A SERIOUS EXAMINATION OF THE Independent's Catechism AND THEREIN Of the Chief Principles of Non-conformity to and Separation from The CHURCH of ENGLAND By BENJAMIN CAMFIELD Rector of Whitwell in Derbyshire In two parts The first General the second more Particular Transfigurat se Satanas velut Angelum lucis de Scripturis saepè divinis laqueum fidelibus parat Ergo non te capiat haereticus quia potest de Scripturis aliqua exempla proferre Utitur Diabolus testimoniis Scripturarum non ut doceat sed ut fallat á S. Ambros De secunda tentatione Christi LONDON Printed by J. Redmayne for the Author And are to be sold by Henry Eversden at his Shop under the Crown Tavern in West-Smith-field 1668. IMPRIMATUR Tho. Tomkyrs Reverendissimo in Christo Patri ac Domino Domino GILBERTO Divina Providentia Archi. Ep. Cant. à Sac. Dom. Ex Aed Lambethanis Junii 12. 1668. TO THE READER Christian Reader THe ensuing Treatise designs not so much the gratifying of the Learned as the satisfaction of the more ignorant and mis-informed and the motive to this publick exposing of it unto view is a necessity rather of the Times than of the Thing it self The very same truths have been frequently suggested by eminent Defenders of the English Church the most Reverend Whitgift Hooker Andrews Morton Hammond Sanderson and others But so long as old mistakes and errors have the confidence to creep abroad into the World daily in some or other new Disguise it is but charity to endeavour the removal of that stumbling-stone and rock of offence which may be otherwise cast in the way of the unskilful The Book examined is the sink indeed of all Non-conforming and Separating Principles from the Protestant Religion established in these Kingdoms under the modest Name of A brief Instruction in the VVorship of God and discipline of the Churches of the New Testament by way of Question and Answer with an Explication and Confirmation of those Answers Printed 1667. †So in the Title page and then contractedly in the head of the following pages A short Catechism with an Explication upon the same The Author I neither know nor list to enquire after but am content to leave his character to thy discretion upon the impartial perusal of that which follows wherein I have demonstrated him First False in his fundamental Principle that runs through all the rest Secondly False unto it and so in the first part undermined his general foundation and in the second cast down the chief of his superstructures If thou art a friend to the Holy Scripture it will offend thee I am confident to see it so much abused under a pretence of cleaving most exactly to it if to the Reformed Interest to find it so disgraced by opening a gap unto all confusions But not to trouble thee with a tedious preface I crave no more belief at thy hands than evidence shall extort from thy Vnderstanding only I beseech thee to read without prejudice and consider what thou readest and That God the Father of Lights would guide us all into and confirm us in the Truth is the hearty Prayer of Thy Well-wishing Friend and Servant B. C. THE Independent's Catechism EXAMINED In two Parts Part I. CHAP. I. 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 OF all Errors none so pernicious as those which corrupt the first and foundation-principles of our Discourse for these communicate a leaven of Falshood unto all the consequences from thence inferr'd and such is that which may be observed to run through the Catechism now examined a principle which comprizeth the whole mystery of Non-conformity and Separation in it's bowels viz. That nothing must be done oâ— admitted of by us in or about Religion God's worship and service which himself hath not commanded in the Holy Scriptures That whatsoever is not found instituted and commâ—nded in the â—ord of God cannot be of Faith and therefore the practise or allowance of it is upon that account sinful That the VVord of God condemâ—eth not only what is done against the warrant thereof but that also which is done besides or without it Now to give this matter it 's full consideration I determine by God's hâ—lp to speak distinctly unto these five particulars First The common belief of Protestant Divines in this argument Secondly The corruption and abuse of the Protestant Belief by the Doctrine of the Non-conforming Brethren Thirdly The words wherein our Catechist hath declared his opinion Fourthly The manifest falshood of the Assertion And Lastly The genuine explication of those texts of Scripture which are pretended to countenance it As to the first of these That which is owned among Protestants in common is This That the Holy Scriptures are the onely and sufficient guide and rule in all matters of necessary belief and observance in order unto salvation able to make us wise unto salvation and therefore Whosoever doth either derogate from this their perfection or add any thing unto them as necessary to be believed or done in order unto Salvation are certainly guilty of most presumptuous and unaccountable profaneness and This we justly tax the Church of Rome withall for enjoyning of unwritten traditions and Papal determinations to be received with an equal reverence unto the Holy Scriptures But then it is not their meaning by virtue of this Declaration to condemn all opinions as false and actions as unlawful which the Holy Scripture prescribeth not or to extend the perfection of Holy Scripture so far as the punctual determination of the circumstantials of Divine worship The perfection of God's Word is judged by them with relation unto that special end whereto it is designed viz. the instruction of men in all things necessary unto salvation the knowledge whereof they could not otherwise attain unto than by Divine revelation for it was not aimed to destroy or extinguish the light of nature but to help advance and perfect it It is not therefore any of God's purpose in the Holy Scriptures to comprize all things which men may know believe or practise as if natural reason and discretion were no longer to continue it's guidance or to determine all rituals and circumstances appertaining to the external ordering of Divine worship so as to have nothing for Ecclesiastical laws to be employed about That which they teach of the Scriptures sufficiency is ever restrained to matters of necessary belief and duties of necessary observance in order unto salvation and never enlarged to all things that may be believed or done by us in the general or to particular circumstances which have respect unto the good order decency and external regulation of Divine worship CHAP. II. The Puritan disguises of this
and because forbidden unlawful to be observed Pag. 62. Although they are not in particular and expresly in the Scripture forbidden for it was †A simple expression as to omniscient omnipotency Morally impossible might have passed simply impossible that all instances wherein the wit of man might exercise its invention in such things should be reckoned up and condemned yet they fall directly under those severe prohibitions which God hath recorded to secure his worship from all such additions unto it of what sort soever Pag. 62. 63. Yea the main design of the second Precept is to forbid all making unto our selves any such things in the worship of God to add unto what he hath appointed whereof an instance is given in that of making and worshipping of Images the most common way that the sons of men were then prone to transgress by against the institutions of God Pag. 64. And there is yet further evidence contributed unto this intention of the Command from those places where such evils and corruptions as were particularly forbidden in the worship of God are condemned not on the special account of their being so forbidden but on that more general of being introduced without any warrant from Gods Institutions and Commands Jer. 7.31 19 5. Pag. 64. 65. The Papists say indeed that all additions corrupting the Worship of God are forbidden but such as further adorn and preserve it are not so which implies a contradiction for whereas every addition is principally a corruption because it is an addition under which notion it is forbidden and that in the worship of God which is forbidden is a corruption of it there can be no such preserving and adorning addition unless we will allow a preserving and adorning corruption Neither is it of more force which is pleaded by them That the additions which they make belong not unto the substance of the Worship of God but unto the circumstances of it for every circumstance observed religiously or to be observed in the worship of God is the substance of it as were all those ceremonious observances of the Law which had the same respect in the prohibitions of adding with the most weighty things whatsoever Pag 78. God is jealous of our discharge of our Duty in this matter accounting our neglect of his worship or profanation of it by inventions and additions of our own to be spiritual disloyalty whoredom and adultery which his Soul abhorreth for which he will cast off any Church or people and that for ever Ibid. which repudiated condition is the state of many Churches in the World however they please and boast themselves in their meretricious ornaments and practises Pag. 79. 80. God hath given many signal Instances of his severity against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly his Will and Appointment ìn and about his Worship Nadab and Abihu Korah Dathan c. Pag. 82. That by Fornication and Whoredom in the Church the adulterating of the Worship of God and the admission of false self-invented worship in the room thereof whereof God is jealous is intended the Scripture every where declares Pag. 87. Our Lord Jesus Christ being King and Head of his Church the Lord over the house of God nothing is to be done therein but with respect to his authority Pag. 88. 89. In all things that are done or to be done vvith respect to the worship of God in the Church the authority of Christ is alwaies principally to be considered and every thing to be observed as commanded by him without which consideration it hath no place in the worship of God Pag. 88. The suitableness of any thing to right reason or the light of nature is no ground for a Church-observation of it unless it be also appointed and commanded in special by Jesus Christ Pag. 54. To a real Evangelical institution of Worship 't is required that it be a command of Christ manifested by his Word on Example proposed to our imitation Pag. 135. To a question concerning lawfulness he answers Neither of these hath either Warrant or President in Scripture And again Pag. 139. It hath no Warrant in the Scripture no Law nor Institution of Christ or his Apostles no Example to give it countenance All which put together amounts to thus much That all the concernments of God's Worship are prescribed in Scripture from whence alone we are to receive instruction about them being thereby interdicted the use of any thing appointed by man That nothing must be there admitted but vvhat Faith sees God to have commanded or Christ to have instituted no not in the outward manner of observance That Christ hath given out his Laws for the ordering of all things in the Church and nothing is to be added unto or in or about his Institutions That if any affirm Christ hath not prescribed all things wherein his Worship is concerned viz. his outward worship and the manner of it he proclaims his own negligence in enquiring thereinto That all Rites appointed by the Church to further Devotion Decency and Order are not only needless but unlawful to be used because forbidden though not particularly and expresly yet falling under those severe prohibitions vvhich God hath recorded to secure His Worship from all such additions to it of what sort soever Yea the second Command is mainly designed and intended against them That all additions are therefore corruptions because additions and no circumstance so inconsiderable in this case as not to become of the substance of God's Worship when appointed to be observed in it That the admission of these inventions of men in God's service is Spiritual disloyalty adultery and whoredom which God is most jealous of and his Soul abhorreth and for which He will cast off any Church or People for ever and This repudiated divorced condition many Churches are at present in however they please themselves in their Whorish ornaments and practices That if they do either by Ignorance neglect or Carelesness miscarry in this their Duty of not practising any thing in or about Gods Worship which Christ hath not appointed they are to expect those signal instances of severity to be made good upon themselves which God declared against Nadab and Abihu Corah Dathan c. and the Whore of Babylon in the Revelations Nor have they any way left to excuse themselves for it is not any such low Principle as Right Reason or the Light of Nature which will serve the turn for a Church-observance no not in circumstantials for the outward manner of performing Worship unto God but there must be a command and appointment in special from Christ manifested by his Word or Example a Scripture-warrant or President And now I think he hath plainly enough delivered his mind CHAP. IV. The falshood of his general opinion demonstrated from the practise of all Churches First Of the Jewish Church wherein the Instances are The rites used by them in swearing putting the hand
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
Author to the Hebrews without which it is impossible to please God is described by him in the very same verse For he that cometh unto God must believe that he is and that he is a rewarder of them that diligently seek him Two points undeniably of natural and rational belief had there been no Scripture vvritten And Secondly It is evident by the context that the Apostle to the Romans speaks not of a faith related only to the word of God but he means by faith any good perswasion of the lawfulness of the act whether by reason or Scripture-perswasion opposed to doubting We need look no farther than the same Chapter for a confirmation of this Rom. 14.2 At the 2. verse One believeth that he may eat all things that is he is verily perswaded in his conscience that he may as lawfully eat flesh as herbs any one kind of meat as any other he maketh no doubt of it Again verse 14. ver 14. I know and am perswaded that there is nothing unclean of it self that is I stedfastly believe it is a most certain and undoubted truth Again vers 22. ver 22. Hast thou faith have it to thy self before God that is Art thou in thy conscience perswaded that thou mayest lawfully partake any of the good creatures of God let that perswasion suffice thee for the approving of thine own heart in the sight of God but trouble not the Church nor offend thy weaker brother by a needless and unseasonable ostentation of that thy knowledge And then lastly in this 23. verse ver 23. He that doubteth is damned if he eat because he eateth not of faith that is he that is not fully perswaded in his own mind that it is lawful for him to eat some kinds of meats as namely swines-flesh and bloodings and yet is drawn against his own judgment to eat thereof because he seeth others so to do or because he would be loath to undergo the taunts and jeers of scorners or out of any other poor respect such a man is cast and condemned by the judgment of his own heart as a transgressour because he adventureth to do that which he doth not believe to be lawful And then the Apostle proceeding ab hypothesi ad thesin immediately reduceth that particular case into a general rule in these words For whatsoever is not of Faith is Sin Quod dubitas ne feceris Cicero by the process of which his discourse it appears that by Faith no other thing is here meant than such a perswasion of the mind and conscience as we have now declared and that the true purport and intent of these words is but thus much in effect Whosoever shall enterprize the doing of any thing See Bp. Sanderson's excellent Sermon on this Text. pag. 82. 83. See also Dâ—â— Iackson l. 2. ch 7. which he verily believeth to be unlawful or at least wise is not reasonably well perswaded of the lawfulness of it let the thing be otherwise and in it self what it can be lawful or unlawful indifferent or necessary convenient or inconvenient it mattereth not to him it is a sin howsoever And yet farther were it granted that the faith required to legitimate our actions must necessarily have some place of Scripture to build it self upon it ought to be remembred That this faith may derive its assurance from general rules there laid down as well as any particular commands and there is hardly a case in reference unto practise which that of St. Paul to the Philippians extends not unto Phil. 4.8 Where yet he leaves the particulars as matters to be approved and judged of by themselves according to that capacity and understanding which as men God had endowed them with and all that exhortation of his is plainly a reference to the chief rules of right reason to guide their choice and actions by CHAP. VIII 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 and only and 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 VVhich 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 VVhich are said to speak of the Apostacy of the Church prophetically under the name of fornication and whoredome and of the innocency of those that keep themselves undefiled therewith Lastly VVhich 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 Ely Uzzah 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 Uzziah's offering incense 1 Cor. 11.30 Hebr. 10.25 26 27 28 29. 6. THose Scriptures which describe Christ's faithfulness compared with Moses and point unto him as the one Law-giver and Lord of his house Hebr. 3.5 6. Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken But Christ as a son over his own house whose house are we if we hold fast the confidence c. The usual inference made from hence is that as Moses did appoint the very rituals appertaining unto Uod's worship among the Jews so did Christ in like manner prescribe unto his Church otherwise he is not faithful as Moses But here it is not considered that there were several circumstances not determined by the law of Moses and many particulars under that law of Divine acceptance though of humane institution as hath been declared And then secondly the Apostle's compare between Christ and Moses is wofully mis-shapen See Hoâ—ker Eccles Pol. â— 3. S. 11. He that will see how faithful the one or the other was must compare the things which they both did unto the charge which God gave each of them for fidelity is the righteous execution of a charge received faithful to him that appointed him ver 2. The Apostle in making comparison between our Saviour and Moses attributeth faithfulness unto both and maketh this difference between them Moses in but Christ over the house of God Moses in that house which was his by charge and commission though to govern it yet to govern it as a servant but Christ over his house as being his own entire possession Our Lord and Saviour doth make protestation I have given unto them
of another to her husband's bed when we forsake God for the cleaving to any other thing or person in his room when we deny God the worship he requires or give his worship to another Deut. 4.23 24. Make not any graven image nor the likeness of any thing that I have forbidden thee for the Lord thy God is a consuming fire even a jealous God For a close of this I will desire the Catechist's friends to peruse impartially an admirable Discourse of Bishop Andrews upon the occasion of this Commandment Bp Andr. Sermon on Act. 2.42 against the Worshipping of imaginations 11. Those Scriptures which are said to speak of the Apostacy of the Church prophetically Cat. p 81.82 set out under the name of fornication and whoredome and the innocency of those that kept themselves undefiled therewith Revel 14.4 5. These are they which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first-fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the Throne of God Revel 17.1 2 3 4 5. And there came one of the seven Angels which had the seven Vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great Whore that sitteth upon many waters with whom the Kings of the earth have committed fornication and the inhabiters of the earth have been made drunk with the wine of her fornication So he carried me away in the spirit into the wilderness and I saw a woman sit upon a scarlet-coloured beast full of names of blasphemy having seven heads and ten horns And the woman was arrayed in purple and scarlet colour and deck'd with gold and precious stone and pearls having a golden cup in her hand full of abominations and filthiness of her fornication and upon her forehead was a name written Mystery Babylon the great the Mother of Harlots and abominations of the earth and I saw the woman drunken with the bloud of the Saints and with the bloud of the Martyrs of Jesus Rev. 18.4 And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues That nothing so properly answers to fornication and whoredome in the sense of Scripture as Idolatry doth I have intimated under the last head and might here produce many Texts of sacred Writ to that purpose Levit. 17.7 They shall no more offer their sacrifices unto Devils after whom they have gone a whoring Psalm 106.35 36 37 38 39. They were mingled among the heathen and learned their works and served their Idols Thus went they a whoring with their own inventions Jer. 2.20 27. Upon every high hill and under every green tree thou wandrest playing the harlot saying to a Stock thou art my father and to a Stone thou hast brought me forth c. to omit other places the case is so familiar Answerably now to this notion there is nothing bids so fair to the title of the Great Whore in the Revelations as Rome-heathen and nothing so like her fornication as her Idolatries I will not now enlarge upon the special inducements unto this belief It shall suffice here to transcribe a clear paraphrase upon the quotations mentioned See Dr. Ham. Notes on the places according to this supposal Revel 14. ch 4 5 Revel 14.4 5. ver are a description of the primitive Christians purity from the uncleanness of the Gnosticks These are as virgins not defiled with women they that have kept pure from all the heretical Gnostick corruptions of uncleanness c. and that hold out constant against all the terrors of persecution and so were rescued from the sins of that wicked age the pure primitive Christians those first-fruits to God and the Lamb that never fell off to any false Idolatrous or heretical practise but served God blameless Rev. 17.1 2 1 4 5. Revel 17.1 to 5. ver contains the Vision of Rome-heathen Another vision I saw to the same purpose one of those executioners of God's wrath came unto me saying I will shew thee vengeance that is ready to befall the Imperial dignity of Rome fitly entitled the Great whore Great in it self and who for their impieties against God their worshiping of many heathen gods directly own that title as an harlot is she that takes in many others instead of the one husband sitting i. e. ruling over many waters i. e. much people having many nations under her Dominion from the power and authority whereof many other Kingdoms have been confirmed and fortified in their Idolatrous courses and had their false worship propagated to them the whole Roman Empire running mad after her vile heathen practises And in this vision me-thoughts I was in a desart fit to represent the desolation to be express'd in the Vision and there I saw what he had promised me verse 1. a woman i. e. that great whore there mentioned the Imperial power of Rome-heathen seated on an Empire in a scarlet robe a great blasphemer against the true God and a forwarder of Idolatry and he had seven heads the City of Rome built on seven hills and ten horns i. e. so many other Kings that ruled over divers countries and were confederate with the Roman Emperour And this Roman power was in prosperity much sumptuousness was bestowed on their Idol-worship and all manner of abominable filthiness was committed therein which being so srequent and ackowledged in their secreter devotions are best described by the word Mystery a word the Greeks used for their uncleanest meetings and by Babylon which of old was famous for these and so destroyed and from hence came all the Idolatry of the other cities even from this Mother of Harlots a great persecutor of the Christians c. Rev. 18.40 ver is a warning unto Christians upon the destruction coming on this great heathen City to depart Another voice Rev. 18.40 me-thought I heard warning all Christians to come out of her that is first to abstain strictly from all communication with her sins contrary to what the looser sort of Christians then did and secondly to depart out of the city as the Emperour Honorius and Bishop Innocentius did to Ravenna at the time of Alaricus's siege And thirdly to flee to the Basilica or Christian Church at the time of the plundering or destroying Rome as the Christians did as the only way of rescuing them from that destruction Catech. p. 79. 80. Lastly Scripture instances of severity alledged against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly God's will and appointment in and about his Worship This was the case saith the Catechist 1. Of Nadab and Abihâ— Levit. 10.1 2. Their fault vvas Offering strange fire which the Lord commanded not i. e. as we
Scripture in their ex-tempore discourses of it Is not this plainly to alter and add to the Holy word of God The Catechist saith Vzza dyed for putting the Ark into a Cart when he should have born it upon his shoulders The Text saith Vzza vvas smitten with death because he put his hand to the Ark namely to support and hold it vvhen the oxen stumbled And the Margin referrs to Numb 4.15 Numb 4.15 The sons of Kohath shall come to bear it the Sanctuary but they shall not touch any holy thing lest they die Upon vvhich place Mr. Ainsworth noteth Mr. Ainsworth on that place This judgment here threatned was executed upon Vzza a Levite who putting his hand to the Ark of God vvas therefore smitten of God 1 Chron. 13.10 Let them take more heed for the future of quoting Scripture thus without book without first examining of it It is highly incongruous for them who pretend so much to honour and cleave in all things exactly to the written word thus to mis-represent and abuse as well as misapply it Cat. p. 57. So the Catechist else-where also doth when he invidiously compares the affections excited by the decent rites and usages of the Churches appointment to inflaming themselves with Idols Isa 57.5 In which place the Prophet speaks either of those lusts which their Idolatries led them to or those venereous fires which represented their going a whoring after Idols slaying the children in the valleys and offering them unto them But I proceed 5. Of Vzziah the King in offering incense contrary to God's institution that duty being appropriated unto the Priests of the posterity of Aaron 2 Chron. 26.16.19 A note here is needless it being said that he acted contrary to God's institution I will therefore onely specifie the words of the text wherein yet there is some farther emphasis But when he was strong 4 Chron. 26.16 17 18 19. his heart was lifted up to his destruction for he transgressed against the Lord his God and went into the Temple of the Lord to burn incense upon the Altar of incense And Azariah the priest went in after him and with him fourscore priests of the Lord that were valiant men and they withstood Uzziah the King and said unto him It pertaineth not unto thee Uzziah to burn incense unto the Lord but to the Priests the sons of Aaron that are consecrated to burn incense Go out of the Sanctuary for thou hast trespassed neither shall it be for thine honour from the Lord God Then Uzziah was wroth and had a censer in his hand to burn incense and while he was wroth with the Priests the Leprosie even rose up in his forehead before the Priests in the house of the Lord from beside the incense Altar Fair warning to all that usurp the Priests office and take that honour unto themselves not being first called and consecrated thereunto 6. As a token in the New Testament of God's displeasure in temporal visitations on such miscarriages in his Church 1 Cor. 11.30 For this cause saith the Apostle many are weak and sickly among you and many sleep That cause if look'd into will appear no other than a perverting of the whole design of the sacred Eucharist with the feast of charity thereto adjoyned the turning of it into a common meal Not discerning the Lord's body with many factions and uncharitable abuses 7. The Catechist closeth these instances with an intimation of a more severe punishment now substituted against such transgressions in the room of that which God so visibly inflicted under the Old Testament Hebr. 10.25 26 27 28 29. The words are these Not forsaking the Assembling of our selves as the manner of some is but exhorting one another and so much the more as ye see the day approaching For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries He that despised Moses law dyed without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troddâ—n under foot the Son of God and hath counted the blood of the covenant wherewith he vvas sanctified an unholy thing and hath done despite unto the Spirit of grace In this place the Apostle speaks apparently of that heinous sin of wilful Apostacy from Christianity and the despiteful rejection of it and therefore it is certainly mis-applyed to any miscarriages of an inferiour aggravation Thus now I have by God's help reflected upon those Scripture-quotations vvhich the Catechist hath here and there dispersed to invite or frighten his Reader to an entertainment of his admired Principle That nothing may be used or allowed of in or about the worship of God which is not commanded or instituted in the written Word And this concludes the first and general part of my Discourse PART II. CHAP. I. The Catechist's confidence with the 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 Quaery 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 I Pass forward now to the examination of some particulars and He certainly who so confidently asserts That Christ hath published all the Laws of his own Discipline and That the perswasion of any that he hath not prescribed all things wherein his worship is concerned proceeds from their negligence in enquiring may well be expected to give the world a good punctual and clear account of these matters Only in the entrance into this task it may not be amiss to observe how boldly the men of this way are accustomed to reflect upon our B. Saviour on the supposition that he hath not ordered and appointed all particulars as they imagine Thus formerly in the book of Ecclesiastical Discipline it vvas averr'd Nisi Reip. suae statum omnem constituerit magistratus ordinarit singulorum munera potestatemque descripserit quae judiciorum forique ratio habenda quomodo elvium finienda lites non solum minus Ecclesiae Christianae providit quà m Moses olim Iudaica sed quam à Lycurgo Solonae Numa civitatibus suis prospectum sit Lib. de Eccles Discipl That unless Christ would shevv himself less faithful than Moses and less wise than Lycurgus Solon Numa those Heathen Legislators he must needs have set down in holy Scripture a certain compleat and unchangeable form of Church-politie Well But which are the principal institutions of the Gospel to be observed in the worship of God Cat. p. 23. 14. To this the Catechist Answers 1 The calling gathering and setling of Churches vvith their officers as the seat and
Christ for conscience to rely upon we have seen yet we are satisfied though by other guess evidence than he brings that the Apostles did by Christ's authority unite the converted Jews into a Church or Christian society and that distinct too from the National Church of the Jews the Church of the Jews being a society of believers in Christ as to come and therefore He being come their Church-state as such must needs give way to the Christian that is to the society of believers in Christ already come and therefore it is not so well said by him that the old National Church-state of the Jews yet continued nor can I throughly reconcile it to what he had more advisedly delivered some pages before p. 91. The National Church of the Jews with all the ordinances of it being removed and taken away the Lord Christ hath appointed particular Churches or united assemblies of believers This Church Planted by the Apostles at Jerusalem was the first beginnings of the universal Christian Church as I shall afterwards declare and therefore others are said to be added unto this Church Many particulars were certainly added unto this Church before the time rereferr'd to Act. 8 1. and so many that we may well conclude That Church of Jerusalem contained several particular congregations under it yea all the Churches afterward mention'd by the Catechist from the Apostolick writings were but as united parts and members of this Church added to this Church And therefore still this prime instance is not to the Catechist's purpose but it will be found the destruction of his way to entertain it as the rule and pattern of disposing all Christs disciples into Church-societies of which hereafter Cat. p. 98.99 100 c. The proof of his particular Churches that follows being derived from the Apostles after ordering of certain Churches giving certain rules and directions unto them directing their principal writings to them c. needs not any special reflection to be made upon it in this place CHAP. III. The qualification of his Church-members enquired into His opinion that none be admitted members of particular Churches but true believers real Saints persons regenerated converted vivified illuminated justified adopted elected declared The danger of this opininion intimated The Catechist set against himself and posed with his own arguments about it The Word of God not the only means of conversion The solemn League and covenant required by the catechist to the formal constitution of particular churches The several pretensions unto this as Christ's institution examined and rejected The consent required to all other societies and pattern of the Jewish Church untruly and impertinently urged The chief reformations of the Jewish Church not by any voluntary covenants of the people but the authority of the supreme Rulers 2 Cor. 8.5 abused and misapplyed to the Macedonian's entrance into a Church-state The way of the Church at Jerusalem glanced at The Baptismal covenant renewed at Confirmation conformable thereunto but will not serve the Catechist's turn The weakness of other proofs offered IN the next place therefore we are to attend unto the explication given us of the nature of a particular Church or Churches and that according to his own division p. 104. First as to the subject matter of them or the persons whereof such a Church doth or ought to consist Secondly The means whereby they are brought into a condition capable of such an estate or qualified for it And Thirdly The especial means whereby they are constituted a Church For of his other Particular the general ends of their calling I shall move no dispute First then we are to consider the description given us of Church-members or the persons whereof particular Churches consist p. 89. Such in the Answer are Persons call'd out of their natural worldly estate and in the explication p. 90. thus It is required of them of whom a particular Church is constituted that they be true believers seeing that unless a man be born again he cannot enter into the Kingdom of God and so upon that account they must be members of the Church catholick i. e. of elect believers as said before as also that they make visible profession of faith and obedience unto Jesus Christ p. 104 105. And again All men are by nature the children of wrath and do belong to the world which is the Kingdom of Satan and are under the power of darkness as the Scripture every where declares in this state men are not subjects of the Kingdom of Christ nor meet to become members of his Church Out of this condition they cannot deliver themselves but they are called out of it This calling is that which effectually delivers them from the Kingdom of Satan and translates them into the Kingdom of Christ And this work or effect the Scripture on several accounts variously expresseth Sometimes by regeneration or a new birth sometimes by conversion or turning to God sometimes by vivification or quickning from the dead sometimes by illumination or opening the eyes of the blind all which are carried on by sanctificaon in holiness and attended with justification and adoption and all these concurr to compleat that effectual vocation or calling that is required to constitute persons members of the church p. 106 107. This is signified by the typical holiness of the Church of old into the room whereof real holiness was to succeed under the New Testament Our Lord Jesus Christ hath laid it down as an everlasting rule That unless a man be born again he cannot enter into the Kingdom of God John 3.3 requiring regeneration as an indispensible condition in a member of his Church a subject of his Kingdom For his Temple is now to be built of living stones 1 Pet. 2.5 Men spiritually and savingly quickened from their death in sin and by the Holy Ghost whereof they are partakers made a meet habitation for God which receiving vital supplies from Christ it 's head increaseth in faith and holiness edifying it self in love Eph. 4.15 16. And as the Apostles in their writings do ascribe unto all the Churches and the members of them a participation in this effectual vocation affirming that they are Saints called sanctified justified and accepted with God in Christ Rom. 1.5 6. 1 Cor. 1.2 1 Cor. 4.5 Heb. 3.1 Jam. 1.18 1 Pet. 2.5 2 Cor. 6.17 18. 1 Cor. 6.11 So many of the duties that are required of them in that relation and condition are such as none can perform unto the glory of God their own benefit and the edification of others the ends of all obedience unless they are partakers of this effectual calling Cat. p. 107. 1 Cor. 10.16 17. 1 cor 12.12 Eph. 4.16 Add hereunto that these Churches and the members of them are not only commanded to separate themselves as to their worship of God from the world that is men in their worldly state and condition but are also required when any among them
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
best a Prudential only of man's devising However the cause shall not want for confidence This is the way whereby believers Cat. p. 113 114. or the Disciples of Christ do enter into this state the formal constituting cause of any Church This account doth the Apostle give of the Churches of the Macedonians 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God This description doth the Apostle give of the way whereby the Believers of Macedonia were brought into Churches It was by their own obedience to the will of God consenting agreeing and taking on themselves the observation of all the commands and institutions of Christ according to the direction and guidance of the Apostles So did the Believers at Jerusalem being converted by the Word and making profession of that conversion in their Baptism they gave up themselves to a stedfast continuance in the observation of all other ordinances of the Gospel Act. 2.41 42. As to the first of these instances It is manifâ—stly abused to another purpose than St. Paul meant it for he doth not give there a description of the way whereby the Believers of Macedonia were brought into Churches but an high commendation of the charity of those Churches Not a description I say of any Covenant or agreement which did formally constitute them a Church that is obvious from the tenour of his discourse which was to give the Corinthians notice of that excellent grace of Charity God had bestowed on the Churches of Macedonia 2 Cor. 8. vers 1 And from that whiâ—h follows verse 6. his desire to perfect among them at Corinth the same grace of Liberality also for he was not now seeking to bring them into a Church-state they were already the Church of God at Corinth ch 1. ver 1. but to awaken their bowels of compassion to a free contribution unto the distressed Saints at Jerusalem and in Judea And this the more powerfully to effect he tells them of the great forwardness of the Churches of Macedonia who saith he notwithstanding their great afflictions and sufferings and their poverty thereby See Act. 16.17 1 Thes 2.14 were yet so rich in liberality as of themselves to prevent the Apostle's importunity to whom this work and care of looking after the supply of the poor Saints was committed by the rest at Jerusalem Gal. 2.10 Yea to become earnest suiters to the Apostle to receive their benevolence and trouble himself with the distribution of it yea and as it is thought by Learned Interpreters to offer some of their own number to go to Corinth and that as a motive to St. Paul to send Titus thither speedily as it follows verse 6. to promote the same good work among the Christians there The sense then of these words here relyed upon And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God is to amplifie their signal charity reflecting upon what had been said before As if the Apostle had said They did not onely equal but exceed our expectations What they gave us was more than we could look for from their poverty and the chearful and ready manner of their giving was beyond our thoughts or hopes they consecrated not only their goods but themselves also to this service God so moving their hearts c. This I conceive is most evidently the true sense and scope of that place which hath not the least glance towards their way of admission to a Church-state as is by the Catechist pretended And then for the believers at Jerusalem Act. 2.41 42. all we find is this That being upon their profession of Christianity baptized they were by that means added unto the Church and being added continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayers Not the least syllable of any other Covenant than that of their Christianity enter'd into at their Baptism and a tacit promise included in their very admission into the Church to submit themselves to all the orders and observances thereof Now if thus much would serve the turn the Baptismal covenant included in the very profession of Christianity we require it solemnly at the entrance of every member into the Church the solemn uttering of it with his own mouth as the Oath of Fidelity and Allegiance unto Christ if he be of years of discretion or however the express owning of what was answer'd in his name when baptized an infant at his Confirmation when he comes to age and knowledge Thus much we require for his actual qualification for the priuiledges of adult believers But this is not the sacred bond of special agreement pleaded for this is not the Catechist's joynt voluntary consent to the same Ordinances numerically if it be let him abandon his canting words and speak understandably and we are agreed But there is reason enough to think somewhat else is aimed at The Independent Churcâ—es are made up of certain persons cull'd here and there out of the number of professed Christians and combined into a select and separate communion from other Professors by some more special league and covenant for which we may expect Scripture evidences as soon as for their gather'd Churches themselves Yet one proof farther the Catechist offers us and we had not need over-look any since the rest are found so nothing to his purpose Besides the Church is an House Cat. p. 114. 115. a Temple the House of God 1 Tim. 3.15 The House of Christ Heb. 3.6 The Temple of God Eph. 2.21 22. Believers singly consider'd are stones living stones 1 Pet. 2.5 Now how shall these living stones become to be an house a temple Can it be by occasional occurrences civil cohabitation in political precincts usage or custom of assembling for some parts of worship in any place These things will never frame them into an House or Temple This can be no otherwise done than by their own voluntary consent and disposition Eph. 2.19 20 21 22. Ye are fellow-citizens with the Saints and of the houshold of God c. chap. 4.6 From whom the whole body fitly joyned together c. From these and sundry other places it is manifest That the way and means of Believers coalition into a Church-state is their own obedience of Faith acting it self in a joynt voluntary consent to walk together in an holy observation of the commands of Christ whence the being and union of a particular Church is given unto any convenient number of them by his law and constitution Now we have all and his sundry other places we may guess at by those alledged In these it is familiar with him to apply what is spoken of the Catholick Church which is the Houshold of God and Body of Christ to his particular Churches But I must confess my own ignorance that I understand not the cogency of
this argument from these similitudes The Church is an House a Temple c. Believers living stones Therefore these must needs come together into this beautiful form by a mutual consent c. Or Therefore Church-communions may not be prudentially appointed by determining certain numbers of Christians that dwell together in certain precincts into orderly societies for the worship and service of God and the due practise of other offices of their Christianity The Catechist should do well to remember that he hath told us elsewhere Caâ— p. 221 222. That the Church may have respect unto civil cohabitation for conveniency and edification and to consider withal that he hath told us p. 117. This consent is the form of mens coalescencie into all societies and then it may prove dangerous to civil cohabitations and political precincts themselves too upon the force of his way of arguing But I will not examine this matter farther I shall rather endeavour to give some light to those that are willing to be informed of that account which the Scripture gives us of the Christian church or Churches CHAP. IV. A Scripture-account given of the Christian Church Christ speaks of it as afterwards to be built The power of planting and building it to whom and when given The beginnings of this Church left by Christ The story of its first building by St. Peter Act. 2. Baptism upon Profession the door of entrance The practise after admission The Christian-Church defined Of Churches as many and Church as one The necessary qualification of Church-members The visible Church a communion of Professors wherein are good and bad Saints and Hypocrites are mixed together The Minister's unworthiness nulls not the efficacy of Divine Ordinances The presence of evil members in Church-communion hurts not those who consent not to their sins and impieties THe word Church in the New Testament imports chiefly the Society of Christians i. e. Believers in Christ already come See Dr. Pearson on the Creed Artic. 9. And it is in St. Paul's language Eph. 2.19 20. The houshold of God built upon the foundations of the Apostles and Prophets Jesus Christ himself being the chief corner-stone Our B. Saviour speaks of the Church in this sense to his Apostle Peter as a thing which was to be a thing to be after builded Vpon this Rock will I build my Church St. Matt. 16. 18. Upon the Rock confessed by him Jesus the Christ the Son of the Living God principally and yet instrumentally too upon this Rock St. Peter one of the twelve foundations of the Church Revel 21.14 and as we shall observe in the process of Scripture-story the first builder of it The peculiar power of raising this Church was given to the Apostles after our Saviour's Resurrection when he issued forth his Commission to them St. Matt. 28. 19 20. To go out in his name and preach the Gospel among all Nations and so make Disciples baptizing them in the name and into the acknowledgment of the Father the Son and the Holy Ghost teaching them so admitted to observe all things whatsoever he commanded In our Creed therefore the mention of the Church follows the profession of Faith made in God the Father the Son and the Holy Ghost All the members of this Church are supposed to be baptized in the Name of the Father the Son and the Holy Ghost and this Church is the universal Society of them who believe in and worship the Tri-une God the Father Son and Holy Ghost Well The Commission for planting this Church in the world issued forth from our Saviour after his Resurrection when he appointed them to preach repentance St. Luke 24. and remission of sins in his name among all Nations beginning at Jerusalem to witness and testifie the Articles of Christian faith and to incorporate and embody all that should believe into one society by Baptism But he commands them expresly to tarry in the city of Jerusalem vers 47 48 49. till they were endued with power from on high till they received the promised gift of the Holy Ghost to qualifie them with extraordinary abilities for this work committed to them that the Spirit might accompany them in the world as Christ's advocate Now all the remarkable Actions we read among the Apostles after Christ's ascension till the pouring forth of the Spirit was only the choice of a substitute among themselves in the room of Judas Act. 1.28 that fell by his transgression to compleat their number and accordingly we read Matthias was chosen by lot to take part of the Ministry and Apostleship with them and he was numbred with the eleven Apostles ver 15. And the number of the names together there assembled Apostles and Disciples left by Christ were about an †Not that these were all that were then believers for we read of above 500 brethren at once 1 Cor. 15.6 to whom Christ appeared after his Resurrection but all at that time assembled hundred and twenty This then was the beginning of the Christian Church left by Christ now the first remarkable building and encrease of this Church we have an account of Acts 2. After that the Holy Ghost descended on them at Jerusalem on the day of Pentecost according to Christ's promise whence the mention of the Church planted by the Apostles fitly comes in our Creed immediately after the Article of the Holy Gâ—ost St. Peter fill'd with the Spirit stands up and preacheth to the multitude and is the means of converting 3000 souls according to the promise Vpon this Rock will I build my Church Now This three thousand added to the remnant left by Christ upon St. Peter's Sermon are the first society that we read expresly call'd a Church in the New Testament So they are call'd Act. 2.47 and we read not of any so call'd before them Here then is the beginning of the Apostolick Church the society of those that believe in Jesus Christ conceived by the H. Ghost born of the Virgin Mary c. which was the prime doctrine of the Apostles the Society of these baptized believers Nor can a truer account be given of the Christian Church than by perusing diligently this story where we have a clear description of The entrance of these three thousand into the Church And Their practice after that entrance The sum is this St. Peter first preaches and the substance of his Sermon is the Doctrine concerning Christ and the point of Repentance Faith and Repentance advising all that believed embraced and would profess this Doctrine to be baptized And this was the door of their entrance into the Church ver 41. Then they that gladly received his word were baptized and the same day there were added unto them that is to the 120 about 3000 souls Baptism upon a profession of faith and repentance was their entrance into the Church Now then their demeanour being so enter'd and admitted follows ver 42.44 They continued stedfastly
and that together in the Apostles Doctrine and fellowship and in breaking of bread and in prayers They persevered in hearing the Apostles teach in observing the orders of their society and all mutual offices of charity in eating the Lord's Supper and praying together So that here we are sufficiently resolved about the Christian Church namely That it is a visible company of persons thus admitted and thus continuing being once admitted And this is the Church which was daily encreased afterwards and is to be preserved and encreased to the end of the world by the continued addition and accessions of other persons received into it upon the same terms by the same door of entrance and demeaning themselves being entred after the same manner Of these 3000 it is said they were added to the Apostles and Disciples left by Christ ver 41. And To this Church the Lord added daily such as should be saved verse 47. And this is the Church which our B. Saviour promised to set up and uphold for ever in the world and that the gates of Hell should not prevail against it St. Matth. 16.18 viz. The Society of professing penitents and believers baptized into the name of the Father Son and Holy Ghost and communicating together in the Apostolical Doctrine Discipline Sacraments and Devotions Now this Society afterwards increasing by the great multitude of believers was of necessity to be sub-divided into certain particulars for the performing of joynt-service to God in an orderly communion as accordingly it was by the Apostles authority and direction And that is the ground why we sometimes read of Church in the singular number as of one and sometimes again of Churches as of many I will declare this matter somewhat more distinctly Sometimes we read of Churches as many They went through the Cities Act. 16.4 5. and deliver'd the decrees of the Apostles to be kept and so were the Churches established in the faith and increased in number daily Rom. 16 14. All the Churches of the Gentiles 1 Cor. 14 33. All the Churches of the Saints The brother 2 Cor. 8.18 19. whose praise is in the Gospel through all the Churches And Chosen of the Churches to travel with us I robbed other Churches ch 11.8 28. to do you service On me daily Act. 9.31 the care of all the Churches Gal. 1.21 22. The Churches throughout Judea Galilee and Samaria c. These Countries through the successful preaching of the Gospel had many particular Churches or congregations of the faithful united under some Minister or Bishop the lesser congregations under some inferiour minister And thus we read of a few believers convened together in the house of one single person as a Church Rom. 16.5 Greet Priscilla and Aquila likewise greet the Church in their house The Churches of Asia salute you 1 Cor. 16.19 Aquila and Priscilla salute you with the Church that is in their house Salute Nymphas Col. 4.15 and the Church in his house To Philemon Philem. 1. ver 2. our dearly beloved and fellow-labourer and to the Church in thy house This Church in their house was the baptized believers of the family with such other neighbour Christians as were admitted and received to joyn in Gods worship and service with them there Now many of these lesser congregations were united under a superiour Minister or Bishop For in and about great and populous cities there were many such little and particular Churches and yet we may observe that the Scripture speaks of such particulars as united together in one Church A pertinent instance we have in the Epistle to the Corinthians Let your women keep silence in the Churches 2 Cor. 14.34 saith St. Paul that is all the particular congregations belonging unto Corinth and yet the same Apostle dedicates this Epistle not to the Churches at Corinth in the plural 1 Cor. 1.1 but in the singular number To the Church of God which is at Corinth And thus in like manner we read of other great Cities though there were many particular and lesser Churches in them and the adjacent parts belonging to them yet are they mention'd still but as one Church So the Church of Jerusalem of Antioch of Caesarea of Ephesus of Laodicea of Smyrna c. The reason this already intimated All the particular Churches belonging to those great Cities were united under the care and circumspection of one superiour Minister or Bishop and were therefore accounted as one Church There were many particular or Parish-churches as we speak and yet all but one Diocess united under one Bishop The case is plain if we look but to the seven Churches of Asia in the Revelations They are numbred all of them according to their single Governours and Overseers according to their seven Angels though each of them was certainly subdivided into many particular Churches or Congregations Every congregation of the Saints with a Minister among them Cat. p. 117. without which it is not organically compleat that I may borrow the Catechist's phrase nor as he well calls it a Spiritual corporation attended with rule and government was a little Church and many of these doubtless there were belonging severally to Ephesus Smyrna Pergamus Revel chap. 2.3 Thyatira Sardis Philadelphia and Laodicea and yet are all these reckon'd but as seven Churches of Asia because of those seven Angels or Bishops presiding over them A collection then of several congregations every one of which may be called a Church is yet in the Scripture-propriety one Church by vertue of their subordination in government under one chief guide and ruler There are many lesser Churches which are but members of one greater Church And so in like manner many of those greater Churches united under single Bishops may be no more than members of one Provincial or National Church united under some common superiour for order sake whom we call Arch-Bishop and Metropolitan And there may be many Provincial and National churches which are yet but members of the universal church of Christ derived from the Apostles which however consisting of so many homogeneous parts and members call'd churches is yet but one Church because under one supreme governour and ruler namely Christ himself the Great Shepheard and Bishop of our Souls That whole body whereof he only is the Head Now the necessary badge of every member of Christ's visible Church or any particular Churches thereto appertaining is the profession of faith and obedience with Baptism in the Name of the Father Son and Holy Ghost whether that profession be true and in reality or no God alone judgeth For the visible Church of Christ is a communion of professors wherein good and bad sincere and hypocrites are mingled together There was a Judas a Traitor and false Apostle among the twelve and there will be false disciples mixed with the true whilst this world stands Earth is no place for unmixed communions We are here in a
possimus ut cum coeperit frumentum Dominicis horrcis condi fructum pro opere nostro labore capiamus Contr. Crescen Grammat l. 1. c. 14. That we are not therefore to depart from the Church our selves because we see tares to be in the Church but only to labour that we our selves may be pure grain that when that corn shall be lodged in God's granaries we may receive the fruit of our work and labour 2 Cor. 2.15 16. T is no prejudice unto those to whom the Word of God is the savour of life unto eternal life that the same Word by reason of other mens infidelity becomes unto them the savour of death unto eternal death 1 Cor. 11. T is no prejudice to the worthy receiver of the Holy Communion who feeds upon Christ's body and blood by faith and love and Divine meditation that the unworthy communicant at the same time eats and drinks damnation to himself The very same meat we know is nourishment to a well-disposed stomach which to an ill and depraved one is the matter of crudities and diseases nor is it any whit the less a nourishment unto the healthful because it may be at the same time it contributes accidentally to the encrease of the sick man's distemper Thus now have I declared with all plainness as much as seems necessary to be spoken here about the nature of Christian Churches and the qualification indispensably required in all the members of them CHAP. V. Of the places we call Churches That all difference of place is not taken away in the New Testament St. John 4.20 21 22. examined The Temple at Jerusalem on some accounts Typical on others Moral David's resolutions of building the Temple grounded on a rational piety and both He and Solomon arguing the fitness of its Magnificence by arguments of reason Scripture-precepts of reverence to God's house have no sign in them of being Ceremonial only Rationally therefore applyed by the Jews to their Synagogues The Centurion's Synagogue a proof of his love to their Nation Christ and his Apostles constant in frequenting the Temple and Synagogues Probable it is that even in the time of the first Christians there were certain places peculiar for their serving God in Intimations thereof in Sacred Scripture Act. 11.26 A Local Church as early as the name Christians 1 Cor. 11.18 The house of God opposed to their private houses Mr. Mede's conjectures what that house was and farther proofs about it The general reason of appropriating certain places to God's worship and service YEt before I leave this Argument quite I will take notice briefly of another acceptation familiarly used of the word Church 'T is confess'd indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we translate church doth primarily referr to the persons assembled but this is no hindrance but that the same word may at other times signifie the place of their assembling in like manner as is usual with many other words for instance sake Colledge â—ynagogue Senate Synod c. Somewhat therefore of the place which we are wont and that upon ground enough to call the â—hurch and this the rather because of what the Catechist hath told the world Catec p. 29. Under the New Testament all difference of and respect unto place is taken away John 4.21 The hour cometh when ye shall neither in this mountain nor yet at Jerusasalem worship the Father but the hour cometh and now is when the true worshippers shall worship the Father in Spirit and in truth for the Father seeketh such to worship him And we are commanded in all places equally to make our prayers and supplications Here then it may not be amiss to consider first the true scope and importance of the place of Scripture here quoted and then such other particulars as shall appear pertinent for our right information about this subject As to the Text of St. John Our B. Saviour was novv conversing with a Samaritan woman who stood up for the worship of her Country in Mount Gerizim against the Jews who confined God's solemn appointed worship St. John 4. 20. to the Temple at Jerusalem These are the words of the 20th verse Our Father 's worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Hereupon therefore 21. 22. c. Christ saith unto her Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father That is The worship of God shall be so far from being limited to this place to this mountain that it shall not be restrained to Jerusalem it self nay a desolation shall shortly over whelm both Ye worship ye know not what We know what vve worship that is Ye Samaritans worship the God of the Land as it is declared 2 Kings 17.26 without knowledg vvho that is and your own Gods with him but vve Jews vvorship the eternal God of Heaven who hath revealed himself to us for salvation is of the Jews The special revelations of God beyond vvhat other nations enjoy belong to the Jews and so all manner of advantages tovvard our eternal good To them God sent his Prophets and of them cometh the Messiah the Saviour of the world The Jews then have the priviledge above the Samaritans or any other people Yet is not this an argument of the perpetual duration of their way of worshipping God by their Sacrifices yearly and other ceremonial observances at Jerusalem But the hour cometh and novv is that the true worshippers shall vvorship the Father in spirit and in truth for the Father seeketh such vvorshippers of him that is Now the time of reformation approacheth wherein God vvill be vvorshipped and obeyed no longer by the Judaical rites which are often call'd carnal consisting most-what in external performances and were to continue only till the time of Reformation Messiah's coming much less according to the Samaritan false worship who worshipped their own Idols together with God 2 Kings 17. but comparatively with these in a pure spiritual manner and such as was typified by those shadows And the Son of man is now come to draw all men to this way of worship i. e. from the Judaical and Samaritan way to the Christian God is a Spirit and they that worship him must worship him in Spirit and truth It is this Christian worship which he is especially delighted with as most suitable to himself nor indeed was he ever pleased with any meer bodily worship principally or in or for it self He will have our souls joyned to our external performances and be worshipped after that way of truth which answers to the fore-going types and shadows i. e. after the Christian manner by Christ revealed But now how weakly is it from hence inferr'd that because these two places whereto the Jews and Samaritans confin'd their worship are taken away and ruined or because there is no special place now under
in that their persecuted estate and wilderness-condition they yet did as they were able set apart certain places as peculiar for their common meeting together to serve God in Intimations we find of this in Sacred Scripture as well as Ecclesiastical writings Acts 11.26 Acts 11.26 For an vvhole year they assembled themselves with the Church the Margin hath it more rightly in the Church and taught much people and the Disciples were called Christians first in Antioch They assembled together constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiâ as both the Vulgar-Latin and Beza render it i. e. in the Church the place appointed for religious meetings and assemblies Here then we have a Local Church as early as the very name of Christians Again 1 Cor. 11.18 1 Cor. 11.18 20. When ye come together in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of Religious Assemblies for so he afterwards adds When ye come together into one place and opposeth it unto their own houses verse 4. What have ye not houses to eat and drink in or despise ye the Church of God i. e. the house of God St. Austin is express for this sense Ecclesia dicitur Locus quo Ecclesia congregatur Hanc vocari etiam ipsam domum orationum idem Apostolus testis est ubi ait Nunquid domos non habetis ad manducandum bibendum Ecclesiam Dei contemnitis Quast super Levit. l. 3. c. 57. Hoc quotidianus loquendi usus obtinuit ut ad Ecclesiam prodire aut ad Ecclesiam confugere non dicatur nisi quod ad locum ipsum parietesque prodierit vel confugerit quibus Ecclesiae congregatio continetur id ibid. The place saith he wherein the Church is gathered together the Meeting-place in the Brethren's Dialect is call'd the Church even the house of prayers The Apostle counts their own houses the proper place for ordinary and common repasts and not the Church or house of God So therefore he speaks afterward If any man hunger let him eat at home And thus also Theophylact interprets the vvord Church in this place of the Apostle Nunquid domos videlicet Si aliis cibum communicare renuitis eur non domi vescimini Aut Ecclesiam Dei contemnitis Cum enim Dominicam coenam in privatam conver titis in Ecclesia scorsum edentes Loco ipsi inscrtis injuriam Theophylact in 1 Cor. 11.22 If saith he you you refuse to communicate meat unto others why eat you not at home for vvhen you convert the Lords Supper into a private meal eating apart in the Church you do injurie to the very place See Mr. Mede of Churches Now this Church of God as a Learned man conjectures was 't is likely Some capable and convenient room within the walls and dvvellings of some pious disciple dedicated by the religious bounty of the owner to the use of the Church and that usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper Room such as the Latins call coenaculum being according to their manner of building as the most large and capacious of any other so likewise the most retired freest from disturbance and next to Heaven as having no room above it Such places we read more than once they made choice of Acts 10.9 St. Peter went up to the house-top to pray Such is thought to be the room wherein the Apostles and Disciples after our B. Saviour's Ascension assembled together daily for Prayer and Supplication and where being thus assembled the Holy Ghost came down upon them in cloven tongues of fire on the day of Pentecost and there goes a tradition in the Church that this was the room wherein our B. Saviour before his passion celebrated the Passover and instituted his Mystical Supper and the same place where on the day of his Resurrection he came and stood among his Disciples and appeared again unto them the Sunday after and the place where James the Brother of our Lord was created by the Apostles Bishop of Jerusalem where the seven Deacons were elected and ordained vvhere the Apostles and Elders of the Church had their first Council for deciding the question about the believing Gentiles circumcision and for certain as Learned Mr. Mede proceeds the place of this coenaculum was afterward enclosed with a goodly Church known by the name of the Church of Sion and 't is call'd by St. Cyril who was Bishop of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upper Church of the Apostles and if this saith he were so why may I not think that this coenaculum Sion was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house whereof we read concerning the first Christian Society at Jerusalem Act. 2.46 That they continued daily in the Temple and breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house not as we read it house by house and eat their meat vvith gladness and singleness of heart The meaning being That when they had performed their devotions daily in the Temple at the accustomed times of prayer there they used to resort immediately to this Coenaculum and there having celebrated the mystical banquet of the H. Eucharist took their ordinary and necessary repast with gladness and singleness of heart Such a place an upper room 't is evident it was where the Disciples at Troas came together Act. 20.7 on the first day of the week to break bread where St. Paul preached unto them and whence Eutychius being overcome with sleep sitting in the window fell down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third story Acts 28.22 And such a place seems that of the Churches assembly at Caesarea to which St. Paul vvent up descendit Casarcam ascendit in domum Christianorum i. e. Ecclesiam salutavit eos abit Antiochiam Lud. de Dien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saluted the Church The Etâ—iopic Translator so understood it as Lüd de Dieu observes thus rendring the words He vvent dovvn to Caesarea and vvent up into the house of the Christians i. e. the Church and saluted them and went to Antioch And to this same purpose of places appropriate to the first Christian's-Assemblies may be interpreted those peculiar characters given by the Apostle to some in his Salutations Salute Nymphas and the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col 4.15 at his house So To Philemon Philem. 1.2 our dearly beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the Church in thy house So Rom. 16.3 5. Greet Prisscilla and Aquila likevvise the Church that is in their house And sending salutatitions from them to Corinth 1 Cor. 16.29 Aquila and Priscilla salute you much in the Lord with the Church that is in their house Where the Church at or in such and such a one's house may be rather understood of the congregation of Christians vvont to assemble there than of their ovvn particular families for othervvise vvhy should this be singularly mention'd in the Salutations of some and not of
others who are recorded to have Christian families as well as they Rom. 16.10 11 14 15. for so we find Aristobulus and Narcissus with their houshold saluted Asyncritus Phlegon Hermas Patrobas and the brethren which are with them Phïlologus and Julia Nereus and his Sister and Olympas and all the Saints which are with them And in another Epistle the houshold of Onesiphorus 2 Tim. 4.19 There seems therefore to be some singular thing in this singular appendix peculiarized to them before-mentioned and this probably to be it That in their houses they allotted and set apart a peculiar place for the Church to assemble in not altogether unlike some private Chappels which are yet in certain great men's Houses But I referr the Reader who desires farther satisfaction to our Learned Mede who hath collected undoubted testimonies of this same truth throughout the three first Centuries and so long before the time of Constantine the Great wherein Christianity began to flourish and to be adorned with more beautiful fabricks I will only intimate his general reason upon which the appropriation of certain places to God's publick worship and service leans and it is briefly this easily deducible from the Analogy of the Old Testament That as the Majesty of God is most sacred and incommunicable and his worship and service not be given unto any other so it is likewise a part of the honour vve owe to his sacred singular and incommunicable Eminency that the things wherewith he is served should not be promiscuous and common but appropriate and set apart to that very purpose But hitherto of Churches both persons and places so call'd The Catechist's method leads us next to consider Of Church-officers or Governours CHAP. VI. 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 onely 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 greâ—t 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 from 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 Timothy and Titus The Catechist's exceptions at the two last answered The enemies of superiority among Ministers mean it in others not themselves Q. SEing the Church is a Society Cat. p. 116. or spiritual Incorporation of persons under rule government or discipline declare who or what are the Rulers Governours or Officers therein under Jesus Christ Answ They have been of two sorts 1. Extraordinary appointed for a season only And 2. Ordinary to continue unto the end of the world Q. Who are the extraordinary Officers or Rulers or Ministers of the Church appointed to serve the Lord Jesus Christ therein for a season only Answ 1. The Apostles of our Lord Jesus Christ with 2. the Evangelists and Prophets endowed with extraordinary gifts of the Holy Ghost associated with them and employed by them in their work of Ministry 1 Mat. 10 23. Act. 1.26 1 Cor. 1.28 Eph. 4.11 2 Luke 10.1 2 Tim. 4.5 Tit. 1.5 Act. 11.27 28. 21.9 10 11. 2 Cor. 1.1 The necessity of government it self in the Church is here well supposed in that the Church is call'd a Spiritual Incorporation of persons under Rule Government or Discipline This therefore in the explition is rightly said to be evident from the nature of the thing it self p. 117. as vvell as the testimonies of Scripture but then I skill not well to reconcile this with that vvhich follovvs That yet a Church may be formally constituted without rule and government His words are these p. 117. Neither doth this rule at all belong unto it meerly as materially considered in men yielding obedience unto the Call which is the foundation of the Church not absolutely as it is formally constituted a Church by the consent and agreement described but moreover it is required that it be organically compleat with Officers or Rulers 'T is the Catechist's unhappiness here to be over Metaphysical If the Church formally considered be such a spiritual Incorporation as he defines it certainly Rule Government and Discipline belongs unto it as such and the want of such principal organs or members as Rulers are must needs spoil its formality no less than the vvant of an head that of the humane body As to the distinction of Church officers into extraordinary and ordinary it ought to have been manifested out of the Holy Scriptures vvherein 't is most certain that vve read of Apostles and Evangelists and Prophets distinctly and by name but not a vvord that the chief and substantial part of their office and power vvas extraordinary and for a season only That there vvere some extraordinaries appertaining to them is not question'd but that evinceth not the office of Apostles and Evangelists to be such The Catechist himself tells us These persons vvere in an extraordinary manner endued vvith all that povver p. 119. vvhich aftervvards vvas to reside in the Churches themselves and moreover with that which was peculiarly needful unto the discharge and performance of that special duty and work that they vvere appointed unto At least then as to that power which was to reside in the Church for ever they vvere not extraordinary For that they vvere the first and so immediately sent by Christ seems a matter of order only that doth not bespeak them of another kind from those that followed and succeeded them I vvill here annex the words of Arch-Bishop Whitgift long since in his Defence against T. C. upon occasion of the like distinction with this of the Catechist's Arch Bishop Whitgift's defence of the Answ to the Admonition Tract 4. p. 217. Although saith he you cannot vvarrant by the Scriptures this distinction of ordinary and extraordinary ecclesiastical functions yet I think the Apostolical function was extraordinary in respect that it had for the time certain especial properties as to bear witness of the Resurrection of Christ and of his Ascension which they did see vvith their eyes also to plant and found Churches likewise to go through the whole world these I say were temporal and extraordinary and so was the Apostleship in this respect but yet ordinary in respect of their chief function which was to preach the Gospel and to govern the Churches which they had planted Likewise Evangelists have an ordinary function neither is there any cause why it should be call'd a temporal office but only in
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
alwayes continued therein Answ Those whom the Scripture calls Pastors and Teachers Bishops Elders and Guides Acts. 14.23 20.17 18. 1 Cor. 12.28 Eph. 4.11 Phil. 1.1 1 Tim. 3.1 2. 5.17 Tit. 1.5 7. Heb. 13.7 17. 1 Pet. 5.1 It had been certainly pertinent to have added to this head of enumeration Deacons also of whom afterwards he is not unmindful Q. 32. Cat. p. 161. Is there no other ordinary office in the Church but only that of Elders Answ Yes of Deacons also But 't is possible there might be some policy in here concealing of them lest they should too palpably have confronted his beloved parity of Gospel-Ministers For thus he proceeds in the Explication Sometimes they are called Pastors and Teachers Ephes 4.11 1 Cor. 12.28 pag. 120. 121. Sometimes Bishops or Overseers Phil. 1.1 Act. 20.28 Tit. 1.5 Sometimes Elders 1 Pet. 5.1 1 Tim. 5.17 Act. 14.23 Act. 20.17 Sometimes Guides Heb 13.7 17. By all which names and sundry others whereby they are express'd the same sort order and degree of persons is intended nor is there any one of those names applyed or accommodated unto any but all the rest in like manner so that he who is a Pastor or Teacher is also a Bishop or Overseer a Presbyter or Elder a Guide or Ruler a Minister a servant of the Church for the Lord's sake Now had Deacons here been named they would not so plausibly have been referr'd to the same sort order and degree of persons it being a general belief that Deacons were certainly inferiour unto their Bishops Phil. 1.1 and such as St. Paul may seem evidently to place in a lower rank making them capable of rising to an higher degree by the good administration of their office 1 Tim. 3.13 And yet nevertheless if this argument from a community of names avail any thing these Deacons also may be advanced by it not only to an equality with their Bishops but with the Evangelists and Apostles themselves because that they are sometimes called by that name Acts 21.8 Philip the Evangelist was one of the seven Deacons and Timothy who is commanded to do the work of an Evangelist from whence 't is eagerly contended that he was an Evangelist is also bid by St. Paul to fulfil his Deaconship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.5 Yea he is call'd by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Deacon 1 Thes 3.2 Yea the Apostle St. Paul too as vvell as Apollos goes by that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deacon which we English Minister 1 Cor. 3.5 By this argument in like manner he may confound his distinction of extraordinary and ordinary officers and equallize the later with the former because the Apostles are also call'd Elders 1 Pet. 5.1 2. Ep. of St. John v. 1. Yea and he might equal them all to Christ himself upon the same account because He in like manner is call'd an Apostle Heb. 3.1 and a Deacon or Minister Rom 15.8 So goodly and convincing an argument is this drawn from a community of names and Titles It were therefore more material and to the purpose to enquire if there be not such a thing plainly described in the New Testament as Prelacy in church-Government or some single persons in the Church set over other Ministers as to the exercise of certain powers both of Ordination and Jurisdiction But of this afterwards the Catechist being as likely to deny the thing as the name He proceeds Of all other names assigned to the Ministers of the Church Cat. p. 121. that of Bishop can least of all be thought to have designed any special order or degree of preheminence amongst them And again p. 121. No name could be fixed on with less probability to assert from it a special supream order or degree of men in the Ministry than this of Bishops How strangely hath the Christian world been mistaken for above these 1600 years to abuse the name Bishop as the title of Superiority in the Ministry if this man's observation be true But let us examin a little before we swallow If the name Bishop be so absurdly chosen to denote a degree of preheminence among Ministers it must be either upon the account of the notation of the name it self or the constant use and application of it in Holy Scripture As to the former the Catechist offers nothing and certain it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishop or Overseer carrieth somewhat of Superiority along with it signifying one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over others Take it in the Catechist's sense an Overseer or Bishop of the Flock then he hath certainly a preheminence Take it in the Churches sense for an overseer of particular overseers and we cannot deny the same This latter may be illustrated by an inspection into Darius his policy for the ruling of his Realm Dan. 6.1 2. It pleased Darius to set over the Kingdome an 120 Princes which should be over the whole Kingdom and over those three Presidents of whom Daniel was first that the Princes might give account to them The 120 Princes had a preheminence over their respective charges and the three Presidents set to oversee them no less a preheminence above those Princes Well but it may be the constant use of the name Bishop in the H. Scripture will justifie the Catechist in his confidence Some such thing indeed he seems to build on as his reason Cat. p. 121. 12◠For whereas it is but four times or in four places used in the New Testament as denoting any officers in the Church in each of them it is manifest that those expressed by the other names of Elders and Ministers are intended So Acts 20.28 the Bishops are the Elders of the particular Church of Ephesus ver 17. Phil. 1.1 There were many Bishops in that one Church who had onely Deacons joyned with them that is they were the Elders of it Tit. 1.8 The Bishops were the Elders to be ordained verse 5. which persons are also directly intended 1 Tim. 3.2 as is evident from the co-incidence of the directions given by the Apostle about them and the immediate adjoyning of Deacons unto them verse 8. He that would rightly understand the Original of the New Testament must also have an eye to the Greek translation of the Old whom the writers of the new do most frequently imitate Now in the Old Testament See Dr. Ham. Annot. 1. on Act. 1.20 the Hebrew word commonly rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other derivatives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which note a Prefect or Governour or any empowered by Commission to exercise any authority intrusted to him and as it is ordinarily rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so elsewhere also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all words of government or prefecture And 't is farther observable that where it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is taken
in five senses 1. In an Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Officer or Captain of the host Numb 31.14 Judg. 9. 28. 2 Kings 11.15 2dly Among workmen the principal that were set over all others in the building of the Temple 2 Chron. 34.12 17. 3dly In the City the Ruler or Prince and especially of the Priests and Levites Nehem. 11. 9 10 14.22 4thly In the Ministry of the Temple Numb 3.32 Eleazar the son of Aaron who is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the Rulers of the Levites is stiled Numb 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Eleazar or Overseer 5thly In the house of the Lord over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 11.18 the Bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament it will also in the New denote prefecture or ruling power in the Church Come we then with the Catechist to the New Testament And first It is much that it should scape his notice that the office of the Apostles themselves the Apostolate which must needs be granted to include preheminence is call'd from this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 a Bishoprick His Bishoprick let another take But secondly There needs no other conviction than what his own Instances will afford us where First He acknowledgeth that Bishops are the same that are elsewhere called Elders and makes that the ground of his argument which I shall now urge against him The name Bishop then apparently is not less fit to denote a preheminence than that of Elder because he owns them equally characteristical of the same persons Let us therefore consider somewhat more distinctly the account of that name and who are the persons pointed at by it in the New Testament The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks See Dr. H. on Act. 12.30 and Phil. 1.1 is used both for Rulers and Old men and accordingly it is now in use among all nations Italians French Spaniards English to call their Rulers Seniors Mayors Aldermen c. which are literally the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrews the same is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old men which with them that want degrees of comparison is all one with Elders and generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth dignity and prefecture in the Old Testament So Eliezer the Steward of Abraham's house Gen. 15.2 who was placed over all his servants and goods is called Gen. 24.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder of his house and Ruler of all that he had So the Elders of Pharaoh's house and of all Egypt Gen. 50.7 are the Prefects and Administrators of the King's house and of all Egypt So the Elders of the Moabites are the Princes of Moab Numb 22.7 8. So when all dominion was founded in the priviledges that belonged to the first-born the Princes of the Families or Kindreds are call'd indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarchs and Elders Such were the Elders of Israel Exod. 3.16 18. and 4.29 the heads or rulers of the families or kindreds ch 6.14 rulers of the congregation ch 16.22 who are again call'd the Elders of Israel ch 17.5 6. and 18.12 and Elders of the Tribes Deut. 31.28 And when Moses appointed Judges for lighter causes Exod. 18.22 who should have power over thousands and hundreds and fifties and tens i. e. first over so many families after over greater or lesser cities these were by them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the Synagogues and the like And so when the 70 Elders were taken in to assist Moses Numb 11.16 to whom the great Sanhedrim at Jerusalem succeeded it is evident that these were so call'd because they were Princes or Prefects or Rulers of the people before they were thus chosen by Moses And so the word Elder was not a denotation of one of the Sanhedrim any otherwise than as some of those that were in the Sanhedrim had formerly been Elders or Rulers of the people And accordingly of three sorts of men of which the Sanhedrim consisted but one is call'd Elders the other Scribes and Chief Priests By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being made use of by the Apostles and Writers of the New Testament is affixed to the Governours of the Christian church the several Bishops of several Cities answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands or Patriarchs which being first used among the Jews are in the christian church the ordinary title of Bishops And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders hath been also extended to a second order in the Church yet in the Scripture-times it belonged principally if not alone to Bishops there being little or no evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches When the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him And accordingly when St. Paul gives directions to Timothy for the ordaining of Church-officers he names Bishops and Deacons but no second order between them 1 Tim. 3. and so to Titus And thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy and made him Bishop may well be resolved to be the Bishops or Apostolical men who with St. Paul consecrated him 1 Tim. 4.14 2 Tim. 1.6 Thus St. Peter calls himself Peter the Elder 1 Pet. 5.1 and St. John the Elder John 2 Joh. 1. 3 Joh. 1. and Ignatius ep ad Philad calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyterie or Eldership of the Church Thus then though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles So Act. 20. The Bishops there are not as the Catechist saith the Elders of the particular Church of Ephesus nor is there any such thing said of them verse 17. whereto he referrs us but rather of all Asia at least those that belonged to Ephesus as their Metropolis and therefore St. Paul tells them they had known how he had been with them all the time from the first day that he came into Asia verse 18. and St. Irenaeus saith l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Epheso proximis civitatibus The Bishops and Elders being assembled at Miletus from Ephesus and the next Cities And so in like manner
those whom he calls the many Bishops in one particular Church Philip. 1.1 are most probably the â—ishops of the Churches that belonged to Philippi the Metropolis for that Philippi was such is affirmed by S. Luke Act. 16.12 And so in the Epistles to Timothy and Titus quoted by the Catechist it is agreeable to the affirmations of the Antients as that there should be constituted â—ishops and Deacons in the several Churches as was before intimated so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops and not those whom we now call Presbyters So that in all these places the word is fairly appliable to the single Prefects and Governours of the Churches whom we now call Bishops And then in the last place as a farther conviction that there is a preheminence included in this name of Bishop we may take notice that in three of those Scriptures Bishops are joyned with Deacons as the Catechist also notes and most undoubtedly these their Deacons were not of equal degree with them Deacons in the Christian Church are known to have been such as attended and waited on the Bishop and did what he appointed them But of these we are to discourse more afterwards Enough hath been said to shame the confidence of our Catechist We will leave names and consider of the thing it self and in that too he is no less peremptory Neither is there any mention Cat. p 122. in any place of Scripture of any such preheminence of one sort of these Church-officers or Ministers over another not in particular where the Officers of the Church are in an especial manner enumerated as 1 Cor. 12.28 Eph. 4.11 Rom. 12.5 6 7 8. Nor is there any mention of any special office that should be peculiar unto such Officers The distinct mention of Bishops and Deacons under them is a sufficient confutation unto this Add hereunto what is evident of Timothy and Titus What saith the Catechist unto them As for what is pleaded by some Cat. p. 123. from the example of Timothy and Titus it is said That when any persons can prove themselves to be Evangelists 1 Tim. 4.5 to be called unto their office by antecedent prophecie 1 Tim. 1.18 and to be sent by the Apostles and in an especial manner to be directed by them in some employment for a season which they are not ordinarily to attend unto Tit. 1.5 and 3.12 It will be granted that they have another duty and office committed unto them than those who are only Bishops or Elders in the Scripture Here the cause if we mark it well is fairly yielded Timothy and Titus are acknowledged to have had a preheminence of authority over other Ministers and that by the Apostles appointment Such authority then is not in it self Antichristian and no where mentioned or allowed of in Scripture As for the Salvo's here annexed they are familiarly enough pretended but very weakly if we look into them That Timothy was an Evangelist properly so called is not demonstrable from 1 Tim. 4.5 it should be 2 Tim. where St. Paul wills him only to do the work of an Evangelist and he might be with more evidence concluded a Deacon because in the same verse it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil thy Deaconship However supposing this allegation as the Catechist understands it 't is no where said in H. Scripture that the power of ordaining Bishops and Deacons and jurisdiction over Elders ordained which is ascribed unto Timothy did appertain to him under this qualification and quà Evangelist 't is certain it did not belong to him at all the office of an Evangelist as such being only to assist the Apostles in preaching the Gospel where it was not received Timothy's being granted then to have been an Evangelist See Dr Ham. Vindic. of his Dissertat p. 55. no ways prejudgeth his being also a Bishop in the sense as we urge it for What is an Evangelist but one commission'd by any of the Apostles to preach the Gospel to any City or People And what a Bishop but one commission'd by the like Apostle to preside in and govern by way of preheminence a Church already planted What hinders therefore but that he that hath been employed in the former capacity to plant may elsewhere or in the same place be appointed to govern and so the Evangelist be also a Bishop As St. Mark the Evangelist is recorded to have been after Bishop of Alexandria and St. Luke the Evangelist Bishop of Thebais in Egypt Again as to Timothy's being commanded to do the work of an Evangelist 't is answer'd Dr. Ham. dissert 3. cap 6 p. 16â— that he being by St. Paul made Bishop of Ephesus had all Asia commended to his care and so was the Bishop not only of those that did believe but that should believe and therefore had this charge incumbent on him not only to Govern the Churches of the faithful but to preach the Gospel also unto those that did not yet believe and that is most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. This therefore is no argument against his Episcopal authority but rather that the office of an Evangelist as well as Deacon was comprehended under it However had the preheminence contended for belonged to Timothy as an Evangelist yet What was that to Titus who is no where insinuated to be such That Timothy was called to his office by antecedent prophesie 1 Tim. 1.18 bespeaks no real difference in the office it self between him and other Bishops relating only to his way of admission into that office And lastly That Titus was sent by the Apostles and in an especial manner directed by them in some employment for a season which he was not ordinarily to attend unto Titus 1.5 and 3.12 is in part without any reason supposed and as to the whole nothing to the purpose Without reason is it here presumed that Titus was employed for a season only in his Episcopacy and not ordinarily to attend to it The words of the Text speak no such thing but rather the contrary Tit. 1.5 For this cause left I thee in Crete that thou should'st set in order the things that are wanting or left undone as the margin hath it and ordain Elders in every City as I appointed thee And that he is wished to come to St. Paul at Nicopolis when he sent to him chap. 3.12 is not the least prejudice to his making his usual residence in Crete as much as the moveable state of the Church then increasing amidst persecutions would suffer But be it as the Catechist will that Titus his employment was for a time and season onely yet certainly for that time and season he was an instance of Episcopal preheminence and a longer and shorter continuance alter not the nature of the thing That he was sent and directed by the Apostles to this
by the accordance and consent it hath with other greater Evidences now to follow To proceed then to the Histories of those times which are most competent to clear the matter of fact A first evidence of this sort is the Assumption of Matthias into the place of Judas the traditor and desertor Act. 1 Act. 1.20 22 25. who lost his office and soon after his life Wherein we see St. Peter upon the prophetical prediction of Judas's fate and the last branch of that his Bishoprick let another take concludes with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a necessity that one of those that had continued with them from the beginning and so was qualified for it should become with them a witness of the Resurrection and by the form of their Prayer for God's direction and revelation of his will which he had pitch'd on it is evident that taking his Bishoprick verse 20. is all one with taking the lot or portion of that Ministry and Apostleship verse 25. Soon after this it is apparent Act. 6. that the Apostles Act. 6. to make their burden more supportable did by imposition of hands create seven Deacons in Jerusalem which although it be not an example of their constituting successors to their whole Office yet is an evidence that they vvere able to communicate to others any part of that povver committed to them by Christ And then Why they might not in whole as well as in part communicate it unto others vvho might succeed to it after their departure from any place or finally out of the world as vvell as assist them being present by undergoing in their stead some part of it there is no imaginable reason to be rendred but on the contrary the example of Moses vvho first assumed the seventy to assist him and at that time God gave them of his Spirit and so part of his Power and after constituted Joshua to succeed him will be directly applicable to this matter Thirdly After and beside the instituting of this office on the Twelve it was the Will and Appointment of God Act. 13.2 that Saul and Barnabas should be assumed to it and that immediately after James the Apostle's death ch 12.2 in the same manner as Ephraim and Manasses supplied the place of Joseph when he dyed Fourthly By comparing some passages of Scripture with the plain assertions of antient Writers and Fathers of the Church it may be concluded that James the just that had the title of Brother of the Lord was constituted Bishop of Jerusalem being none of those twelve Apostles by Christ himself say some Theophyl in 1 Cor. 15.7 at his appearing to him after the Resurrection but as it is more generally resolved on by the Apostles which received their power from Christ and that in the 19th year of Tiberius i. e. the next year after the death of Christ saith Eusebius in his Chronicle Hence it is that this James though none of the twelve is called an Apostle Gal. 1.19 and perhaps Act. 15.6 and 22. and in the inscription of his Epistle he is entitled the Apostle James and accordingly Com. in Isai St. Hierom calls him the thirteenth Apostle which farther yields him a priority before Paul and Barnabas as being after him admitted to that dignity to whom he gives the right hand of fellowship Gal. 2.9 And being at Jerusalem his Episcopal See See Dr. H. Dissert 4. cap. 3. is there named before Peter and John two principal Apostles Fifthly Of St. Paul it is not only said by himself expresly that he had laid hands on Timothy and that thereby the gift of God 2 Tim. 1 6. 2 Tim. 4 1◠fitting him for the Episcopal function was given him but farther that he was by him left at Ephesus to exercise this Authority to command some which includes power to teach no other doctrine i. e. to suppress hereticks 2 Tim. 1. ◠And the same is as clear of Titus who is by him left in Crete Tit. 1.5 with power of regulating things not yet ordered in that Island and to ordain Elders in every Church which being two branches of Episcopal power it is by the Antients generally affirmed that he was instituted the Metropolitan or chief Bishop of that Island as Timothy at Ephesus the Metropolis of Asia and accordingly these two are stiled Apostles also as receiving the same power or Commission that Christ had given to the twelve Dissert 4. and to St. Paul which is observable likewise of divers others And accordingly 't is the general affirmation of Theodoret that those who now are called Bishops were called Apostles but in process of time they left the name of Apostles to those that were truly so sent immediately by Christ and imposed the name of Bishops on those others that had been antiently call'd Apostles Sixthly It farther appears that as Timothy and Titus were thus ordained by St. Paul so they had thereby also power to ordain others through all Churches in those Regions where they were placed and accordingly did actually ordain them And so the power given the Apostles was sure no temporary power but as from them derived to others so from those others farther communicated and all this by express testimonies of Scripture For that St. Paul should leave Titus in Crete on purpose to ordain Elders there and prescribe Timothy as well as him What sort of men and how qualified should be constituted Bishops and Deacons in the Churches and they should make no use of that power is not imaginable nor could be controverted though there were no other book in the world but the New Testament whereas the testimony of the following Church-writers is clear that in rete the one and in Asia the other had the ordaining first and then the judging of many Bishops and that as there so every where else the Bishops in their several Churches were the successors of the Apostles and therefore many of them call'd Apostles also as hath been already intimated St. Hierom St Hieron in Ps 45. is positive Pro patribus Apostolis filii Episcopi For the Fathers the Apostles are the Bishops their Sons And again Ep. ad Marcel Apudnos Apostolorum locum Episcopi tenent Bishops with us do hold the place of the Apostles and to the same effect sundry others which I list not here to recite Seventhly It is manifest by the Epistle of Christ to the seven Churches of the Proconsular Asia deliver'd by vision to St. John that there were at the date of that Epistle Rulers or Governours of each of those Churches to whom under the title of Angels the care of those Churches was committed That these were any of the twelve Apostles or others constituted from Heaven immediately neither is nor can be pretended by any It remains therefore that it must be a derived communicated power whether mediately or immediately from one or more of the Apostles that first preached the Gospel there which
was thus vested in those Angels in respect of which not only that honourable title of Angels is bestowed upon each of them by Christ himself the same that on the High-priest among the Jews Malach. 2.7 but they are also resembled to so many starrs held by Christ in his right hand Rev. 1.16 and 2.1 which is an infallible evidence that this dignity and power of theirs was approved and confirmed by Christ And to so clear a testimony of Scripture we may farther add the words of the Council of Chalcedon Concil Calced Act. 2. concerning the Church of Ephesus one of those seven that from Timothy to that time there had been 27 Bishops there to which it is consequent that either Timothy or some follower of his was this very Angel that Christ wrote to Ep. ad Victor apud Euseb Hist Eccles l. 5. c. 11. St. Iren. l 3. c. 3. And so Polycrates that was not long after St. John's time affirmeth himself to be the eighth Bishop of that City And so when Irenaeus affirms of Smyrna another of those seven Churches that Polycarp a Disciple of the Apostles was by them constituted Bishop of that City Tertull. de praeser c. 32. and when Tertullian saith of him that he was so constituted by St. John as Clemens was at Rome ordained by St. Peter 't is clear that the Apostles power was not determined in themselves Ibid. and of this Tertullians testimony is most distinct and universal that as in Smyrna and Rome perinde utique caetera Ecclesiae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent The rest of the Churches in like manner exhibit those who being constituted Bishops by the Apostles were their successors spiritually begotten by them Adv. Marcion l. 4. c. 5. And again speaking of these Churches of Asia which were Johannis alumnae taken care of and fed by St. John he saith Ordo Episcoporum ad originem recensus in Johannem stabit authorem The order of Bishops being recounted to the beginning devolves to St. John the Apostle the first Author of it I forbear to add more lest what I designed for a short discourse only swell into a Volume Thus hath this controversie been sufficiently cleared by some remains in the Scriptures whereto the concordant testimonie of all antiquity most readily affords a suffrage And then as to the setling the Monarchy of the Jews the way set down in Scripture is this That God by a Prophet sent immediately from him designed first the person of Saul and after of David and after the succession or line of Dauid by Solomon and Rehoboam came down from Father to Son through all the Kings of Judah without any new revelation or mission of Prophets to anoint and constitute a new King when the former was deceased or rather as when God had first called Moses and by miracles sealed him a Commission from Heaven to be Ruler over the Jews and after taken of the Spirit that was upon him and put it upon the Elders to be his assistants for the succession to of either those offices there was no more used or thought needful but that Moses should lay his hands on Joshua and give him a charge Numb 27.19 20 21. and put some of his honour upon him and that the seventy thus created to their office should by imposition of hands admit others to the same dignity so for the setling Governours in the Church God first sent down his Son Jesus Christ to be personally the founder and head of it sent down his Spirit to demonstrate and constitute him so and after his departure this power being before his death instated on the Apostles the H. Ghost again descended on those Apostles and some the like prodigies from Heaven were used towards others for the setling them in their dignities But when that was done the wâ—ole business of a succession was provided for by a more easie and familiar course that those that were thus sent by the Apostles through imposition of their hands as they had been by Christ through the descent of his Spirit hovering over and resting on them and as Christ by his Father with the like solemnity should after the same manner communicate it to others fitly qualified for it Which that it was actually done in the several Churches as it cannot be expected to be recorded in the New Testament which can speak no farther than to those times of which it writes so to some mentions of it which are found there infinite suffrages are added from the following writers by whom it far more evidently appears that this power of the Church did not end in the Apostles persons but continued to their successors the Bishops in the several branches than by the Old Testament and other Jewish writings now extant it appears either that it was God's will that the Son should succeed the Father in the Kingdom of which yet there is no doubt when it was not countermanded by a Prophet sent from God or that in the Sanhedrim new men were received into the places of the deceased of which also there is yet no doubt made by any Having cleared the whole matter thus far there will be now no need to declare what powers they are which are thus conveyed to the Bishops or officers in the Church it being already manifest that the power of planting governing and continuing of the churches being first vested in Christ was from him derived to the Apostles and from the Apostles to the Bishops and so that the power of preaching baptizing teaching confirming consecrating the Sacrament of the Eucharist binding and loosing blessing in marriage visiting and praying over the sick and at last constituting others like themselves either in whole by communicating entirely their whole power to them or in part by giving them some limited powers for some certain offices were thus communicated Of which all that will be necessary to be added is only this which natural reason dictates to every one That no man ought to assume to himself any Office in any Society but he that is designed to it by him that hath the supreme power in it nor consequently in the church but he that is called as was Aaron i. e. hath received mission or commission from God which being not now pretended by any to be received immediately from Heaven there is but one way imaginable for any man to claim it viz. By receiving it from them who immediately have received it from Heaven And then the whole matter is devolved to a short issue That every one that thus runs is obliged to shew his commission by which he may appear to be sent and that being once produced to whatsoever acts that extends to those he will be allowed to be sufficiently authorized but to nothing else And vvhosoever will not stand to this award must not only cast off the Church of Christ from being his Mother and confess Christ
so far from being a favourer that he is a professed enemy to his pretences but withall must acknowledge himself to have given a precedent for all the unreasonable claims and violences and oppressions in the world which must all commence regular and just when it shall once be allowed that any power belongs to any which cannot justifie and doth not so much as plead the derivation from above A consideration very fit for our times and those especially who presume upon their own conceited gifts and qualifications without legitimate ordination to venture on the weightiest part of the Ministerial function CHAP. VIII The Catechist's opinion of the indispensable necessity of Ministers being chosen by the people largely declared His two Scripture-instances examined Act. 6. Act. 14. The choice of the seven Deacons no rule for all Churches in the constitution of Officers The choice it self an occasional permission The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to ordain by the election or suffrages of the community A taste of the Catechist's Learning and Modesty Antiquity untruly referr'd to by him for the peoples right to chuse their Ministers His reasons strike at the Civil state no less than the Ecclesiastical that there must be no Rulers in either but by the peoples choice There is no duty required of the people as to their Officers and Governours which makes this choice contended for necessary Arguments against Popular Elections as un-conformable to the way of the Old Testament made by incompetent judges the occasion of divisions and factions reflected on extreamly by St. Paul's Prophesie 2 Tim. 4.3 4. leaving Ministers under too great a temptation to please and humour the people and very injurious and dangerous to the concernment of Christian Kings in the ordering of the publick Religion and Reformation Bishops Priests and Deacons of the Church of England made ordained and consecrated by the Vertual consent of the People THe fore-going Discourse makes it needless to bestow any farther reflections upon very much of what the Catechist next offers concerning the differences between those whom he calls extraordinary and ordinary Officers or Rulers in the Church Cat. p. 124 125. And as to the rest we shall have occasion to discover the falseness of his affirmations in that which follows That then which I fix upon is the fourth thing required by him to the due constitution of an ordinary Officer of the Church an Elder Pastor or Teacher Cat. p. 125. That he be called and chosen by the suffrage and consent of the Church And this he before assigned as the most characteristical difference of the ordinary Ruler from the extraordinary p. 124. That he is called by the suffrage choice and appointment of the Church it self And again he goes over it as a main foundation to be relyed upon ibid. That his authority is derived from Christ by the election and designation of the Church and therefore confined in the exercise to that Church wherein and whereby it is so derived And this among others is said to be indispensably necessary unto him that would be accounted to have taken that office upon him according to the mind of Christ p. 126. and plainly expressed in the Scripture Whereto I will annex all that he hath spoken in the explication of this particular Fourthly Cat. p. 131. 132 133. 134 135. Election by the suffrage and consent of the Church is required unto the calling of a Pastor or teacher so that without it formally or virtually given or obtained the call however otherwise carried on or solemnized is irregular and defective There are but two places in the New Testament where there is mention of the manner whereby any are called in an ordinary way unto any Ministry in the Church and in both of them there is mention of their election by the community of the Church and in both of them the Apostles themselves presided with a fulness of Church-power and yet would not deprive the Churches of that which was their liberty and priviledge The first of these is Act. 6. where all the Apostles together to give a rule unto the future proceeding of all Churches in the constitution of Officers amongst them do appoint the multitude of the Disciples or community of the Church to look out from among themselves or to choose the persons that were to be set apart thereon unto their office which they did accordingly verses 2 3 5. This was done when only Deacons were to be ordained in whom the interest and concernment of the Church is not to be compared with that which it hath in it's Pastors Teachers and Elders The same is mentioned again Act. 14.23 where Paul and Barnabas are said to ordain Elders in the Churches by their election and suffrage For the word there used will admit of no other sense however it be ambiguously express'd in our translation Neither can any instance be given of the use of that word applied unto the communication of any office or power to any person or persons in an assembly wherein it denoteth any other action but the suffrage of the multitude and this it doth constantly in all Writers of the Greek Tongue And hence it was that this right and priviledge of the Church in chusing of those who are to be set over them in the vvork of the Lord was a long time preserved inviolate in the primitive Churches as the Antients do abundantly testifie Yea the shew and appearance of it could never be utterly thrust out of the world but is still retained in those Churches which yet reject the thing it self And this institution of our Lord Jesus Christ by his Apostles is suited to the nature of the Church and of the authority that he hath appointed to abide therein for as we have shewed before persons become a Church by their own voluntary consent Christ makes his subjects willing not slaves His rule over them is by his Grace in their own wills and he will have them every way free in their obedience A Church-state is an estate of absolute liberty under Christ not for men to do what they will but for men to do their duty freely without compulsion Now nothing is more contrary to this liberty than to have their Guides Rulers and Overseers imposed on them without their consent Besides the body of the Church is obliged to discharge its duty towards Christ in every institution of his which herein they cannot if they have not their free consent in the choice of their Pastors or Elders but are considered as mute persons or brute creatures Neither is there any other ordinary way of communicating authority unto any in the Church but by the voluntary submission and subjection of the Church it self unto them For as all other imaginable ways may fail and have done so where they have been trusted unto so they are irrational and unscriptural as to their being a means of the delegation of any power whatever
Here then we have the peoples election of their Ministers pleaded for as an institution of the Lord Jesus Christ by his Apostles plainly expressed in the Scripture indispensably necessary to constitute a Gospel-Ministry observed inviolate in the primitive Church and all other wayes condemned as irrational and un-scriptural Let us therefore in the first place view the plain and express Scriptures that demonstrate this unto us which if they fail the Catechist all his other pretended arguments from Authority or Reason will not serve the turn The Scriptures are two Act. 6. and Act. 14. And in both of them Cat. p. 132. he tells us there is mention of their election by the community of the Church and in both of them the Apostles themselves presided with a fulness of Church-power and yet would not deprive the Churches of that which was their liberty and priviledge As to this election by the community of the Church said to be mention'd in both these places we shall see how far it extends upon examination But if the Apostles presided at the same time with a fulness of Church-power as is here asserted they might certainly have ordered the matter otherwise no Church-power being wanting where the fulness of it is supposed Now to the instances themselves The first of these is Acts 6. where all the Apostles together to give a rule unto the future proceeding of all churches in the constitution of Officers among them do appoint the multitude of the Disciples or community of the Church to look out from among themselves or to chuse the persons that were to be set apart thereto unto their Office which they did accordingly c. If we look impartially into this story of the choice of Deacons here mentioned we shall find no power at all of Election in the multitude of Disciples but what the Apostles condescended to allow them upon this occasion they therefore do here appoint them to chuse to look out men among themselves and they to determine certain bounds of their choice and election 1. To take seven neither more nor fewer 2. Those seven men generally known and reputed of 3. In such estimation for fulness of the Spirit of Faith of Wisdom and Discretion for the managery of the affairs to be committed to them According to which permission of the Apostles and rules prescribed by them they proceeded verse 5 and chose Stephen c. whom they set before the Apostles and when they had prayed they the Apostles laid their hands on them The right of Election here evidently lay in the Apostles themselves nor did the community of Disciples act any thing otherwise than by power delegated from the Apostles and according to their prescriptions and this power delegated was no more than a bare nomination or testimonial approbation of seven such persons to be ordained Deacons for the present service by the Apostles But let the story be supposed never so full to the Catechist's purpose That the Apostles did this to give a rule to the future proceeding of all Churches in the constitution of Officers among them is I am sure beside the text and not only destitute of but contrary to other Scripture-warrant it being impossible amongst the Ordinations of Church-officers recorded in Scripture to find such another pattern And if this be the rule of all future proceedings there must be alwayes seven chosen and no officers in any Church but vvhat are taken from among themselves as these here vvere and chosen by the Laity only Now for the remark made in the close of this story This was done when only Deacons were to be ordained in whom the interest and concernment of the Church is not to be compared with that which it hath in it's Pastors Teachers and Elders It may easily be retorted That it no wayes follows Because the Apostles indulged a limited and bounded choice of these inferiour officers they therefore designed to warrant a perpetual power of election in the people as to officers of a much higher order and in whom the interest and concernment of the Church is much greater Add hereunto that there was some special reason to move the Apostles to this indulgence unto the people at this time This is intimated by St. Chrysostome S. Chrys hom 〈◊〉 in Act. cit à Rev. Whitgift Tract 3. p. 155. The Apostles saith he did not commit the Election of Deacons to lot nor did they themselves choose them whenas being moved by the Spirit they might so have done but rather establish what is approved by the testimonies of many For to appoint the number and ordain them and that to such an use this they challenge to themselves but to chuse the men they permit unto them the people that they themselves might not seem to do any thing partially and for favour There is the reason insinuated a reason proper to the occasion Because these Deacons were to be employed about money-matters in the collecting and distributing of Alms the Apostles thought good to chuse them by a common consent the rather to avoid the grudging of the people and the suspition which any might harbour of themselves And some such thing seems declared in that which is said to have put the Apostles upon this whole business Acts 6.1 There arose a murmuring of the Grecians against the Hebrews because their Widows were neglected in the daily ministration And upon this very score it is that St. Paul mentions the Brother 2 Cor. 8.19 20 21. whose praise is in the Gospel chosen or ordained of the Churches to travel with him in the distribution of the collections of the charity of Christians Avoiding this saith he that no man should blame us in this abundance which is administred by us providing for honest things not only in the sight of the Lord but in the sight of men To which purpose also of declining the censure of mis-employing any part of the publick charity he thus writes to the Corinthians 1 Cor. 16.3 Whomsoever you shall approve by your Letters them will I send to bring your liberality to Jerusalem The aim of St. Paul's referring these messengers to the Churches choice and approbation was manifestly this That his upright dealing in the distribution of their Alms might never be brought into the least suspicion And the same motive had the Apostles for their referring the choice of the seven Deacons unto the multitude of the Disciples So that we may not of this occasional permission frame an universal and perpetual law or rule for all Church-officers This first therefore had need to be backed and secured with a second text of Scripture The same is mentioned again Act. 14.23 where Paul and Barnabas are said to ordain Elders in the Churches by their election and suffrage for the word there used will admit of no other sense c. I wish the Catechist learning and ingenuity proportionable to the confidence wherewith he manageth this instance We read Act. 14 When
they had ordained them Elders in every Church this he to serve his purpose changeth into ordained them Elders in every Church by the election and suffrage of the community and to set off this translation tells us farther that the word there used will admit of no other sense and thus it constantly signifies in all the Writers of the Greek Tongue Now then to the Tryal The word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a compound of the very same is made use of Act. 10.41 to express God's praeordination of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We English it Witnesses chosen before of God and certainly there was not any thing of the peoples suffrage here included Beza therefore who in the 14. chap. of the Acts verse 23. reads per suffragia creâssent with the Catechist instead of the vulgar constituissent yet in his marginal note to this other place opposeth the ordination of God express'd by the same word to al humane suffrage Beza in Act. 10.41 Hoc loco tacita antithesis inter Dei Cheirotoniam hominum suffragia siquidem à Deo immediatè designantur Apostoli Nor is there any truth in that affirmation that All writers of the Greek Tongue do constantly use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the suffrage of the multitude Philo Judaeus saith of Joseph See Dr. Ham. Letter of Res Quaere 5. p. 3â—4 c. Annot. in Act 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was ordained Governour of all Egypt under the King where it is clear that without any other suffrages he was by Pharaoh so constituted Gen. 41.40 Psalm 105.21 Acts 7.10 So again of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was constituted their Ruler not by any choice of theirs but only by God's appointment So of Aaron's sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God constituted them Priests So in Josephus Alexander son of Antiochus Epiphanes writes to Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We i. e. I in the Regal stile constitute thee chief Priest of the Jews and to be called my Friend So Lucian of Alexander's kindness to Hephaestion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he made him a God when he was dead which sure being a single act of Alexander's was not done by voices or suffrages So Maximus Tyrius of Darius's horse which by neighing made his Master King of the Persians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Persians did not adore or salute Darius till his wanton horse had created him King In all these places the word signifies constituting or ordaining without any intimation of suffrages of a community And for Ecclesiastical Writers the case is plain that they use it familiarly for ordaining and especially for imposition of hands Accordingly Theophylact on 2 Tim. 1.6 instead of St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imposition of my hands hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I ordained thee Bishop And so St. Chrysostom on those words Act. 6.6 having prayed they laid hands on them saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ordained by Prayer for this is ordination making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one Socrates speaking of Constantine in the twentieth year of his Reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the thirtieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both noting the constituting or creating of Caesar a work of the Emperour only So Theodoret in the person of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Master hath constituted me over all his house Whereto might be added many others 'T is granted indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to it 's literal Etymon signifies to stretch out the hand or to hold it up and noted among the antient Greeks choosing or giving sentence or suffrages which in popular elections or judicatures was done by lifting up the hand But this being the original of the word it is as is ordinary with other words somewhat enlarged and changed in the ordinary usage of it and signifies as hath been said indifferently constituting or ordaining without any intimation of suffrages or plurality of persons or voices by whom this ordination is made We will nevertheless for once suppose that the original word in Acts 14. must needs import to ordain by holding up of hands to testifie suffrage consent or the like Be this supposed though it hath been evidently confuted yet it serves not the purpose whereto the Catechist here urgeth it for it was distinctly Paul and Barnabas which did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain by this holding up of hands and not the assembly or community of all the Christians When they had ordained them Elders be it by suffrage They viz. who came from Derbe verse 20. returned thence to Lystra Iconium Antioch verse 21. and these were none other save Paul and Barnabas no mention here no not the least intimation of the peoples joynt concurrence in the action As for the suffrages of any others if such could be imagined to have interposed here it would not then be Paul and Barnabas but those others who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretch out their hands or give the suffrages And for Paul and Barnabas to do it by the suffrages of others is far from the original use of the word from whence it is pretended to be concluded for where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primitive sense is used of chusing by suffrages as in popular elections c. it is certain that their own not others suffrages are meant by it They then that look so far back to the original of the word as to think it necessary to render it Suffragiis creare to ordain by suffrages are certainly guilty of very impertinent nicety for to say that they created them by their own suffrages is to say no more but that they joyntly did ordain them and indeed being but two there could be no place for suffrages and to affirm they did it by the suffrages of others is not agreeable to the pretended use of the word These Scripture-proofs therefore we have been referr'd unto afford nothing for any man's conscience to rely upon as to this popular election of Ministers so zealously contended for as an Institution of Christ by his Apostles the rightful liberty of the community of Disciples and necessary and indispensable qualification of every Church-officer and we are already instructed by the Catechist not to satisfie our selves with any arguments be they never so plausible that are not derived from the H. Scriptures What indeed can bespeak a thing to be Christ's institution but his own word of command And yet I will bestow a few reflections upon his reasons superadded to these Scriptures and then offer him some contrary arguments to chew upon First he tells us That the Antients do abundantly testifie this right and priviledge of the Church in chusing their Governours to have been a long time preserved inviolate in the primitive Churches but he names
contrary to the present state and inclines to liberty will usually chuse men according to their own fancies so that the Prince shall neither have quiet Government nor be able to preserve the peace of the Church nor yet to plant and defend that Religion and Worship of God which in his conscience he is perswaded to be most sincere and requisite Yea and his whole Kingdom shall be filled with swarms of different Sects which he is not aware of and hath no means of Remedy left against the mischievous consequences of but by maintaining of a standing Army for the suppressing of all emergent insolencies and rebellions Now to shut up this Chapter I call to mind that the Catechist hath said The calling of Pastors or Teachers must be by the election suffrage and consent of the Church formally or virtually given or obtained How far this virtual consent extends he should have done well to have taught his disciples for thus we are able to defend the people's virtual consent to the calling of those Ministers which yet they have not the choice of inasmuch as whatsoever is concluded and established by the several Estates of the Kingdom in Parliament is also done virtually by the consent of the people but such is the form and manner of making ordaining and consecrating of Bishops Priests and Deacons in the Church of England and therefore they are called by the virtual consent of all the people being made ordained and consecrated according to that form order and rule which the whole Realm in Parliament hath allowed of and appointed If any desire to see farther into this matter about the people's election of their Pastors he may find it handled at large in Arch-Bishop Whitgift's defence against Cartwright Tract 3. p. 156. to p. 216. CHAP. IX Imposition of hands in ordination limited by the Catechist to the Presbytery of that particular Church wherein the person is ordained The Scripture gives this power to Bishops Calvin's judgment of the laying on of the hands of the Presbytery Two Questions resolved by the Catechist in the negative Qu. 1. Whether a person may be lawfully call'd to or employed in a part of the office or work of the Ministry only The Catechist's grounds examined and disabled Scripture-presidents instanced in the seven Deacons Christ's baptizing by his Disciples St. Paul's allegation as to himself The Catechist's own Pastors and Teachers divided in the parts of their office and his Ruling-Elders opposed to Preaching-Elders No repugnancy herein with the authority of the Ministry or relation between the Elders and the Church The exercise of gifts restrainable till there be right and authority given and after that too by the rules of prudence good order and edification The Church may lawfully admit to a part of the Ministry only and advance her Ministers by degrees Qu. 2. Whether a person may hold the relation or exercise the duty of a Minister to more Churches than one at the same time The Catechist's opinion set down at large with the reasons of it and then refuted under six propositions which are manifested to be asserted by him 1. That none can be a Gospel-minister unless first chosen by some particular Church 2. That none can be ordained a Minister but with relation to some particular Church as his cure and charge 3. That no Minister hath power to depute another for his Curat Vicar or Substitute 4. That no Minister may exercise his power or office out of that particular Church wherein and whereto he is ordained 5. That no Minister may have relation to more Churches than one at the same time Arch-Bishop Whitgift's Answer to T.C. about the Similitudes vulgarly used from a Shepherd and his Flock c. 6. The no Minister may remove from one Church or Charge to another without re-ordination Mr. Hooker's judgment for the avoiding confusion in such like questions as these moved by the Catechist THe fifth thing required by the Catechist to the due constitution of an Elder Pastor or Teacher of the Church is Cat. p. 125. 126. That he be solemnly set apart by Fasting and Prayer and imposition of hands unto his work and Ministry Acts 13.2 1 Tim. 5.22 1 Tim. 4.14 Which runs in the Explication thus pag 135. Fifthly Unto this Election succeeds the solemn setting apart of them that are chosen by the Church unto this work and ministry by fasting prayer and imposition of the hands of the Presbytery before constituted in the Church wherein any person is to be set apart Now the Exception I make to this is That in the Answer it self there is no mention made of the persons that are to lay on their hands In the ordination and in the explication it is limited and restrained 1. To the Presbytery in the modern notion of the word and 2dly To the Presbytery of that particular Church where the person is to be set apart The three places of Scripture referr'd unto in the Answer may afford us some better light in this matter Act. 13.2 3. which treats of the ordination of Barnabas and Saul referrs the imposition of hands to Simeon Lucius and Manaen Bishops of the Churches of Syria called in the Text Prophets and Doctors and Teachers some of them probably having the special gift of prophesie verse 1. 1 Tim. 5.22 referrs the laying on of hands to Timothy alone in the singular number to whom the Apostle there sends this command Lay hands suddenly on no man The third Text 1 Tim. 4.14 speaks of Timothie's own ordination where mention is made of the laying on of the hands of the Presbytery Unto which yet it had been but good manners to have added a fourth 2 Tim. 16. speaking plainly of the same thing Stir up saith S. Paul to Timothy the gift that is in thee by the putting on of my hands I will not here insist on that difference which some observe in the original that the preposition in this latter Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the chief instrumentality by the imposition of my hands but the preposition in the fore-going Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting a concomitancy only with the laying on of the hands of the Presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrys in loc 'T is possible that Presbytery in the former place may denote other Apostles or Bishops who assisted with St. Paul in this work as hath been intimated by the way before in chapter 6. And 't is also possible that it may signifie only the Office it self whereto Timothy was ordained called by that name as Calvin is known to interpret it His words are these which I will only annex and so leave this point †Quanquam incertum est An plures semper manus imposuerint necne Illud quidem in Dia conis Paulo Barnabà paucis quibusdam aliis factum fuisse constat Sed Paulus ipse alibi se non alios complures Timotheo manus imposuisse commemorat Admonco Te
inquit uâ— gratiam suscites quae in te est per Impositionem manuum mearum Nam quod in alterâ Epistolà de impositione manuum Pâ—eâ—byterii dicitur Ita accipio quasi Paulus de seniotum Collegio loquatur sed hoc nomâ—ne Ordinationem ipsam intelligo quasi diceret Fac ut gratia quam per manuum impositionem recepisti quum te Presbyterum createm non sit irrita Calvin Instit l 4. c. 3. S. 16. It is uncertain saith he Whether more than one did alwayes lay on their hands That indeed appears to have been done in the Deacons Paul and Barnabas and some few others But Paul himself doth elsewhere commemorate that He and no more did lay hands upon Timothy I admonish thee saith he that thou stir up the grace that is in thee by the imposition of my hands For as to what is said in the other Epistle of the laying on of hands of the Presbytery I do not so conceive of as if Paul spake of the Colledge of Elders but by this name I understand the Ordination it self as if he had said Endeavour that the grace thou hast received by the imposition of hands when I made thee an Elder be not in vain And this interpretation of Calvin may be the more relished by the Catechist if he considers how much his friend he stands as to a popular election in Sect. 15. immediately precedent to that from whence I have cited this The next Question moved by the Catechist is Q. 26. May a person be called to Cat. p. 135 136. or be employed in a part only of the Office or Work of the Ministry Or may he hold the relation and exercise the duty of an Elder or Minister unto more Churches than one at the same time To each part of which Question he thus Answers Answ Neither of these have either Warrant or President in the Scripture nor is the first of them consistent with the Authority of the Ministry nor the latter with the Duty thereof nor either of them with the nature of that Relation which is between the Elders and the Church Act. 14.23 1 Pet. 5.2 Act. 20.28 There are as he saith well in the Explication two parts of this Question and Answer to be spoken unto severally The first is concerning a person to be call'd or employed in any Church Q. 1. in a part only of the Office or Work of the Ministry As suppose a man should be called or chosen by the Church to administer the Sacraments but not to attend to the work of Preaching or unto the rule or guidance of the Church or in like manner to any other part or parcel of the work of the Ministry with an exemption of other duties from hiâ— charge or care This is the case and thus resolved If this be done by consent and agreemenâ— for any time or season it is unwarrantablâ— and disorderly What may be done occasionally upon any emergency or in case oâ— weakness or disability befalling any Elder â— to the discharge of any part of his duty iâ— not here enquired after Now his reasons I thus abridge Cat. p. 117. â—1â— The person either hath gifts fitting hiâ— for the whole work or he hath not If he hath the exercise of them is not to be restrained by any consent or agreement he must trade with them 1 Cor. 12.7 But 〈◊〉 he hath not it is not lawful for the Church to call him to the Ministry which the Lord Jesus Christ hath not before qualified him for This with what is contained in the generâ—â— Answer is the sum of what he offers as to this Quaery In the reflection upon which I note First That the thing which he denies may be done occasionally is by himself insinuated p. 139. It is not therefore absolutely and in it self unlawful to be done for what is so may not be done occasionally Secondly It seems here to be presupposed that the work of the Gospel-ministry is not divisible but such as must necessarily go altogether and appertain to all Ministers alike the several names given them in Scripture appertaining unto all in like manner as he had before taught p. 120. 121. Which foundation being already overthrown chap 6. and 7. that which is built upon it falls down with the same blow It will not be difficult therefore to answer to his arguments here pointed to in particular First then Whereas he saith It hath not warrant or president in Scripture I instance to the contrary 1. In the seven Deacons who were admitted to a part of the Ministry only Act. 6. and therefore Philip the Deacon though he preached and baptized the Samaritans yet presumed not to lay his hands on them that they might receive the Holy Ghost but left that as a special prerogative of the Apostles Acts 8.12 14 17. 2. Christ himself though he wanted neither Gift nor Authority yet in the exercise of his Ministry baptized not himself but by his Disciples St. John 4.2 3. St. Paul saith of himself I thank God that I baptized none of you but Crispus and Gaius lest any should say that I had baptized in mine own name and I baptized also the houshold of Stephanas besides I know not whether I baptized any other for Christ sent me not to baptize but to preach the Gospel 1 Cor. 1.14 15 16 17. And 4thly I object to the Catechist his Pastors and Teachers Cat. p. 151. divided in the parts of their office and function and his Ruling-Elders only opposed to Preaching-Elders Of which in their place hereafter 2. He alledgeth That it is not consistent with the authority of the Ministry To this I reply That he answers the authority of his Ministry who observes the rules of that particular function and office whereto he is commissioned and ordained be it more or less of an inferiour or superiour degree that makes no difference An inferiour Officer may be as true to his Authority as a superiour though it extend not so far or to so many acts Nor is he wanting to the Authority of his Ministry who that he may attend himself to some higher Concern of his Office leaves certain lower parts of it to be supplyed by others who are also authorized thereunto 3. He saith It is not consistent with the nature of that relation which is between the Elders and the Church but he specifies not his meaning in any particular A Church-officer certainly is no farther related to the Church than as to those acts whereto his Authority and Commission extends nor ought the Church to expect more from him than he is authorized unto 4. He saith The exercise of Gifts received is not to be restrained But here he should do well to remember 1. That the exercise of gifts is by himself allowed to be restrained till there be right and authority thereunto Cat. p. 140. 141. Ministerial power is not aâ— absolute ability or faculty of doing what 〈◊〉 man is able
but a right whereby a man hath power to do that rightly and lawfully which before he could not do This Gifts will not give to any for if they did they would do it to all that have received them 2. That after power and authority received Gifts in their exercise are still to be restrained by the rules of prudence good order and edification so as to keep their subserviency to an higher end And thus the Apostle limits the exercise even of those extraordinary and miraculous gifts that were in his time in the Church 1 Cor. 14.26 27 28 29 30 31 32 33. Lastly Whereas he saith That If he have not received such Gifts as compleatly to enable him to the discharge of the whole work of the Ministry in the Church it is not lawful for the Church to call him thereunto 'T is answered That the Church may lawfully admit a man to a part of the Ministry for which he is qualified though she admit him not unto the whole for which he is not qualified And where the person is compleatly qualified for the whole Ministry yet may the Church for order sake admit him to it by degrees making tryal of him first in lower offices and then advancing him to an higher rank And thus briefly of the first Quaery The second part of the Question is Q. 2. Ca◠p. 138. concerning the relation of the same person to more Churches than one at the same time and his undertaking to discharge the duty of his relation unto them as an Elder or Minister Whereto his Answer is short And this also is irregular and unwarrantable The general reasons are to to be fetch'd out of the general answer before prefixed 1. There is no president or warrant for this in Scriture 2. 'T is not consistent with the duty of the Ministry Nor 3. With the nature of the relation between the Elders and the Church Whereto in the Explication little new is added save an applying of them more particularly to the matter as consider'd under a two-fold qualification or distinction viz. a formal or virtual relation unto more Churches yet I will annex the whole Now a man may hold the relation of an Elder Pastor or Minister unto more Churches than one two wayes 1. Formally and directly by an equal formal interest in them undertaking the pastoral charge equally and alike of them being called alike to them and accepting of such a relation 2. Virtually when by virtue of his relation unto one Church he puts forth his power and authority in ministerial acts in or to wards another Cat. p. 138. 139 140 141. The first way is destructive both of the office and duty of a Pastor for as Elders are ordained in and unto the Churches respectively that they are to take care of Act. 14.23 Tit. 1.5 and their office or power consists in a relation to the Church that they are set over so they are commanded to attend unto the service of the Churches wherein and whereunto they are so ordained Act. 20.28 1 Pet. 1.2 and 5.2 and with all diligence care and watchfulness as those that must give an account Heb. 13.17 Which no man is able to do towards more Churches than one the same duty being at all times to be performed towards all And because the whole authority of the Elders Pastors or Bishops of Churches is ministerial 1 Cor. 4.1 consisting in a power of acting upon a command of Christ they are bound in their own persons to the discharge of their duty and office vvithout the least pretence of authority to delegate another or others to act their part or to do their duty which would be an effect of autocratical authority and not of obedience or ministry The latter way also of relation unto many Churches is unwarrantable For 1. It hath no warrant in the Scripture no law nor constitution of Christ or his Apostles can be produced to give it countenance but Elders were ordained to their own Churches and commanded to attend unto them 2. No rule is given unto any Elders how they should behave themselves in reference unto more Churches than one in the exercise of their ministerial power as there are rules given unto every one for the discharge of that duty in the Church whereunto he is related 3. There is no example to give it countenance recorded in the Scripture 4. The authority to be put forth hath no foundation 1 Not in the gifts they have received for ministerial power is not an absolute ability or faculty of doing what a man is able but a right c. 2 Not in their election for they are chosen in and by that Church whereunto they stand in especial relation whose choice cannot give ministerial power over any but themselves 3 Not in their setting apart by fasting prayer and imposition of hands for this is only unto that office work and power whereunto they are chosen They are not chosen for one end and set apart for another 4 Not from the communion of Churches for that gives no new power but only a due exercise of that which was before received Thus hath the Catechist resolved the second Quaery In the examination whereof I observe five or six propositions which here seem to be asserted contrary to truth and a brief reflection upon them will shake the principal foundations that the Catechist leans unto 1. That none can be a Gospel-minister unless he be first chosen by some particular Church Ordination being here said to be only a setting apart to that office and work and for that end whereunto they are chosen But this hath been before disproved 2. That none can be ordained a Minister but with relation unto some particular Church as his cure and charge for Ministerial power is here said to consist in a relation to the Church they are set over Now it will not be sufficient for the eviction of this that Paul and Barnabas are said to ordain Elders in every Church Act. 14 23. or that Titus is willed to ordain Elders in every City Tit. 1.5 which are the Scriptures referr'd unto but there must be some such Text alledged which saith No Ministers of the Word shall be appointed but unto a certain particular Church as their pastoral charge for there may be Elders ordained in and unto particular Churches as their especial cure and yet others also admitted to the Ministry which have no such determinate cure committed to them This was usual in the Apostles times and therefore may still be warrantably as vvell as profitably continued The Catechist should do well to shew what particucular Church Philip Epaphroditus Andronicus Junius and others were ordained unto The Canon indeed provideth that Ministers be not commonly ordained sine titulo without some title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely and at large as the Council of Chalcedon hath it Concil Chalced. cap. 6. Act. 15. but the meaning is a prudential provision that none none be
admitted into any Ecclesiastical degree Distinct 70. See Whitgift Tract 4. p. 223. except he have something to live upon Ne dicatur Mendicat in plateis infaelix clericus as the Gloss in Gratian well interprets and not a law that every ordained Minister must have of necessity some particular Flock committed to his cure * Perceive they not how by this means they make it unlawful for the Church to employ men at all in converting Nations for if so be the Church may not lawfully admit to an Ecclesiastical function unless it tie the party admitted unto some particular Parish then surely a thankless labour it is whereby men seek the conversion of Infidels which know not Christ and therefore cannot be as yet divided into their special Congregations and Flocks Hâ—oker l. 5. p. 330. 3. That no Minister hath power to depute another for his Curat Vicar or Substitute because saith he the whole authority of Elders Pastors or Bishops is ministerial 1 Cor. 4.1 consisting in a power of acting upon a command of Christ they are bound in their own persons to the discharge of their duty and office without the least pretence of Authority to delegate another or others to act their part or do their duty which would be an effect of autocratical authority and not of obedience or ministry The authority of the Apostles was ministerial as well as that of others so much the Text quoted declares 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God and yet did they delegate others to part of their duty when they set apart the seven Deacons to ease them of their care in providing for the poor And a prime steward may depute certain officers under himself without the assuming of autocratical authority It no wayes follows because a Shepheard chargeth another with the oversight of his Flock for a time that therefore he makes himself Lord or Owner of the Sheep or because a Watchman tired himself deputes another in his room that he makes himself the Mayor of a Corporation or Prince of a Kingdom Ministerial authority is not wholly debarred the priviledge of deputation not but that every Minister is obliged to do his duty for the very performance of that duty of his to the universal Church of Christ the Kingdom wherein he is and sometimes his private concerns may engage him for a while from his particular cure and so make it necessary for him to use a delegate As when St. Paul sent for Timothy from his charge at Ephesus to Rome c. 4. That no Minister may exercise his power and office out of his own particular Church and Charge whereto he is chosen and ordained as having no Ministerial power but by and from the Election of that particular Church whereunto he stands in especial relation and whose choice cannot give ministerial power over any but themselves This I take to be the sense of the Catechist And if thus it be it will be impossible for any cure upon the greatest occasion of absence sickness or the like to be supplied For according to the Catechist First There is no Minister without his particular Church which he is obliged at the same time to attend unto And secondly None hath power and authority to officiate out of the Church wherein and whereto he was chosen And thirdly the communion of Churches gives no new power but only an exercise of what was before received 5. That no Minister may have relation to more Churches than one at the same time This is most directly contended for But methinks 1. So much being ascribed to the peoples call and choice by the Catechist this Election at least by more Churches should impower him to their oversight And 2. This the rather still where two particular Churches may be so small and nearly conjoyned as not to equal the greatness of some other single and particular charge Well but he hath determined it to be irregular and unwarrantable 1 Because it hath not warrant or president in the Scripture I instance in St. Paul his care of all the Churches and if that sound too high in Titus his charge of and relation to all the Churches of Crete and indeed answerably every Bishops cure of the particular Churches in his Diocess 2. 'T is destructive to the office and duty of a Pastor but this cannot be made good unless the Catechist can justifie his grand supporters of it 1. That the same duty is at the same time to be performed toward all Why may it not suffice if it be performed successively one hour suppose to the one Church and another unto the second c 2. That a Minister may not depute another to officiate for him Which hath been already considered Now what can be argued farther 3. from the nature of that relation which is between the Elders and the Church I understand not unless he can demonstrate that a Shepheard may not have two or three Flocks under his charge I will only here add a specimen of the vulgar rhetorick used among the Brethren of the Separation in these matters from the resemblances between a Pastor and his People with a Shepheard and his Flock a Watchman and a City and such like as I find it managed by cartwright the head of this faction and then the apt Reply made unto him by our Reverend Whitgift For those that preach T. C. to have a whole Diocess or Province or Realm to be their Flock or City to attend upon is contrary to the policy or good husbandry of all those that would have their City fafe or their Flock sound For Who are they that would appoint one for the watch of a thousand Towns or Cities whenas all they which love their safety would rather have for every Citie many Watchmen than for many cities one Or What is he that is so watchful and circumspect whose diligence and watchfulness one Citie assaulted with enemies will not wholly occupy and take up Or What is he whose sight is so sharp that he can see from one end of the Diocess or Province or Realm to the other end thereof Or What is he that will commit the keeping of twenty thousand sheep to one man that looketh for any good or encrease of them How shall all these hear his whistle how shall all know his voice when they cannot hear it how shall they acknowledge him when they cannot know him how shall they follow him when they cannot see him go before how shall he heal their diseases when he cannot possibly know them These are analogies drawn from the nature of those things which Ministers are likened unto and are for the most part used of the Holy Ghost expresly Now mark the Answer Whitgift Defence Tract 4. p. 220. 221. It is a great point of good husbandry and policie also to have beside the several Shepherd over several Flocks and sundry watchmen
Overseers and Governours albeit we see not express commission out of Scripture to warrant these particulars whereunto they demand assent or obedience It is sufficient that they have their general commission for obedience expresly contained in Scripture Disobedience unless upon evident and just occasions is as dangerous as blind obedience in matters unlawful the one usually is the fore-runner of Superstition and Idolatry and the other the mother of carnal Security Schism and Infidelity The first mischief which befell the Church in her prime was from the want of due reverence and awful regard of Ecclesiastical injunctions and constitutions Hence did Heresies spring in such abundance Sathan had sown their seeds in proud hearts and the Civil Magistrates facility to countenance every prating discontent or forth-putting Vocalist in preaching what he list though contrary to his Governours constitutions was as the Spring-Sun to cherish and bring them forth Seeing obedience is God's express commandment yea seeing we can no more obey than love God whom we have not seen but by obeying our Superiours whom we have seen True spiritual obedience were it rightly planted in our hearts would bind us rather to like well of the things commanded for Authority sake than to disobey Authority for the private dislike of them Both our disobedience to the one and dislike of the other are unwarrantable unless we can truly derive them from some formal contradiction or opposition betwixt the publick or general injunction of Superiours and express law of the most High I could easily be tempted to transcribe more out of this profound Divine to this purpose But I pass on with the Catechist Quaest 30. Cat. p. 151. 152. 153. 154 155. Are there any differences in the office or offices of the Guides Rulers Elders or Ministers of the Church Answ The office of them that are Teachers is one and the same among them all but where there are many in the same Church it is the will of Christ that they should be peculiarly assigned unto such especial work in the discharge of their office power as their gifts received from him do peculiarly fit them for and the necessities of the Church require Rom 12.4 5 6 7 8. 1 Cor. 8.11 1 Pet. 4.10 and 5.2 Explication The Office of them that are to instruct the Church in the name and authority of Christ is one and the same as hath been shewed before and there are many names that are equally accommodated unto all that are partakers of it as Elders Bishops Guides They are all alike Elders alike Bishops alike Guides have the one Office in common amongst them and every one the whole entire unto himself But there are names also given unto them whereby they are distinguished not as to office but as to their work and employment in the discharge of that office such are Pastors and Teachers Ephes 4.11 which are placed as distinct persons in their work partakers of the same office Now the foundation of this distinction and difference lies 1. In the different gifts that they have received 2. In the nature of the work of the Ministry in the Church which in general may be referr'd unto two heads or ends 1. Instruction in the knowledge of God and Christ and the mysteries of the Gospel 2. Exhortation to walk answerably unto light received in holiness and universal obedience He that teacheth on teaching he that exhorteth on exhortation Rom 12.7 8. How the office should be entirely the same and the work statedly and by the will of Christ distinct I must confess my self so dull as not to comprehend since the office is nothing else but the power in order to the whole work And I do much admire the illuminations of those who can discern no difference at all in all other names given to Ministers in H. Scripture and yet can find so palpable an one in Pastors and Teachers St. Hierom to be sure saw not by their light when he took their Pastors and Teachers both for one and made this remarque upon Eph. 4.11 That the Apostle saith not as before Alios pastores alios doctores Some pastors and some doctors or teachers but joyneth them together and saith Alios pastores doctores Some pastors and teachers 'T is methinks a pretty device thus to refer all the work of the Ministry to preaching and then to share it so between two like Dod and Cleaver that one make the doctrinal part and the other the use and application But then as to the ground and foundation of this distinction and difference if it be 1. The different gifts that Ministers receive and that too according to the different degrees of those gifts as the Catechist farther explains himself then sure there must be almost as many names of difference as there are persons in the Ministry for they do generally vary in their gifts or at least the degrees of their gifts But if 2. In the nature of the work of the Ministry we must add to Pastors and Teachers Baptizers Catechists Orators Comforters Administerers of the Sacrament c. for these all refer to different works of the Gospel-ministry which are not here specified viz. Baptizing Catechizing Prayer Visiting and Comforting the Disconsolate giving the Lord's Supper c. St. Paul therefore who is here referr'd to contents not himself with the mention of these two but puts many other acts by way of instance in company with them Having then gifts differing Rom. 12.6 7 8. according to the grace that is given unto us whether prophesying let us prophesie according to the proportion of faith or Ministry let us wait on our ministring or he that teacheth on teaching or he that exhorteth on exhortation he that giveth let him do it with simplicity he that ruleth with diligence c. And in the same place he speaks not only of the officers of the Church but other members also ver 4.5 For as we have many members in one body and all members have not the same office so we being many are one body in Christ and every one members one of another I shall not therefore here bestow the pains of a larger refutation but proceed to his discourse concerning Ruling-Elders which will engage me to a greater prolixity and therefore I shall allot it a Chapter by it self CHAP. XI Of Ruling Elders The distinction of the Church into Clergy and Laity defended 1 S. Pet. 5.3 no proof that the whole Church is call'd God's Clergy Ministerial power a mark of separation That Lay-men among us have a principal rule in the Church and upon that account our objection against Lay-Elders unreasonable disproved The scarcity of persons fit for this ruling Eldership in every Church and the burthen of their maintenance acknowledged by some friends to the cause great prejudices against them What kind of Elders or Seniors are countenanced by Antiquity The Jewish Elders joyned in the Sanhedrim and other assemblies with the Priests no pattern to be
urged here An examination of the express Scriptures pretended to authorize these Officers Mr. Mede's excellent discourse upon 1 Tim. 5.17 Who are meant 1. by Elders there Five expositions which do all exclude these Lay-Elders pleaded for in contradistinction to the civil Magistrate as well as Teaching Prebyter 2. By double honour The Catechist's exceptions to some branches of the exposition given of these words answered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote that ordinary labour which is incumbent upon all Pastors and Teachers as their constant duty Bishops may pertinently enough be meant by the Elders spoken of notwithstanding the catechist's cavils The same qualifications absurdly required in the Ruling as in the Teaching-Elder however their office be said to be so distinct Qu. 31. ARe there appointed any Elders in the Church Cat. p. 155. to p. 165. whose Office and Duty consists in Rule and Government only Answ Elders not called to teach ordinarily or administer the Sacraments but to assist and help in the Rule and Government of the Church are mentioned in the Scriture Rom. 12.8 1 Cor. 12.28 1 Tim. 5.17 To what purpose the word ordinarily is here added I apprehend not unless he will allow these Elders to preach extraordinarily and so rank them among the Officers that were for a season only p. 116. Explication This office of Ruling-Elders in the Church is much opposed by some and in especial by them who have least reason so to do For first they object against them that they are Lay-Elders when those with whom they have to do deny that distinction of the Church into the clergy and Laity For although they allow the distribution of it into Officers and the multitude of the Brethren yet they maintain that the whole Church is God's Clergy his lot and portion 1 Pet. 5.3 Again they affirm them to be Elders and therein not meerly of the members of the Church but Officers set apart unto their Office according unto Rule or the Appointment of Christ And if by Laity the people distinct from the Officers of the Church are to be understood the very term of a Lay-Elder implies a contradiction as designing one who is and is not a Church-officer Besides themselves do principally govern the Church by such whom they esteem Lay-men as not in holy Orders to whom the principal part of its rule at least in the execution of it is committed which renders their objection to this sort of Church-officers unreasonable See Mr. Theyre's Aeriâ—-mastix p. 132 133. c. First as to the distinction of the Church into the Clergy and Laity it certainly deserves to be better handled upon the account of it's antiquity and general usage amongst Ecclesiastical Writers nor is it fitting that so innocent and justifiable a custome of speaking be controlled by the fancies of a few private persons If the Catechist and his Brethren deny and disown this distinction we have not much reason to think the worse of it upon that score because we know they do so as to many other things which yet they ought to allow of and reverence and upon a little search probably we shall find this denial of theirs no better grounded than in other cases it appears to be The distinction it self is all one in effect with those correlates in the Old Testament so frequently used Priests and People Priests Isa 28.2 Neh. 8.1 2 3.5 6 7. and Levites and all the People The whole multitude that is not separated to any sacred function is called by way of distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The People or Laity But that which offends most is That persons separated from the multitude and taken into Holy Orders are call'd the Clergy whereas They maintain that the whole Church is God's Clergy his lot and portion 1 S. Pet. 5.3 1 St. Pet. 5.3 What they maintain is so far considerable as the ground upon which they maintain it is truly Scriptural To this Text therefore let us cast our eye We read the words Neither as being Lords over God's heritage but it is to be noted that the word God 's is not in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque ut dominantes in Cleris So the Vulgar Latin And so Beza too Neque ut dominantes cleris Beza in loc Neither as Lording over the Cleri in the plural number Though he is bolder in his note than he durst make with the Text. Clerus sortem haereditatem Domini significat i. e. populum Christianum Now I demand Why must the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we English hot so properly in the singular number heritage be referr'd here to God immediately and not rather to the Priests or Bishops whom St. Peter is exhorting in the place not to abuse their power over their respective Charges i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Lots See Dr. li. in loc The word here may very well signifie the several Provinces over which each of the Governours spoken to in the plural number verse 1. were placed in like manner as Acts 1.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of Ministry and Apostleship is that charge or portion assigned by lot unto Matthias whither he was to go officiate and preach the Gospel That the whole Church then is God's Clergy cannot be maintain'd from this place for the Apostle doth not so much as name God 's Clergy but rather if we would read it most properly your lots or charges speaking to the Elders or Bishops Well but suppose we nevertheless that the community of the Church the people are â—hâ—re stiled God's Clergy his Lot and Portion What Argument were this against the using of the same phrase in a stricter application of it of those who are separated from the rest to God's service Or Why might they not upon the same score except against the distribution of the Old Testament into Priests and People because the people also are in some respects called a Royal Priesthood Exod. 19.6 1 St. Pet. 2.9 They themselves allow the substantial importance of the distinction when they distribute the church into Officers and the multitude of the Brethren We have indeed express'd in Scripture Act. 15.22 23. The Apostles and Elders with the whole Church And again The Apostles and Elders and Brethren but the word Officers is as much without Scripture-warrant as God's Clergy appropriated to all that are in Holy Orders and as for the thing signified this latter there no less truly than the former It may not be amiss to consider Clericus qui Christi servit Ecclesiae interpretetur primò Vocabulum suum nominis definitione prelatâ nitatur esse quod dicitur Si enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeâ—è sers Latinè appellatur propterea vocantur Clerici vel quia de sorte sunt Domini vol quiâ— Dominus sors i. e. par Clericorum est St. Hieron Ep. ad Nepoâ—â—an what St. Hierom hath said of this word Let the
Clergy-man saith he who serveth the Church of Christ interpret first his name and having defined that endeavour to be as he is called for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek be sors in Latin i. e. a lot or portion they are therefore call'd Clerks or clergy-men because they are the Lord's lot or because the Lord himself is their lot or portion If the Catechist still mislike the word Lay-Elder or Elder of the people let him please himself with some other name But certainly the distinction of Clergy and Laity is not to be blamed God's Ministers are a state of men separated from the community of Christians The lowest rank of them under the Law the Levites Numb 16 9. are said to be separated from the congregation of Israel and to be brought near to God And the H. Ghost said Separate me Barnabas and Saul Acts 23.2 Ministerial power therefore as our Judicious Hooker expresseth it is a mark of Separation Eccles â—ol l. 5. p. 314. because it severeth them that have it from other men and maketh them a special Order consecrated unto the service of the most High in things wherewith others may not meddle Their difference from other men is in that they are a distinct Order So Tertullian calleth them and St. Paul himself dividing the body of the Church into two moieties nameth the one part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.16 23 24. which is as much as to say the Order of the Laity the opposite part whereunto we in like manner term the Order of God's Clergy and the spiritual power which he hath given them the power of their Order so far forth as the same consisteth in the bare execution of holy things call'd properly the affairs of God and they which have once received this power may not think to put it off and on like a cloak as the weather serveth But and if the term Lay-Elder imply a contradiction it concerns them especially to look to that who defend the thing and when they can prove him a church-officer ordained and separated to some spiritual office in the Church by Divine appointment we shall say unto him Sir Sit up ligher and promote him to a place among God's Clergy Well but all the Grudg is not yet over Besides themselves do principally govern the Church by such whom they esteem Lay-men as not in Holy Orders to whom the principal part of its rule at least as to the execution of it is committed which renders their objection to this sort of Officers unreasonable Soft and fair Indeed Turpe est Doctori cùm culpa redarguit ipsum 'T is unbecoming and unseemly and so far unreasonable for any one to reprove another for what he practiseth himself and all his reproaches in this case reverberate upon himself but this renders not an objection against a thing altogether unreasonable inasmuch as we know 'T is familiar enough in men to blame the vices and faults in others which they see not in themselves The objection against the vice it self is reasonable be it found in others or in themselves or both in others and themselves though fitting it were they should first amend themselves who correct others We are content therefore to take the shame so far as we allow the practise of what we reprove in them but then we must secure withal that the case be right-stated Our Objection against them is that they make this sort of Officers whom we call Lay-Elders to be instituted by express warrant from Christ and not a prudential appointment only of the Church but we do not affirm the like of our Lay-men employed in Ecclesiastical affairs as Chancellors Proctors Apparitors Church-wardens c. Though we think they might crowd in under the protection of their Ruling-Elders as well as any other and it may be if some of them turned out too with them the Church would find no great loss But then again The Catechist is wrong when he saith that Lay-men among us have a principal rule in the Church and he traps himself when he adds immediately at least in the execution An inferior Officer may serve an Execution whose authority yet ddpends on some in a far higher rank and place A mean Lictor may hang a Felon or cut off a Traytor 's head whereas yet the Sentence warranting him thereto must first be given by a commissioned Judge Others also have given advantage by making this Office annual or biennial in them that are chosen to it which though they plead the necessity of their Churches for as not having persons meet for this work and duty who are willing to undertake it constantly during their lives without such a contribution for their maintenance as they are not able to afford yet the wisest of them do acknowledge an irregularity in what they do and wish it remedied These others are presumed well-willers to the cause and therefore I leave them to answer for themselves and as they see good to to justifie or condemn their own practise Only I take notice of two Arguments here intimated which certainly contribute very much by way of prejudice against this Eldership imposed on all Churches 1st The want or scarcity of persons meet for this work or duty And 2dly The great burthen and charge which a contribution for their maintenance would prove unto the people and yet this maintenance too will be exacted by as Divine a right as their Office and Authority is urged with that place 1 Tim. 5.17 including as much in the double honour to be given unto those that rule well But this hinders not but that such Church-officers are indeed designed in the Scripture and of whom frequent mention is made in the Antient Writers and foot-steps yet remain in most Churches of their institution though wofully corrupted for besides that some light in this matter may be taken from the Church of the Jews wherein the Elders of the people were joyned in rule with the Priests both in the Sanhedrim and all lesser Assemblies there is in the Gospel express mention of persons that were assigned peculiarly for Rule and Government in the Church As 1 Cor. 12.28 Three things are here offered by the Catechist to recommend his Ruling-Elders to the world 1. The Testimony of Antiquity 2. The Example of the Jewish Church And 3. Express Text of Scripture the two first are but glanced at by the way and therefore I shall bestow the shorter reflection on them First That there is frequent mention made of his Ruling-Elders in Antient Writers requires more than his bare saying so to make it evident The Elders or Seniors See Defence of the Humble Remonstrance Sâ—â— p. 144.146 mentioned by the Antients have been declared by the Learned to have been either old and grave men in civil authority such as we stile Aldermen whose advice and assistance the Church made use of in great occasions or else an inferiour rank of appointed officers reckon'd by
them after Deacons such as our Church-wardens or Vestry-men still are men trusted with the utensils and stock of the Church and employed about the ordering of Seats and Rates and such like outward affairs of the Church Of these therefore we retain not only some foot-steps but the things themselves Secondly Some light in this matter saith the Catechist may be taken from the Church of the Jews wherein the Elders of the people were joyned in Ruling with the Priests both in the Sanhedrim and all lesse Assemblies 'T is much he should not discern by this light the vanity of cavilling against the term of Lay-Elder which is but the very same with Elder of the People to whom he is now compared But as to the thing it self here referr'd to it shall suffice to annex this short observation Dr. Doughtee Vel. Polem p. 92. That the main reason of joyning Elders to the Priests Synodical Elders among the Jews was the mixt condition of the Judaical Law they had to deal with howbeit of Divine institution wholly and from God yet in regard of the drift and scope thereof partly divine and partly humane occupied in a decision of doubts hapning betwixt God and Man as likewise betwixt Man Man and accordingly the Priests and Levites besides the ordering of the Sanctuary their peculiar task 1 Chron. 24.5 2 Chron. 34.8 had principally to do in matters of it appertaining unto God and the Elders in things belonging unto Men the one over the matters of the Lord the other over the matters of the King 2 Chron. 19.8 9 10 11. In brief the Jewish Sanhedrim if so at least-wise it be to be understood in those places commonly alledged Exod. 18.25 26. Numb 11.16 17. Deut. 17.8 9. and 19.16 17. was upon the point a Civil Court and had to deal in matters of Right or Title yea of Life it self But come we Thirdly to his express Scriptures There is saith he in the Gospel express mention of persons that were assigned peculiarly for Rule and Government in the Church As 1 Cor. 12.28 Rom. 12.8 1 Tim. 5.17 I might here except First at the phrase here as well as in the general Answer Ruling-Elders are mentioned in the Scripture A phrase very distant from proving their institution by Christ inasmuch as many things are mentioned in H. Scripture which are not there allowed of much less enjoyned and prescribed Secondly That he saith there is express mention of these in the Gospel and yet brings all his proofs out of St. Paul's Epistles But these are lesser incongruities which I shall not insist on We will view impartially the places themselves which are here brought in to prove That there are such Church-officers instituted by Christ and so of perpetual necessity to be retained as Elders whose duty consists in rule and government only Elders in distinction as well from the Civil Magistrate as the Pastors of the Christian Church The first Text is 1 Cor. 12.28 God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that Miracles then gifts of Healings Helps Governments Diversities of Tongues Well here are mentioned Helps Governments here are also Miracles gifts of Healings Diversities of Tongues now What is this to Ruling-Elders or Lay-Presbyters 'T is answer'd moreover by some That these were so many gifts and endowments appertaining to the Officers before mentioned Apostles Prophets and Teachers To which purpose it is observable that the Apostle useth the Abstract and upon an exact recapitulation made afterwards in the Concrete of the said Church-administrations he omitteth helps governments as being only appendents 't is like to the foregoing Offices and so comprized under them ver 29 30. Are all Apostles are all Prophets are all Teachers Are all Workers of Miracles have all Gifts of Healing do all speak with Tongues do all Interpret and then follows an Exhortation to the pursuit of the best gifts verse 31. So that this Exposition seems well grounded upon the Text. But what saith the Catechist It is in vain pretended that those words helps governments do denote gifts only seeing the Apostle expresly enumerates the persons in Office or Officers which the Lord Christ then used in the foundation and rule of the Churches as then planted What and were Miracles Gifts of Healings Diversities of Tongues too reckon'd in the number of those Officers But grant what is pleaded for that helps and governments import here a distinction of Offices personally different Are therefore Ruling-Lay-Elders presently the men or Dr. D. Vel. Polem p. 77. must they necessarily be understood Why not rather Deacons if there be room for guesses who were plainly taken in as helps to the Apostles in their work of Ministring to the Saints Acts 6.1 2. and had moreover some power questionless assigned them in the rule and government of the Church which makes St. Paul require before their admission a skill of governing their own houses well 1 Tim. 3.4 5 12. This then for the first Text. The second follows He that ruleth also is distinguished from him that teacheth and him that exhorteth Rom. 12.8 and is prescribed diligence as his principal qualification in the discharge of his duty Let the whole period be viewed from the 6th verse which upon another occasion we consulted once before and I demand first How it appears that the Apostle treats there of Offices subjectively distinct as to persons and not rather of a diversity of spiritual gifts co-incident to the same person since at his very entrance upon the enumeration he expresly nameth Gifts verse 6. Having then gifts differing according unto the grace that is given unto us c. And it may certainly appertain to one and the same person to prophesie be that to expounâ— Scripture or what it will and do the ministry of a Deacon and to teach and to exhort and to distribute Church-goods and to govert and to give alms which are the particulars there specified And then supposing thâ— question resolved Secondly How appears it that the Apostle here meant any distinct officer in the Church any Ruling-Elder and not rather extended his admonition unto all to whom the charge of Ruling is committed even the Civil Magistrate as well as any other of whom doubtless diligence is also required for having in the beginning of this 8 verse joyned to the two immediately precedent gone through with Church-offices he may be thought without injury to the Text to strike out into more general and common duties wherewith he holds on to the end of the Chapter As yet then we have not Ruling-Elders so much as mention'd in the H. Scripture not one word or syllable of these Ruling-Elders that are contra-distinguished to Teaching-Presbyters and Civil Magistrates It may be the third place will satisfie for all Ad Triariâ—s ventum est If this fail the Catechist must quit the field To that therefore let us bend our observation The words of the Apostle to this purpose
are express 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially those that labour in word and doctrine For the words expresly assign two sorts of Elders whereof some only attend unto rule others moreover labour in the word and Doctrine Neither doth that word as some would have it Labour in the Word intend any other labour but what is incumbent on all the Pastors and Teachers of their Church as their constant duty See Rom. 6.12 Act. 20.35 1 Thes 5.12 Now can we suppose that the Apostle would affirm them to be worthy of double honour whom comparing with others he notes as remiss and negligent in their work For it seems that others were more diligent in the discharge of that duty which was no less theirs if onely one sort of Elders be here intended The Scripture is not wont to commend such persons as worthy of double honour but rather to propose them as meet for double shame and punishment Jer. 48.10 1 Cor. 9.16 And they are unmindful of their own interest who would have Bishops that attend to the rule of the Church to be distinctly intended by the Elders that rule well seeing the Apostle expresly preferreth before and above them those that attend constantly to the word and doctrine I cannot give the Reader better satisfaction about this place than by abbreviating what our Learned Mr. Mede hath already offered concerning it in a most excellent discourse upon this Text. Mr. Mede on 1 Tim. 5.17 There are two things saith he in these words to be explicated 1. What is meant here by Elders And 2. What by this double honour due unto them For the first there is no question but the Priests or Ministers of the Gospel of Christ were contained under this name for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Presbyter is used for the Ministers of the Word and Sacraments in the Gospel whence cometh the Saxon word Priester and our now English word Priest And the Antient Fathers thought these only to be here meant and never dreamed of any others None of the Fathers which have commented upon this place neither Chrysostom Hierom Ambrose Theodoret Primasius Oecumenius or Theophylact as they had no such so ever thought of any such Lay-Elders to be here meant but as was said Priests only which administred the Word and Sacraments But How will you say then is this place to be understod which may seem as 't is alledged to intimate two sorts of Elders some that ruled onely others that laboured also in the the Word and Doctrine The Divines of our Church have given divers Expositions of these words none of which give place to any such new-found Elders I will relate four of the chief to which the rest are reducible The first is grounded upon the use of the participle in the Greek Tongue which is often wont to note the reason or condition of a thing and accordingly to be resolved by a causal or conditional conjunction Let the Elders or Presbyters that rule or govern their Flocks well be accounted worthy of double honour and that chiefly in respect and because of their labour in the Word and Doctrine And so this manner of speech will imply two duties but not two sorts or orders of Elders and that though this double honour be due unto them for both yet principally for the second their labour in the Word and Doctrine And this way goes St. Chrysostom and other Greek Writers A second Exposition is taken from the force and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour but to labour with much travail and toil for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexor laboribus molestiis premor and so properly signifies molestiam or fatigationem ex labore Thus the meaning will be Let the Elders that do benè praesidere govern and instruct their flock well be counted worthy of double honour especially such of them as take more than ordinary pains in the Word and Doctrine Or thus Let the Elders that discharge their Office well be c. especially by how much the more their painfulness and travel shall exceed in preaching the Word and Doctrine Thus have we seen two Expositions neither of them implying two sorts or Orders of Presbyters but only distinguishing several Offices or Duties of the same Order or implying a different merit in the discharge of them But if they will by no means be perswaded but that two sorts of Elders are here intimated Let it be so two other Expositions will yield them it but so as will not be for their turn for their Lay-Elders will be none of them The first is this That the Apostle should speak here of Priests and Deacons considering both as members of the Ecclesiastical consistory or Senate which consisted of both orders and in that respect might well include them both under the name of Elders it being a common notion in Scripture to call the Associates of a Court of Judicature by that name Senatus hath it's name à Senibus i. Senioribus of Eldership and is as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And according to this supposal the Apostle's words may have this construction Let the Elders which rule well whether Priests or Deacons be counted worthy of double honour but more especially the Priests who besides their Government labour also in the Word and Doctrine And 't is not improbable but the Apostle should make provision as well for the maintenance of Deacons as of Priests seeing he omits it not of Widows in the verse going next before this but unless he includes them under the name of Elders he makes no provision for them at all 2. There is another Exposition which allows also of two sorts of Elders to be here implyed but makes them both Priests namely that Presbyters or Priests in the Apostles time were of two sorts one of Residentiaries and such as were affixed to certain Churches and so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidere Gregi Another of such as had no fixed station or charge over any certain place but travelled up and down to preach the Gospel where it was not or to confirm the Churches where it was preached already such as are elsewhere known by the names of Evangelists and Doctors or Prophets That these were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of here by the Apostle That both these sorts of Presbyters were to be counted worthy of double honour as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those that travelled up and down to preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially these latter because their pains were more than the others This is confirmed from the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Scripture signifies not only corporal labour as may appear in many places but seems to be used by St. Paul even in this
this comes to nothing and for any thing that yet appears to the contrary the Ruling and Teaching-Elders spoken of may be the same sort of persons and they too Bishops of the Christian Church What hath the Catechist to alledge against this They are unmindful of their own interest who would have Bishops that attend to the rule of the Church to be distinctly intended by the Elders that rule well seeing the Apostle expresly preferreth before and above them those that attend constantly to the Word and Doctrine Know then that Bishops are not said to be distinctly intended by the Elders only that rule well but both there intended and in what follows also they that labour in Word and Doctrine the Compare is made between Bishops or Ministers of the same rank and order and there are degrees of comparison certainly to be taken notice of as the Catechist might have remembred from his very Accidence there is a Positive comparative and Superlative Some therefore may do the office of a Bishop well and yet others may do it better and others in a most eminent degree both for their skill and industry in ruling and preaching And whoever do so ought to have the special encouragement of this double honour What now is this against the Episcopal Interest And by this time it may appear upon what sandy and deceitful foundations the Catechist and his brethren can rear a mighty Superstructure 'T is usual with them to speak big of proofs from express Scriptures but it hath been evidenced that none of the Texts serve their purpose But if Scripture fail the Catechist is resolved to Reason-out the point And besides Cat. p. 159. what is thus expresly spoken concerning the appointment of this sort of Elders in the Church their usefulness and the necessity of their work is evident How expresly their Divine appointment is spoken of in the Scriptures we have already seen and the necessity and usefulness of ruling well we can understand sufficiently who deny any usefulness or necessity of these novel officers and rulers who usurp unto themselves what appertained to Christian Kings and Bishops and such who are Authorized and Commissioned by and under them The Catechist therefore might have spared his sharp censure and reproof of Christian Churches for their neglect of these his Ruling-Elders But whereas in most Churches Cat. p. 160. there is little or no regard unto the personal holiness of the members of them is is no wonder that no account should be made of them who are Ordained by the Lord Christ to look after it and promote it This favours rank of I am holier than thou Isa 65.5 and he must give some better assurance of Christ's ordination in the case before his reproof will signifie any thing other than a proud and arrogant presumption One Note more and I dismiss this subject Cat. p460 The qualifications of these Elders with the way of their Call and setting apart unto their office being the same with those of the Teaching-Elders before insisted on need not to be here again repeated Nor indeed was there more need of repeating Ruling-Elders than their qualifications But if the offices of Ruling and Teaching-Elders are so distinct as we have been told they are the same qualifications one would think should not be required in both and I know not how the Catechist will answer himself in what he before urged against the engaging in a part of the office or work of the Ministry only Cat. p. 137. If the person so called or employed have received gifts fitting him for the whole work of the Ministry the exercise of them is not to be restrained by any consent or agreement seeing they are given for the edification of the Church to be traded withal 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall and this he which hath received such gifts is bound to attend unto and pursue 'T is a thousand to one but the Ruling-Elder in whom are required the same qualifications as in the Teaching-Elder do now and then by virtue of this reason stop up into the Teachers chair or Pulpit for the exercise of his gifts and so invade an Office which belongs not at all unto him CHAP. XII Of Deacons Stephen and Philip two of the seven Deacons did preach and baptize The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a large signification The Office of Deacons in the Christian Church to be gather'd not only from Acts 6. but other places The Catechist's rash censure of all Churches which confine not their office to the care of the poor The ordination of the first Deacons managed wholly by the Apostolick prudentials The circumstances of our state vastly different from the Churches then The change of the Levites when the Temple was built from their first office in attending on the Tabernacle a competent plea for our case 1 Cor. 16.2 considered The Catechist urgeth that occasional precept as a binding law to perpetuity and so in effect addeth to the word of God A sort of Shee-officers Female-Elders Deaconesses and Widows in the Apostolick and Primitive Church forgotten by the Catechist in describing the pattern given in the Mount His unkindness in excluding that Sexe from a share in Church-discipline noted and the good women admonished by what he hath said elsewhere to look to their priviledge and duty as Church-members Cat. p. 161 Quest 32. IS there no other Officer in the Church but only that of Elders Answ Yes of Deacons also Why these were before left out in the enumeration of the ordinary officers of the Church Catech p. 120. I cannot imagine unless as I have ‖ Chap 6. before also intimated to render the parity and equality of those officers the more colourable Quest 33. What are the Deacons of the Church Answ Approved men chosen by the Church to take care for the necessities of the poor belonging thereunto and other outward occasions of the whole Church by the collecting keeping and distribution of the Alms and other supplies of the Church set apart and commended to the grace of God therein by Prayer Act. 6.3 5 6. Phil. 1.1 1 Tim. 3.8 9 10 11 12 13. It is not denied by any That the first seven Deacons chosen and ordained in the Church of Jerusalem were primarily appointed for the service of Tables the care of the poor to the ease of the Apostles who had more concerning-engagements of the Ministry to attend unto But then to make this the enclosure limitation and boundarie of the Office of Deacons is not from hence warranted inasmuch as we find their power afterward farther enlarged For of these seven Deacons we read not only Stephen Act. 6.5 8. but also Philip chap. 8. preaching the word of God to the conversion of the Samaritans whom also he then baptized Nor is it reasonable that where-ever we find the word Deacon as a name of Office to confine it to
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
to be their remembrance that these places of Scripture referr'd to 〈◊〉 only restrain them 1. From speaking 〈◊〉 the Church And 2. From excrcising aâ—thority over their own husbands As to tâ— rest therefore let them couragiously stand 〈◊〉 to vindicate the liberty of all Church-meâ—bers And to this purpose the more to heaâ— them let them weigh well the words of tâ— Catechist elsewhere Cat. p. 172. The sinful neglect of Churches in thâ— discharge of their duty was one great meaâ— of that Apostacy from the rule of the Gospel which they generally of old fell inâ— When the members of them began to thiâ— that they had no advantage by their state anâ— condition but only the outward participation of some ordinance of worship and nâ— duty incumbent on them but only to attend and follow the motions and actings of theiâ— Guides the whole Societies did quickly become corrupt and fit to be disposed of according to the carnal interest of those thâ— had by their neglect and sin gotten dominion over them And at all times as the People were negligent in their duty the Leaders of them were apt to usurp undue authority When the one sort will not do what they ought the other are ready to take upon them what they ought not And now I shall spare the labour of enquiring particularly into what is said under the next Question concerning the duty of the whole Church and every member thereof Cat. p. 167. to 174. out of which I have cited the words immediately precedent The duty of Church-members is sufficiently to be collected from what hath been said before of Churches Chap. 3. and 4. Thus much therefore of the first Gospel-Institution so called by the Catechist the calling gathering and setling of Churches with their Officers I shall dispatch the rest with greater brevity CHAP. XIII Of Prayer A Catalogue of Scripture-forms of Prayer out of the Old and New Testament The lawfulness of imposing them The Catechist's Arguments against the use of such Forms answered Publick Prayer is to provide for common not personal wants Among all gifts in Holy Scripture no gift of Ex-tempore-Prayer mentioned No injury to any Gift to be confined to a subserviency unto good Order The promise of the Spirit not rendred hereby needless or useless Abba Father at no odds with Our Father The gift of Prayer no more promised the Minister than People Part of our Ministry to be fulfilled is Officiating according to the Publick Liturgy Prescribed Forms hinder not but tend rather to forward and promote Edification THe second Gospel-Institution named by the Catechist was Prayer with Thanksgiving and as to this he moves two Questions Cat. p. 174. Quest 35. Whence do you reckon Prayer which is a part of moral and natural worship among the Institutions of Christ in his Church Answ On many accounts As 1. Because the Lord Christ hath commanded his Church to attend unto the worship of God therein 2. Because he bestows on the Ministers of the Church Gifts and Ability of Prayer for the benefit and edification thereof 3. He hath appointed that all his other Ordinances should be administred with Prayer whereby it becomes a part of them 4. Because himself ministers in the Holy place as the great High-priest of his Church to present their prayer to God at the Throne of grace 5. Because in all the Prayers of the Church there is an especial regard had unto himself and the whole work of his mediation 1. Luke 18.1 and 21.36 Rom. 12.5 1 Tim. 2. 1 2. 2. Ephes 4.8 12 13. Rom. 8.15 16. Gal. 4.6 3. Acts 2.42 1 Tim 4.5 4. Rev. 8.3 4. Heb. 4.14 15 16. and 6.20 and 10.20 21 22. 5 John 14.13 and 15.16 22 26. Ephes 3. 14 15. That Christ bestows peculiar gifts of Prayer on his Ministers as is asserted in the second particular is not to be proved by any of the Scriptures we are referr'd unto but we shall examin that matter more throughly under the following Question Quest 36. May not the Church Cat. p 175. 176. in the solemn worship of God and celebration of the ordinances of the Gospel make use of and content it self in the use of Forms of Prayer in an unknown Tongue composed by others and prescribed unto them Answ So to do would be contrary 1. To one principal end of Prayer it self which is that believers may therein apply themselves to the Throne of Grace for spiritual supplies according to the present condition wants and exigencies of their souls 2. To the main end that the Lord Jesus Christ aimed at in supplying men with Gifts for the discharge of the work of the Ministry tending to render the promise of sending the Holy Ghost which is the immediate cause of the Churches preservation and continuance needless and useless Moreover 3. It will render the discharge of the duty of Ministers unto several precepts and exhortations of the Gospel for the use stirring up and exercise of their gifts impossible And 4. Thereby hinder the edification of the Church the great end of all ordinances and institutions 1 Rom. 8.26 Phil. 4.6 Hebr. 4.16 1 Pet. 4.7 2. Eph. 4.8.12 13. 3. 1 Tim. 4.14 2 Tim. 1.6.7 Coloss 4.17 Matth. 25.14 15 16. 4. 1 Cor. 12.7 The phrase in an unknown Tongue is certainly added to the Question only to bring more colour to it for there is nothing in the Answer which is directed unto that restriction but it concludes downright against all Forms of Prayer prescribed to and imposed on Ministers of the Church nor is it disputed among any that call themselves Protestants Whether Prayers in an unknown tongue may be imposed on the Church Excluding therefore this impertinent restriction foisted in upon design our enquiry must be in the general 1. Whether Forms of Prayer may warrantably be used by the Christian Church in God's Worship And 2. Whether such Forms as are composed and prescribed by others i. e. made to the Ministers hands Of which when I have offered somewhat out of the H. Scriptures I will reply briefly to the Arguments of the Catechist and then enter into a more distinct consideration of the Gift and Spirit of Prayer so called in the next Chapter That Forms of Prayer are in themselves lawful to be used there needs not any other evidence than a naked repetition of the many instances thereof which occurr in the Old and New Testament God himself appointed a Form to the Sons of Aaron for blessing the people saying Numb 6.23.24 35.27 On this wise ye shall bless the children of Israel saying unto them The Lord bless thee and keep thee the Lord make his face shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace Moses had a Form of Prayer at the motion and rest of the Ark. It came to pass Numb 1â— 35 36. when the Ark set forward Moses said Rise up Lord and let
for the regulation and preservation thereof This sixth Gospel-Institution might very well have been referr'd to the first and I shall content my self to have there shewed the weakness of the foundations here again built upon Only we may observe that by the Catechist's distribution of this power of discipline between Minister and People the Authority which he leaves in words wholly to the Elders See Ch. 10. is little more than a power of executing the Brotherhood's decrees to whom he saith the power of tryal judgment consent or dissent appertains a power yet without authority which looks very like a contradiction However he tells us VVomen are barr'd and excepted from this duty of the body of the Church and consequently these female-members of the Church perform not that obedience unto the Lord Christ which is required in the rest as to this Institution acting in compliance with their Guides and Rulers with the consent of the Brethren only without any previous rational consideration of their own and so if his reason hold are ruled without their knowledg and against their will and by a blind obedience which is not saith he in any thing acceptable unto Christ I admonish these good women therefore once more to stand up for their priviledges of Church-membership and refer them to what hath been already noted Chap. 12. But a word or two ere we part of the places of Scripture here referr'd to as a proof that this power of discipline is so far by Christ committed to the body of the Church the male-members 1. All that can be observed from Acts 15. is this that the Brethren consented unto what the Apostles and Elders determined and appointed verse 6. The Apostles and Elders came together to consider of this matter and therefore all that speak to the case are 1. Peter verse 7. 2. Barnabas and Paul verse 12. and then 3. James the Bishop of the place concludes with his sentence whereto they all agree 'T is expresly said of the Multitude verse 12. All the multitude kept silence As for the multitude gathered together at Antioch verse 30. needs must the Church be assembled since the Letter written was directed to be read unto them for their satisfaction But then that the multitude of the Brethren thought it their duty to meet together as fellow-tryers and judges of the difficult question about Mosaical Ceremonies is weakly inferr'd from Act. 21.22 See this place before quoted P. 1. Ch. 5. Where James the Bishop of Jerusalem tells Paul how much the multitude of Jewish converts were offended at his preaching down Circumcision and Non-conformity to their approved Customs and since it could not be but that they would hear of his presence there was a necessity to call them together that he might vindicate himself before them and remove the prejudice they had concerning him verse 22. What is it therefore The multitude must needs come together for they will hear that thou art come Nor is it likely that the devout women more zealous and forward usually than others Act. 13.50 were excluded from this multitude and then if the Catechist have observed right there is a must for them too as well as the Brethren they also have a Duty and concernment to look after the administration of Church-discipline 2. For 1 Cor. 5. Where saith the Catechist the multitude are blamed who applied not themselves to this duty The matter is the Excommunication of the incestuous Corinthian That which S. Paul chargeth upon them in general is That there was so notorious an offender among them as one that had married his Father's wife and they yet demean themselves so unconcernedly as if it had not been a crime deserving censure and reproach But then as to the judging part he takes that to himself verse 3. I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath done this deed i. e. Though I am not present with you yet by virtue of that authority which belongs to me being sufficiently assured of the truth of the fact I have already pass'd sentence on him that hath thus offended He doth not expect their tryal and judgment and consent as the Catechist would order the matter but gives the doom without it commands them to see it inflicted ver 4.5 In the name of our Lord Jesus Christ when ye are gather'd together and my Spirit with the power of our Lord Jesus Christ to deliver such an one to Satan i. e. That in a publick Assembly gather'd in the name of Christ in which you are to suppose me vertually present among you by authority of Christ committed to me and from me to you ye proceed to excommunicate him And then farther it is to be noted that this speech of St. Paul might have a prime reference to the Ministers of the Church of Corinth for his Epistle was written to the whole Church the Pastors as well as the Flock However there cannot be from hence inferr'd any thing but that the matter was to be done according to St. Paul's charge and command and by virtue of his authority in the presence of the whole congregation women no dobut as well as men or at most all the whole congregation for the freeing themselves from the scandal of allowing his wickedness appearing in some way of declarative suffrage and consent which consent of theirs entitles them by way of interpretation so far to have acted in this censure but no way intimates that the Apostle's excommunication had not been valid and efficacious without their consent Certainly the power of binding and loosing was never given by Christ to the promiscuous multitude nor do we ever read that he required their consent as necessary to the validity or efficacy of it And this is all I shall add of this matter Two or three short reflections more shall end this Chapter and Book together And First I take notice of a three-fold Directory * One more was observed before Chap. 10. prescribed by the Catechist for the exercise of Church-discipline a thing not becoming so profess'd a Champion of Christ's prescribing the very manner of his own Institutions The first Directory is for private admonition in four particulars Cat. p. 195. 196. Cat. p. 195. 196. Especially four things are to be diligently heeded 1. That the whole duty be so managed that the person offending may be convinced that it is done out of love to him and affectionate conscientious care over him that he may take no occasion thereby for the exasperation of his own spirit 2. That the persons admonishing others of their offence do make it appear that what they do is in obedience to an Institution of Christ and therein to preserve their own souls from sin as well as to benefit the offenders 3. That the admonition be grounded on a rule which alone gives it authority and efficacy 4. That there be a readiness manifested
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
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
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