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-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
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
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-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
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
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