. Mat. 16. 19 St. Mat. 19 28. St. Luke 22. 30. St. Mat. 21. 42. Ephes 2. 20. St. John 5. 24. 17 18.
Here then we have the peoples election of their Ministers pleaded for as an institution of the Lord Jesus Christ by his Apostles plainly expressed in the Scripture indispensably necessary to constitute a Gospel-Ministry observed inviolate in the primitive Church and all other wayes condemned as irrational and un-scriptural Let us therefore in the first place view the plain and express Scriptures that demonstrate this unto us which if they fail the Catechist all his other pretended arguments from Authority or Reason will not serve the turn The Scriptures are two Act. 6. and Act. 14. And in both of them Cat. p. 132. he tells us there is mention of their election by the community of the Church and in both of them the Apostles themselves presided with a fulness of Church-power and yet would not deprive the Churches of that which was their liberty and priviledge As to this election by the community of the Church said to be mention'd in both these places we shall see how far it extends upon examination But if the Apostles presided at the same time with a fulness of Church-power as is here asserted they might certainly have ordered the matter otherwise no Church-power being wanting where the fulness of it is supposed Now to the instances themselves The first of these is Acts 6. where all the Apostles together to give a rule unto the future proceeding of all churches in the constitution of Officers among them do appoint the multitude of the Disciples or community of the Church to look out from among themselves or to chuse the persons that were to be set apart thereto unto their Office which they did accordingly c. If we look impartially into this story of the choice of Deacons here mentioned we shall find no power at all of Election in the multitude of Disciples but what the Apostles condescended to allow them upon this occasion they therefore do here appoint them to chuse to look out men among themselves and they to determine certain bounds of their choice and election 1. To take seven neither more nor fewer 2. Those seven men generally known and reputed of 3. In such estimation for fulness of the Spirit of Faith of Wisdom and Discretion for the managery of the affairs to be committed to them According to which permission of the Apostles and rules prescribed by them they proceeded verse 5 and chose Stephen c. whom they set before the Apostles and when they had prayed they the Apostles laid their hands on them The right of Election here evidently lay in the Apostles themselves nor did the community of Disciples act any thing otherwise than by power delegated from the Apostles and according to their prescriptions and this power delegated was no more than a bare nomination or testimonial approbation of seven such persons to be ordained Deacons for the present service by the Apostles But let the story be supposed never so full to the Catechist's purpose That the Apostles did this to give a rule to the future proceeding of all Churches in the constitution of Officers among them is I am sure beside the text and not only destitute of but contrary to other Scripture-warrant it being impossible amongst the Ordinations of Church-officers recorded in Scripture to find such another pattern And if this be the rule of all future proceedings there must be alwayes seven chosen and no officers in any Church but vvhat are taken from among themselves as these here vvere and chosen by the Laity only Now for the remark made in the close of this story This was done when only Deacons were to be ordained in whom the interest and concernment of the Church is not to be compared with that which it hath in it's Pastors Teachers and Elders It may easily be retorted That it no wayes follows Because the Apostles indulged a limited and bounded choice of these inferiour officers they therefore designed to warrant a perpetual power of election in the people as to officers of a much higher order and in whom the interest and concernment of the Church is much greater Add hereunto that there was some special reason to move the Apostles to this indulgence unto the people at this time This is intimated by St. Chrysostome S. Chrys hom 〈◊〉 in Act. cit à Rev. Whitgift Tract 3. p. 155. The Apostles saith he did not commit the Election of Deacons to lot nor did they themselves choose them whenas being moved by the Spirit they might so have done but rather establish what is approved by the testimonies of many For to appoint the number and ordain them and that to such an use this they challenge to themselves but to chuse the men they permit unto them the people that they themselves might not seem to do any thing partially and for favour There is the reason insinuated a reason proper to the occasion Because these Deacons were to be employed about money-matters in the collecting and distributing of Alms the Apostles thought good to chuse them by a common consent the rather to avoid the grudging of the people and the suspition which any might harbour of themselves And some such thing seems declared in that which is said to have put the Apostles upon this whole business Acts 6.1 There arose a murmuring of the Grecians against the Hebrews because their Widows were neglected in the daily ministration And upon this very score it is that St. Paul mentions the Brother 2 Cor. 8.19 20 21. whose praise is in the Gospel chosen or ordained of the Churches to travel with him in the distribution of the collections of the charity of Christians Avoiding this saith he that no man should blame us in this abundance which is administred by us providing for honest things not only in the sight of the Lord but in the sight of men To which purpose also of declining the censure of mis-employing any part of the publick charity he thus writes to the Corinthians 1 Cor. 16.3 Whomsoever you shall approve by your Letters them will I send to bring your liberality to Jerusalem The aim of St. Paul's referring these messengers to the Churches choice and approbation was manifestly this That his upright dealing in the distribution of their Alms might never be brought into the least suspicion And the same motive had the Apostles for their referring the choice of the seven Deacons unto the multitude of the Disciples So that we may not of this occasional permission frame an universal and perpetual law or rule for all Church-officers This first therefore had need to be backed and secured with a second text of Scripture The same is mentioned again Act. 14.23 where Paul and Barnabas are said to ordain Elders in the Churches by their election and suffrage for the word there used will admit of no other sense c. I wish the Catechist learning and ingenuity proportionable to the confidence wherewith he manageth this instance We read Act. 14 When
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
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
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
Of the FIRST PART Chap. 1 ERror in first and foundation-Principles most dangerous The Catechist's grand mistake noted The Method of this first part in order to the full conviction thereof The Protestant Doctrine of the perfection of H. Scripture as a Rule and guide restrained to matters of Divine belief and practise necessary unto Salvation from pag. 1. to p. 4. Chap. 2. The Puritan disguises of this Protestant principles 1st That nothing at all is to be done by us without Scripture-Warrant The absurdity of that declared 2dly That nothing is to be done or admitted of in or about Religion or the Worship of God at least without the warrant 1st of some general precepts or 2dly examples in the written Word Those additional explications manifested to be impertinent and retorted from pag. 4. to p. 10. Chap. 3. 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 from pag. 10. to p. 19. Chap. 4. The falshood of his general Opinion demonstrated from the practise of all Churches First Of the Iewish Church wherein the Instances are The Rites used by them in swearing putting the hand under the thigh or lifting it up to Heaven Iacob's Pillar and Vow The Gileadites Altar on the other side Iordan The Heap and Pillar between Laban and Iacob at their covenant Ioshuae'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 Prayers 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 enioyned The fast of the fourth fifth seventh and tenth moneth in Zechary Weekly Fasts of the Pharisees and Iohn 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 Iews fasting every day till Morning Prayer and on their Sabbaths and Festivals till noon The rites used at the Passe-ovet and other Festivals at Circumcision Marriage and Burial from pag. 20 to p. 31. Chap. 5. II Of the Church of the New Testament in the time of Christ and his Apostles wherein the instances are Christs approbation of those rites and usages among the Iews which were not founded upon a Divine Command His Apologie for and commendation of the two Women that Annointed him whereto is added the story of the good women at his Sepulchre and of Ioseph of Arimathra His frequenting the Synagogues and demeaning himself according to their customes His carriage at the Passeover the institution of his own Supper The observance in the Church of Iewish customs and ordinances a long time after their conversion to Christianity Certain things imposed on the Gentiles by way of compliance with the Iews to avoid offence and division The Sabbath day kept with the first day of the week The holy Kiss The Love-feasts St. Paul's injunctions in order to the decencie of Divine worship that the man be uncovered and the woman covered with the concluding of that matter of Ceremonie against the contentions by the custom of the Churches from pag. 31. to p. 45. Chap. 6. 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 whilst they heat the Sermon with the hat on Sprinkling Infants Taking the Communion sitting Their particular forms of Church Covenant And the Catechists 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 from pag. 44. to p. 54. Chap. 7. 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 Principles 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 Which forbid the adding to or taking from the Word of God 4 Which prohibit the worshipping of God by the commands of men and will-worship 5 Which require faith of us in order to the pleasing of God and impute the guilt of sin to whatsoever is not of Faith from pag. 54. to p. 72 Chap. 8. Other Texts of Scripture examined under seven heads more viz. 6 Which describe Christ's faithfulness compared with Moses and point unto him as the one Lord of his house the Church 7 Which command us to hear and obey Christ under the greatest penalty Wherein also Christ enjoyns his Disciples to teach all his commandments and wherein others are commanded or exhorted to obey them or commended for examples of a diligent and exact obedience 8 which relate to the pattern given in the Mount to Moses and the other in Vision to Ezekiel 9 Which point us to the spiritual worship required by God under the Gospel 10 The second commandment said to forbid us the making to our selves any thing in the worship of God to add unto his appointments 11 Which are said to speak of the Apostacy of the Church prophetically under the name of fornication and whoredom and of the innocency of those that keep themselves undefiled therewith Lastly Which are alledged as instances of severity against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly God's will and appointment in and about his worship Particularly Nadab and Abihu Corah Dathan and Abiram The Sons of Eli Vzzah whom the Catechist saith against the Scripture-Text to have sinn'd in putting the Ark into a Cart when he should have born it on his shoulders Vzziah's offering incense 1 Cor. 11.30 Hebr. 10.25 26 27 28 29. from pag. 73. to p. 93. The Contents of the Second Part. Chap. 1. The Catechist's confidence with the