by St. Luke part of the Divine Worship which he commends Anna for of whom he saith That she departed not from the Temple S. Luk. 2.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving or worshipping God in prayers and fastings night and day His meaning is not that she dwelt or continued always in the Temple for in the next Verse mention is made of her coming thither but that she forsook it not at the set times that she constantly frequented the Temple at the hours of prayer and used in like manner a constant observation of fasting and thereby worshipped God As it is said of the Apostles after Christ's ascention that 8. Luke 24.53 they were continually in the temple praising and blessing God i. e. the Temple at Ierusalem was the place not of their continual abode but of their constant dailie performance of their Devotions This then is Anna's commendation That she constantly frequented the Temple and performed those acts of piety prayer and fasting constantly at the prescribed and accustomed seasons of those duties viz. fasting twice a week and observing the daily hours of Prayer And if in this she is said to serve and worship God we need not fear dishonouring or displeasing of Him by the like observance And now I may add farther that it was usual with the Religious Iews to fast every day till the third hour i. e. nine of the clock in the morning the hour of Prayer and upon Sabbaths and Festivals unto the sixth hour i. e. twelve of the clock As to the first of these St. Peter's apologie at Pentecost when they were charged with drunkenness seems grounded upon it Act. 2.15 Grot. in loc These are not drunken as ye suppose seeing it is but the third hour of the day that is the time of Matins whereto men indifferently pious resorted fasting And as to the later it is not improbable but the Heathens did therefore so often upbraid the Iews with fasting on their Sabbaths Hooker Eccl. â—ol l. 5. and to this also some refer the Iews finding fault with our Lord's Disciples St. Matt. 12. Hebraeorum illa fuit à majoribus tradita usu recepta ac tanquam lege probata consuetudo ut non liceret diebus fostis culquam ante sextam horam providere Baron tom 1. Ann. 35. Num. 243. for rubbing a few cars of corn to eat as they walked on the Sabbath day which may seem rather a breach of their customarie fast till noon than of the rest from work and labour then required But enough of this Head 10. I should be tedious if I enlarged this Catalogue as I might by adding the Iewish rites at the Passeover and other Festivals at Circumcision Marriage and Burials I will therefore but touch upon them At the Passeover they varied the first ceremonie of Standing Exod. 12.11 S. Matt. 26.19 20. S. John 13.5 into the fashion of lying on beds and then put off their shoos before lying down whereas at first it was required to eat it with their shoos on They added a thick sawce in memory of the clay and mortar in Egypt and used red wine for a remembrance that Pharaoh shed the bloud of their children They had special forms of blessing the bread and the cup both here and at other Festivals and they sung an Hymn beginning at the 113. and reaching to the end of the 118. Psalm They had frequent washings St. Mat. 15. as Calvin well observes Christ did not simply reprove their washings for then would he not have suffer'd without reproof the six water pots S. Ioh. 2. but their intention and opinion of necessitie and holiness about them At Circumcision They left a void chair for Elias The Witness held the Child in his arms c. As to their Marriages the manner of their betrothing by a piece of Monie Writing c. The Marriage it self in an Assembly of ten men with blessings and praises to God the Marriage-feast seven dayes c. And as to their Burials washing the body of the deceased embalming of it the form of their sepulchres their inscriptions upon them c. These are matters easily to be supplied by an overly Inspection into the Iewish Antiquities Now When we can see a Command and Institution from God produced for these severals and not till then we may conclude That the Church of the Iews were governed by this principle we have under our examination CHAP. V. 2 Of the Church of the New Testament in the time of Christ and his Apostles wherein the instances are Christ's approbation of those rites and usages among the Jews which were not founded upon a Divine Command His Apologie for and commendation of the two women that Anointed him whereto is added the story of the good women at his Sepulchre and of Joseph of Arimathea His frequenting the Synagogues and demeaning himself according to their Customes His carriage at the Passeover and the institution of his own Supper The observance in the Church of Jewish customs and ordinances a long time after their conversion to Christianity Certain things imposed on the Gentiles by way of compliance with the Jews to avoid offence and division The Sabbath day kept with the first day of the week The holy Kiss The Love-feasts St. Paul's injunctions in order to the decencie of Divine worship that the man be uncovered and the woman covered with the concluding of that matter of Ceremonie against the contentious by the custom of the Churches ANd so I pass on secondly to the Church of the New Testament and that First in the time of Christ and the Apostles wherein we may observe these instances 1. Our B. Saviour himself did approve of and conform unto those rites and practises among the Iews which were not founded upon any Divine Precept A special evidence of this we have in his apologizing for and commending of the affectionate deportment of two good women towards himself with their cruses of oyl and sweet ointment such entertainment being usual with the Iews at their feasts and related to by David's expressions Psal 23.5 The first story we have in the Pharisee's house by a woman that had been a sinner St. Luke 7.37 38. c. she brought a cruse of Ointment and stood at his feet behind him weeping and began to wash his feet with tears and wiped them with the hair of her head and kiss'd his feet and anointed them with ointment This was her ceremonious observance The Pharisee whose name probably was Simon takes exceptions at Christ's enduring her approaches to him being a sinner but Christ answers him first with a Parable and then so applies it as to make a comment upon the several acts of the womans love whom upon that account he assures of the pardon of her sins Ver. 44.45 c. He turned to the woman and said unto Simon Seest thou this woman I enter'd into thine house thou gavest me no water for my
Of the FIRST PART Chap. 1 ERror in first and foundation-Principles most dangerous The Catechist's grand mistake noted The Method of this first part in order to the full conviction thereof The Protestant Doctrine of the perfection of H. Scripture as a Rule and guide restrained to matters of Divine belief and practise necessary unto Salvation from pag. 1. to p. 4. Chap. 2. The Puritan disguises of this Protestant principles 1st That nothing at all is to be done by us without Scripture-Warrant The absurdity of that declared 2dly That nothing is to be done or admitted of in or about Religion or the Worship of God at least without the warrant 1st of some general precepts or 2dly examples in the written Word Those additional explications manifested to be impertinent and retorted from pag. 4. to p. 10. Chap. 3. The Catechist's opinion as to this point set down at large in his own words from above twenty places of his Book and then summed up together to be viewed at once from pag. 10. to p. 19. Chap. 4. The falshood of his general Opinion demonstrated from the practise of all Churches First Of the Iewish Church wherein the Instances are The Rites used by them in swearing putting the hand under the thigh or lifting it up to Heaven Iacob's Pillar and Vow The Gileadites Altar on the other side Iordan The Heap and Pillar between Laban and Iacob at their covenant Ioshuae's great Stone set up at Sechem Solomon's new Altar The Stone of Bethshemesh Samuel's Altar at Ramah David's pious resolution for building the Temple Determinate hours of Prayers thrice a Day the Third the Sixth the Ninth hour The erecting Oratories and Synagogues for God's service and worship and several things observable in them Set Festivals for which there was no Divine Precept The dayes of Purim Solomon's seven dayes for the dedication of the Altar Hezekiah's seven dayes added to the Passeover The Feast of Dedication in Winter Stated Fasts voluntarily undertaken or enioyned The fast of the fourth fifth seventh and tenth moneth in Zechary Weekly Fasts of the Pharisees and Iohn the Baptist's Disciples no where reproved otherwise than for the Hypocrisie of some observers of them Anna's commendation for worshipping God with such Fasts The custom of the religious Iews fasting every day till Morning Prayer and on their Sabbaths and Festivals till noon The rites used at the Passe-ovet and other Festivals at Circumcision Marriage and Burial from pag. 20 to p. 31. Chap. 5. II Of the Church of the New Testament in the time of Christ and his Apostles wherein the instances are Christs approbation of those rites and usages among the Iews which were not founded upon a Divine Command His Apologie for and commendation of the two Women that Annointed him whereto is added the story of the good women at his Sepulchre and of Ioseph of Arimathra His frequenting the Synagogues and demeaning himself according to their customes His carriage at the Passeover the institution of his own Supper The observance in the Church of Iewish customs and ordinances a long time after their conversion to Christianity Certain things imposed on the Gentiles by way of compliance with the Iews to avoid offence and division The Sabbath day kept with the first day of the week The holy Kiss The Love-feasts St. Paul's injunctions in order to the decencie of Divine worship that the man be uncovered and the woman covered with the concluding of that matter of Ceremonie against the contentions by the custom of the Churches from pag. 31. to p. 45. Chap. 6. III Of the Churches following the Apostles downward to this day 1 The Primitive Church wherein the instances are The observation of the great Festivals in memory of Christ's Birth Resurrection c. Standing at Prayer on all Lords days and every day between Easter and Whitsunday Fasting on Wednesday and Friday weekly and constantly before Easter The honourable and frequent use of the Cross receiving the Sacred Eucharist fasting 2 The Reformed Churches Their general Tenent of the power of National Churches to make laws in things neither commanded nor forbidden by God 3 The Independent Congregations wherein the instances are Singing David's Psalms translated by humane invention into rythm and meter and that too bare headed whilst they heat the Sermon with the hat on Sprinkling Infants Taking the Communion sitting Their particular forms of Church Covenant And the Catechists Prudentials allowed of in Divine worship with his way of evading the obligation of some things granted by himself to have been commanded by Christ The mischievous consequences of this general principle of Non conformity and Separation reflected on from pag. 44. to p. 54. Chap. 7. The common abuse of Holy Scripture by the Writers of this way An explication of certain places of Scripture brought in to countenance the fore-going Principles or some appendant to it under five heads Such texts 1 which referr us to the word of God as our rule and commend unto us the perfection of it 2 Which use the negative argument of Gods not commanding a thing as a reproof and condemnation 3 Which forbid the adding to or taking from the Word of God 4 Which prohibit the worshipping of God by the commands of men and will-worship 5 Which require faith of us in order to the pleasing of God and impute the guilt of sin to whatsoever is not of Faith from pag. 54. to p. 72 Chap. 8. Other Texts of Scripture examined under seven heads more viz. 6 Which describe Christ's faithfulness compared with Moses and point unto him as the one Lord of his house the Church 7 Which command us to hear and obey Christ under the greatest penalty Wherein also Christ enjoyns his Disciples to teach all his commandments and wherein others are commanded or exhorted to obey them or commended for examples of a diligent and exact obedience 8 which relate to the pattern given in the Mount to Moses and the other in Vision to Ezekiel 9 Which point us to the spiritual worship required by God under the Gospel 10 The second commandment said to forbid us the making to our selves any thing in the worship of God to add unto his appointments 11 Which are said to speak of the Apostacy of the Church prophetically under the name of fornication and whoredom and of the innocency of those that keep themselves undefiled therewith Lastly Which are alledged as instances of severity against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly God's will and appointment in and about his worship Particularly Nadab and Abihu Corah Dathan and Abiram The Sons of Eli Vzzah whom the Catechist saith against the Scripture-Text to have sinn'd in putting the Ark into a Cart when he should have born it on his shoulders Vzziah's offering incense 1 Cor. 11.30 Hebr. 10.25 26 27 28 29. from pag. 73. to p. 93. The Contents of the Second Part. Chap. 1. The Catechist's confidence with the
us with our Deacons that may read Service Preach and Baptize when they have licence thereunto For Deacons with us need not a farther license for baptizing than their Ordination But passing this I proceed to a brief reflection on those things which concern this Office which saith the Catechist Cat. p. 154. are clear in the Scripture 1. The persons call'd unto it are to be of honest report furnished with the gifts of the Holy Ghost especially with Wisdom Act. 6.3 To keep close to this pattern he should also have said seven men and told us where we might expect those gifts of the Holy Ghost which were then familiar in the Church 2. The way whereby they came to be made partakers of this Office is by the choice or election of the church Act. 6.2 3 5 whereupon they are solemnly to be set apaâ— by Prayer Of the election of these seveâ— Deacons I have spoken enough before Chap. â— But as to the election of those other Deacon of vvhom vve read as annexed to Bishops this Text of the Acts is no competent proof And then as to their ordination Imposition of hand should questionless be added unto Prayer both in the general Answer and this branch of the Explication Cat. p. 165. 3. Their work or duty consists in a daily ministration unto the necessities of the poor Saints or Members of the Church Act. 6.1 2. If so among the separate congregations vvhich are observed to be usually combinations of the richer sort there is but little work for them 4. To this end that they may be enabled so to do it is ordained That every first day the members of the Church do contribute according as God enables them of their substance for the supply of the wants of the poor 1 Cor. 16.2 To change an occasional precept given by St. Paul for the expediting a charitable contribution towards Jerusalem into a constantabiding and conscience-binding command for perpetuity is doubtless in effect an unlawful and pernicious adding to the Word of God And that the Catechist hath done so here we shall be satisfied if we look into the place which we are referr'd unto The Apostle in the 1 Cor. 16. speaks of a contribution for the supply of the urgent wants of the poor Christians in Judea exhausted partly by their own former liberality Act. 2.45 and partly spoiled by the persecuting Jews 1 Thes 2.14 And to prevent the delay and trouble of Gatherings when the Apostle came amongst them he prescribes this Order to the Churches of Galatia and Corinth that upon so special and worthy an occasion as this they would upon the first day of the week the day of Christian assembly every one lay aside what by by God's blessing had accrued to them by way of increase so that there might be a full Collection in readiness and then he tells them they should have the choice of faithful messengers to send and dispose thereof unto Jerusalem The words are plain to this sense 1 Cor. 16.1 2 3. Now concerning the collection for the Saints as I have given order to the Churches of Galatia even so do ye upon the first day of the week c. 5. Hereunto is to be added whatever Cat. p. 165. by the Providence of God may be conferred upon the Church for it 's outward advantage with reference unto the end mentioned Act. 4.34 35. That place in the Acts treats of those that sold their possessions and laid down the price of them at the Apostles feet to make distribution to every man as he had need which therefore was no farther committed to the Deacons than by deputation from the Apostles and with what reserves limits and bounds they pleased The rest that follows in the Catechist belonging to the discharge of this Office by him appropriated unto Deacons and being grounded upon what hath been already spoken to is from thence also sufficiently reflected upon And now we have run through all that he hath offered to our consideration about Church-officers and seen the weakness of his foundations upon which he seeks to establish a new platform of Church-government only let me observe in the close That if we are obliged in all things to conform to the discipline and example of the Apostolique and Primitive Church as the Catechist would have it he is short and defective in his enumeration for we read of a sort of Shee officers not a all mentioned by him Rom. 16 1. There is Phoâ—be whom St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaconess at the Church of Cenchrea wo English the word Servant There are Women-Elders ordained to certain Church-offices though our Translation doth somewhat vail that expression of them as if they were the Deacon's wives or old women onely 1 Tim. 3.11 1 Tim. 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so the Women we English it even so must their wives grave not slanderers sober faithful in al things i. e. VVomen that have any office in the Curch are thus to be qualified So Titus 2.3 The aged women likewise Tit. 2.3 that they be in behaviour as becometh holiness not false-accusers not given to wine teachers of good things that they may teach the young women to be sober c. The original words are more Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring these She-Elders to behave themselves as sacred persons those who are received into Holy Orders for the service of the Church such as were afterward also called Deaconesses And then besides these there were also certain widows under special qualifications maintained at the Churches cost 1 Tim. 5. 1 Tim. 5.3 4 5 6 9 10 11. These things now one would think should have been regarded by the Catechist according to his own principles appertaining so evidently to the pattern in the Mount as he and his brethren are wont to speak in other matters which have not the like Scripture-ground as these have But the Catechist on the contrary is very careful that VVwomen be excluded whose kindness yet to the way deserves otherwise at his hands The body of the Church saith he Cat. p. 18â— or the multitude of the Brethren Women being excepted by especial prohibition 1 Cor. 14. 34 35. 1 Tim. 2.11 12. is by the law and constitution of Christ in the Gospel interested in the administration of this power of discipline in the Church I know not how the women relish this doctrine But it may seem hard that his Church-state which is as he hath argued necessarily a state of absolute liberty Cat. p. 1â—â— and freedom to all that are engaged in iâ— should be only to the female sex unkind a staâ— of meer servitude and bondage and they whoâ—ly exempted from the priviledge competibleâ— all other members of the Church as such â— the Catechist hath not before mis-informed 〈◊〉 Yet 't is to be hoped the good-women will 〈◊〉 be over-awed by his Authority and let 〈◊〉 so far help them as
observance of this Gospel-Institution for every one otherwise may have a particular Psalm and possibly a diverse tune and so many men as there be so many minds agreeing in nothing but an universal confusion somewhat like that described 1 Cor. 14.26 Now therefore let the Catechist and his brethren well consider of this matter and so I am content to pass on with him to the Fourth particular The preaching of the Word In his re-view of which this is the onely Question Cat. p. 176. 177. Q. 37. Is the constant work of Preaching the Gospel by the Elders of the Church necessary And to that he answers thus Answ It is so both on the part of the Elders or Ministers themselves of whom that duty is strictly required and who principally therein labour and watch for the good of the Flock and on the part of the Church for the furtherance of their faith and obedience by Instruction Reproof Exhortation and Consolation Matth. 24.45 46 47 48 49 50 51. Rom. 12.7 8. 1 Cor. 9.17 18. Ephes 4.12 13. 1 Tim. 4.15 16. and chap. 5.17 2 Tim. 2.24 25. and chap. 3.14 15 16 17. and chap. 4.2 That the Preaching of the Gospel is necessary both upon the account of the Minister's duty and in order to the Churches benefit for the furtherance of their faith and obedience will readily be granted But then it will be seasonable for us here to remember 1. That there is some difference between the words Preaching and Teaching strictly understood according to the propriety of their Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach St. Mark 16.15 St. Mark 16.15 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to evangelize Act. 5.42 Act. 5.42 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Disciples St. Matt. 28.19 St Matt. 28.17 which peculiarly belongs to the first promulgation of the Gospel The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach Act. 15.35 Act. 15.35 referrs to the instruction and confirmation of Disciples and Believers Our Saviour puts both together St. Matt. 28.19 S. Matth. 28.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Disciples teaching them Where therefore the Apostles are said to do both to preach and teach Jesus Christ Act. 5.42 Act. 5.42.15 35. the meaning is that they taught those who were already converted and preached the faith of Christ also to those who were yet strangers to it Thus Paul and Barnabas continued in Antioch teaching and preaching the Word of God Act. 15.35 St. Paul strived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to preach the Gospel where Christ had not been named and he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach in every Church Rom. 15.20 21. 1 Cor. 4.17 Rom. 15.20 21. 1 Cor. 4 17. And upon this is grounded the Apostle's difference between Evangelists or Preachers and Pastors and Teachers Ephes 4.11 Eph. 4.11 Evangelists were those that were sent forth to plant the Gospel Doctors or Pastors those that built upon this foundation whose work it was to strengthen and confirm believers and retain the gathered sheep within the fold of the Church This difference likewise may be observed between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word and Doctrine 1 Tim. 5.17 1 Tim. 5.17 The former having respect to unbelievers out of the Church the latter to believers abiding in the Church Which difference premised there cannot be now the same degree of necessity for the preaching of the Word as there was before the Apostles had published it to the world and afterwards consigned it to writing And upon strict observation it will appear that Preaching in the Gospel-notion and under the most express command of Christ is the first promulgation of the Gospel to unbelievers and to this the Texts which leave the Apostles under the pain of God's heavy displeasure upon neglect do plainly refer Act. 4.19 20. 1 Cor. 9.16 2. Taking the word Preaching as it is now used for any declaration of the word and will of God there is difference to be made between preaching by inspiration so as Christ and his Apostles and those that were endued with extraordinary gifts of prophesying in the Apostles times preached who spake with tongues as the Sâ—â—rit gave them utterance and preaching by pains and industry as Timothy was exhorted to give attendance to reading and study and to shew himself a workman that needed not to be ashamed c. That frequency therefore of preaching cannot be rightfully expected from us which was used sometime by the Prophets and Apostles because they preached by inspiration vve by pains and industry and moreover since our preaching is not by immediate inspiration 't is fallible and subject to error as we our selves are and therefore ordinable by our Superiours and reducible to such Rules Orders and Directions as are found most to conduce to the promotion of Peace and Piety 3. There are divers wayes of preaching besides that of Sermons which yet are not vulgarly taken notice of There is 1. Preaching by reading of the Word of God This is preaching over again and proclaiming the Sermons of Moses and the Prophets Christ and the Apostles to the world It cannot be denied but a man doth truly preach though he read his own Notes much less then is it to be denied that he preacheth who being authorized thereto reads those inspired Sermons to the people Thus saith St. James the Bishop of Jerusalem Act. 15.21 Act. 15 21. Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath day The Church of God doth preach as a faithful witness making a mere relation of what God hath himself revealed by reading as well as in the notion of a careful expounder teacher and perswader thereof 2. There is preaching also by writing from whence the Writers of the Holy Gospel are call'd Evangelists i. e. Preachers of it And thus did they preach the Gospel to unbelievers and the Apostles also by writing of their Epistles did teach the Christian Church and thus Solomon's Writing call him a Preacher 3. There is preaching by a Proxie as well as one's own person Christ preached himself in his own person while he was on earth but after his Ascension he preached by Proxie so Christ came and preached peace to the Ephesians See the Preachers Guard and Guide By Dr. S. Ephes 2.17 Many therefore may preach in the true notion of the Word who yet do not preach in the vulgar notion of it which confines it to Sermonizing only But this briefly of the fourth Gospel-Institution reckon'd up by the Catechist Preaching of the VVord Cat. p. 83. The fifth follows viz. The Administration of the Sacraments of Baptism and the Supper of the Lord. And this is dispatch'd by the Catechist in three short Questions and Answers Cat. p. 177. 178. Q. 38. Who are the proper Subjects of Baptism Answ Professing Believers if
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
particular forms of Church-Covenant It would be somewhat for the vindication of their Grand Principle and the satisfaction of the World if they would declare plainly where these things are commanded and instituted by Christ And now for our Catechist himself I instance in 1. His prudentials allowed of in Divine Worship And 2. His way of evading some things granted by himself to have been warranted by Christ Take we his own words Catech. p. 45. It is true in the observation of positive institutions we may have regard unto Rules and Prescriptions of prudence as to times places and seasons that by no inadvertency or miscarriage of ours or advantage taken by the adversaries of truth the edification of the Church be hindred So the disciples met with the doors shut for fear of the Jews John 20.19 and Paul met with the Disciples in the night in an upper chamber for the celebration of all the ordinances of the Church Act. 20.7 8. Again p. 61.62 Whatever is of circumstance in the manner of it's performance viz. of Religious Worship not capable of especial determination as emerging or arising only occasionally upon the doing of that which is appointed at this or that time in this or that place and the like is left unto the rule of moral prudence but the super-addition of ceremonies necessarily belonging neither to the institutions of worship nor unto those circumstances whose disposal falls under the rule of moral prudence neither doth nor can add any thing to the due order of Gospel Worship Now the allowance of any thing be it only time and place and the like is the destruction and death of this general principle That every thing relating to Divine Worship must have a command or institution in the Scripture and that nothing may be done in or about Gods service which is not so warranted But the truth is Moral prudence is a word of vast extent and opens a door wide enough for any thing pleaded for by the Church of England to crowd in at For it were worth the knowing Why prescribed Forms of Liturgy and Habits and Gestures no-where determined in Scripture fall not under the reach of Moral prudence's Authority as well as the circumstances of time and place or why publick prudence may not be allowed to interpose in those things which a private prudence may determine Now for his vvay of evading the obligation of some things granted to be of Divine Institution Catech. p. 50 51 52. Mention is made in the Scriptures of sundry things practised by the Lord Christ and his Apostles which being then in common use amongst men were occasionally made by them Symbolical instructions in moral duties Such were washing of feet by one another the holy kiss and the like But there being no more in them but a sanctified use directed unto the present civil customs and usages the commands given concerning them respect not the outward actions nor appointed any continuance of them being particularly suited unto the state of things and persons in those Countries as John 13.12 13 14 15. After he had washed their feet and had taken his garments and was set down again he said unto them Know ye what I have done to you ye call me Master and Lord and ye say well for so I am If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet for I have given you an example that ye should do as I have done to you 'T is evident that it is the moral duty of brotherly love in condescension and mutual helpfulness to be expressed in all necessary offices as occasion doth require that is the thing which Jesus Christ enjoyneth here his Disciples and leads them to in his own example in an office of love then in use in those parts The same is to be said of the holy Kiss Rom. 16.16 which was a temporary occasional token of entire love which may in answer thereunto be expressed by any sober usage of salutation amongst men to the same purpose But the things themselves were not instituted for any continuance nor do represent any special grace of the new covenant which is inseparable from every institution of Gospel VVorship Common usages or practises therefore directed to be used in a due manner and unto a proper end where they are used make them not institutions of Worship Well we have here an acknovvledgment not only of occasional rites which he before called the circumstances of moral prudence but of symbolical tokens of moral duties taken out of the civil customs and usages of men without a Divine command and these mentioned in Scripture as practised by christ and his Apostles and therefore certainly our imitation here is warrantable nay one would judge according to the principle we are upon necessary for if a necessity be at other times argued even for a gesture at the Sacrament because Christ is presumed by them to have used it who may dare to vary in any thing where the example is more certainly determined and the imitation possible and easie There especially where he tells us I have given you an example that ye should do as I have done to you This way of evading the obligation of these symbolical rites in religion by saying they were occasioned from the present civil customs and usages vvill not serve the turn however in the later instance of the holy kiss because that very vvay of salutation is as much a civil custom usage now among us as then nor indeed is it fitting they should alledge an occasional institution for the exemption of their obedience here vvho vvill not allovv the same plea to others in other matters yea vvho impose those things upon others as precepts binding the conscience unto perpetuity vvhich vvere at first but occasional and so temporary institutions I name particularly 1. The office of the seven Deacons to serve tables See part 2. chap. 12. vvhereto only they would novv have all Deacons confined and the Catechist tells us Cat. p. 16â— If it be not so we reject an office of Christs appointment and grovv weary of the observation of the institutions of the Gospel And 2. The Sunday collection See part 2. chap. 12. occasioned by the urgent necessities of the Christians in Judea and appointed by St. Paul upon that day weekly to save the labour of gatherings when he came converted by the catechist into a standing law It is ordained p. 165. that every first day the members of the Church do contribute according as God enables them of their substance for the supply of the poor 1 Cor. 16.2 And unto these instances may be superadded whatsoever else was practised in the primitive Church under the state of persecution and before Religion was countenanced by Kings and Laws wherein yet our exact conformity is as zealously pressed as if we continued still in the very same circumstances Lastly Whereas it is affirmed to be
inseparable from every institution of Gospel-worship to represent some grace of the New-covenant which these symbolical instructions do not I would gladly be resolved Whether brotherly love and charity be not some grace of the New-covenant or What special grace of the New-covenant is represented by singing one of the Gospel-institutions hereafter enumerated To draw now towards a conclusion of this argument I have so long insisted on Let it be consider'd of how mischievous a consequence the entertainment of this general principle must needs be That nothing may be used or allowed of in or about Gospel-worship vvhich is not commanded and instituted in the Word of God There can be no observance of those general rules That all things be done in order and decency and unto edification if there be no such power lodged in the Church as to determine those outward ceremonies and circumstantials which are no where specified by God himself for either none at all will be determined and so we shall be in danger of Atheism and profaneness or every one must determine and chuse for himself and so there being as many minds almost as men we shall unavoidably run into endless Schisms and confusions In truth the main question here is only this Since God is to have an orderly and decent service kept up in the world whether private discretion and conscience or publick authority is fittest to be trusted with the management of it and then In case that that the Governours of the Church backed with the laws of Christian Princes shall interpose in these matters left by God undetermined whether it be not a sin of unaccountable frowardness and disobedience to refuse the doing that when vve are commanded by authority which we might every one chuse to do our selves though we vvere not so commanded We are not in this Kingdom to learn what mischiefs and disorders may be reasonably expected from a principle we have already seen and experimented so dismal and destructive consequences of A short remembrance may here suffice from a judicious observer Bp Sanderson Praef. to his Sermons When this gap was once opened VVhat command have you in Scripture or what example for this or that Vnà Eurusque Notusque ruunt It vvas like the opening of Pandora's box or the Trojan horse as if all had been let loose Swarms of Sectaries of all sorts broke in and as the Frogs and Locusts in Egypt overspread the face of the land nor so only but as it often happeneth these young striplings soon out-stript their leaders and that upon their own ground for as these said to others What command or example have you for kneeling at the Communion for wearing a Surplice for Lord Bishops for a penn'd Liturgie for keeping holy dayes c. and there stop'd so these to them Where are your Lay-Presbyters your Classes c. to be found in Scripture Where your Steeple-houses your National Churches your Tythes and mortuaries your Infant-sprinklings nay your Meter-Psalms your two Sacraments your observing a weekly Sabbath for so far I find they are gone and how much farther I know not already and how much farther they will hereafter God alone knoweth for erranti nullus terminus being thus far out of their way they may vvander everlastingly It may be then a kindness vvhatever they think of it to stop if possible to turn them and let them see where they first mistook It is therefore the last office propounded in this general part of my discourse to take a vievv of those several places of Scripture used shall I say or abused by the Catechist to countenance this Leading-error vvhich I have declared the falseness of Unto that therefore I proceed CHAP. VII The common abuse of Holy Scripture by the Writers of this way An explication of certain places of Scripture brought in to countenance the fore-going Principle or some appendant to it under five heads Such texts 1 which referr us to the Word of God as our rule and commend unto us the perfection of it 2 Which use the negative argument of Gods not commanding a thing as a reproof and condemnation 3 VVhich forbid the adding to or taking from the VVord of Gods 4 VVhich prohibit the worshipping of God by the commands of men and will-worship 5 VVhich require faith of us in order to the pleasing of God and impute the guilt of sin to whatsoever is not of Faith AS there is nothing more usual so nothing more detestable in the Writers of this way than horribly to wrest and dally with God's holy oracles and quote the Scriptures lamely and perversly †M. Perâ—â—ns saith well upon the occasion of the Devils temptations unto Christ and alledging Scripture in them Gods Ministers must hereby be admonished to be careful in alledging any text of Scripture that the same be fit and pertinent for to wrest the same from the proper meaning of the H. Ghost to serve their ovvn conceit is the practise of Satan Which also may serve for a good advertisement to those that use to heap up manifold allegations of Scriptures In this affected multiplicity the abuse of Scripture can hardly be escaped Park Combat betvveen Christ and the Devil Vol. 3. p. 393. as the Devil did and commit the vice which they so often falsly challenge others with and for namely the adding unto or detracting from the Word of God saying the Lord hath spoken what he hath not or the Lord hath not spoken what he hath The plainest Scriptures are least of all minded and obscurer places gloss'd upon to patronize their private doctrines fancies and imaginations yea any faint allusion or emblance will serve for an express warrant The Garment spotted with the flesh hath been quoted against the Surplice Bowing the knee to Baal against kneeling at the Sacrament The mark of the beast against the Cross c. The margins of their books are commonly faced with a multitude of Scripture-quotations little or nothing really to the purpose but to make a fair shew and deceive the credulous and simple And so it is with our Catechist who to render the number of his quotations more formidable to the eye repeats the same oftentimes over again Some difficulty there will be in marshalling them into order but I will take what care I can to leave none out that cast but the least look or glance this way I shall therefore examin them under the following Heads 1. Those Scriptures which referr us to the VVord of God as our rule and commend unto us the perfection of it John 5.39 Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me Isa 8.20 To the Law and to the Testimony if they speak not according to this word it is because there is no light in them Luke 16.19 it should be I suppose vers 29.31 They have Moses and the Prophets let them hear them If they hear not Moses and the Prophets
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
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
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
respect of writing the Gospel for there is none that thinketh the office of preaching to be either extraordinary or temporal p. 118. As for Prophets if you mean in respect of the gift of telling things to come such as Agabus was then be they temporal but if you mean Prophets in respect of their dexterity and readiness of expounding Scriptures such as Simeon Lucius Manaen and Saul Act. 13.15 1 Cor. 14. likewise such as Judas and Silas and such as the Apostle St. Paul speaketh of 1 Cor. 14. I see no cause why the Calling should be extraordinary or the office and gift temporal except you have a liberty to make temporal and perpetual ordinary and extraordinary what you please But seeing you would have all things proved by Scripture I pray you prove this that you have said either of the Apostles Evangelists or Prophets by the Scripture seeing you teach that of them which seemeth to be contrary unto Scripture And when T. C. replyes This passeth all the Divinity that ever I read that there are now Apostles T. C. p. 41. Sect. 1. Evangelist and Prophets You shall assuredly do marvels if you prove that as you say you will if any deny it I deny it prove you it The Arch-Bishop answers thus Then have you not read much Divinity p. 229.230 for if it be true that the Apostle St. Paul in the fourth Chapter to the Ephesians doth make a perfect platform of a Church and a full rehearsal of the offices therein contained as you say he doth then can I not understand how you can make those offices rather temporal than the office of the Pastors and Doctors And forasmuch as you greatly contemn Authority and would have all things proved by Scripture let me hear one word of the same that doth but insinuate these offices to be temporal The place it self seemeth to import a continuance of these functions unto the coming of Christ for he saith Ephes 4. He therefore gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the gathering together of the Saints for the work of the ministry c. until we all meet together in the unity of faith and knowledge of the Son of God unto à perfect man and unto the measure of the age and fulness of Christ I am perswaded that you cannot shew any like place which doth so plainly import the abrogating of them as this doth make for their continuance I have beside that place to the Ephesians the twelfth of the first to the Corinthians and the fourteenth where he speaketh of Prophets as of perpetual ministers in Christ's Church I know saith he that there were certain things in the Apostles which were proper unto themselves as their calling which was immediately from God p. 231. although Matthias was not immediately called by God as it appeareth Act. 1. neither can you prove by Scripture that Barnabas was so call'd but the contrary rather doth appear Acts 11. and yet he was an Apostle their commission to go into the whole world c. but to preach the Word of God in places where need requireth or to govern Churches already planted I see no cause why it should not be perpetual Likewise the office of Evangelist if it be taken for writing of the Gospel then it is ceased being fully perfected and accomplished but if it be taken for preaching the Gospel plainly and simply as Bullinger thinketh or generally Bull. in 4. ad Ephes Musc Tit. de Verb. minist in Loc. com for preaching the Gospel as Musculus supposeth in which sense also Paul said to Timothy 2. Tim. 4. Do the work of an Evangelist or for preaching more fervently or zealously than other as Bucer saith Bucer in 4. ad Ephes then I see no cause at all why it may not still remain in the Church Moreover Prophets if they be taken for such as have the gift of foreshewing things to come then be they not in all times of the Church but if they be such as St. Paul speaketh of 1 Cor. 14 such I say as have an especial gift in interpreting the Scriptures whether it be in expounding the mysteries thereof to be learned or in declaring the true sense thereof to the people I understand not why it is not as perpetual as the Pastor or Doctor Thus you see that I have both Scripture and Reason on my side and to the end that you perceive that I am not destitute of the consent also of Learned men in this matter I will set down the opinions of one or two Ambrose upon these words ad Eph. 4. Ambrose Et ipse dedit quosdam quidem Apostolos c. saith thus The Apostles are Bishops Prophets be interpreters of the Scriptures Although in the beginning there were Prophets as Agabus and the four Virgins Prophetesses as it is in the Acts of the Apostles yet now Interpreters be called Prophets Evangelists be Deacons as Philip for although they be no Priests yet may they preach the Gospel without a chair as both Stephen and Philip before-named Bucer Bucer upon the same same place saith that there be Evangelists now T. C. and you your self fol. 42. confess that Hus Jerome of Prague Luther Zuinglius c. were Evangelists Peter Martyr Peter Martyr in his Commentaries upon 12. to the Romans saith that the Apostle there describeth those functions and gifts which are at all times necessary for the Church and in that place the Apostle mentioneth prophesying Mr. Calvin Calvin in his Institut cap. 8. doth confess that God hath stirred up Apostles and Evangelists since that time of the Primitive Church and that he hath done so likewise even now in this time Mr. Bullinger Bullinger upon 4. Ephes saith that the words be confounded and that an Apostle is also call'd a Prophet a Doctor an Evangelist a Minister a Bishop and a Bishop an Evangelist and Prophet c. To be short It is thus written in the Confession of the Churches in Helvetia Confess Helvet The Ministers of the New Testament be call'd by sundry names for they are called Apostles Prophets Evangelists Bishops c. And speaking of Prophets it saith The Prophets in time past foreseeing things to come were call'd Seers who are expounders of the Scriptures also as some be even now a dayes Evangelists were writers of the History of the Gospel and preachers also of the glad tidings of Christ his Gospel as Paul bid Timothy do the work of an Evangelist c. So that to say there are in the Church Apostles Prophets and Evangelists in such sense as I have deelared is no strange Divinity to such as be Divines indeed But enough of this distinction 'till we again meet with it Let us hear the Catechist of Ordinary Officers Q. 23. Who are the ordinary Officers or Ministers of Christ in the Church Catec p. 12◠to be
by them to receive satisfaction either 1. In case that upon tryal it appeareth the information they have had of the miscarriage whence the offence arose was undue or not well-grounded or 2. Of acknowledgment and repentance The second Directory is for publick admonition by the Elders Cat. p. 202 203. Cat. p. 202. 203. In five particulars This admonition saith he consisteth of five parts 1. A Declaration of the crime or offence as it is evidenced to the Church 2. A conviction of the evil of it from the rule or rules transgressed against 3. A declaration of the authority and duty of the Church in such cases 4. A rebuke of the offender in the name of Christ answering the nature and circumstances of the offence 5. An exhortation unto humiliation and repentance and acknowledgment The third Directory is for admonition given occasionally or on set purpose to the person excommunicate Cat. p. 209. Cat. p. 209. in three particulars Which admonition is to contain 1. A pressing of his sin from the rule on the conscience of the offender 2. A declaration of the nature of the censure and punishment which he lieth under 3. A manifestation of the danger of his impenitency in his being either hardened by the deceitfulness of sin or exposed unto new Temptations of Satan 2. I observe how politickly the Gathered and Separate Churches have laid the foundation of perpetuating themselves 1. In order to the entrance of any into their fellowship 't is required particularly that there be soundness in the Faith in the party to be admitted which is principally to be regarded in the fundamental truths of the Gospel Cat. p. 217. 218. and in the fundamental principles of Gospel-worship Among which doubtless the chief is That nothing is to be admitted of or practised in or about Gospel-worship without express warrant from God's Word and then in particular what the Catechist hath offered of the six Gospel-Institutions Cat. p. 220 221. 2. At their entrance there is a special consent agreement or covenant of all the members to walk together in the observation of the same ordinances numerically And 3. Among the causes and grounds of Excommunication which are presumed to be the same and no other but such Cat. p. 205. 206. 207. as they judge according to the Gospel that the Lord Christ will proceed upon in his final judgment at the last day are reckon'd up not only moral evils and offences against mutual love but 3dly False Doctrines against the Fundamentals in faith and worship 4thly Blasphemy or speaking evil of the wayes and worship of God in the Church And 5thly Desertion or total causeless relinquishment of the Society and Communion in the Church So that any doctrine against their grand fundamental principle or any of their Gospel-Institutions or any thing which may bring any of their ways into discredit is matter of Excommunication nor is it likely they will ever think any desertion of their Communion to have cause and ground for it They secure then their members before-hand by a previous examination whether they be rightly qualified men of their principles at their entrance they bind them fast with the bonds of a Solemn League and Covenant and threaten them with the Terrors of Excommunication upon any dislike of their ways and practise or departure from the Communion I will say no more of this but that where there is so much of the Serpent's wisdome there had need also be a great proportion of the Dove's innocence Now after the Questions which appertain to Church-discipline there remain only these two following Cat. p. 223. Q. 52. Wherein consists the duty of any Church of Christ towards other Churches With the Answer to which I will not trouble the Reader since none will be allowed by the Catechist for Churches that are not moulded according to his principles And then Q. 53 What â—re the ends of all this dispensation and order of things in the Church Which Question supposeth the truth of all that the Catechist hath before asserted viz. That there is such a dispensation and order of things in the Church Yet the Answer annexed is such as certainly deserves to over-rule all determinations of these matters as the end and scope of them with which therefore I will also end for we cannot end better Answ The Glory of God ibid. the honour of Jesus Christ the Mediator the furtherance of the Gospel the edification and consolation of Believers here with their eternal Salvation hereafter Rev. 4.9 10 11. and 5.12 13. 1 Cor. 3.22 25. Eph. 4.11 12 13. Whatsoever it is which according to the genuine sense of Holy Scripture attested to by the church of Christ from the beginning bears the truest proportion unto these confessedly great and weighty Ends challengeth of right the preference of our choice and acception Glory to God in the Highest and on Earth Peace Good will towards Men. FINIS ERRATA The Courteous Reader is desired to pardon the Errata of the Press by reason of the Author's absence and if he please to corect these following mistakes PAge 3. line 2. for doth read do line 31. for have read leave p. 9. l. 20. for they required r. required them p. 15. l. 12. for is the substance r. is of the substance p. 21. l. 29. f. Jegar-Sahadutha r. Jegar Sahadutha p. 24. l. 4. f. seats in r. seats as in p. 29. marg f. providere r. prandere line 25. after washings supply and. p. 51. l. 13. for singing one r. singing one l. 18. f. considered of r. considered of p. 52. l. 9. blot out that p. 58. marg for rel r. pro rel l. 6. after calf supply but. p. 65. l. 26. for and give r. to give p. 72. Contents l. 11 after onely blot out and. p. 77. l. 16. after keep supply my p. 78. l. 6. blot out that p. 93 l. 4. f. Aminadab r. Abinadab p. 102. l. 〈◊〉 f. here r. hence after convingcingly blot out the comma p. 103. l. 7. f. rules r. rulers p. 115. l. 22. blot out i. p. 118. l. 26. f. principlet r principles p. 129. l. 25. f. actions r. action p. 138. l. 2 blot out he p. 139. marg f. quiubs r. quibus p. 150. l. 16. blot out you p. 153. l. 17. after families supply only p. 156. l. ult f. not r. nor p. 161. l. 18. f. be learned r. the learned l. 23. f. you perceive r. you may perceive c. In the Appendix Page 3. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—eal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. l. 31. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 2. f. and stubborn r. tâ—e stubborn p. 19. l. 25. f. nto r. not p. 20. blot out Quomodo ergo c. in the marg p. 22. l. 7. for changes r. changers p. 23. l. ult f. higer r. higher p. 37. l. 1. f. know r. knowâ—n THE CONTENTS