possimus ut cum coeperit frumentum Dominicis horrcis condi fructum pro opere nostro labore capiamus Contr. Crescen Grammat l. 1. c. 14. That we are not therefore to depart from the Church our selves because we see tares to be in the Church but only to labour that we our selves may be pure grain that when that corn shall be lodged in God's granaries we may receive the fruit of our work and labour 2 Cor. 2.15 16. T is no prejudice unto those to whom the Word of God is the savour of life unto eternal life that the same Word by reason of other mens infidelity becomes unto them the savour of death unto eternal death 1 Cor. 11. T is no prejudice to the worthy receiver of the Holy Communion who feeds upon Christ's body and blood by faith and love and Divine meditation that the unworthy communicant at the same time eats and drinks damnation to himself The very same meat we know is nourishment to a well-disposed stomach which to an ill and depraved one is the matter of crudities and diseases nor is it any whit the less a nourishment unto the healthful because it may be at the same time it contributes accidentally to the encrease of the sick man's distemper Thus now have I declared with all plainness as much as seems necessary to be spoken here about the nature of Christian Churches and the qualification indispensably required in all the members of them CHAP. V. Of the places we call Churches That all difference of place is not taken away in the New Testament St. John 4.20 21 22. examined The Temple at Jerusalem on some accounts Typical on others Moral David's resolutions of building the Temple grounded on a rational piety and both He and Solomon arguing the fitness of its Magnificence by arguments of reason Scripture-precepts of reverence to God's house have no sign in them of being Ceremonial only Rationally therefore applyed by the Jews to their Synagogues The Centurion's Synagogue a proof of his love to their Nation Christ and his Apostles constant in frequenting the Temple and Synagogues Probable it is that even in the time of the first Christians there were certain places peculiar for their serving God in Intimations thereof in Sacred Scripture Act. 11.26 A Local Church as early as the name Christians 1 Cor. 11.18 The house of God opposed to their private houses Mr. Mede's conjectures what that house was and farther proofs about it The general reason of appropriating certain places to God's worship and service YEt before I leave this Argument quite I will take notice briefly of another acceptation familiarly used of the word Church 'T is confess'd indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we translate church doth primarily referr to the persons assembled but this is no hindrance but that the same word may at other times signifie the place of their assembling in like manner as is usual with many other words for instance sake Colledge â—ynagogue Senate Synod c. Somewhat therefore of the place which we are wont and that upon ground enough to call the â—hurch and this the rather because of what the Catechist hath told the world Catec p. 29. Under the New Testament all difference of and respect unto place is taken away John 4.21 The hour cometh when ye shall neither in this mountain nor yet at Jerusasalem worship the Father but the hour cometh and now is when the true worshippers shall worship the Father in Spirit and in truth for the Father seeketh such to worship him And we are commanded in all places equally to make our prayers and supplications Here then it may not be amiss to consider first the true scope and importance of the place of Scripture here quoted and then such other particulars as shall appear pertinent for our right information about this subject As to the Text of St. John Our B. Saviour was novv conversing with a Samaritan woman who stood up for the worship of her Country in Mount Gerizim against the Jews who confined God's solemn appointed worship St. John 4. 20. to the Temple at Jerusalem These are the words of the 20th verse Our Father 's worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Hereupon therefore 21. 22. c. Christ saith unto her Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father That is The worship of God shall be so far from being limited to this place to this mountain that it shall not be restrained to Jerusalem it self nay a desolation shall shortly over whelm both Ye worship ye know not what We know what vve worship that is Ye Samaritans worship the God of the Land as it is declared 2 Kings 17.26 without knowledg vvho that is and your own Gods with him but vve Jews vvorship the eternal God of Heaven who hath revealed himself to us for salvation is of the Jews The special revelations of God beyond vvhat other nations enjoy belong to the Jews and so all manner of advantages tovvard our eternal good To them God sent his Prophets and of them cometh the Messiah the Saviour of the world The Jews then have the priviledge above the Samaritans or any other people Yet is not this an argument of the perpetual duration of their way of worshipping God by their Sacrifices yearly and other ceremonial observances at Jerusalem But the hour cometh and novv is that the true worshippers shall vvorship the Father in spirit and in truth for the Father seeketh such vvorshippers of him that is Now the time of reformation approacheth wherein God vvill be vvorshipped and obeyed no longer by the Judaical rites which are often call'd carnal consisting most-what in external performances and were to continue only till the time of Reformation Messiah's coming much less according to the Samaritan false worship who worshipped their own Idols together with God 2 Kings 17. but comparatively with these in a pure spiritual manner and such as was typified by those shadows And the Son of man is now come to draw all men to this way of worship i. e. from the Judaical and Samaritan way to the Christian God is a Spirit and they that worship him must worship him in Spirit and truth It is this Christian worship which he is especially delighted with as most suitable to himself nor indeed was he ever pleased with any meer bodily worship principally or in or for it self He will have our souls joyned to our external performances and be worshipped after that way of truth which answers to the fore-going types and shadows i. e. after the Christian manner by Christ revealed But now how weakly is it from hence inferr'd that because these two places whereto the Jews and Samaritans confin'd their worship are taken away and ruined or because there is no special place now under
in five senses 1. In an Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Officer or Captain of the host Numb 31.14 Judg. 9. 28. 2 Kings 11.15 2dly Among workmen the principal that were set over all others in the building of the Temple 2 Chron. 34.12 17. 3dly In the City the Ruler or Prince and especially of the Priests and Levites Nehem. 11. 9 10 14.22 4thly In the Ministry of the Temple Numb 3.32 Eleazar the son of Aaron who is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the Rulers of the Levites is stiled Numb 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Eleazar or Overseer 5thly In the house of the Lord over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 11.18 the Bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament it will also in the New denote prefecture or ruling power in the Church Come we then with the Catechist to the New Testament And first It is much that it should scape his notice that the office of the Apostles themselves the Apostolate which must needs be granted to include preheminence is call'd from this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 a Bishoprick His Bishoprick let another take But secondly There needs no other conviction than what his own Instances will afford us where First He acknowledgeth that Bishops are the same that are elsewhere called Elders and makes that the ground of his argument which I shall now urge against him The name Bishop then apparently is not less fit to denote a preheminence than that of Elder because he owns them equally characteristical of the same persons Let us therefore consider somewhat more distinctly the account of that name and who are the persons pointed at by it in the New Testament The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks See Dr. H. on Act. 12.30 and Phil. 1.1 is used both for Rulers and Old men and accordingly it is now in use among all nations Italians French Spaniards English to call their Rulers Seniors Mayors Aldermen c. which are literally the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrews the same is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old men which with them that want degrees of comparison is all one with Elders and generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth dignity and prefecture in the Old Testament So Eliezer the Steward of Abraham's house Gen. 15.2 who was placed over all his servants and goods is called Gen. 24.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder of his house and Ruler of all that he had So the Elders of Pharaoh's house and of all Egypt Gen. 50.7 are the Prefects and Administrators of the King's house and of all Egypt So the Elders of the Moabites are the Princes of Moab Numb 22.7 8. So when all dominion was founded in the priviledges that belonged to the first-born the Princes of the Families or Kindreds are call'd indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarchs and Elders Such were the Elders of Israel Exod. 3.16 18. and 4.29 the heads or rulers of the families or kindreds ch 6.14 rulers of the congregation ch 16.22 who are again call'd the Elders of Israel ch 17.5 6. and 18.12 and Elders of the Tribes Deut. 31.28 And when Moses appointed Judges for lighter causes Exod. 18.22 who should have power over thousands and hundreds and fifties and tens i. e. first over so many families after over greater or lesser cities these were by them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the Synagogues and the like And so when the 70 Elders were taken in to assist Moses Numb 11.16 to whom the great Sanhedrim at Jerusalem succeeded it is evident that these were so call'd because they were Princes or Prefects or Rulers of the people before they were thus chosen by Moses And so the word Elder was not a denotation of one of the Sanhedrim any otherwise than as some of those that were in the Sanhedrim had formerly been Elders or Rulers of the people And accordingly of three sorts of men of which the Sanhedrim consisted but one is call'd Elders the other Scribes and Chief Priests By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being made use of by the Apostles and Writers of the New Testament is affixed to the Governours of the Christian church the several Bishops of several Cities answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands or Patriarchs which being first used among the Jews are in the christian church the ordinary title of Bishops And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders hath been also extended to a second order in the Church yet in the Scripture-times it belonged principally if not alone to Bishops there being little or no evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches When the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him And accordingly when St. Paul gives directions to Timothy for the ordaining of Church-officers he names Bishops and Deacons but no second order between them 1 Tim. 3. and so to Titus And thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy and made him Bishop may well be resolved to be the Bishops or Apostolical men who with St. Paul consecrated him 1 Tim. 4.14 2 Tim. 1.6 Thus St. Peter calls himself Peter the Elder 1 Pet. 5.1 and St. John the Elder John 2 Joh. 1. 3 Joh. 1. and Ignatius ep ad Philad calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyterie or Eldership of the Church Thus then though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles So Act. 20. The Bishops there are not as the Catechist saith the Elders of the particular Church of Ephesus nor is there any such thing said of them verse 17. whereto he referrs us but rather of all Asia at least those that belonged to Ephesus as their Metropolis and therefore St. Paul tells them they had known how he had been with them all the time from the first day that he came into Asia verse 18. and St. Irenaeus saith l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Epheso proximis civitatibus The Bishops and Elders being assembled at Miletus from Ephesus and the next Cities And so in like manner
boldness usual to men of his way remarqued His sixfold enumeration of Gospel-Institutions The first of them fixed upon viz. The calling gathering and setling of Churches with their officers as the seat and subject of all other solemn instituted worship Quaere How setled Churches are the subject of all instituted worship since Preaching of the word goes before them which the Catechist names for the fourth Gospel-Institution from pag. 97. to p. 100. Chap. 2. The Catechist's general doctrine of Churches proposed Proofs from the Catholick Church or the National Church of the Iews impertinent to his particular Churches The Catechist's texts for Christs institution and appointment of such particlar Churches as the foundation-ordinance of Gospel-worship examined St. Cyprian's comment upon those words Where two or three are gather'd together in my name I am with them Particular Churches acknowledged to have been intended and approved by Christ though not in the Catechist's sense nor by the cogency of his arguments The proper difference between the Iewish and Christian Church stated from pag. 100. to p. 109 Chap. 3. 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 opinion 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 Christs institution examined and rejected The consent required to all other societies and pattern of the Iewish Church untruly and impertinently urged The chief reformations of the Iewish 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 Ierusalem glanced at The Baptismal covenant renewed at Confirmation conformable thereunto but will not serve the Catechist 's turn The weakness of other proofs offered from pag. 109. to p. 127. Chap. 4. A Scripture account given of the Christian Church Christ speaks of it as afterwards to be built The power of planting and building it to whom and when given The beginnings of this Church left by Christ The story of its first building by St. Peter Act. 2. Baptism upon Profession the door of entrance The practise after admission The Christian-Church defined Of Churches as many and Church as one The necessary qualification of Church-members The visible Church a communion of professors wherein are good and bad Saints and Hypocrites mixed together The Minister's unworthiness nulls not the officacy of Divine Ordinances the presence of evil members in Church-communion hurts not those who consent not to their sins and impieties from pag. 128. to p. 141. Chap. 5. Of the places we call Churches That all difference of place is not taken away in the New Testament St. John 4.20 21 22. examined The Temple at Jerusalem on some accounts Typical on others Moral David's resolutions of building the Temple grounded on a rational piety and both He and Solomon arguing the fitness of its Magnificence by argument of reason Scripture-precepts of reverence to God's house have no sign in them of being Ceremonial only Rationally therefore applyed by the Iews to their Synagogues The Centurions Synagogue a proof of his love to their Nation Christ and his Apostles constant in frequenting the Temple and Synagogues Probable it is that even in the time of the first Christians there were certain places peculiar for their serving God in Intimations thereof in Sacred Scripture Act. 11.26 A Local Church as early as the name Christians 1 Cor. 11.28 The house of God opposed to their private houses Mr. Mede's conjectures what that house was and farther proofs about it The general reason of appropriating certain places to Gods worship and service from pag. 141. to p. 155. Chap. 6. 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 only 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 great 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 for 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 Timoth and Titus The Catechist's exceptions at the two last answered The enemies of superiority among Ministers mean it in others not themselves from pag. 155. to p. 177. Chap. 7. 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 Iames the just made Bishop of Ierusalem 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 Councel 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 from pag. 178. to p. 195. Chap. 8. 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 tast of the Catechists Learning and Modesty Antiquity untruly referr'd to by him for the peoples right to chuse their Ministers His reasons strike as the Civil State no less than the Ecclesiastical that there must be no Rulers in either but by the people's 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 unconformable to the way of the Old Testament made by incompetent judges the occasion of divisions and fashions reflected on extreamly
informed concerning thee are nothing but that thou thy self also walkest orderly and keepest the Law As touching the Gentiles which believe we have vvritten and concluded that they observe no such thing save only that they keep themselves from things offered to Idols and from bloud and from strangled and from fornication Then Paul took the men and the next day purifying himself with them enter'd into the Temple c. The Christian Iews were permitted a while to retain the Mosaical observances though not really obligatory in the force of a Law and Command after the death of Messiah And S. Paul himself upon certain motives doth at this time conform for their satisfaction Act. 16.3 as he before circumcised Timothy because of the Jews which were in those quarters And though this was not urged on the Gentiles practise upon the score of their Christianity who were never under the obligation of the Mosaical Law yet we find also certain things enjoyned them too by way of complyance with the Jews among whom they lived and to avoid offence which otherwise were not imposed by a Divine Command As touching the Gentiles which believe we have written and concluded c. The speech referrs to that Solemn Decree before passed in that first Christian Council we read of Acts 15. Act. 15. where these matters are called necessary things though not under any Divine Command or Institution as to the Gentiles v. 29. abstaining from meats offered to Idols and from blood and from strangled from vvhich if you keep your selves ye shall do well Necessary viz. for the satis faction of the Jews and necessary too to be observed Act. 16.4 because then appointed and ordained so to be in that Council there assembled viz. so long as the ground and occasion should continue for we find S. Paul aftervvards granting liberty in certain cases 1 Cor. 10.25 27. to partake without scruple of things offered unto Idols Evident it is to name one particular more that the first Christians as that custom continued long in the East did use to assemble on the Sabbath day as well as the first day of the week and therefore neither did they fast on the Sabbath our Saturdy for the festivity of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Phil. Sabbatum nunquam nisi in Fascha jejunandum Tertull de jejun except that only before Easter as Ignatius and Tertullian tell us Not that they kept their Sabbath with a Jewish rigour as to the Rest of it but yet as a day separate for their Christian conventions And there are of the Learned who refer that of S. James spoken in the Councilâ— at Jerusalem to the Christian Assemblies Act. 15.21 where Moses is said to be read in their Synagogues every Sabbath day But I will not enlarge this matter farther A second instance may be that holy kiss or kiss of peace observed in the Christian Assemblies and so frequently recommended to practise in the Apostolical Epistles Rom. 16.16 1 Cor. 16.20 2 Cor. 13.12 1 Thes 5.26 1 S. Pet. 1.14 Salute one another with an holy kiss Greet all the brethren with an holy kiss Greet ye one another with a kiss of Charity It being the manner then to part with benedictions and mutual wishes of Charity they expressed as much by this significant Ceremony of salutation Quae oratio cum divortio sancti osculi integra Osculum pacis quod est signaculum orationis Tertul. de orat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 2. Facilè crediderim jam ab aetate Apostolorum coenae administrationi conjunctum osculum fuisse Calv. in 1 Cor. 16.20 Osculum frequens ac pervulgatum benevolentiae symbolum fuisse apud Judaes passim ex Scripturis liquet apud Romanos minùs fortè usitatum neque tamen insolens erat in motem transiit apud veteres ut Christiani ance coenae communicationem se mutuò oscularentur ad testandam eo signo amicitiam deinde eleemosynas conferrent ut id quod repraesentaverant osculo re quoqua effectu comprobatent Id. in Rom. 16.16 prout citatur in expos Ecclesiast Tertullian therefore calls it the Sâ—al of Prayer and Justin Martyr describing their Church-meetings saith when we have made an end of Prayers we salute one another with a kiss And Calvin himself thinks it was used at or before the celebration of the Supper from the age of the Apostles Now this was certainly a common token of Love and Benevolence familiarly in use adopted into the service of Religion and that without any special command from God A Third instance may be given in those Love-feasts or feasts of Charity which were wont to accompany the holy Communion in which Feasts at the cost and charge of the rich there was entertainment for the poor also and the whole design was to signifie and preserve Christian love St. Jude St. Jude v. 12. mentions these by their name 2 Pet. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Peter in like manner points to the same however mistaken and mis-translated in several Versions both taxing the corrupt Gnostiques as spots and blemishes in their Feasts of Charity when they feasted with them feeding without fear i. e. luxuriously And the phrase of breaking bread in the New Testament is thought by some learned men to referr to this whole Feast and not only the Sacrament of the Lord's Supper and the Lord's Supper mentioned by S. Paul 2 Cor. 11.20 is to be understood also for the whole feast including both the Agape and the Eucharist being immediately joyned together And the whole design of the Apostle there is to reprove the abuses crept into this Observance so contrary to the nature and end of it For whereas these Love-feasts were a degree of imitation of that more fervent and abundant charity in the first Christians whereby they had all things in common Act. 2. for which yet they received no Divine Command and the poor were no less welcom to and regarded at them than the rich among the Corinthians they began to degenerate quite into another thing from the parties and factions made among them St. Paul therefore endeavours to rectifie these abuses which afterwards grew to such an height as occasioned the total abrogation of these Feasts themselves in the Church the offerings then usually brought being more advantageously disposed into a common bank for the poor and distressed But that these Feasts were allowed of as well as practised in the Apostles times cannot reasonably be disputed And it seems part of the Office whereto the seven Deacons were first appointed to make this provision as well as to relieve the poor othervvise out of the stock of the Church from the offerings that vvere brought nothing being more aptly understood by their serving tables Act. 6.2 than providing for the poor this Table at the Feasts of Charity A Fourth instance may be given from St.
this argument from these similitudes The Church is an House a Temple c. Believers living stones Therefore these must needs come together into this beautiful form by a mutual consent c. Or Therefore Church-communions may not be prudentially appointed by determining certain numbers of Christians that dwell together in certain precincts into orderly societies for the worship and service of God and the due practise of other offices of their Christianity The Catechist should do well to remember that he hath told us elsewhere Caâ— p. 221 222. That the Church may have respect unto civil cohabitation for conveniency and edification and to consider withal that he hath told us p. 117. This consent is the form of mens coalescencie into all societies and then it may prove dangerous to civil cohabitations and political precincts themselves too upon the force of his way of arguing But I will not examine this matter farther I shall rather endeavour to give some light to those that are willing to be informed of that account which the Scripture gives us of the Christian church or Churches CHAP. IV. A Scripture-account given of the Christian Church Christ speaks of it as afterwards to be built The power of planting and building it to whom and when given The beginnings of this Church left by Christ The story of its first building by St. Peter Act. 2. Baptism upon Profession the door of entrance The practise after admission The Christian-Church defined Of Churches as many and Church as one The necessary qualification of Church-members The visible Church a communion of Professors wherein are good and bad Saints and Hypocrites are mixed together The Minister's unworthiness nulls not the efficacy of Divine Ordinances The presence of evil members in Church-communion hurts not those who consent not to their sins and impieties THe word Church in the New Testament imports chiefly the Society of Christians i. e. Believers in Christ already come See Dr. Pearson on the Creed Artic. 9. And it is in St. Paul's language Eph. 2.19 20. The houshold of God built upon the foundations of the Apostles and Prophets Jesus Christ himself being the chief corner-stone Our B. Saviour speaks of the Church in this sense to his Apostle Peter as a thing which was to be a thing to be after builded Vpon this Rock will I build my Church St. Matt. 16. 18. Upon the Rock confessed by him Jesus the Christ the Son of the Living God principally and yet instrumentally too upon this Rock St. Peter one of the twelve foundations of the Church Revel 21.14 and as we shall observe in the process of Scripture-story the first builder of it The peculiar power of raising this Church was given to the Apostles after our Saviour's Resurrection when he issued forth his Commission to them St. Matt. 28. 19 20. To go out in his name and preach the Gospel among all Nations and so make Disciples baptizing them in the name and into the acknowledgment of the Father the Son and the Holy Ghost teaching them so admitted to observe all things whatsoever he commanded In our Creed therefore the mention of the Church follows the profession of Faith made in God the Father the Son and the Holy Ghost All the members of this Church are supposed to be baptized in the Name of the Father the Son and the Holy Ghost and this Church is the universal Society of them who believe in and worship the Tri-une God the Father Son and Holy Ghost Well The Commission for planting this Church in the world issued forth from our Saviour after his Resurrection when he appointed them to preach repentance St. Luke 24. and remission of sins in his name among all Nations beginning at Jerusalem to witness and testifie the Articles of Christian faith and to incorporate and embody all that should believe into one society by Baptism But he commands them expresly to tarry in the city of Jerusalem vers 47 48 49. till they were endued with power from on high till they received the promised gift of the Holy Ghost to qualifie them with extraordinary abilities for this work committed to them that the Spirit might accompany them in the world as Christ's advocate Now all the remarkable Actions we read among the Apostles after Christ's ascension till the pouring forth of the Spirit was only the choice of a substitute among themselves in the room of Judas Act. 1.28 that fell by his transgression to compleat their number and accordingly we read Matthias was chosen by lot to take part of the Ministry and Apostleship with them and he was numbred with the eleven Apostles ver 15. And the number of the names together there assembled Apostles and Disciples left by Christ were about an †Not that these were all that were then believers for we read of above 500 brethren at once 1 Cor. 15.6 to whom Christ appeared after his Resurrection but all at that time assembled hundred and twenty This then was the beginning of the Christian Church left by Christ now the first remarkable building and encrease of this Church we have an account of Acts 2. After that the Holy Ghost descended on them at Jerusalem on the day of Pentecost according to Christ's promise whence the mention of the Church planted by the Apostles fitly comes in our Creed immediately after the Article of the Holy Gâ—ost St. Peter fill'd with the Spirit stands up and preacheth to the multitude and is the means of converting 3000 souls according to the promise Vpon this Rock will I build my Church Now This three thousand added to the remnant left by Christ upon St. Peter's Sermon are the first society that we read expresly call'd a Church in the New Testament So they are call'd Act. 2.47 and we read not of any so call'd before them Here then is the beginning of the Apostolick Church the society of those that believe in Jesus Christ conceived by the H. Ghost born of the Virgin Mary c. which was the prime doctrine of the Apostles the Society of these baptized believers Nor can a truer account be given of the Christian Church than by perusing diligently this story where we have a clear description of The entrance of these three thousand into the Church And Their practice after that entrance The sum is this St. Peter first preaches and the substance of his Sermon is the Doctrine concerning Christ and the point of Repentance Faith and Repentance advising all that believed embraced and would profess this Doctrine to be baptized And this was the door of their entrance into the Church ver 41. Then they that gladly received his word were baptized and the same day there were added unto them that is to the 120 about 3000 souls Baptism upon a profession of faith and repentance was their entrance into the Church Now then their demeanour being so enter'd and admitted follows ver 42.44 They continued stedfastly
Divine command as there was to the Jews therefore all difference and respect unto places is totally removed neither is there any place to be appointed among Christians as peculiar and separate to God's service This fallacy lies in drawing an universal conclusion from particular premises which will not bear it And it is not much unlike to this Because we are not obliged as the Jews were to come three times a year before God therefore under the New Testament all difference of and respect unto time is also taken away so that no certain dayes may be appointed to God's worship or have a special stamp of holiness upon them on the account of their separation thereunto St. Paul indeed wills 1 Tim. 2.8 that men pray every where lifting up holy hands without wrath and doubting Every where therefore we may upon occasion pray lawfully and pray acceptably but it follows not thereupon that vve are commanded to pray in all places equally and that there are to be no select oratories and houses of prayer It follows not I say any more than that 1 Thes 5. because the same Apostle bids us to pray without ceasing i. e. continually therefore there are no special hours of Prayer or dayes to be more peculiarly set apart for that service Thus much upon the occasion of the Text of Scripture by the Catechist referr'd unto Now it may deserve farther to be considered First That the Temple it self at Jerusalem though it were upon some accounts typical yet had a moral end too in it as set apart for the lauding and magnifying of the most high God after the solemnest manner appointed chiefly for prayer and not for sacrifice 1 Kings 8.28 29 30. from whence also it had it's name the House of Prayer So the Prophet speaks of it with relation to the Gentiles as well as Jews Isa 56.7 My house shall be call'd an house of Prayer for all people And under this moral notion our B. Saviour look'd upon it when his holy zeal drave out the Merchants and Money-changers thence St. Matt. 21. St. Mark 12. St. John 2. not without evident marks of his displeasure at their impiety who made his Father's house devoted as an house of Prayer to God a common mart An instance so much the more remarkable because this Temple Herod had in a great measure re-edified without any special command from God Secondly When David entertained his resolutions of building the Temple he seems moved thereto by a piety leaning upon common reason and equity 2 Sam. 7. â— 3 See now saith he to Nathan the Prophet I dwell in an house of Cedar but the Ark of God dwelleth in Curtains and Nathan upon the same principles without special command received from God commends and encourageth his intentions yea and God himself though for certain reasons he prohibited David the building of his Temple according to his pious resolutions yet alloweth and justifieth those resolutions themselves Ch. 4. p. 24 25. 1 Kings 2 1â— as hath been intimated already in the first part of this book Whereas it was in thy heart to build an house to my name thou didst well that it was in thine heart Reason taught both David and Solomon his son that the House to be appropriated to God's honour and worship ought to be such in its beauty and majesty as might be expressive of their raised thoughts of God's Greatness and devout affections towards him This therefore was the motive to David's great Liberality The work saith he is Great 1 Chron. 29.1 2. for the palace is not for men but for the Lord. Now I have prepared with all my might for the house of my God Moreover because I have set my affection to the house of my God I have of my own proper goods c. The motives are God's Great Majesty and David's great affection And Solomon his son after him writing to Huram King of Tyre urgeth this weighty motive 2 Chron. 2.6 The house which I build is great for Great is our God above all gods They have not it is to be feared such great and honourable thoughts of God or affection towards him who seek to demolish the magnificent structures dedicated to his service and think any mean and common place as fit for it Thirdly The Scripture-precepts of reverence to God's house and Sanctuary have no sign at all in them of being ceremonial onely Levit. 19.30.26.2 Eccles 5.12 for they are ever urged with that moral reason of their relation unto God The Catechist I remember saith Whilst the meer institutions of the Old Testament continued Cat. p. 14. God enforced them vvith moral reasons as his ovvn holiness and authority but those reasons prove not any of those institutions to be moral unless they ensue upon those reasons alone and are no vvhere else commanded for being once instituted and commanded they are to be enforced with moral considerations taken from the nature of God and our duty in reference to his authority Now this being granted I see not why Ye shall reverence my Sanctuary be not concluded a moral institution much rather than Ye shall keep my Sabbaths linked in the same verse vvith it vvhereof I suppose the Catechist and his party make no doubt inasmuch as the keeping God's Sabbaths is elsevvhere commanded Exod 11.23 24. upon positive and particular grounds and the Sabbath dayes are expresly reckon'd by the Apostle as a shadovv of things to come not obliging unto Christians Col. 2.17 But the reverencing of Gods house or sanctuary is no vvhere commanded vvithout an intimation of this moral reason of its relation unto God nor doth the Apostle account the Temple among those ceremonies which he there enumerates The Jews certainly as they did upon principles of equity build their Synagogues for the convenience of serving God in their particular Cities so did they in like manner call them houses of God and rationally argue from the precepts of reverence due to God's Sanctuary a proportionable reverence due to these vvriting over the doors Haec est porta Domini This is the gate of the Lord and forbidding all rudenesses and profanations of them as hath been before declared Ch. 4. p. 26. in the first part of this discourse St. Luke 7. The Centurion we knovv is commended in the Gospel unto Christ for having given an excellent demonstration of love to the Jewish Nation by building of a Synagogue What then are they but haters of their country who instead of building seek to demolish the Houses of God in the land or make no difference between them and common structures Fourthly It may deservedly weigh somewhat with Christians to behold our B. Saviour and his Apostles so constantly frequenting the Temple and Synagogues those places appropriate unto Divine worship as we read in the Holy Gospels and Acts of the Apostles Lastly Probable it is that even in the times of the first Christians
us with our Deacons that may read Service Preach and Baptize when they have licence thereunto For Deacons with us need not a farther license for baptizing than their Ordination But passing this I proceed to a brief reflection on those things which concern this Office which saith the Catechist Cat. p. 154. are clear in the Scripture 1. The persons call'd unto it are to be of honest report furnished with the gifts of the Holy Ghost especially with Wisdom Act. 6.3 To keep close to this pattern he should also have said seven men and told us where we might expect those gifts of the Holy Ghost which were then familiar in the Church 2. The way whereby they came to be made partakers of this Office is by the choice or election of the church Act. 6.2 3 5 whereupon they are solemnly to be set apaâ— by Prayer Of the election of these seveâ— Deacons I have spoken enough before Chap. â— But as to the election of those other Deacon of vvhom vve read as annexed to Bishops this Text of the Acts is no competent proof And then as to their ordination Imposition of hand should questionless be added unto Prayer both in the general Answer and this branch of the Explication Cat. p. 165. 3. Their work or duty consists in a daily ministration unto the necessities of the poor Saints or Members of the Church Act. 6.1 2. If so among the separate congregations vvhich are observed to be usually combinations of the richer sort there is but little work for them 4. To this end that they may be enabled so to do it is ordained That every first day the members of the Church do contribute according as God enables them of their substance for the supply of the wants of the poor 1 Cor. 16.2 To change an occasional precept given by St. Paul for the expediting a charitable contribution towards Jerusalem into a constantabiding and conscience-binding command for perpetuity is doubtless in effect an unlawful and pernicious adding to the Word of God And that the Catechist hath done so here we shall be satisfied if we look into the place which we are referr'd unto The Apostle in the 1 Cor. 16. speaks of a contribution for the supply of the urgent wants of the poor Christians in Judea exhausted partly by their own former liberality Act. 2.45 and partly spoiled by the persecuting Jews 1 Thes 2.14 And to prevent the delay and trouble of Gatherings when the Apostle came amongst them he prescribes this Order to the Churches of Galatia and Corinth that upon so special and worthy an occasion as this they would upon the first day of the week the day of Christian assembly every one lay aside what by by God's blessing had accrued to them by way of increase so that there might be a full Collection in readiness and then he tells them they should have the choice of faithful messengers to send and dispose thereof unto Jerusalem The words are plain to this sense 1 Cor. 16.1 2 3. Now concerning the collection for the Saints as I have given order to the Churches of Galatia even so do ye upon the first day of the week c. 5. Hereunto is to be added whatever Cat. p. 165. by the Providence of God may be conferred upon the Church for it 's outward advantage with reference unto the end mentioned Act. 4.34 35. That place in the Acts treats of those that sold their possessions and laid down the price of them at the Apostles feet to make distribution to every man as he had need which therefore was no farther committed to the Deacons than by deputation from the Apostles and with what reserves limits and bounds they pleased The rest that follows in the Catechist belonging to the discharge of this Office by him appropriated unto Deacons and being grounded upon what hath been already spoken to is from thence also sufficiently reflected upon And now we have run through all that he hath offered to our consideration about Church-officers and seen the weakness of his foundations upon which he seeks to establish a new platform of Church-government only let me observe in the close That if we are obliged in all things to conform to the discipline and example of the Apostolique and Primitive Church as the Catechist would have it he is short and defective in his enumeration for we read of a sort of Shee officers not a all mentioned by him Rom. 16 1. There is Phoâ—be whom St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaconess at the Church of Cenchrea wo English the word Servant There are Women-Elders ordained to certain Church-offices though our Translation doth somewhat vail that expression of them as if they were the Deacon's wives or old women onely 1 Tim. 3.11 1 Tim. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so the Women we English it even so must their wives grave not slanderers sober faithful in al things i. e. VVomen that have any office in the Curch are thus to be qualified So Titus 2.3 The aged women likewise Tit. 2.3 that they be in behaviour as becometh holiness not false-accusers not given to wine teachers of good things that they may teach the young women to be sober c. The original words are more Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring these She-Elders to behave themselves as sacred persons those who are received into Holy Orders for the service of the Church such as were afterward also called Deaconesses And then besides these there were also certain widows under special qualifications maintained at the Churches cost 1 Tim. 5. 1 Tim. 5.3 4 5 6 9 10 11. These things now one would think should have been regarded by the Catechist according to his own principles appertaining so evidently to the pattern in the Mount as he and his brethren are wont to speak in other matters which have not the like Scripture-ground as these have But the Catechist on the contrary is very careful that VVwomen be excluded whose kindness yet to the way deserves otherwise at his hands The body of the Church saith he Cat. p. 18â— or the multitude of the Brethren Women being excepted by especial prohibition 1 Cor. 14. 34 35. 1 Tim. 2.11 12. is by the law and constitution of Christ in the Gospel interested in the administration of this power of discipline in the Church I know not how the women relish this doctrine But it may seem hard that his Church-state which is as he hath argued necessarily a state of absolute liberty Cat. p. 1â—â— and freedom to all that are engaged in iâ— should be only to the female sex unkind a staâ— of meer servitude and bondage and they whoâ—ly exempted from the priviledge competibleâ— all other members of the Church as such â— the Catechist hath not before mis-informed 〈◊〉 Yet 't is to be hoped the good-women will 〈◊〉 be over-awed by his Authority and let 〈◊〉 so far help them as
stirring up and exercise of their gifts impossible 1 Tim. 4.14 2 Tim. 1.6 7. Coloss 4.17 Matt. 25.14 15 16. I answer That Prayer is a work more for Grace than Gifts to be employed about and the Ministers of the Gospel are no where particularly commanded and exhorted to stir up and exercise the gift of Prayer The Gift spoken of 1 Tim. 4.14 is the Ministerial power in the general received at Ordination And so again 2 Tim. 1.6 7. Coloss 4.17 look the same way Take heed to the Ministry which thou hast received in the Lord that thou fulfil it Now it is an eminent part of the Ministry received at Ordination in the Church of England to officiate according to that publick â—orm of Common-Prayer which is devoted by the whole Church and Kingdom unto God's honour and service And therefore this place of St. Paul obligeth us to fulfil it St. Matth. 25. refers onely in the general to trading with the Talents which are committed to us And where now are the several precepts and exhortations given to Ministers in the Gospel for the use stirring up and exercise of their gifts wherewith Forms of Prayer are inconsistent The fourth and last Argument of the Catechist is inferr'd from the rest and so falls together with them And 4. Thereby hinder the edification of the Church the great end of all Ordinances and Institutions 1 Cor. 12.7 Others are of the mind that it tends very much to the forwarding of the edification of the Church to have such common Forms of Prayer appointed which all knowing before may the more readily and devoutly joyn together in with one mind and one mouth to glorifie God and pay their bounden acknowledgments to him The 1 Cor. 12.17 speaks of the miraculous gifts of the Spirit then in the Church The manifestation of the Spirit is given unto every man to profit withal Here also it might be farther noted That the Gift of Prayer being no peculiar of the Minister's but common also to the People who have no less an interest in the promise Rom. 8. than he upon the score of this allegation now made every one may pretend to a liberty of praying and so venting the private manifestations of the Spirit as he thinks to himself at the same time as the Minister prayes unless the Catechist remember to interpose his Prudentials for the preventing of this disorder But to leave this whole matter more clear than I found it and lead some if possible out of the snares wherein they are entangled I will according to my promise speak more distinctly and plainly of the Spirit of Prayer and Supplication and what we are to expect from him under that notion in a Chapter by it self CHAP. XIV Of the Spirit Gift and Grace of Prayer The agencie of the H. Ghost necessary in order unto right Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. James what it signifies The gift of prayer soberly understood nothing else but a gift of Oratory owing it's rise to former Premeditations Quick Parts a competent degree of modest Confidence and frequent Exercise What the Vulgar call a Special Gift of Prayer is the result sometimes of Impudence and Presumption Pride and Ambition or some worse Principle 'T is not to be expected that the H. Spirit help us immediately to the matter and words of Prayer Rom. 8.26 consider'd Three Arguments to demonstrate the proposition The Spirit helps us to the matter and words of Prayer by the use of proper and fit means among which may be reckoned pious and useful Forms composed to our hands by others Grace most considerable in Prayer and the principal work of the H. Spirit is to excite assist and strengthen the exercise of proper Graces Where the Form is prescribed one grace more to be exercised The chief operations of the Spirit of Supplications lie inwards in fixing the intention illuminating the understanding inflaming the affections c. A wide difference between saying Prayers and praying Prayers 'T Is confessedly one of the Titles appertaining to the Holy Ghost Zech. 12.10 The Spirit of Grace and Supplications And of this St. Paul speaks more largely in his Epistle to the Romans chap. 8.26 27. Rom. â— 26 27. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered and he that searcheth the heart knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God Where the Spirit is said not only in the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help our infirmities which imports his joyning with us taking up a part as it were of the burthen with us setting his power against our weaknesses but for a particular specification of his help and relief of us in Prayer he is said to intercede or make intercession for us nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than intercede that is not only to intercede but to bestow the very things he intercedes for He intercedes prevailingly beyond the power of an ordinary intercessor He more than intercedes for us As Christ is said in Heaven to live alwaies for this very end Heb 1.7.25 to make intercession for us so the Spirit also upon Earth doth help together with our spirits and doth intercede for us within us and intercede prevailingly And look as Christ from his intercession on our behalf 1 Ep. S John 2.1 St. John 14 16 26. St. John 15.26 16.7 with the Father is call'd an Advocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that very name is usually given to the H. Ghost though we usually English it Comforter The name is four several times given to the Holy Ghost and but once to Christ and that too by one and the same Apostle St. John yet where it is given by him to Christ we read it Advocate where to the Holy Ghost upon what reason I know not Comforter There is no right Christian fervent prayer without the H. Ghost as an Advocate inteâ—ceding within us bearing a part and helping together with us against our infirmities and weaknesses St. Jude S. Jude v. 20. therefore useth this phrase praying in the Holy Ghost or as Beza reads it per Spiritum Sanctum by the H. Ghost And St. Paul hath a like phrase Eph. 6.18 Praying alwayes with all prayer and supplication in or by the Spirit And upon this account possibly St. James St. James 5.16 calls the prayer of a rigâ—teous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we English it effectual fervent but should rather render it inspired A Prayer wrought in him See Dr. H. not in Gal. 5. as the word imports whereto and wherein he is incited and moved and wrought upon by the Spirit That place 't is true hath peculiar reference to the gift of Miracles miraculous cures wrought at that time upon persons desperately sick by prayer