Catechist's Directory in case of their dissent and from thence how poor and weak a thing the power of church-governours appears to be made by him VVhat kind of obedience is allowed by those of the Separation as due to Ministers Dr. Jackson of the necessity and nature of true-obedience with the danger of the sin of Disobedience to their Pastors The Catechist's difference between Pastors and Teachers considered with the fond grounds of the same THe Duties of the Pastors and Teachers of the Church Cat. p. 141. 142. spoken to in the next Question are granted and I shall not therefore speak anything of them But In that which follows Q. 28. p. 143 144. concerning the authority of the Elders of the Church we meet First with very useful matter to be consider'd of 1. That all Church-power is originally vested in Jesus Christ p. 1â—4 145. the sole Head and Monarch thereof Matt. 28.18.2 That he doth communicate of this authority by way of trust to be exercised by them in his name unto persons by him appointed so much as is needful for the ordering and disposing of all things in his Churches unto the Blessed ends for which he hath instituted and appointed them For no man can have any power in his Church for any end whatever but by delegation from him What is not received from him is meer usurpation And whoever takes on himself the exercise of any rule or authority or power in the Church not granted unto them by him or not rightly derived from him is an oppressor a tâ—ief and a robber This necessarily follows upon the absolute investiture of all power in him alone c. This may well be referr'd by way of confirmation to what hath been said before chap 7. And let them look to themselves whoever they are that cannot derive their power from those whom Christ hath authorized to communicate it unto others to the end of the world the Apostles of Christ I mean and their successors the Bishops of the Christian Church 2. As to that which follows touching the consent of the Church required unto the authoritative acting of the Elders therein enough hath been already said till we see farther proof from Scripture or Reason that the authority communicated by Christ is ineffectual and to no purpose unless the people please Well but then What must the officers do in this case that the people consent not 'T is worth the while to hear him put the case and resolve it But if it be asked p. 149. 150. What then shall the Elders do in case the Church refuse to consent unto such acts as are indeed according to rule and warranted by the institution of Christ It is answered That they are 1. Diligently to instruct them from the Word in their Duty making known the mind of Christ unto them in the matter under consideration 2. To declare unto them the danger of their dissent in obstructing the edification of the body to the dishonour of the Lord Christ and their own spiritual disadvantage 3. To wait patiently for the concurrence of the grace of God with their Ministry in giving light and obedience unto the Church And 4. In case of the Churches continuance in any failure of Duty to seek for advice and counsel from the Elders and Brethren of other Churches So poor a thing is the authority derived from Christ according to this representation made of it that not one act can be put forth without their consent and liking who are to be under the discipline and will be alwayes enclined we may presume to favour themselves 'T is a pittiful power that is subjected to the peoples breath and that can only instruct and counsel and must wait patiently when that is done not extending to any act of punishment and censure where it is contemned But I need say no more than that this directory in the case supposed is framed by the Catechist without any Scripture-pattern or warrant â—aâ— p. 150. The 29th Question is of the Duty of the Church towards their Elders Pastors and Teachers And in the Answer Reverence and Obedience are well placed first But the truth is I see not much room left for any Obedience properly so called according to the Catechist's principles since the Pastor hath his authority by the peoples election and cannot exercise it without their consent so that in effect their obedience is unto themselves And then farther This obedience is thus limited by the Catechist To obey conscienciously in all things wherein they speak unto them in the name of the Lord that is in the Catechist's meaning in all things warranted by some Divine command or precept and evidently appearing so to be unto their consciences for this way all of the Separation go allowing of no obedience to authority in matters appertaining to Religion farther than they apprehend some Divine command and warrant to back it no obedience in the determination of matters indifferent or to them doubtful which are indeed the most proper matter of obedience But the Catechist having barely named this point I will not enlarge on it farther than to annex the words of a very Learned and pious man on this subject Sundry by profession Protestants in eagerness of opposition to the Papists See Dr. Jackson l. 2. c. 4. and 5. c. affirm that spiritual Pastors must then only be believed then only be obeyed when they give sentence according to the evident and express law of God made evident to the hearts and consciences of such as must believe and obey them And this in one word is to take away all authority of spiritual pastors and to deprive them of all obedience unto whom doubtless God by his written word hath given some special authority and right to exact some peculiar obedience of the flock Now if the Pastor be then only to be obeyed when he brings evident commission out of Scripture for those particulars unto which he demands belief or obedience What obedience do men perform unto him more than to any other man whomsoever for whosoever he be that can shew us the express undoubted command of God it must be obeyed of all but whilst it is thus obeyed it only not He that sheweth it unto us is obeyed And if this were all the obedience which I ow unto others I were no more bound to believe or obey any other man than he is bound to obey or believe me the Flock no more bound to obey their Pastors than the Pastors them Yet certainly God who hath set Kingdoms in order is not the Author of such confusion in the Spiritual regiment of his Church Some peculiar obedience is due unto Spiritual Governours unless we hold that when Christ ascended on high and led captivity captive his donation of spiritual authority was but a donation of bare titles without realities answering to them Conditional assent and cautionary obedience we may and must perform to our Spiritual Pastors
20 21. As the Father gave judgment to the Son so the Son gave judgment to the Apostles As the Father gave the Son power on earth to remit sins so the Son gave the Apostles power to remit sins on earth also As the Father gave the Son the Keys of the house of David so the Son gave the Keys to the Apostles As the Father gave the Son to sit on his Throne so the Son gave the Apostles also to sit on twelve Thrones c. As the Father gave the Son to be the Foundation or corner-stone of his Church so the Son gave the Apostles to be the Foundations upon the Foundation And lastly As the Father sent the Son so the Son also sent the Apostles And hence it is that the Angel sent from Heaven to St. John who was one of this number calls himself the Fellow-servant of Him Rev. 19 20. and of those that have the testimony of Jesus i. e. of the Apostles adding this reason of it because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testification of the Resurrection of Christ and the Christian Faith the Apostolical Office Acts 1.22 was the spirit of prophesie i. e. a succeeding of Christ in his great Prophetick office This power wherein the Apostles succeeded Christ being thus entirely conferr'd on each of them a several Throne for every one and being of so visible use not only for the first planting but propagating and conservation of the Church it cannot be imagined that it should be temporary and determine in the persons of those Twelve The necessity of order and rules both for the supply of those things which should be found wanting for the well-being and preservation of each Church Tit. 1.5 and also for the securing of the flock from the wolves Act. 20.29 the hereticks which it was fore-seen would so early infest them and the plantation and propagation of the Christian faith without any assistance of the Rulers among the Jews and the Emperours and Princes among other parts of the Heathen world nay when it was so opposed and persecuted by them is a competent collection of reasons to assure us That the power which Christ gave the Apostles who were but short-lived and should many of them be put to death by those persecutors was designed to endure longer than their time But Reason is not a commodious medium to inferr or conclude a matter of fact and therefore that must of necessity be done either 1. By affirmations and promises of Christ touching this matter or if those be not so clear as to convince the gain-sayers then 2. By supplying that want of light from the Histories and relations of those times by which it will as clearly appear as any thing in story can that the office of power in the Church bestowed by Christ on the Apostles was not to determine in their persons but to continue in their successors to future ages For the former of these we may discern somewhat perhaps from the passage in Christ's prayer to his Father where St. John 17. 18 20. having spoken of his Apostles whom he had sent as his Father sent him into the world verse 18. i. e. given them in designation Commissions for the Government of his Church and then to his prayer for them verse 17. that God would sanctifie them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or for his truth i. e. consecrate them for the preaching of the Gospel as St. Chrysostome expounds it Adding farther verse 19. That for their sakes he sanctifies himself i. e. offers up himself a sacrifice for the consecrating of them that they also may be sanctified for the truth i. e. consecrated and set apart for this function and after his example venture their lives in their preaching God's Will as he hath done at length he concludes verse 20. but I pray not for these alone Which being in all reason to be interpreted of the same matter concerning which he had prayed for the Apostles before it follows that this Prayer of his for the consecrating of Officers in his Church is not confined to his Apostles alone which then attended him but the same prayer he offers up for those also that shall believe through their word i. e. for others that by these Apostles preaching should be brought to the Faith and as the event demonstrates ordained by them to be Bishops and Deacons in several Churches But then consider farther Christ's promise to his Apostles at his parting from them Behold St. Matt. 28.20 I am with you all the dayes untill the end of the world 'T is certain that this presence of Christ with them referrs to his Authority derived and assistance made over to them in order to the discharge of their office of gathering disciples baptizing and teaching verse 19. and as certain that the Apostles should not personally live to execute that office till the period there named the end of the world and then it is not imaginable how Christ's presence should be continued with them till the end of the world unless they be considered in complexo in conjunction with their posterity or successors in that office as the promises made to Abraham are performed to his posterity though not to his person to whom therefore this promised assistance belongs all the dayes i. e. for the whole term of this new age And this is the more demonstrative because this was said by Christ after his Resurrection immediately before his Ascending to Heaven which being the beginning of the last age of the world the Kingdom of Christ when all power was given unto him verse 18 It necessarily follows that what was to be continued till the consummation or conclusion of that age should last till the end of the world in the largest sense that those words can signifie And this may be supposed also to be meant by the promise of Christ Rev 1.26 27. Rev. 2. to those of the Church of Thyatira which should overcome and keep i. e. adhere constantly to the Faith in spight of all temptations verse 26. That he will give them power over the Nations as he received of his Father verse 27. Where in the very same manner that S. John 20. 21. Power is instated on the Apostles As my Father sendeth me so send I you sending and giving power being sent and receiving power being phrases of the same importance The like power is by Christ promised to be instated on these faithful Confessors afterward and that belonging to the planting and propagating of the Faith among the Gentiles bringing them in to repentance which is the breaking them to shivers there and ruling them with a rod of iron i. e. the Scepter of Christ's spiritual Kingdom his Gospel and Power and Pastoral authority committed to them But if this being by the prophetick stile wherein it is veiled somewhat obscure bring not that evidence with it which is expected let it pass for a conjecture which pretends only to be considerable
so far from being a favourer that he is a professed enemy to his pretences but withall must acknowledge himself to have given a precedent for all the unreasonable claims and violences and oppressions in the world which must all commence regular and just when it shall once be allowed that any power belongs to any which cannot justifie and doth not so much as plead the derivation from above A consideration very fit for our times and those especially who presume upon their own conceited gifts and qualifications without legitimate ordination to venture on the weightiest part of the Ministerial function CHAP. VIII The Catechist's opinion of the indispensable necessity of Ministers being chosen by the people largely declared His two Scripture-instances examined Act. 6. Act. 14. The choice of the seven Deacons no rule for all Churches in the constitution of Officers The choice it self an occasional permission The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to ordain by the election or suffrages of the community A taste of the Catechist's Learning and Modesty Antiquity untruly referr'd to by him for the peoples right to chuse their Ministers His reasons strike at the Civil state no less than the Ecclesiastical that there must be no Rulers in either but by the peoples choice There is no duty required of the people as to their Officers and Governours which makes this choice contended for necessary Arguments against Popular Elections as un-conformable to the way of the Old Testament made by incompetent judges the occasion of divisions and factions reflected on extreamly by St. Paul's Prophesie 2 Tim. 4.3 4. leaving Ministers under too great a temptation to please and humour the people and very injurious and dangerous to the concernment of Christian Kings in the ordering of the publick Religion and Reformation Bishops Priests and Deacons of the Church of England made ordained and consecrated by the Vertual consent of the People THe fore-going Discourse makes it needless to bestow any farther reflections upon very much of what the Catechist next offers concerning the differences between those whom he calls extraordinary and ordinary Officers or Rulers in the Church Cat. p. 124 125. And as to the rest we shall have occasion to discover the falseness of his affirmations in that which follows That then which I fix upon is the fourth thing required by him to the due constitution of an ordinary Officer of the Church an Elder Pastor or Teacher Cat. p. 125. That he be called and chosen by the suffrage and consent of the Church And this he before assigned as the most characteristical difference of the ordinary Ruler from the extraordinary p. 124. That he is called by the suffrage choice and appointment of the Church it self And again he goes over it as a main foundation to be relyed upon ibid. That his authority is derived from Christ by the election and designation of the Church and therefore confined in the exercise to that Church wherein and whereby it is so derived And this among others is said to be indispensably necessary unto him that would be accounted to have taken that office upon him according to the mind of Christ p. 126. and plainly expressed in the Scripture Whereto I will annex all that he hath spoken in the explication of this particular Fourthly Cat. p. 131. 132 133. 134 135. Election by the suffrage and consent of the Church is required unto the calling of a Pastor or teacher so that without it formally or virtually given or obtained the call however otherwise carried on or solemnized is irregular and defective There are but two places in the New Testament where there is mention of the manner whereby any are called in an ordinary way unto any Ministry in the Church and in both of them there is mention of their election by the community of the Church and in both of them the Apostles themselves presided with a fulness of Church-power and yet would not deprive the Churches of that which was their liberty and priviledge The first of these is Act. 6. where all the Apostles together to give a rule unto the future proceeding of all Churches in the constitution of Officers amongst them do appoint the multitude of the Disciples or community of the Church to look out from among themselves or to choose the persons that were to be set apart thereon unto their office which they did accordingly verses 2 3 5. This was done when only Deacons were to be ordained in whom the interest and concernment of the Church is not to be compared with that which it hath in it's Pastors Teachers and Elders The same is mentioned again Act. 14.23 where Paul and Barnabas are said to ordain Elders in the Churches by their election and suffrage For the word there used will admit of no other sense however it be ambiguously express'd in our translation Neither can any instance be given of the use of that word applied unto the communication of any office or power to any person or persons in an assembly wherein it denoteth any other action but the suffrage of the multitude and this it doth constantly in all Writers of the Greek Tongue And hence it was that this right and priviledge of the Church in chusing of those who are to be set over them in the vvork of the Lord was a long time preserved inviolate in the primitive Churches as the Antients do abundantly testifie Yea the shew and appearance of it could never be utterly thrust out of the world but is still retained in those Churches which yet reject the thing it self And this institution of our Lord Jesus Christ by his Apostles is suited to the nature of the Church and of the authority that he hath appointed to abide therein for as we have shewed before persons become a Church by their own voluntary consent Christ makes his subjects willing not slaves His rule over them is by his Grace in their own wills and he will have them every way free in their obedience A Church-state is an estate of absolute liberty under Christ not for men to do what they will but for men to do their duty freely without compulsion Now nothing is more contrary to this liberty than to have their Guides Rulers and Overseers imposed on them without their consent Besides the body of the Church is obliged to discharge its duty towards Christ in every institution of his which herein they cannot if they have not their free consent in the choice of their Pastors or Elders but are considered as mute persons or brute creatures Neither is there any other ordinary way of communicating authority unto any in the Church but by the voluntary submission and subjection of the Church it self unto them For as all other imaginable ways may fail and have done so where they have been trusted unto so they are irrational and unscriptural as to their being a means of the delegation of any power whatever
Christ for conscience to rely upon we have seen yet we are satisfied though by other guess evidence than he brings that the Apostles did by Christ's authority unite the converted Jews into a Church or Christian society and that distinct too from the National Church of the Jews the Church of the Jews being a society of believers in Christ as to come and therefore He being come their Church-state as such must needs give way to the Christian that is to the society of believers in Christ already come and therefore it is not so well said by him that the old National Church-state of the Jews yet continued nor can I throughly reconcile it to what he had more advisedly delivered some pages before p. 91. The National Church of the Jews with all the ordinances of it being removed and taken away the Lord Christ hath appointed particular Churches or united assemblies of believers This Church Planted by the Apostles at Jerusalem was the first beginnings of the universal Christian Church as I shall afterwards declare and therefore others are said to be added unto this Church Many particulars were certainly added unto this Church before the time rereferr'd to Act. 8 1. and so many that we may well conclude That Church of Jerusalem contained several particular congregations under it yea all the Churches afterward mention'd by the Catechist from the Apostolick writings were but as united parts and members of this Church added to this Church And therefore still this prime instance is not to the Catechist's purpose but it will be found the destruction of his way to entertain it as the rule and pattern of disposing all Christs disciples into Church-societies of which hereafter Cat. p. 98.99 100 c. The proof of his particular Churches that follows being derived from the Apostles after ordering of certain Churches giving certain rules and directions unto them directing their principal writings to them c. needs not any special reflection to be made upon it in this place CHAP. III. The qualification of his Church-members enquired into His opinion that none be admitted members of particular Churches but true believers real Saints persons regenerated converted vivified illuminated justified adopted elected declared The danger of this opininion intimated The Catechist set against himself and posed with his own arguments about it The Word of God not the only means of conversion The solemn League and covenant required by the catechist to the formal constitution of particular churches The several pretensions unto this as Christ's institution examined and rejected The consent required to all other societies and pattern of the Jewish Church untruly and impertinently urged The chief reformations of the Jewish Church not by any voluntary covenants of the people but the authority of the supreme Rulers 2 Cor. 8.5 abused and misapplyed to the Macedonian's entrance into a Church-state The way of the Church at Jerusalem glanced at The Baptismal covenant renewed at Confirmation conformable thereunto but will not serve the Catechist's turn The weakness of other proofs offered IN the next place therefore we are to attend unto the explication given us of the nature of a particular Church or Churches and that according to his own division p. 104. First as to the subject matter of them or the persons whereof such a Church doth or ought to consist Secondly The means whereby they are brought into a condition capable of such an estate or qualified for it And Thirdly The especial means whereby they are constituted a Church For of his other Particular the general ends of their calling I shall move no dispute First then we are to consider the description given us of Church-members or the persons whereof particular Churches consist p. 89. Such in the Answer are Persons call'd out of their natural worldly estate and in the explication p. 90. thus It is required of them of whom a particular Church is constituted that they be true believers seeing that unless a man be born again he cannot enter into the Kingdom of God and so upon that account they must be members of the Church catholick i. e. of elect believers as said before as also that they make visible profession of faith and obedience unto Jesus Christ p. 104 105. And again All men are by nature the children of wrath and do belong to the world which is the Kingdom of Satan and are under the power of darkness as the Scripture every where declares in this state men are not subjects of the Kingdom of Christ nor meet to become members of his Church Out of this condition they cannot deliver themselves but they are called out of it This calling is that which effectually delivers them from the Kingdom of Satan and translates them into the Kingdom of Christ And this work or effect the Scripture on several accounts variously expresseth Sometimes by regeneration or a new birth sometimes by conversion or turning to God sometimes by vivification or quickning from the dead sometimes by illumination or opening the eyes of the blind all which are carried on by sanctificaon in holiness and attended with justification and adoption and all these concurr to compleat that effectual vocation or calling that is required to constitute persons members of the church p. 106 107. This is signified by the typical holiness of the Church of old into the room whereof real holiness was to succeed under the New Testament Our Lord Jesus Christ hath laid it down as an everlasting rule That unless a man be born again he cannot enter into the Kingdom of God John 3.3 requiring regeneration as an indispensible condition in a member of his Church a subject of his Kingdom For his Temple is now to be built of living stones 1 Pet. 2.5 Men spiritually and savingly quickened from their death in sin and by the Holy Ghost whereof they are partakers made a meet habitation for God which receiving vital supplies from Christ it 's head increaseth in faith and holiness edifying it self in love Eph. 4.15 16. And as the Apostles in their writings do ascribe unto all the Churches and the members of them a participation in this effectual vocation affirming that they are Saints called sanctified justified and accepted with God in Christ Rom. 1.5 6. 1 Cor. 1.2 1 Cor. 4.5 Heb. 3.1 Jam. 1.18 1 Pet. 2.5 2 Cor. 6.17 18. 1 Cor. 6.11 So many of the duties that are required of them in that relation and condition are such as none can perform unto the glory of God their own benefit and the edification of others the ends of all obedience unless they are partakers of this effectual calling Cat. p. 107. 1 Cor. 10.16 17. 1 cor 12.12 Eph. 4.16 Add hereunto that these Churches and the members of them are not only commanded to separate themselves as to their worship of God from the world that is men in their worldly state and condition but are also required when any among them
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
those whom he calls the many Bishops in one particular Church Philip. 1.1 are most probably the â—ishops of the Churches that belonged to Philippi the Metropolis for that Philippi was such is affirmed by S. Luke Act. 16.12 And so in the Epistles to Timothy and Titus quoted by the Catechist it is agreeable to the affirmations of the Antients as that there should be constituted â—ishops and Deacons in the several Churches as was before intimated so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops and not those whom we now call Presbyters So that in all these places the word is fairly appliable to the single Prefects and Governours of the Churches whom we now call Bishops And then in the last place as a farther conviction that there is a preheminence included in this name of Bishop we may take notice that in three of those Scriptures Bishops are joyned with Deacons as the Catechist also notes and most undoubtedly these their Deacons were not of equal degree with them Deacons in the Christian Church are known to have been such as attended and waited on the Bishop and did what he appointed them But of these we are to discourse more afterwards Enough hath been said to shame the confidence of our Catechist We will leave names and consider of the thing it self and in that too he is no less peremptory Neither is there any mention Cat. p 122. in any place of Scripture of any such preheminence of one sort of these Church-officers or Ministers over another not in particular where the Officers of the Church are in an especial manner enumerated as 1 Cor. 12.28 Eph. 4.11 Rom. 12.5 6 7 8. Nor is there any mention of any special office that should be peculiar unto such Officers The distinct mention of Bishops and Deacons under them is a sufficient confutation unto this Add hereunto what is evident of Timothy and Titus What saith the Catechist unto them As for what is pleaded by some Cat. p. 123. from the example of Timothy and Titus it is said That when any persons can prove themselves to be Evangelists 1 Tim. 4.5 to be called unto their office by antecedent prophecie 1 Tim. 1.18 and to be sent by the Apostles and in an especial manner to be directed by them in some employment for a season which they are not ordinarily to attend unto Tit. 1.5 and 3.12 It will be granted that they have another duty and office committed unto them than those who are only Bishops or Elders in the Scripture Here the cause if we mark it well is fairly yielded Timothy and Titus are acknowledged to have had a preheminence of authority over other Ministers and that by the Apostles appointment Such authority then is not in it self Antichristian and no where mentioned or allowed of in Scripture As for the Salvo's here annexed they are familiarly enough pretended but very weakly if we look into them That Timothy was an Evangelist properly so called is not demonstrable from 1 Tim. 4.5 it should be 2 Tim. where St. Paul wills him only to do the work of an Evangelist and he might be with more evidence concluded a Deacon because in the same verse it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil thy Deaconship However supposing this allegation as the Catechist understands it 't is no where said in H. Scripture that the power of ordaining Bishops and Deacons and jurisdiction over Elders ordained which is ascribed unto Timothy did appertain to him under this qualification and quà Evangelist 't is certain it did not belong to him at all the office of an Evangelist as such being only to assist the Apostles in preaching the Gospel where it was not received Timothy's being granted then to have been an Evangelist See Dr Ham. Vindic. of his Dissertat p. 55. no ways prejudgeth his being also a Bishop in the sense as we urge it for What is an Evangelist but one commission'd by any of the Apostles to preach the Gospel to any City or People And what a Bishop but one commission'd by the like Apostle to preside in and govern by way of preheminence a Church already planted What hinders therefore but that he that hath been employed in the former capacity to plant may elsewhere or in the same place be appointed to govern and so the Evangelist be also a Bishop As St. Mark the Evangelist is recorded to have been after Bishop of Alexandria and St. Luke the Evangelist Bishop of Thebais in Egypt Again as to Timothy's being commanded to do the work of an Evangelist 't is answer'd Dr. Ham. dissert 3. cap 6 p. 16â— that he being by St. Paul made Bishop of Ephesus had all Asia commended to his care and so was the Bishop not only of those that did believe but that should believe and therefore had this charge incumbent on him not only to Govern the Churches of the faithful but to preach the Gospel also unto those that did not yet believe and that is most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. This therefore is no argument against his Episcopal authority but rather that the office of an Evangelist as well as Deacon was comprehended under it However had the preheminence contended for belonged to Timothy as an Evangelist yet What was that to Titus who is no where insinuated to be such That Timothy was called to his office by antecedent prophesie 1 Tim. 1.18 bespeaks no real difference in the office it self between him and other Bishops relating only to his way of admission into that office And lastly That Titus was sent by the Apostles and in an especial manner directed by them in some employment for a season which he was not ordinarily to attend unto Titus 1.5 and 3.12 is in part without any reason supposed and as to the whole nothing to the purpose Without reason is it here presumed that Titus was employed for a season only in his Episcopacy and not ordinarily to attend to it The words of the Text speak no such thing but rather the contrary Tit. 1.5 For this cause left I thee in Crete that thou should'st set in order the things that are wanting or left undone as the margin hath it and ordain Elders in every City as I appointed thee And that he is wished to come to St. Paul at Nicopolis when he sent to him chap. 3.12 is not the least prejudice to his making his usual residence in Crete as much as the moveable state of the Church then increasing amidst persecutions would suffer But be it as the Catechist will that Titus his employment was for a time and season onely yet certainly for that time and season he was an instance of Episcopal preheminence and a longer and shorter continuance alter not the nature of the thing That he was sent and directed by the Apostles to this
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.
inquit uâ— gratiam suscites quae in te est per Impositionem manuum mearum Nam quod in alterâ Epistolà de impositione manuum Pâ—eâ—byterii dicitur Ita accipio quasi Paulus de seniotum Collegio loquatur sed hoc nomâ—ne Ordinationem ipsam intelligo quasi diceret Fac ut gratia quam per manuum impositionem recepisti quum te Presbyterum createm non sit irrita Calvin Instit l 4. c. 3. S. 16. It is uncertain saith he Whether more than one did alwayes lay on their hands That indeed appears to have been done in the Deacons Paul and Barnabas and some few others But Paul himself doth elsewhere commemorate that He and no more did lay hands upon Timothy I admonish thee saith he that thou stir up the grace that is in thee by the imposition of my hands For as to what is said in the other Epistle of the laying on of hands of the Presbytery I do not so conceive of as if Paul spake of the Colledge of Elders but by this name I understand the Ordination it self as if he had said Endeavour that the grace thou hast received by the imposition of hands when I made thee an Elder be not in vain And this interpretation of Calvin may be the more relished by the Catechist if he considers how much his friend he stands as to a popular election in Sect. 15. immediately precedent to that from whence I have cited this The next Question moved by the Catechist is Q. 26. May a person be called to Cat. p. 135 136. or be employed in a part only of the Office or Work of the Ministry Or may he hold the relation and exercise the duty of an Elder or Minister unto more Churches than one at the same time To each part of which Question he thus Answers Answ Neither of these have either Warrant or President in the Scripture nor is the first of them consistent with the Authority of the Ministry nor the latter with the Duty thereof nor either of them with the nature of that Relation which is between the Elders and the Church Act. 14.23 1 Pet. 5.2 Act. 20.28 There are as he saith well in the Explication two parts of this Question and Answer to be spoken unto severally The first is concerning a person to be call'd or employed in any Church Q. 1. in a part only of the Office or Work of the Ministry As suppose a man should be called or chosen by the Church to administer the Sacraments but not to attend to the work of Preaching or unto the rule or guidance of the Church or in like manner to any other part or parcel of the work of the Ministry with an exemption of other duties from hiâ— charge or care This is the case and thus resolved If this be done by consent and agreemenâ— for any time or season it is unwarrantablâ— and disorderly What may be done occasionally upon any emergency or in case oâ— weakness or disability befalling any Elder â— to the discharge of any part of his duty iâ— not here enquired after Now his reasons I thus abridge Cat. p. 117. â—1â— The person either hath gifts fitting hiâ— for the whole work or he hath not If he hath the exercise of them is not to be restrained by any consent or agreement he must trade with them 1 Cor. 12.7 But 〈◊〉 he hath not it is not lawful for the Church to call him to the Ministry which the Lord Jesus Christ hath not before qualified him for This with what is contained in the generâ—â— Answer is the sum of what he offers as to this Quaery In the reflection upon which I note First That the thing which he denies may be done occasionally is by himself insinuated p. 139. It is not therefore absolutely and in it self unlawful to be done for what is so may not be done occasionally Secondly It seems here to be presupposed that the work of the Gospel-ministry is not divisible but such as must necessarily go altogether and appertain to all Ministers alike the several names given them in Scripture appertaining unto all in like manner as he had before taught p. 120. 121. Which foundation being already overthrown chap 6. and 7. that which is built upon it falls down with the same blow It will not be difficult therefore to answer to his arguments here pointed to in particular First then Whereas he saith It hath not warrant or president in Scripture I instance to the contrary 1. In the seven Deacons who were admitted to a part of the Ministry only Act. 6. and therefore Philip the Deacon though he preached and baptized the Samaritans yet presumed not to lay his hands on them that they might receive the Holy Ghost but left that as a special prerogative of the Apostles Acts 8.12 14 17. 2. Christ himself though he wanted neither Gift nor Authority yet in the exercise of his Ministry baptized not himself but by his Disciples St. John 4.2 3. St. Paul saith of himself I thank God that I baptized none of you but Crispus and Gaius lest any should say that I had baptized in mine own name and I baptized also the houshold of Stephanas besides I know not whether I baptized any other for Christ sent me not to baptize but to preach the Gospel 1 Cor. 1.14 15 16 17. And 4thly I object to the Catechist his Pastors and Teachers Cat. p. 151. divided in the parts of their office and function and his Ruling-Elders only opposed to Preaching-Elders Of which in their place hereafter 2. He alledgeth That it is not consistent with the authority of the Ministry To this I reply That he answers the authority of his Ministry who observes the rules of that particular function and office whereto he is commissioned and ordained be it more or less of an inferiour or superiour degree that makes no difference An inferiour Officer may be as true to his Authority as a superiour though it extend not so far or to so many acts Nor is he wanting to the Authority of his Ministry who that he may attend himself to some higher Concern of his Office leaves certain lower parts of it to be supplyed by others who are also authorized thereunto 3. He saith It is not consistent with the nature of that relation which is between the Elders and the Church but he specifies not his meaning in any particular A Church-officer certainly is no farther related to the Church than as to those acts whereto his Authority and Commission extends nor ought the Church to expect more from him than he is authorized unto 4. He saith The exercise of Gifts received is not to be restrained But here he should do well to remember 1. That the exercise of gifts is by himself allowed to be restrained till there be right and authority thereunto Cat. p. 140. 141. Ministerial power is not aâ— absolute ability or faculty of doing what 〈◊〉 man is able
declared by our known Laws to be an Empire governed by one supreme Head and King having the Dignity and Royal Estate of the Imperial Crown of the same Vnto whom saith the Statute a Body politick compact of all sorts and degrees of people divided in terms and by names of Spiritualty and Temporalty been bounden and owen to bear next to God all natural and humble Obedience See 24. Hen. 8. c. 12. Now in every true Monarchy and Empire the Supreme Majesty and Authority is in the Person of the King as in its proper Genter whom therefore all in their right wits must needs acknowledge with Tertullian à Deo secundum quicquid est à Deo consecutum solo Deo minorem Next under God over them having whatever he is from God and inferiour unto God only and by consequence to have on earth Nec superiorem nec parem neither superior nor equal for as that Father speaks pertinently Ea est Summi conditio ut nihil aliud adaequet nedum superet That is the nature of a Supreme and Chief to have no Competitor much less one above it self And what is more obvious to this purpose then the publick acknowledgements required of the Subjects of this Realm in those two famous Oaths the one of Supremacy the other of Allegiance As for that of Supremacy made first in the time of King Henry the Eighth because it is but short I will here insert it The Oath of Supremacy I A. B. do utterly testifie and declare in my Conscience that the King's Highness is the only Supreme Governour of this Realm and of all other his Highness Dominions and Countries as well in all Spiritual and Ecclesiastical things or causes as Temporal and that no Foreign Prince Person Prelate State or Potentate hath or ought to have any Jurisdiction Power Superiority Preheminence or Authority Ecclesiastical or Spiritual within this Realm and therefore I do utterly renounce and forsake all Foreign Jurisdictions Powers Superiorities and Authorities and do promise henceforth I shall bear faith and true Allegiance to the Kings Highness his Heirs and lawful Successors and to my power shall assist and defend all Jurisdictions Priviledges Preheminences and Authorities granted or belonging to the King's Highness his Heirs and Successors or united and annexed to the Imperial Crown of this Realm So help me God and by the Contents of this Book In which Oath he that runs may read that whoever takes it declares sincerely 1. That the King is the Supreme Governour of this Realm and all his other Dominions and that in all Causes 2. That he is the only Supreme Governour 3. That no Foreign Power hath or ought to have any Jurisdiction or Authority within this Realm 4. That he doth therefore utterly renounce and forsake the owning of or appealing unto any such 5. That he doth promise from henceforth not only Faith and true Allegiance to the King his Heirs and lawful Successors but to his power to assist and defend all the King's Prerogatives And Lastly That he doth Recognize the Crown of this Realm to be an Imperial Crown i. e. such which as to the coercive part is subject to no man Now for the farther illustration of this it is to be noted that Queen Elizabeth Queen Eliz. Injunct of Blessed Memory in her Injunctions to take away the scruples of some well meaning Subjects concerning the intendment of this Oath 1. denyes it to be the challenging Authority and Power of Ministry and Divine Service in the Church And 2. declares it to be no other than what was of antient time due to the Imperial Crown of this Realm that is as she proceeds under God to have the Sovereignty and rule over all manner of persons born within these her Realms Dominions and Countries of what Estate either Ecclesiastical or Temporal soever they be so as no other Foreign power shall or ought to have any Superiority over them Of the same nature and to the same effect is that which is recorded in the 37. Article of the Church of England agreed on Anno 1562. and established by Law Arti. 37. An. 1562. The Queens Majesty hath the chief Power in this Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all causes doth appertain and is not nor ought to be subject to any Foreign Jurisdiction Unto which this Explication is immediately annexed Where we attribute to the Queens Majesty the chief Government by which Titles we understand the mindes of some dangerous folks to be offended we give not our Princes the Ministring either of Gods Word or of the Sacraments the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given alwayes to all godly Princes in Holy Scriptures by God himself that is That they should rule all Estates and Degrees committed to their charge by God whether they be Ecclesiastical or Temporal and restrain with the Civil Sword and stubborn and evil doers To all which I will only add that both in the Injunctions of Queen Elizabeth Queen Eliz. Injunct Can. 1. K James and the Constitutions and Canons of King James since allowed and ratified by King Charles the Martyr and our Gracious Sovereign now reigning over us All Ecclesiastical Persons having cure of Souls and all other Preachers and Readers of Divinity-Lectures are obliged to the uttermost of their wit knowledge and learning purely and sincerely wiâ—hout any colour or dissimulation to teach manifest open and declare four times every year at the least in their Sermons and other Collations and Lectures That all Vsurped and Foreign Power forasmuch as the same hath no establishment nor ground by the Law of God is for most just causes taken away and abolished and that therefore no manner of obedience and subjection within his Majesties Realms and Dominions is due unto any such Foreign Power but that the Kings Power within his Realms of England Scotland and Ireland and other his Dominions and Countries is the highest Power under God to whom all men as well Inhabitants as born within the same do by God's Laws owe all Loyalty and Obedience over and above all other Power and Potentates in the Earth The other Oath of Allegiance made at the Sessions of Parliament in the Reign of King James immediately after the Powder-Plot is over-long to be here recited And therefore I will only observe that the Sum of it is An hearty acknowledgement and declaration The sum of the Oath of Allegiance That our Sovereign Lord King Charles is lawful and rightful King of this Realm neither deposable by the Pope nor by any other and That we will constantly bear to him his Heirs or Successors that Faith and true Allegiance which becometh Subjects defending him and them to the utmost of our power against all Conspiracies and Attempts