transgress against the rules and laws of this holy calling above described See more Cat. p. 210. in the Answ to Q. 47. to cast them out of their society and communion 1 Cor. 5.13 By all which it plainly appears to be the Catechist's doctrine That none may be admitted as members of particular Churches but true believers real Saints effectually called i. e. as he explains it regenerated converted vivified illuminated justified and adopted ones persons savingly quickned from the death in sin and vitally united to Christ the Head and That these Churches are to be separate in their communions from all men in their worldly state and condition A dangerous encouragement to all that are admitted into their Societies to presume themselves of God's elected ones but a sure proof if granted That true believers may fall awâ—y from grace and so perish it being certain that some of the members of particular Churches have so done But if this be so I fear we must be forced to un-church all the Churches of Christ on earth and go out of this world that we may have no fellowship with masked hypocrites I design not here a laborious confutation intending a positive confirmation of the truth to follow in the close it shall suffice therefore to note That the Catechist hath forgotten his own distinction between the Catholick Church of God's elect and particular Churches or societies of Christians when he thus makes the qualification of the former whereof yet he warned us to take notice that he did not treat as necessary unto the later and I will only set him against himself it being the property of falshood usually to confute it self His words are these The members of the Catholick Church are not known to one another merely he should say Cat. p. 90.91 not at all on the account of that faith and union with Christ which makes them so whence the whole Society of them is as such invisible to the world and themselves visible only on the account of their profession Whence I thus argue None are admitted members of particular Churches but as they are known now they are not known on the account of that faith and union with Christ the head which bespeaks them true and sincere Christians and of the number of God's elect Therefore they are not admitted members of particular Churches on that account Again None are admitted Church-members so far as they are invisible but as to this qualification required of true grace and conversion so they are Again Church-members are admitted only so farr as they are visible but they are visible only on the account of their profession That only therefore is required to their admission Hear we him speak once more where he treats of that covenant which formally constitutes a particular Church Cat. p. 111. In this obedience saith he they do these two things which alone he i. e. Christ requires in any persons for the obtaining of an interest in these Church priviledges First they confess Him his person his authority his law his grace Secondly they take upon themselves the observance of all his commands Now from hence I thus argue If these two things which alone are required by Christ to invest a person with an interest in Church-priviledges may be done without real grace and true conversion then real grace and true conversion are not a qualification indispensibly necessary to Church-membership But these two particulars of confessing Christ and promising obedience which saith the Catechist alone Christ requires c. may certainly be done without real grace and true conversion Ergo. And now I leave him to answer these his own arguments his own arguments I justly call them being so evidently deduced from his own words This therefore for the first particular the subject matter of churches Nor will it be necessary to insist much upon the second which depends wholly upon this first as it 's foundation viz. The means whereby these persons are brought into a condition capable of their Church-state or qualified for it These both in the answer and explication Cat. p. 19.107 are said to be The administration of the word and spirit of Christ The Word 't is true is the ordinary means whereby it pleaseth God to convert and call home sinners to himself but yet not the only means It is not fit that we limit the operations of the Holy Spirit unto the word only sometimes a cross and affliction may reduce the prodigal unto himself and so to his Father's house Sometimes a parent's good example and prudent education works indiscernably And oftentimes the special and particular account is not to be given i. S. John 3. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit But I proceed rather to the third and last point to be observed namely the especial means whereby these persons so fitly qualified for Church-fellowship are made a Church and that we have also set down both in the Answers and in the Explication In the Answers joyned together in an holy band Cat. p. 89. or by special agreement upon their own voluntary consent p. 108. and engagement to walk together In the Explication thus being made willing and ready in the day of his power p. 111. Psalm 110.3 they consent choose and agree to walk together in the observation of all his commands and hereby do they become a Church And that we may know what this voluntary consent is opposed unto how shall these living stones become an house p 114.115 a temple Can it be by occasional occurrences civil cohabitation in political precincts usage or custom of assembling for some parts of worship in any place These things will never frame them into an house or temple This can be no otherwise done than by their own voluntary consent and disposition So afterwards to this Question Wherein doth the especial form of a particular Church consist p 220. The Answer is In the special consent and agreement of all the members of it to walk together in the observation of the same ordinances numerically A text of Scripture by the way would do well for that word numerically And in the Explication p. 221. This cannot consist in any thing that is accidental occasional or extrinsecal unto it such as is cohabitation which yet the Church may have respect unto for conveniency and farthering of it's edification Let us mark that nor in any civil p. 222. or political disposal of its members into civil societies for civil ends which is extrinsecal to all its concernments as a Church The plain English is These particular Churches are not parish-Parish-Churches or societies of Christians of the same Neighbourhood but cull'd out here and there and embodyed together by an holy league or covenant to walk together in the same ordinances Well now It is
subject of all other solemn instituted worship 2 Prayer vvith Thanksgiving 3 Singing of Psalms 4 Preaching the word 5 Administration of the Sacraments of Baptism and the Supper of the Lord. 6 Discipline and rule of the Church collected and settled most of vvhich have also sundry particular duties relating to them and subservient unto their due observation 1 Matth. 28.19 20. Act. 2.41 42. 1 Cor. 12 28. Eph. 4.11 12. Matt. 18 17 18 19. 1 Cor. 4.17 7.17 Act. 14.23 Titus 1.5 1 Timoth. 3.15 2 1 Timoth. 2.1 Acts 6.4 Acts 13.2 3. 3 Ephes 5.19 Coloss 3.16 4 2 Tim. 4.2 Act. 2.42 1 Cor. 14.3 Act. 6.2 Heb. 13.7 5 Matt. 28.19 Matt. 26.26 27. 1 Cor. 11.23 6 Matt. 18.17 18 19. Rom. 12.6 7 8. Rev. 2.3 I will not dispute the number of these Gospel-institutions here enumerated but take them in order as they are reckon'd up applying as I pass the General Rule That nothing must be done in or about any of these institutions of Gospel-worship but what Christ hath commanded that others may see how well the Catechist keeps to his rule And then adding where the matter shall require it some truer accounts of the points discoursed on First then of the calling gathering and setling of Churches with their officers as the seat and subject of all other solemn instituted worship It may be to ordinary heads some difficulty to understand How setled Churches with their officers are the subject and seat of all other instituted worship since preaching of the Word reckon'd up by him as the fourth Gospel-institution must be premised in order to the calling gathering and setling of all Churches But I will not insist upon this scruple We will consider what is offered us 1. Of Churches 2. Of Church-officers And 1. Of Churches CHAP. II. The Catechist's general doctrine of Churches proposed Proofs from the Catholick Church or the National Church of the Jews impertinent to his particular Churches The Catechist's texts for Christ's institution and appointment of such particular Churches as the foundation-ordinance of Gospel-worship examined St. Cyprian's comment upon those words Where two or three are gather'd to-together in my name I am with them Particular Churches acknowledged to have been intended and approved by Christ though not in the Catechist's sense nor by the cogency of his arguments The proper difference between the Jewish and Christian Church stated Cat. p. 89. Q. WHat is an instituted Church of the Gospel Answ A society of persons called out of the world or their natural worldly state by the administration of the word and spirit unto the obedience of the faith or the knowledge and worship of God in Christ joyned together in an holy band or by special agreement for the exercise of the Communion of Saints for the due observation of all the ordinances of the Gospel p. 108. Q. By what means do persons so called become a Church of Christ Answ They are constituted a Church and interested in the rights power and priviledges of a Gospel-Church by the will promise authority and law of Jesus Christ upon their own voluntary consent and engagement to walk together in the due subjection of their souls and consciences unto his authority as their King Priest and Prophet and in an holy observation of all his commands ordinances and appointments Now in the explication of these Answers the Catechist declares First What Church he treats of p. 90. viz. Not the Catholick Church of Elect Believers nor the universality of Professors of the Gospel but particular Churches and these particular Churches p. 91. as opposed unto a National Church Those proofs then which relate to the Catholick Church which is the body of Christ are not to be reduced unto this matter Such as Ephes 2.19 20 21 22. Ephes 4.16 insisted on by him p. 115. and elsewhere p. 115. Those proofs also which are fetched from analogy as resemblance with the National church of the Jews are to this matter impertinent Such as Exod. 24.3 Deut. 5.25 referr'd to p. 92. And again with Josh 24.18 21 22. p. 112. p. 92. 112. Secondly His next work is to prove and demonstrate That such particular Churches are themselves an ordinance of the New Testament instituted and appointed by Christ And his proofs are these p. 94. First They are appointed and approved by Christ Matt 18.15 16 17 18 19 20. If thy brother shall trespass against thee go and tell him his fault between thee and him alone c. Then tell it the Church but if he neglect to hear the Church let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye shall bind on earth shall be bound in heaven c. Again I say unto you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven For where two or three are gathered together in my name there am I in the midst of them That this could not be the Church of the Jews p. 95. he takes pains to prove p. 95. A conceit I should think not very likely to come into any one's head about it And then concludes That no Society p. 97. but that of a particular Church of the Gospel could be here intended None I presume will deny but that particular societies of Christians were intended and are approved by Christ the only question is of such particular gathered and covenanting-Churches as the Catechist treats of and the onely thing I here examine is the pertinencie of his proofs for such And the truth is particular Churches are indeed here supposed by Christ but not in this place instituted and appointed Approved and allowed here they are but not here appointed but then this cannot be here inferr'd convincingly neither from the word Church which doth most probably here denote the Governours of the Church only the Church-representative as we are wont to speak the same with those You that follow those that have the power from God of binding and loosing v. 18. The Apostles and their Successors the rules of the Christian Assemblies to whom alone this power is given by Christ S. John 20.21 22 23 verses And for the last clause Where two or three are gather'd together in my name it may not be improper to add the words of St. Cyprian upon it against the Novatian Schismaticks who had it frequently in their mouths Let them not Nec se quidam vanà interpretatione decipiant quod dixetit Dominus Ubicunque fuerint duo aut tres Corruptores Evangelii atque interpretes falsi extrema ponunt superiora praetereunt patris partis nisi velit patris diaboli memores partem subdolè comprimentes Ut ipsi ab Ecclesia scissi sunt ita capituli unius sententiam seindunt Dominus enim cum discipulis suis unitatem suaderet pacem Dico inquit vobis
Paul's injunctions in order to the Decency of Divine Worship for the man's being uncovered and the woman covered in prayer and prophesying and This too as a mystical sign of moral duty the man's superiority and the woman's subjection The place deserves to be perused at large 1 Cor. 11.3 to 16. in the eleventh Chapter of the first Epistle to the Corinthians from the third Verse to the sixteenth Verse but that would engage me into too long a discourse I will content my self therefore with the mention of the conclusion only of that matter which indeed alone may well supersede all other instances The Apostle having argued several wayes the decency of those particular rites that which he gives in the last place to silence all controversie about them is the custom of the Churches V. 16. But if any man seem to be contentious we have no such custom neither the churches of God He cuts off all farther disputation with these two axes as a learned man notes Apostolick institution Duabus securibus disputationes amputat Instituto Apostolico consuetudine ecclesiarum Quod per omnes Ecclesias receptum est disputando vel in controversiam vocare est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in loc and the custom of the Churches and intimates withall that they deserve the brand of contentious persons who presume so far as to make a controversie or dispute of what is received by all the Churches If any will contend in matters circumstantial and appertaining to the outward order of Gods worship such as the Apostle was speaking of here is their right and proper answer laid down wherein if they rest not satisfied they are to be looked upon as contentious persons And I may well add the words of a most reverend person farther upon this very text See Bishop Andrews excellent Sermon on this Text. 'T is Serm. 13. of the Resurrection It was but early day then yet had they their customs even then At the writing of this Epistle it was not at the most thirty years from Christ's ascension If that were time enough to make a custom now after these twenty times thirty years and hundreds to spare shall it not be a custom now by much better right A custom is susceptible of more and less the farther it goeth the longer it runneth the more strength it gathereth the more gray hairs it getteth the more a venerable it is for indeed the more a custom it is This was the Golden Rule Ad quam forte Ecclesiam veneris ejus morem serva si cuiquam non vis esse scandalo nec quenquam tibi Ego vero de hac sententia etiam atque etiam cogitans ita semper habui tanquam coelesti oraculo suscepetim St. Aug. Ep. 118. ad Januar. which St. Ambrose gave to St. Austin To keep the custom of every Church he came to in such matters for he instances in his own fasting on Saturday at Rome but not at Millain and St. Austin tells us that as often as he thought of this Rule which he did often he welcomed it no otherwise than as an heavenly oracle Now certainly that can be no Divine Principle which quite overthrows this Apostolick way of deciding all controversies about the points of ceremony and outward order in the Church as that manifestly doth which is under present consideration But I am not yet at an end of my particular induction CHAP. VI. III Of the Churches following the Apostles downward to this day 1 The Primitive Church wherein the instances are The observation of the great Festivals in memory of Christ's Birth Resurrection c. Standing at Prayer on all Lords days and every day between Easter and Whitsunday Fasting on Wednesday and Friday weekly and constantly before Easter The honourable and frequent use of the Cross receiving the Sacred Eucharist fasting 2 The Reformed Churches Their general Tenent of the power of National Churches to make laws in things neither commanded nor forbidden by God 3 The Independent Congregations wherein the instances are Singing David's Psalms translated by humane invention into rythm and meter and that too bare-headed wâ—ilst they hear the Sermon with the hat on Sprinkling Infants Taking the Communion sitting Their particular forms of Church-Covenant And the Catechist's Prudentials allowed of in Divine worship with his way of evading the obligation of some things granted by himself to have been commanded by Christ The mischievous consequences of this general principle of Non-conformity and Separation reflected on I Will instance Thirdly in the times following the Apostles the practise of all Reformed Churches yea the Independent Congregations not excepted and this Catechist's declaration in especial 1. For the Primitive Church following the Apostles I will only mention these Following The observation of the Great Festivals in remembrance of the Birth Resurrection and Ascension of our B. Saviour and the descent of the Holy Ghost The custom of Standing in Prayer on all Lords dayes and every day between Easter and Whitsunday in memory of Christ's resurrection Fasting upon Wednesday and Friday the dayes of our B. Saviour's Apprehension and Crucifixion and constantly before Easter the Lent-fast The frequent and honourable use of the ceremony or sign of the Cross And The Reverend receiving of the Sacred Eucharist fasting These are instances which cannot escape the notice of the Learned and particular testimonies and proofs from Antient VVriters are too many to be here produced Let the English Reader guess at the rest from what he may find demonstrated at large of the Custom of observing Easter in the Church by that admirable Prelate Bishop Andrews Serm. 13. of the Resurrection before recommended and for Christmas by Dr. Hammond Practical Catechism p. 203. c. 2. Next then for the practise of all Reformed Churches for to mention the Church of Rome would it is like be thought a prejudice unto the cause there need be produced nothing more than this general Tenent owned by them all That every National Christian Church hath power to make laws for her self in all such outward things as are not expresly either commanded or forbidden by the Word of God Which will be a matter of undoubted evidence to any that shall vouchsafe to examin their respective Confessions But if any desire particular instances he may find them collected to his hand in that useful Treatise published some few years since by Mr. Durel Minister of the French Church in the Savoy entituled A view of the Government and publick worship of God in the Reformed Churches beyond the Seas I pass on Thirdly To the Independent congregations and our Catechist's concessions by name For the Independent practice I observe Their singing of the Psalms of David translated by humane invention into Rythm and Meter and That too bare-headed whereas they hear the Sermon with the hat on Sprinkling of Infants at Baptism and receiving the H. Communion †See Part. 2. chap. 15. sitting And Their
of another to her husband's bed when we forsake God for the cleaving to any other thing or person in his room when we deny God the worship he requires or give his worship to another Deut. 4.23 24. Make not any graven image nor the likeness of any thing that I have forbidden thee for the Lord thy God is a consuming fire even a jealous God For a close of this I will desire the Catechist's friends to peruse impartially an admirable Discourse of Bishop Andrews upon the occasion of this Commandment Bp Andr. Sermon on Act. 2.42 against the Worshipping of imaginations 11. Those Scriptures which are said to speak of the Apostacy of the Church prophetically Cat. p 81.82 set out under the name of fornication and whoredome and the innocency of those that kept themselves undefiled therewith Revel 14.4 5. These are they which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first-fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the Throne of God Revel 17.1 2 3 4 5. And there came one of the seven Angels which had the seven Vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great Whore that sitteth upon many waters with whom the Kings of the earth have committed fornication and the inhabiters of the earth have been made drunk with the wine of her fornication So he carried me away in the spirit into the wilderness and I saw a woman sit upon a scarlet-coloured beast full of names of blasphemy having seven heads and ten horns And the woman was arrayed in purple and scarlet colour and deck'd with gold and precious stone and pearls having a golden cup in her hand full of abominations and filthiness of her fornication and upon her forehead was a name written Mystery Babylon the great the Mother of Harlots and abominations of the earth and I saw the woman drunken with the bloud of the Saints and with the bloud of the Martyrs of Jesus Rev. 18.4 And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues That nothing so properly answers to fornication and whoredome in the sense of Scripture as Idolatry doth I have intimated under the last head and might here produce many Texts of sacred Writ to that purpose Levit. 17.7 They shall no more offer their sacrifices unto Devils after whom they have gone a whoring Psalm 106.35 36 37 38 39. They were mingled among the heathen and learned their works and served their Idols Thus went they a whoring with their own inventions Jer. 2.20 27. Upon every high hill and under every green tree thou wandrest playing the harlot saying to a Stock thou art my father and to a Stone thou hast brought me forth c. to omit other places the case is so familiar Answerably now to this notion there is nothing bids so fair to the title of the Great Whore in the Revelations as Rome-heathen and nothing so like her fornication as her Idolatries I will not now enlarge upon the special inducements unto this belief It shall suffice here to transcribe a clear paraphrase upon the quotations mentioned See Dr. Ham. Notes on the places according to this supposal Revel 14. ch 4 5 Revel 14.4 5. ver are a description of the primitive Christians purity from the uncleanness of the Gnosticks These are as virgins not defiled with women they that have kept pure from all the heretical Gnostick corruptions of uncleanness c. and that hold out constant against all the terrors of persecution and so were rescued from the sins of that wicked age the pure primitive Christians those first-fruits to God and the Lamb that never fell off to any false Idolatrous or heretical practise but served God blameless Rev. 17.1 2 1 4 5. Revel 17.1 to 5. ver contains the Vision of Rome-heathen Another vision I saw to the same purpose one of those executioners of God's wrath came unto me saying I will shew thee vengeance that is ready to befall the Imperial dignity of Rome fitly entitled the Great whore Great in it self and who for their impieties against God their worshiping of many heathen gods directly own that title as an harlot is she that takes in many others instead of the one husband sitting i. e. ruling over many waters i. e. much people having many nations under her Dominion from the power and authority whereof many other Kingdoms have been confirmed and fortified in their Idolatrous courses and had their false worship propagated to them the whole Roman Empire running mad after her vile heathen practises And in this vision me-thoughts I was in a desart fit to represent the desolation to be express'd in the Vision and there I saw what he had promised me verse 1. a woman i. e. that great whore there mentioned the Imperial power of Rome-heathen seated on an Empire in a scarlet robe a great blasphemer against the true God and a forwarder of Idolatry and he had seven heads the City of Rome built on seven hills and ten horns i. e. so many other Kings that ruled over divers countries and were confederate with the Roman Emperour And this Roman power was in prosperity much sumptuousness was bestowed on their Idol-worship and all manner of abominable filthiness was committed therein which being so srequent and ackowledged in their secreter devotions are best described by the word Mystery a word the Greeks used for their uncleanest meetings and by Babylon which of old was famous for these and so destroyed and from hence came all the Idolatry of the other cities even from this Mother of Harlots a great persecutor of the Christians c. Rev. 18.40 ver is a warning unto Christians upon the destruction coming on this great heathen City to depart Another voice Rev. 18.40 me-thought I heard warning all Christians to come out of her that is first to abstain strictly from all communication with her sins contrary to what the looser sort of Christians then did and secondly to depart out of the city as the Emperour Honorius and Bishop Innocentius did to Ravenna at the time of Alaricus's siege And thirdly to flee to the Basilica or Christian Church at the time of the plundering or destroying Rome as the Christians did as the only way of rescuing them from that destruction Catech. p. 79. 80. Lastly Scripture instances of severity alledged against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly God's will and appointment in and about his Worship This was the case saith the Catechist 1. Of Nadab and Abihâ— Levit. 10.1 2. Their fault vvas Offering strange fire which the Lord commanded not i. e. as we
best a Prudential only of man's devising However the cause shall not want for confidence This is the way whereby believers Cat. p. 113 114. or the Disciples of Christ do enter into this state the formal constituting cause of any Church This account doth the Apostle give of the Churches of the Macedonians 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God This description doth the Apostle give of the way whereby the Believers of Macedonia were brought into Churches It was by their own obedience to the will of God consenting agreeing and taking on themselves the observation of all the commands and institutions of Christ according to the direction and guidance of the Apostles So did the Believers at Jerusalem being converted by the Word and making profession of that conversion in their Baptism they gave up themselves to a stedfast continuance in the observation of all other ordinances of the Gospel Act. 2.41 42. As to the first of these instances It is manifâ—stly abused to another purpose than St. Paul meant it for he doth not give there a description of the way whereby the Believers of Macedonia were brought into Churches but an high commendation of the charity of those Churches Not a description I say of any Covenant or agreement which did formally constitute them a Church that is obvious from the tenour of his discourse which was to give the Corinthians notice of that excellent grace of Charity God had bestowed on the Churches of Macedonia 2 Cor. 8. vers 1 And from that whiâ—h follows verse 6. his desire to perfect among them at Corinth the same grace of Liberality also for he was not now seeking to bring them into a Church-state they were already the Church of God at Corinth ch 1. ver 1. but to awaken their bowels of compassion to a free contribution unto the distressed Saints at Jerusalem and in Judea And this the more powerfully to effect he tells them of the great forwardness of the Churches of Macedonia who saith he notwithstanding their great afflictions and sufferings and their poverty thereby See Act. 16.17 1 Thes 2.14 were yet so rich in liberality as of themselves to prevent the Apostle's importunity to whom this work and care of looking after the supply of the poor Saints was committed by the rest at Jerusalem Gal. 2.10 Yea to become earnest suiters to the Apostle to receive their benevolence and trouble himself with the distribution of it yea and as it is thought by Learned Interpreters to offer some of their own number to go to Corinth and that as a motive to St. Paul to send Titus thither speedily as it follows verse 6. to promote the same good work among the Christians there The sense then of these words here relyed upon And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God is to amplifie their signal charity reflecting upon what had been said before As if the Apostle had said They did not onely equal but exceed our expectations What they gave us was more than we could look for from their poverty and the chearful and ready manner of their giving was beyond our thoughts or hopes they consecrated not only their goods but themselves also to this service God so moving their hearts c. This I conceive is most evidently the true sense and scope of that place which hath not the least glance towards their way of admission to a Church-state as is by the Catechist pretended And then for the believers at Jerusalem Act. 2.41 42. all we find is this That being upon their profession of Christianity baptized they were by that means added unto the Church and being added continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayers Not the least syllable of any other Covenant than that of their Christianity enter'd into at their Baptism and a tacit promise included in their very admission into the Church to submit themselves to all the orders and observances thereof Now if thus much would serve the turn the Baptismal covenant included in the very profession of Christianity we require it solemnly at the entrance of every member into the Church the solemn uttering of it with his own mouth as the Oath of Fidelity and Allegiance unto Christ if he be of years of discretion or however the express owning of what was answer'd in his name when baptized an infant at his Confirmation when he comes to age and knowledge Thus much we require for his actual qualification for the priuiledges of adult believers But this is not the sacred bond of special agreement pleaded for this is not the Catechist's joynt voluntary consent to the same Ordinances numerically if it be let him abandon his canting words and speak understandably and we are agreed But there is reason enough to think somewhat else is aimed at The Independent Churcâ—es are made up of certain persons cull'd here and there out of the number of professed Christians and combined into a select and separate communion from other Professors by some more special league and covenant for which we may expect Scripture evidences as soon as for their gather'd Churches themselves Yet one proof farther the Catechist offers us and we had not need over-look any since the rest are found so nothing to his purpose Besides the Church is an House Cat. p. 114. 115. a Temple the House of God 1 Tim. 3.15 The House of Christ Heb. 3.6 The Temple of God Eph. 2.21 22. Believers singly consider'd are stones living stones 1 Pet. 2.5 Now how shall these living stones become to be an house a temple Can it be by occasional occurrences civil cohabitation in political precincts usage or custom of assembling for some parts of worship in any place These things will never frame them into an House or Temple This can be no otherwise done than by their own voluntary consent and disposition Eph. 2.19 20 21 22. Ye are fellow-citizens with the Saints and of the houshold of God c. chap. 4.6 From whom the whole body fitly joyned together c. From these and sundry other places it is manifest That the way and means of Believers coalition into a Church-state is their own obedience of Faith acting it self in a joynt voluntary consent to walk together in an holy observation of the commands of Christ whence the being and union of a particular Church is given unto any convenient number of them by his law and constitution Now we have all and his sundry other places we may guess at by those alledged In these it is familiar with him to apply what is spoken of the Catholick Church which is the Houshold of God and Body of Christ to his particular Churches But I must confess my own ignorance that I understand not the cogency of
this argument from these similitudes The Church is an House a Temple c. Believers living stones Therefore these must needs come together into this beautiful form by a mutual consent c. Or Therefore Church-communions may not be prudentially appointed by determining certain numbers of Christians that dwell together in certain precincts into orderly societies for the worship and service of God and the due practise of other offices of their Christianity The Catechist should do well to remember that he hath told us elsewhere Caâ— p. 221 222. That the Church may have respect unto civil cohabitation for conveniency and edification and to consider withal that he hath told us p. 117. This consent is the form of mens coalescencie into all societies and then it may prove dangerous to civil cohabitations and political precincts themselves too upon the force of his way of arguing But I will not examine this matter farther I shall rather endeavour to give some light to those that are willing to be informed of that account which the Scripture gives us of the Christian church or Churches CHAP. IV. A Scripture-account given of the Christian Church Christ speaks of it as afterwards to be built The power of planting and building it to whom and when given The beginnings of this Church left by Christ The story of its first building by St. Peter Act. 2. Baptism upon Profession the door of entrance The practise after admission The Christian-Church defined Of Churches as many and Church as one The necessary qualification of Church-members The visible Church a communion of Professors wherein are good and bad Saints and Hypocrites are mixed together The Minister's unworthiness nulls not the efficacy of Divine Ordinances The presence of evil members in Church-communion hurts not those who consent not to their sins and impieties THe word Church in the New Testament imports chiefly the Society of Christians i. e. Believers in Christ already come See Dr. Pearson on the Creed Artic. 9. And it is in St. Paul's language Eph. 2.19 20. The houshold of God built upon the foundations of the Apostles and Prophets Jesus Christ himself being the chief corner-stone Our B. Saviour speaks of the Church in this sense to his Apostle Peter as a thing which was to be a thing to be after builded Vpon this Rock will I build my Church St. Matt. 16. 18. Upon the Rock confessed by him Jesus the Christ the Son of the Living God principally and yet instrumentally too upon this Rock St. Peter one of the twelve foundations of the Church Revel 21.14 and as we shall observe in the process of Scripture-story the first builder of it The peculiar power of raising this Church was given to the Apostles after our Saviour's Resurrection when he issued forth his Commission to them St. Matt. 28. 19 20. To go out in his name and preach the Gospel among all Nations and so make Disciples baptizing them in the name and into the acknowledgment of the Father the Son and the Holy Ghost teaching them so admitted to observe all things whatsoever he commanded In our Creed therefore the mention of the Church follows the profession of Faith made in God the Father the Son and the Holy Ghost All the members of this Church are supposed to be baptized in the Name of the Father the Son and the Holy Ghost and this Church is the universal Society of them who believe in and worship the Tri-une God the Father Son and Holy Ghost Well The Commission for planting this Church in the world issued forth from our Saviour after his Resurrection when he appointed them to preach repentance St. Luke 24. and remission of sins in his name among all Nations beginning at Jerusalem to witness and testifie the Articles of Christian faith and to incorporate and embody all that should believe into one society by Baptism But he commands them expresly to tarry in the city of Jerusalem vers 47 48 49. till they were endued with power from on high till they received the promised gift of the Holy Ghost to qualifie them with extraordinary abilities for this work committed to them that the Spirit might accompany them in the world as Christ's advocate Now all the remarkable Actions we read among the Apostles after Christ's ascension till the pouring forth of the Spirit was only the choice of a substitute among themselves in the room of Judas Act. 1.28 that fell by his transgression to compleat their number and accordingly we read Matthias was chosen by lot to take part of the Ministry and Apostleship with them and he was numbred with the eleven Apostles ver 15. And the number of the names together there assembled Apostles and Disciples left by Christ were about an †Not that these were all that were then believers for we read of above 500 brethren at once 1 Cor. 15.6 to whom Christ appeared after his Resurrection but all at that time assembled hundred and twenty This then was the beginning of the Christian Church left by Christ now the first remarkable building and encrease of this Church we have an account of Acts 2. After that the Holy Ghost descended on them at Jerusalem on the day of Pentecost according to Christ's promise whence the mention of the Church planted by the Apostles fitly comes in our Creed immediately after the Article of the Holy Gâ—ost St. Peter fill'd with the Spirit stands up and preacheth to the multitude and is the means of converting 3000 souls according to the promise Vpon this Rock will I build my Church Now This three thousand added to the remnant left by Christ upon St. Peter's Sermon are the first society that we read expresly call'd a Church in the New Testament So they are call'd Act. 2.47 and we read not of any so call'd before them Here then is the beginning of the Apostolick Church the society of those that believe in Jesus Christ conceived by the H. Ghost born of the Virgin Mary c. which was the prime doctrine of the Apostles the Society of these baptized believers Nor can a truer account be given of the Christian Church than by perusing diligently this story where we have a clear description of The entrance of these three thousand into the Church And Their practice after that entrance The sum is this St. Peter first preaches and the substance of his Sermon is the Doctrine concerning Christ and the point of Repentance Faith and Repentance advising all that believed embraced and would profess this Doctrine to be baptized And this was the door of their entrance into the Church ver 41. Then they that gladly received his word were baptized and the same day there were added unto them that is to the 120 about 3000 souls Baptism upon a profession of faith and repentance was their entrance into the Church Now then their demeanour being so enter'd and admitted follows ver 42.44 They continued stedfastly
and that together in the Apostles Doctrine and fellowship and in breaking of bread and in prayers They persevered in hearing the Apostles teach in observing the orders of their society and all mutual offices of charity in eating the Lord's Supper and praying together So that here we are sufficiently resolved about the Christian Church namely That it is a visible company of persons thus admitted and thus continuing being once admitted And this is the Church which was daily encreased afterwards and is to be preserved and encreased to the end of the world by the continued addition and accessions of other persons received into it upon the same terms by the same door of entrance and demeaning themselves being entred after the same manner Of these 3000 it is said they were added to the Apostles and Disciples left by Christ ver 41. And To this Church the Lord added daily such as should be saved verse 47. And this is the Church which our B. Saviour promised to set up and uphold for ever in the world and that the gates of Hell should not prevail against it St. Matth. 16.18 viz. The Society of professing penitents and believers baptized into the name of the Father Son and Holy Ghost and communicating together in the Apostolical Doctrine Discipline Sacraments and Devotions Now this Society afterwards increasing by the great multitude of believers was of necessity to be sub-divided into certain particulars for the performing of joynt-service to God in an orderly communion as accordingly it was by the Apostles authority and direction And that is the ground why we sometimes read of Church in the singular number as of one and sometimes again of Churches as of many I will declare this matter somewhat more distinctly Sometimes we read of Churches as many They went through the Cities Act. 16.4 5. and deliver'd the decrees of the Apostles to be kept and so were the Churches established in the faith and increased in number daily Rom. 16 14. All the Churches of the Gentiles 1 Cor. 14 33. All the Churches of the Saints The brother 2 Cor. 8.18 19. whose praise is in the Gospel through all the Churches And Chosen of the Churches to travel with us I robbed other Churches ch 11.8 28. to do you service On me daily Act. 9.31 the care of all the Churches Gal. 1.21 22. The Churches throughout Judea Galilee and Samaria c. These Countries through the successful preaching of the Gospel had many particular Churches or congregations of the faithful united under some Minister or Bishop the lesser congregations under some inferiour minister And thus we read of a few believers convened together in the house of one single person as a Church Rom. 16.5 Greet Priscilla and Aquila likewise greet the Church in their house The Churches of Asia salute you 1 Cor. 16.19 Aquila and Priscilla salute you with the Church that is in their house Salute Nymphas Col. 4.15 and the Church in his house To Philemon Philem. 1. ver 2. our dearly beloved and fellow-labourer and to the Church in thy house This Church in their house was the baptized believers of the family with such other neighbour Christians as were admitted and received to joyn in Gods worship and service with them there Now many of these lesser congregations were united under a superiour Minister or Bishop For in and about great and populous cities there were many such little and particular Churches and yet we may observe that the Scripture speaks of such particulars as united together in one Church A pertinent instance we have in the Epistle to the Corinthians Let your women keep silence in the Churches 2 Cor. 14.34 saith St. Paul that is all the particular congregations belonging unto Corinth and yet the same Apostle dedicates this Epistle not to the Churches at Corinth in the plural 1 Cor. 1.1 but in the singular number To the Church of God which is at Corinth And thus in like manner we read of other great Cities though there were many particular and lesser Churches in them and the adjacent parts belonging to them yet are they mention'd still but as one Church So the Church of Jerusalem of Antioch of Caesarea of Ephesus of Laodicea of Smyrna c. The reason this already intimated All the particular Churches belonging to those great Cities were united under the care and circumspection of one superiour Minister or Bishop and were therefore accounted as one Church There were many particular or Parish-churches as we speak and yet all but one Diocess united under one Bishop The case is plain if we look but to the seven Churches of Asia in the Revelations They are numbred all of them according to their single Governours and Overseers according to their seven Angels though each of them was certainly subdivided into many particular Churches or Congregations Every congregation of the Saints with a Minister among them Cat. p. 117. without which it is not organically compleat that I may borrow the Catechist's phrase nor as he well calls it a Spiritual corporation attended with rule and government was a little Church and many of these doubtless there were belonging severally to Ephesus Smyrna Pergamus Revel chap. 2.3 Thyatira Sardis Philadelphia and Laodicea and yet are all these reckon'd but as seven Churches of Asia because of those seven Angels or Bishops presiding over them A collection then of several congregations every one of which may be called a Church is yet in the Scripture-propriety one Church by vertue of their subordination in government under one chief guide and ruler There are many lesser Churches which are but members of one greater Church And so in like manner many of those greater Churches united under single Bishops may be no more than members of one Provincial or National Church united under some common superiour for order sake whom we call Arch-Bishop and Metropolitan And there may be many Provincial and National churches which are yet but members of the universal church of Christ derived from the Apostles which however consisting of so many homogeneous parts and members call'd churches is yet but one Church because under one supreme governour and ruler namely Christ himself the Great Shepheard and Bishop of our Souls That whole body whereof he only is the Head Now the necessary badge of every member of Christ's visible Church or any particular Churches thereto appertaining is the profession of faith and obedience with Baptism in the Name of the Father Son and Holy Ghost whether that profession be true and in reality or no God alone judgeth For the visible Church of Christ is a communion of professors wherein good and bad sincere and hypocrites are mingled together There was a Judas a Traitor and false Apostle among the twelve and there will be false disciples mixed with the true whilst this world stands Earth is no place for unmixed communions We are here in a
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 that their persecuted estate and wilderness-condition they yet did as they were able set apart certain places as peculiar for their common meeting together to serve God in Intimations we find of this in Sacred Scripture as well as Ecclesiastical writings Acts 11.26 Acts 11.26 For an vvhole year they assembled themselves with the Church the Margin hath it more rightly in the Church and taught much people and the Disciples were called Christians first in Antioch They assembled together constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiâ as both the Vulgar-Latin and Beza render it i. e. in the Church the place appointed for religious meetings and assemblies Here then we have a Local Church as early as the very name of Christians Again 1 Cor. 11.18 1 Cor. 11.18 20. When ye come together in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of Religious Assemblies for so he afterwards adds When ye come together into one place and opposeth it unto their own houses verse 4. What have ye not houses to eat and drink in or despise ye the Church of God i. e. the house of God St. Austin is express for this sense Ecclesia dicitur Locus quo Ecclesia congregatur Hanc vocari etiam ipsam domum orationum idem Apostolus testis est ubi ait Nunquid domos non habetis ad manducandum bibendum Ecclesiam Dei contemnitis Quast super Levit. l. 3. c. 57. Hoc quotidianus loquendi usus obtinuit ut ad Ecclesiam prodire aut ad Ecclesiam confugere non dicatur nisi quod ad locum ipsum parietesque prodierit vel confugerit quibus Ecclesiae congregatio continetur id ibid. The place saith he wherein the Church is gathered together the Meeting-place in the Brethren's Dialect is call'd the Church even the house of prayers The Apostle counts their own houses the proper place for ordinary and common repasts and not the Church or house of God So therefore he speaks afterward If any man hunger let him eat at home And thus also Theophylact interprets the vvord Church in this place of the Apostle Nunquid domos videlicet Si aliis cibum communicare renuitis eur non domi vescimini Aut Ecclesiam Dei contemnitis Cum enim Dominicam coenam in privatam conver titis in Ecclesia scorsum edentes Loco ipsi inscrtis injuriam Theophylact in 1 Cor. 11.22 If saith he you you refuse to communicate meat unto others why eat you not at home for vvhen you convert the Lords Supper into a private meal eating apart in the Church you do injurie to the very place See Mr. Mede of Churches Now this Church of God as a Learned man conjectures was 't is likely Some capable and convenient room within the walls and dvvellings of some pious disciple dedicated by the religious bounty of the owner to the use of the Church and that usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper Room such as the Latins call coenaculum being according to their manner of building as the most large and capacious of any other so likewise the most retired freest from disturbance and next to Heaven as having no room above it Such places we read more than once they made choice of Acts 10.9 St. Peter went up to the house-top to pray Such is thought to be the room wherein the Apostles and Disciples after our B. Saviour's Ascension assembled together daily for Prayer and Supplication and where being thus assembled the Holy Ghost came down upon them in cloven tongues of fire on the day of Pentecost and there goes a tradition in the Church that this was the room wherein our B. Saviour before his passion celebrated the Passover and instituted his Mystical Supper and the same place where on the day of his Resurrection he came and stood among his Disciples and appeared again unto them the Sunday after and the place where James the Brother of our Lord was created by the Apostles Bishop of Jerusalem where the seven Deacons were elected and ordained vvhere the Apostles and Elders of the Church had their first Council for deciding the question about the believing Gentiles circumcision and for certain as Learned Mr. Mede proceeds the place of this coenaculum was afterward enclosed with a goodly Church known by the name of the Church of Sion and 't is call'd by St. Cyril who was Bishop of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upper Church of the Apostles and if this saith he were so why may I not think that this coenaculum Sion was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house whereof we read concerning the first Christian Society at Jerusalem Act. 2.46 That they continued daily in the Temple and breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house not as we read it house by house and eat their meat vvith gladness and singleness of heart The meaning being That when they had performed their devotions daily in the Temple at the accustomed times of prayer there they used to resort immediately to this Coenaculum and there having celebrated the mystical banquet of the H. Eucharist took their ordinary and necessary repast with gladness and singleness of heart Such a place an upper room 't is evident it was where the Disciples at Troas came together Act. 20.7 on the first day of the week to break bread where St. Paul preached unto them and whence Eutychius being overcome with sleep sitting in the window fell down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third story Acts 28.22 And such a place seems that of the Churches assembly at Caesarea to which St. Paul vvent up descendit Casarcam ascendit in domum Christianorum i. e. Ecclesiam salutavit eos abit Antiochiam Lud. de Dien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saluted the Church The Etâ—iopic Translator so understood it as Lüd de Dieu observes thus rendring the words He vvent dovvn to Caesarea and vvent up into the house of the Christians i. e. the Church and saluted them and went to Antioch And to this same purpose of places appropriate to the first Christian's-Assemblies may be interpreted those peculiar characters given by the Apostle to some in his Salutations Salute Nymphas and the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col 4.15 at his house So To Philemon Philem. 1.2 our dearly beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the Church in thy house So Rom. 16.3 5. Greet Prisscilla and Aquila likevvise the Church that is in their house And sending salutatitions from them to Corinth 1 Cor. 16.29 Aquila and Priscilla salute you much in the Lord with the Church that is in their house Where the Church at or in such and such a one's house may be rather understood of the congregation of Christians vvont to assemble there than of their ovvn particular families for othervvise vvhy should this be singularly mention'd in the Salutations of some and not of
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
Here then we have the peoples election of their Ministers pleaded for as an institution of the Lord Jesus Christ by his Apostles plainly expressed in the Scripture indispensably necessary to constitute a Gospel-Ministry observed inviolate in the primitive Church and all other wayes condemned as irrational and un-scriptural Let us therefore in the first place view the plain and express Scriptures that demonstrate this unto us which if they fail the Catechist all his other pretended arguments from Authority or Reason will not serve the turn The Scriptures are two Act. 6. and Act. 14. And in both of them Cat. p. 132. he tells us there is mention of their election by the community of the Church and in both of them the Apostles themselves presided with a fulness of Church-power and yet would not deprive the Churches of that which was their liberty and priviledge As to this election by the community of the Church said to be mention'd in both these places we shall see how far it extends upon examination But if the Apostles presided at the same time with a fulness of Church-power as is here asserted they might certainly have ordered the matter otherwise no Church-power being wanting where the fulness of it is supposed Now to the instances themselves The first of these is Acts 6. where all the Apostles together to give a rule unto the future proceeding of all churches in the constitution of Officers among them do appoint the multitude of the Disciples or community of the Church to look out from among themselves or to chuse the persons that were to be set apart thereto unto their Office which they did accordingly c. If we look impartially into this story of the choice of Deacons here mentioned we shall find no power at all of Election in the multitude of Disciples but what the Apostles condescended to allow them upon this occasion they therefore do here appoint them to chuse to look out men among themselves and they to determine certain bounds of their choice and election 1. To take seven neither more nor fewer 2. Those seven men generally known and reputed of 3. In such estimation for fulness of the Spirit of Faith of Wisdom and Discretion for the managery of the affairs to be committed to them According to which permission of the Apostles and rules prescribed by them they proceeded verse 5 and chose Stephen c. whom they set before the Apostles and when they had prayed they the Apostles laid their hands on them The right of Election here evidently lay in the Apostles themselves nor did the community of Disciples act any thing otherwise than by power delegated from the Apostles and according to their prescriptions and this power delegated was no more than a bare nomination or testimonial approbation of seven such persons to be ordained Deacons for the present service by the Apostles But let the story be supposed never so full to the Catechist's purpose That the Apostles did this to give a rule to the future proceeding of all Churches in the constitution of Officers among them is I am sure beside the text and not only destitute of but contrary to other Scripture-warrant it being impossible amongst the Ordinations of Church-officers recorded in Scripture to find such another pattern And if this be the rule of all future proceedings there must be alwayes seven chosen and no officers in any Church but vvhat are taken from among themselves as these here vvere and chosen by the Laity only Now for the remark made in the close of this story This was done when only Deacons were to be ordained in whom the interest and concernment of the Church is not to be compared with that which it hath in it's Pastors Teachers and Elders It may easily be retorted That it no wayes follows Because the Apostles indulged a limited and bounded choice of these inferiour officers they therefore designed to warrant a perpetual power of election in the people as to officers of a much higher order and in whom the interest and concernment of the Church is much greater Add hereunto that there was some special reason to move the Apostles to this indulgence unto the people at this time This is intimated by St. Chrysostome S. Chrys hom 〈◊〉 in Act. cit à Rev. Whitgift Tract 3. p. 155. The Apostles saith he did not commit the Election of Deacons to lot nor did they themselves choose them whenas being moved by the Spirit they might so have done but rather establish what is approved by the testimonies of many For to appoint the number and ordain them and that to such an use this they challenge to themselves but to chuse the men they permit unto them the people that they themselves might not seem to do any thing partially and for favour There is the reason insinuated a reason proper to the occasion Because these Deacons were to be employed about money-matters in the collecting and distributing of Alms the Apostles thought good to chuse them by a common consent the rather to avoid the grudging of the people and the suspition which any might harbour of themselves And some such thing seems declared in that which is said to have put the Apostles upon this whole business Acts 6.1 There arose a murmuring of the Grecians against the Hebrews because their Widows were neglected in the daily ministration And upon this very score it is that St. Paul mentions the Brother 2 Cor. 8.19 20 21. whose praise is in the Gospel chosen or ordained of the Churches to travel with him in the distribution of the collections of the charity of Christians Avoiding this saith he that no man should blame us in this abundance which is administred by us providing for honest things not only in the sight of the Lord but in the sight of men To which purpose also of declining the censure of mis-employing any part of the publick charity he thus writes to the Corinthians 1 Cor. 16.3 Whomsoever you shall approve by your Letters them will I send to bring your liberality to Jerusalem The aim of St. Paul's referring these messengers to the Churches choice and approbation was manifestly this That his upright dealing in the distribution of their Alms might never be brought into the least suspicion And the same motive had the Apostles for their referring the choice of the seven Deacons unto the multitude of the Disciples So that we may not of this occasional permission frame an universal and perpetual law or rule for all Church-officers This first therefore had need to be backed and secured with a second text of Scripture The same is mentioned again Act. 14.23 where Paul and Barnabas are said to ordain Elders in the Churches by their election and suffrage for the word there used will admit of no other sense c. I wish the Catechist learning and ingenuity proportionable to the confidence wherewith he manageth this instance We read Act. 14 When
very sense now given 1 Cor. 15. where he sayes comparing himself with the other Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have travelled up and down more than they all as is manifest he did But give me leave saith Mr. Mede to propound a fifth Exposition which shall yield all they contend for so eagerly to be implyed in this Text namely That there are not only two sorts of Elders here implied but also that the one of them are Lay-Elders such as have nothing to do with the administration of the Word and Sacraments What would they have more yet they will be never the nearer for this concession for the Lay-Elders here implyed may be no Church-officers but Civil Magistrates which in Scripture-language we know are called Elders as when we read of the Elders of Israel of the Elders of Judah of the Elders of the Priests and the Elders of the People of Priests and Elders and the like according to which notion the words may be construed thus Let all Elders that govern well of what sort soever be counted worthy of double honour especially the Elders of the Church which labour in Word and Doctrine Is not this good sense and doth not the Apostle in the beginning of this very Chapter use the name Elder in the larger and more general sense when he sayes Rebuke not an Elder but exhort him as a Father c. Why may he not then do so here And doth not St. James in his last Chapter call the Ministers of the Word and Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in distinction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus having informed our selves who they are which are here termed Elders we will now see also briefly what is that honour which is due into them That by honour is here meant honorarium stipendium or a tribute of maintenance is manifest by the following words which the Apostle brings in to inforce it For the Scripture-saith Thou shalt not muzzle the mouth of the Ox that treadeth out the corn and The labourer is worthy of his hire Who sees not what these proofâ— inferr The first of them he alledges also in the same argument 1 Cor. 9. where he adds Doth God take care for Oxen or saith he it altogether for our sakes ours namely that preach the Gospel for our sakes no doubt this is written that he which ploweth should plow in hope and he that thresheth in hope should be partaker of his hope The case is plain 'T is an Hebrew notion To bring honour i. e. to pay tribute or bring a present Revel 21.26 But what is meant by double honour Some as among the Fathers St. Ambrose will have it to be honour of Maintenance and honour of Reverence But because the Apostle's proofs here inferr only maintenance I take it to be meant in this place only of it And as for double I take it to be an allusion to the right of the first-born to whom at first the Office of Priesthood belonged in their families and into whose room the Levites were taken and whom the Presbyters of the Gospel now succeed As therefore they had a double portion among their brethren in like manner should the Presbyters of the Gospel be counted worthy of double honour And if we admit of the fifth Exposition before-given of these words to comprehend the Elders of the Commonwealth as well as the Elders of the Church it will agree yet far better because both the one and the other succeed in the place of the First-born to whom belonged both to be Priests and Civil Governours in their Tribes and Families Yet howsoever the antient Christians were wont in their Love-Feasts to give their Presbyters â— double portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with some reference to this Text as appears by Tertullian nevertheless I think double honour is not here so precisely to be taken but only to note â— liberal and ingenuous maintenance such aâ— might set them above the Vulgar as the First-born by their double portion were preferr'd above the rest of their brethren Thâ—â— far he And more need not be said to disable the Catechist's proof of his Ruling-Elders from this Text of Holy Writ I will therefore only Answer the Exceptions taken by him to the Exposition of this place that is given by others Neither doth that word labour in the Word as some would have it intend any other labour but what is incumbent on all the Pastors and Teachers of the Church as their constant duty See Rom. 6.12 Act. 20.35 1 Thes 5.12 I have according to the reference seen these places and yet cannot learn from them that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this 1 Tim. 5.17 doth not intend any other labour but what is incumbent on all the Pastors and Teachers of the Church as their constant duty Rom. 6.12 is mis-quoted for chap. 16.12 as I suppose Where compare it with the 1st verse and 6th verse the great pains of those good women and others that administred necessaries to the Apostles and so eased them of care in that particular seems to be the thing which St. Paul sets forth by that phrase of labouring in the Lord and labouring much in the Lord Act. 20.35 St Paul thus recommends his own example Ye your selves know that these hands have ministred to my necessities and to them that were with me I have shewed you all things how that so labouring ye ought to support the weak and to remember the words of our Lord Jesus how it is said It is more blessed to give than to receive Sure 't is not the constant and bounden duty of all the Pastors and Teachers of the Church so to labour with their hands as St. Paul did But then 1 Thess 5.12 We beseech you Brethren know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in love for their works sake comes in aptly 1. To confirm the notion of labouring which he seeks to confute by it prescribing of special notice unto such Labourers And 2. To inform us withall that the Ruling and Labouring-Elder are both one person or that it may appertain to the Office of one and the same sort of persons to labour among Christians and to have the inspection or oversight of them for rule and government to admonish them To which purpose also might be annexed Hebr. 13.17 where this Office of Ruling is given without controversie to the Preaching-Minister Remember them who have the rule over you who have spoken unto you the Word of God To the Catechist's reasoning therefore Now can we suppose that the Apostle would affirm them to be worthy of double honour whom comparing with others he notes as remiss and negligent The Answer is that he argues from a wrong Supposal The Apostle doth no wayes denote him that rules well as remiss and negligent but as one ordinarily diligent though not eminently so All therefore built upon
this first occasion mentioned Act. 6. For evident it is 1. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self is of a large signification importing as much as Minister or Servant in the general and so we often translate it Christ himself is thus call'd Rom. 15.8 the Deacon or Minister of the circumcision for the truth of God i. e. One who endeavoured to do them service in working of their conversion by the preaching of the truth of God unto them 1 Cor. 3.5 So Paul and Apollo are call'd Deacons or Ministers by whom the corinthians believed And Paul calls himself a Deacon or Minister of the Gospel Eph. 3.7 Col. 1.25 and of the Church and the Apostles are stiled Deacons or Ministers of the New Testament 2 Cor. 3.6 And 2. at the first institution of the Seven we may observe both these Deaconships or Ministrations united in the Apostles What was there done in the Church by Deacons which the Apostles did not first discharge being Teachers Hooker l. 5. p. 321. viz. The ministration of the Word and serving Tables together in the same persons Act. 6.1 2 4. until upon the increase of Disciples and the complaint of the Grecians that their widows had shorter commons than the Hebrewâ— and the Avocations which the Apostles had themselves to matters of greater importance they did communicate some part of their power to these seven by way of delegation for the present necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 3. Yea and as appears by matter of fact together with this charge in relation to the poor the power of preaching and baptizing too when occasion should serve And then farther 3. The office of Deacons in the Church is to be learn'd moreover from those other Texts of Scripture wherein they are mention'd after Bishops Phil. 1.1 1 Tim. 3. pointed to as the Bishops ministers serving in an inferiour degree under them and where such qualifications as are apparently required in them which plainly import that they were then designed to some weightier employments in the â—hurc than the care of the poor only even the Ministry of the word of faith and subserviency in the government of the Church and where They that have used the office of a Deacon vvell ver 13. are said to purchase to themselves a good degree and great boldness in faith This matter therefore being thus declared out of Scripture it may appear without farther reference to the testimonies of the Fathers concerning the employment of Deacons afterwards in the Church how impertinently the Catechist proceeds in the explication of this general Answer Cat. p. 163. â— â— But whereas many have grown weary of the observation of the institutions of the Gospel this Office hath for a long time been lost amongst the most of Christians By some the name is retained but applyed to another work duty and employment than this to which it is peculiarly appropriated in the Scripture Their proper and original work of taking care for the poor they say is provided for by others and therefore that Office being needless anotâ—er unto another purpose under the same-name is erected Such are Deacons that may read Service preach and baptize when they have licence thereunto But this choice to reject an office of the appointment of Christ under pretence of provision made for the duties of it another way and the erecting of one not appointed by him seems not equal But whereas it is our duty in all things to have regard to the authority of Christ and his appointments in the Gospel if we claim the priviledge of being called after his name some think that if what he hath appointed may be colourably performed another way without respect unto his institutions that is far the best The Catechist here chargeth all that confine not the Office of Deacons in the Church to the taking care for the poor as growing weary of the observation of the institutions of the Gospel and rejecting of an Office appointed by Christ c. But it would become him to be more free of his proofs or sparing in his censures We meet not with any command or institution of Christ in this matter St. Cypâ—â—â—n Ep. ad Regatian cited by Hooker l. 5. p. 320. but the ordination of the Apostles only Deacons must know saith S. Cyprian that our Lord himself did elect Apostles but Deacons after his Ascension into Heaven the Apostles ordained Yea and the business seems then too wholly managed by the Apostolique prudentials For so the ground of that first institution is given us after a mention of the special occasion moving Act. 6.1 It is not reason say they that we should leave the Word of God and serve Tables verse 2. i. e. that we neglect the weightier part of our charge by attending to a less considerable Wherefore Brethren look ye out among you seven men of honest report c. Evident it is that the appointment of those seven to the service of Tables was to ease the Apostles of a part of their care and to provide for the pressing necessity of the Church in that state and time So that here I might borrow that of Musculus Tit. de Magistr frequently referr'd to by our Reverend Whitgift Si revocas temporum illorum mores primum conditiones statum quoque illorum revoca If you will urge the manners of those times first call back their conditions and state also There cannot certainly be a necessity of this part of the then Deacons Office in a Christian Kingdom and Commonwealth where the Laws are so charitable as to provide for the poor some other Overseers and it seems in good earnest an uncharitable doom that no such Officers may be erected without respect to some special institution of Christ and regard had to his authority as if the general commands of charity were not sufficient to justifie any institution serviceable to that end All the clamor here is that we vary from an occasional institution or practise of the Apostles when that occasion it self is ceased and the circumstances of the case are extreamly different But if we might be priviledged to argue as the Catechist himself did about Ruling-Elders Cat. p. 157. Cat. p. 157. Some light in this matter may be taken from the Church of the Jews where we find the Levites whose Office at first was to set up and take down and carry about the Tabernacle so soon as the Israelites were setled and the Temple prepared appointed to attend upon different ministeries some to be Porters and others Singers c. A point the due consideration whereof may serve to justifie the assignment of Deacons now in the Church to some other Offices than what was most conspicuous in their first institution whilst the Church remained without the patronage of Christian Magistrates and in her wilderness and persecuted condition There is one farther mistake of ignorance in the Catechist's words when he upbraids
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
of Prayer is the result sometimes of Impudence and Presumption Pride and Ambition or some worse Principle 'T is not to be expected that the H. Spirit help us immediately to the matter and words of Prayer Rom. 8.26 considered Three Arguments to demonstrate the Proposition The Spirit helps us to the matter and words of Prayer by the use of proper and fit means among which may be reckoned pious and useful Forms composed to our hands by others Grace most considerable in Prayer and the principal work of the H. Spirit is to excite assist and strengthen the exercise of proper Graces Where the Form is prescribed one grace more to be exercised The chief operations of the Spirit of Supplications he inwards in fixing the intention illuminating the understanding inflaming the affections c. A wide difference between saying Prayers and Praying-Prayers from p. 300. to 323. Chap. 15. Singing of Psalms the Catechist's third Gospel-Institution slily passed over Six points propounded about it to be resolved from Scriture Of Preaching the Word the fourth Gospel-Institution Needful distinctions about it Difference between Preaching and Teaching Evangelists and Doctors Word and Doctrine between Preaching by Inspiration and by Pains and Industry Preaching more ways than that of Sermons by the Vulgar fixed on viz. By Reading by Writing by Proxy The fifth Gospel-Institution Administration of the Sacraments Baptism and the Lords Supper Sacraments no Scripture-word The proper subjects of Baptism proper Church-members The Anabaptist misledd by the Catechists principles Baptism ill confined to the Infant-seed of Believers onely The carriage of the Synod of Dort as to that point Sitting not a gesture prescribed for the Lords Supper 'T is not certain to conscience that Christ and his Disciples used the same gesture at the Supper as at the Passover The gesture of the Passover different from our sitting No evidence of the Will of Christ that we conform to the gesture then used rather than to other circumstances The last Gospel-Institution Church-Discipline The power given to the community of the people Women excepted in the Administration thereof by the Catechist His Scripture-instances considered A threefold Directory given by him for the Exercise of Discipline The politick contrivance of the separate Churches for perpetuating themselves The Catechist's two concluding Questions from pag. 323. to 347. FINIS An APPENDIX Of the Authority of KINGS AND Obedience of SUBJECTS The Contents A Specimen of the Separatists Loyalty and Opinion of the Magistrates Power in matters of Religion Government an Ordinance of God In all orderly Government some Supreme necâ—ssary That Supreme so far Independent Absolute and Vncontroulable There can be but one Supreme all besides must needs be Subject That the Supreme over us is the King's Majesty undeniably evidenced His power about Religion proved by four considerations No Ecclesiastical person hath an exemption from his Tribunal A Scheme of the orderly subordination of Government appointed and approved of God Active obedience the principal due to Authority and that in matters antecedently good indifferent and doubtful but not in matters evidently sinful Here the passive obedience takes place The reasonableness of that Subjection SInce the committing of the foregoing Pages to the Press I have considered with my self that among all the Brethren of the Separation whom I have either known or heard of there hath not one been found of that Loyal Disposition as to call the War against the last King a Rebellion or his Death a Murther or the Government of O. C. an unjust Vsurpation but then as to Religion it is most palpable that they do all deny any Authority in the King to intermeddle with it and are no less professed Enemies to his Supremacy in matters Ecclesiastical a foundation-Principle of the English Protestant Reformation than the Jesuited Papists Their Judgement joyntly is Let Kings take care of Civil State Let Church of Church-matters debate Now so long as these Doctrines are entertained and acknowledged it is but labour lost to press them unto obedience and conformity to the Laws of the Realm about Religion and the Service of God since these Laws themselves are adjudged by them no other then extravagancies beyond the compass of their Rulers Commission invasions of Christ's Authority the Churches Priviledge and every Christians Liberty unjustifiable in themselves and therefore of no power to oblige them unto duty or brand their most contemptuous neglects for sinful transgressions I have therefore thought it requisite in order to the fuller confutation of their way and principles to annex this Appendix for the rectifying of their apprehensions who shall be willing impartially to deliberate upon what is here offered to them briefly of these two heads First the Power and Authority of Kings or Governours And Secondly The obedience due from Subjects For these two are relatives not to be separated each from other First then concerning the former I take it for granted that Government and Magistracy is an Ordinance of God and they who list to dispute it may if they please confront and oppose St. Paul's thirteenth Chapter to the Romans That which I design to recommend shall be comprised and demonstrated in the following particulars 1. In all regular Governments needs must there be some Supreme and Principal Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Princeps Some first and chief Some uppermost and Head of the rest to whom the last appeal must be made and at whose tribunal and decision they must acquiesce Ordo non datur nisi cum relatione ad aliquid primum for without this there can be no settled and determined order but there will be a progress to infinity and controversies can never be ended A necessity there is in all Government for some to be uppermost 2. The supreme or chief power where-ever it is seated must needs be so far independent absolute and uncontroulable Independent upon any but God himself for otherwise there will be some above it and so it will not be supreme and uppermost Absolute it must needs be to obtain the ends of Government where by absolute I mean not freed from an obligation to observe the Laws of God and Nature and to Govern according to humane Laws so far as equity will bear but freed from the fetters of all humane Laws when the necessity of Government whereof the Supreme is also to judge calls for it And without this no Government can well be upheld and managed there being ever some cases happening which humane Laws cannot in particular foresee and provide against and therefore the breast of the Supreme must make a supply And then being independent on any upon earth and absolute in the sense explained it must needs follow that it is unaccountable unto any uncontroulable by any but God Subject to the coercive restraint of none besides for if so that to which it is subject will be above it and so it is no longer Supreme and Uppermost and we shall lay the Principles of confusion