unto the end of the World This promised presence respects only the observance of his commands Some men are apt to look on this authority of Christ as that which hath the least influence into what they do If in any of his institutions they find any thing that is suited or agreeable unto the light of nature as Ecclesiastical societies government of the Church and the like they say are they suppose and contend that that is the ground on which they are to be attended unto and so are to be regulated accordingly The interposition of his authority they will allow only in the Sacraments which have no light in reason or nature so desirous are some to have as little to do with Christ as they can even in the things that concern the worship of God But it would be somewhat strange that if what the Lord Christ hath appointed in his Church to be observed in particular in an especial manner for especial ends of his own hath in the general nature of it an agreement with what in like cases the light of nature seems to direct unto that therefore his authority is not to be considered as the sole immediate reason of our performance of it But it is evident First That our Lord Jesus Christ being the King and Head of his Church the Lord over the house of God nothing is to be done therein but with respect unto his authority Matth. 17.5 This is my beloved Son in whom I am well pleased hear ye him Ephes. 4.15 Speaking the truth in love grow up into him in all things which is the head even Christ from whom the whole body fitly joined together and compacted by that which every joint supplyeth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Eph. 2.20 21. Ye are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone in whom all the building fitly framed together groweth unto an holy Temple in the Lord in whom you also are built together for an habitation of God through the spirit Secondly And that therefore 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 especial by Jesus Christ. Thirdly That being so appointed and commanded it becomes an especial institution of his and as such is to be observed so that in all things that are done or to be done with respect unto the worship of God in the Church the authority of Christ is alwayes 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 Quest. 19. What is an instituted Church of the Gospel Answ. A society of Persons called out of the World or their natural worldly state by the administration of the Word and Spirit unto the obedience of the Faith or the knowledge and Worship of God in Christ â—oyned together in an holy band or by special agreement for the exercise of the communion of Saints in the due observation of all the Ordinances of the Gospel Rom 1.5 6. 1 Cor. 1.2 1 Cor. 14.15 Heb. 3 1. James 1.18 Rev. 1.20 1 Peter 2.5 Ephes. 2.21.22 23. 2 Cor. 6.16 17 18. Explication The Church whose nature is here inquired after is not the Catholick Church of elect Believers of all ages and seasons from the beginning of the World unto the end thereof nor of any one age nor the universality of professors of the Gospel but a particular Church wherein by the appointment of Christ all the Ordinances of the Worship of God are to be observed and attended unto according to his Will For although it be 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 on that account they be members of the Church Catholick as also that they make visible profession of faith and obedience unto Jesus Christ yet moreover it is the will command and appointment of Christ that they should be joyned together in particular societies or Churches for the due observation of the Ordinances of the Gospel which can alone be done in such Assemblies For as the members of the Catholick Church are not known unto one another meerly 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 and therefore cannot meerly as such observe the Ordinances of the Gospel which observation is their profession so the visible Professors that are in the World in any age cannot at any time assemble together which from the nature of the thing it self and the institution of Christ is indispensably necessary for the celebration of sundry parts of that worship which he requires in his Church and therefore particular Churches are themselves an Ordinance of the New Testament as the National Church of the Jews was of old For when God of old erected his Worship and enjoyned the solemn observation of it he also appointed a Church as his institution for the due celebration of it That was the people of Israel solemnly taken into a Church relation with him by covenant wherein they took upon themselves to observe all the laws and ordinances and institutions of his worship Exod. 20.19 Speak thou with us and we will hear Exod. 24.3 And Moses came and told the People all the words of the Lord and all the judgements and all the people answered with one voice and said all the words which the Lord hath said we will do Deut. 5.27 All that the Lord our God shall speak unto thee we will hear it and do it And God accordingly appointed them Ordinances to be observed by the whole congregation of them together at the same time in the same place Exod. 23.17 Three times in the year all thy Males shall appear before the Lord thy God Deut. 16.16 Three times in a year all thy Males shall appear before the Lord thy God in the place which he shall choose Neither would God allow any stranger any one not of the Church so instituted by him to celebrate any part of his instituted worship untill he was solemnly admitted into that Church as a member thereof Exod. 12.47 48. All the congregation of Israel shall keep it and when a stranger shall sojourn with thee and will keep the Passover to the Lord let all his Males be circumcised and then let him come near and keep it and he shall be as one that is born in the Land for no uncircumcised person shall eat thereof To the same end and purpose when the knowledge of God was to be diffused all the World over by the preaching of the Gospel
in a way appointed for continuance unto the end of the World and to be employed in the ordinary work of the Church that is the duties of it which were constantly incumbent on it by virtue of the command and appointment of Christ. Quest. 23. Who are the ordinary Officers or Ministers of Christ in the Church to be alwayes continued therein Answ. Those whom the Scripture calls Pastours and Teachers Bishops Elders and Guides Acts 14.23 Acts 20.17 18. 1 Cor. 12.28 Ephes. 4.11 Phil. 1.1 1 Tim. 3.1 2. chap. 5.17 Titus 1.5 7. Heb. 13.7 17. 1 Pet. 5.1 Explication Several names are on several accounts partly designing their authority partly their duty and partly the manner of their discharge thereof assigned in the Scripture to the ordinary Ministers of the Churches Sometimes they are called Pastors and Teachers Ephes. 4.11 1 Cor. 12.28 Sometimes Bishops or Overseers Phil. 1.1 Act. 20.28 Titus 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 expressed the same sort order and degree of persons is intended Nor is any one of these names applyed or accommodated unto any but all the rest are also in like manner so that he who is a Pastor or a Teacher is also a Bishop or Overseer a Presbyter or Elder a Guide or Ruler a Minister a servant of the Church for the Lords sake And of all other names assigned to the Ministers of the Church that of Bishop can least of all be thought to have designed any special order or degree of preheminence amongst them For whereas it is but four times or in four places used in the New Testament as denoting any officers of the Church in each of them it is manifest that those expressed by the other names of Elders and Ministers are intended So Act. 20.28 the Bishops are the Elders of the particular Church of Ephesus verse the 17. Phil. 1.1 there were many Bishops in that one particular Church who had only Deacons joyned with them that is they were the Elders of it Tit. 1.8 the Bishops were the Elders to be ordained vers the 5. which persons are also directly intended 1 Tim. 3.2 as is evident from the coincidence of the directions given by the Apostle about them and the immediate adjoyning of Deacons unto them vers 8. So that no name could be fixed on with less probability to assert from it a special supream order or degree of men in Ministry than this of Bishops Neither is there any mention in any place of Scripture of any such preheminence of one sort of these Church-Officers or Ministers over another not in particular in those places 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 or of any gifts or qualifications that should be required in them or of any special way of calling or setting apart to their office nor of any kind of Church that they should relate unto different from the Churches that other Elders or Pastors do Minister in nor of any special rule or direction for their tryal nor any command for obedience unto them but what are common to all Ministers of the Churches of Christ â—uly discharging their trust and performing their duty no intimation is given unto either Elders or Ministers to obey them or directions how to respect them nor unto them how to behave themselves towards them but all these things are spoken and delivered promiscuously and equally concerning all Ministers of the Gospel It is evident then that these appellations do not belong unto one sort of Ministers not one more than another and for what is pleaded by some 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 upon antecedent prophecy 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 Titus 1.5 Chap. 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 Quest. 24. What are the principal differences between these two sorts of Officers or Rulers in the Church extraordinary and ordinary Answ. 1. The former were called to their office immediately by Iesus Christ in his own Person or revelation made by the Holy-Ghost in his name to that purpose the latter by the suffrage choice and appointment of the Church it self 2. The former both in their Office and work were independant on and antecedent unto all or any Churches whose calling and gathering depended on their office as its consequent and effect the latter in both consequent unto the calling gathering and constituting of the Churches themselves as an effect thereof in their tendency unto compleatness and perfection 3. The authority of the former being communicated unto them immediately by Iesus Christ without any intervenient actings of any Church extended it self equally unto all Churches whatever that of the latter being derived unto them from Christ by the election and designation of the Church is in the exercise of it confined unto that Church wherein and whereby it is so derived unto them 4. They differ also in the gifts which were suited unto their several distinct works and employments 1 Matth. 10.2 Luke 10.1 Gal. 1.1 Acts 1.26 Acts 6.3 Acts 14.23 2 Joh. 20.21 22 23. Gal. 1.1 Ephes. 2.20 Rev. 21.14 Acts 14.23 Titus 1.5 7. 3 Matth. 28 18 19 20. 2 Cor. 11.28 Act. 20.28 1 Pet. 1.2 Colos. 4.17 4 1 Cor. 12.28 29 30. The Answer hereunto is such as needs no further Explication Quest. 25. What is required unto the due constitution of an Elder Pastor or Teacher of the Church Answ. 1 That he be furnished with the gifts of the Holy Spirit for the edification of the Church and the Evangelical discharge of the work of the Ministry 2 That he be unblameable holy and exemplary in his conversation 3 That he have a willing mind to give up himself unto the Lord in the work of the Ministry 4 That he be called and chosen by the suffrage and consent of the Church 5 That he be solemnly set apart by fasting and prayer and imposition of hands unto his Work and Ministry 1 Ephes. 4.8 11 12 13. 2 Titus 1.7 8 9. 2 Tim. 3.2 3 4 5 6 7. 3 1. Peâ— 5.2 3. 4 Acts 14.23 5 Acts 13.2 1 Tim. 5.22 1 Tim. 4.14 Explication Five things are here said to be required unto the due and solemn constitution of a Minister Guide Elder Pastor or Teacher of the Church which as they do not all equally belong unto the essence of the call so they are all indispensably necessary
unto him that would be accounted to have taken that office upon him according to the mind of Christ and they are plainly expressed in the Scripture The First is that they be furnished with the gifts of the Holy-Ghost for the discharge of the Ministry The communication of the gifts of the Holy-Ghost is the foundation of the Ministry as the Apostle declares Ephes. 4.7 8 11 12 13. But unto every one of us is given grace according to the measure of the gift of Christ wherefore he saith when he ascended up on high he led captivity captive and gave gifts unto Men and he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the saints for the work of the Ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man And if this were not continued if the Lord Christ did not continue to give gifts unto men for that end the ministry must and would cease in the Church and all Church order and administrations thereon The exercise also of the gifts is required in all them that are called unto sacred office 1 Tim. 4.14 Neglect nor the gift that is in thee Hence persons destitute of these gifts of the spirit as they cannot in a due manner discharge any one duty of the Ministry so wanting an interest in that which is the foundation of the Office are not esteemed of God as Ministers at all whatever their outward call may be Hosea 4.6 Because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to Me. Secondly Their unblameableness and holiness of conversation is previously required in them that are to be set apart unto the Ministry This the Apostle expresly declares and layes down many particular instances whereby it is to be tryed Tit. 1.7 8 9. For a Bishop must be blameless as the steward of God not self-willed not soon angry not given to Wine no striker not given to filthy lucre but a lover of hospitality a lover of good men sober just holy temperate holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and convince the gainsayers 1 Tim. 3 2 3 4 5 6 7. A Bishop must be blameless the husband of one Wife vigilant sober of good behaviour given to hospitality apt to teach not given to wine no striker not greedy of filthy lucre but patient not a brawler nor covetous one that ruleth well his own house having his Children in subjection with all gravity for if a man know not how to rule his own house how shall he take care of the Church of God not a Novice lest being lifted up with pride he fall into the condemnation of the Devil moreover he must have a good report of them which are without least he fall into reproach and the snare of the Devil Not that the particulars here mentioned by the Apostle are only to be considered in the conversation of the person to be called to the Ministry but that in an universal holy conversation these things he requires that he should be eminent in amongst Believers as those which have an especial respect to his work and office And a failure in any of them is a just cause or reason to debar any person from obtaining a part and lot in this matter For whereas the especial end of the Ministry is to promote and farther faith and holiness in the Church by the edification of it how unreasonable a thing would it be if men should be admitted unto the work of it who in their own Persons were strangers both unto faith and holiness And herein are the Elders of the Churches seriously to exercise themselves unto God that they may be an example unto the flock in an universal labouring after conformity in their lives unto the great Bishop and Pastour of the Church our Lord Jesus Christ. Thirdly It is required that such a Person have a willing mind to give up himself unto God in this work 1 Pet. 5.2 3. The Elders which are among you I exhort feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over Gods heritage but being Ensamples to the flock Willingness and readiness of mind are the things here required as a previous qualification unto any mans susception of this Office and two things doth the Apostle declare to be contrary hereunto First The undertaking of it by constraint which compriseth every antecedent external impression upon the mind of the undertaker such are personal outward necessities compulsions of Friends and relations want of other wayes of subsistance in the World all which and the like are condemned by the Apostle as bring some constraint on the mind which on other accounts oughty to be free and willing as also all tergiversation and backwardness in persons duly qualified and called on the consideration of difficulties temptations streights persecutions is here condemned Secondly an eye and regard unto filthy lucre or profit in the World is proposed as opposite unto the readiness of mind which is required in them that are called to this work An aim in this employment for men by it to advantage themselves in the outward things of this world without which it is evident that the whole work and Office would lye neglected by the most of them who now would be accounted partakers of it is openly here condemned by the Apostle Fourthly 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 carryed 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 ministery 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 Acts the 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 and 5. Then the twelve called the multitude of the Disciples unto them and said it is not reason that we should leave the word of God and serve Tables wherefore Brethren look ye out among you seven men of honest report
full of the Holy-Ghost and wisdom and the saying pleased the whole multitude and they chose Stephen c. 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 its Pastors Teachers and Elders The same is mentioned again Acts 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 sence however it be ambiguously expressed in our translation Neither can any instance be given of the use of that word applyed 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 in the Greek tongue And hence it was that this right and priviledge of the Church in choosing of those who are to be set over them in the work of the Lord was a long time preserved inviolate in the primitive Churches as the ancients 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 impose 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 wayes 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 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 Presbitery before constituted in the Church wherein any person is so to be set apart Qu. 26. May a Person be called to 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 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 Acts 14.23 1 Pet. 5.2 Acts 20.28 Explication There are two parts of this Question and Answer to be spoken unto severally The First is concerning a person to be called or employed in any Church 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 unto any other part or parcell of the work of the Ministry with an exemption of other duties from his charge or care If this be done by consent and agreement for any time or season it is unwarrantable and disorderly what may be done occasionally upon an emergency or in case of weakness or disability befalling any Elder as to the discharge of any part of his duty is not here enquired after For First 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 withall 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 Secondly If he have not received such gifts as compleatly to enable him unto the discharge of the whole work of the Ministry in the Church wherein he is to administer it is not lawful for the Church to call him unto that work wherein the Lord Christ hath not gone before them in qualifying him for it Yea to do so would be most irregular for the whole power of the Church consists in its attendance unto the rule given unto it And therefore the office and work of the Ministry being constituted by the Law of Christ it is not in the power of the Church to enlarge or streighten the power or duty of any one that is called unto the office thereof Neither can or ought any person that is called unto the worke of the Ministry to give his consent to the restraint of the exercise of that gift that he hath received in a due and orderly manner nor to the abridgement of the authority which the Lord Christ hath committed unto the Ministers of the Gospel As it is incumbent upon them to take care to preserve their whole authority and to discharge their whole duty so that arbitrary constitutions of this nature are irregular and would bring in confusion into Churches The second part of the Question is 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 And this also is irregular and unwarrantable Now a man may hold the relation of an Elder Pastor or Minister unto more Churches than one two wayes First formally and directly by all 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 or authority in Ministerial acts in or towards another The First way is unlawful and 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 Acts 14.23 Tit. 1.5 And their office
is not ashamed to call them Brethren Heb. 2.11 being by him born of God and from their participation of one and the self same Spirit which dwelleth in them as they are the Temple of God and the Spirit of God dwelleth in them 1 Cor. 3.16 as also in all the fruits of that one Spirit 1 Cor. 12.4 5 6 7 8. and in that one faith and hope whereunto they are called Eph. 4.4 5 6. endeavouring to keep the unity of the Spirit in the bond of peace there is one body and one Spirit even as ye are called in one hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all And that love which is not built on these principles and foundations is not Evangelical whatever other ground it may have or occasion it may pretend unto Communion of Saints consists in their mutuall love duly exercised according to rule and all communion is an effect of Union In Union therefore must lye the springs of love and this consists in a joynt incorporation of Believers into Christ for as the body is one and hath many members and all the members of that one body being many are one body so also is Christ for by one Spirit we are all baptized into one body and this they have by the means before mentioned namely their adoption faith and inhabitation of the Spirit Now in the joint celebration of the Ordinances of Gods worship they altogether make profession of these principles and act that one faith hope and love jointly whereof they are made partakers and thereby grow up more and more into the head by that which every joint supplieth Eph. 4.16 and some of them are peculiarly designed by the Lord Christ for the testification of their love and union among themselves 1 Cor. 10.16 17. the cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ as we being many are one bread and one body for we are all partakers of that one bread Qu. 12. What is principally to be attended unto by us in the manner of the celebration of the worship of God and observation of the institutions and Ordinances of the Gospel Answ. That we observe and do all whatsoever the Lord Christ hath commanded us to observe in the way that he hath prescribed and that we add nothing unto or in the observation of them that is of mans invention or appointment Deut. 4.2 chap. 12.32 Jer. 7.27 Maâ— 15.9 13. Mat. 17.5 Coloss. 2.3 Mat. 28.20 Heb. 3.3 4 5 6. 1 Cor. 11.23 Rev. 22.18 1 Chron. 16.13 Isa. 29.13 Explication This was in part spoken to before on the third Question where it was shewed that the Scripture is the only way and means whereby God hath revealed what that worship is which he will accept in and of the Church Here moreover as to the duty of the Church in this matter three things are asserted First That we are to observe and do all whatsoever the Lord Christ hath commanded us to observe This lyes plain in the command Mat. 28.20 Teaching them to observe all things whatsoever I have commanded you And we are directed unto it in the injunction given us from Heaven to hear that is obey him in all things Mat. 17.5 he being the Prophet to whose teachings and instructions we owe obedience on pain of extermination from among the people of God Deut. 18.15 Act. 3.22 23. Whatever he hath appointed commanded revealed as the will of God to be observed in or about the worship of God that is to be kept and observed by the Church inviolably For if we are his Friends and Disciples we will keep his commandments No disuse of what continuance soever can discharge us from the observation of institutions After the Feast of Tabernacles had been disused from the times of Joshua unto the return from the captivity the restoration of it was required of God and accepted with him Neh. 8.17 No abuse of how high a nature soever can absolve us from obedience unto an institution 1 Cor. 18.19 20 21 22 23. After the great abuse of the Lords Supper in that Church the Apostle recalls them again unto the observation of it according to the institution of Christ. And after the defilement of all the Ordinances of the Gospel under the Anti-Christian apostacy yet the Temple and the Altar are to be measured again Rev. 11.1 and the Tabernacle of God was again to be raised amongst men Rev. 21.3 No opposition no persecution can give the Church a dispensation wholly to omit and lay aside the use of any thing that the Lord Christ hath commanded to be observed in the worship of God whilest we are under the obligation of that great rule Acts 4.19 Whether it be right in the sight of God to hearken unto you more than unto God judge ye 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 the truth the edification of the Church be hindred So the Disciples met with the doors shut for fear of the Jewes 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 Acts 20.7 8. yet as to the obligation unto their observation it indispensably binds us and that alwayes and that as to all the institutions of Christ whatever Heb. 10.25 Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as you see the day approaching To dispence with Christs commands practically is unlawfull much more doctrinally most of all authoritatively as the Pope takes on himself to do This then is the Churches duty to search out all the commands of Christ recorded in the Gospel and to yield obedience unto them We are not in this matter to take up meerly with what we find in practice amongst others no though they be men good or holy The duty of the Church and consequently of every member of it in his place and station is to search the Scriptures to inquire into the mind of Christ and to find out whatever is appointed by him or required of his Disciples and that with hearts and minds prepared unto a due observation of whatever shall be discovered to be his will Secondly Whatever belongs unto the worship of God in the way or manner whereby any of the Ordinances of Christ is to be performed comes also under the command of Christ which is duly to be attended unto and observed Indeed whatever is of this nature appoinâ—ed by Christ it doth therefore belong to the worship of God And what is not so appointed neither doth nor can
for therein through Christ we have an access in one spirit unto the Father Eph. 2.18 as it is expressed Heb. 10.19 20 21. having therefore boldness to enter into the holyest by the blood of Jesus by a new and living way which he hath consecrated for us through the veil that is to say his flesh and having an High-Priest over the house of God let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water This is the glory of Gospel worship and the beauty of it whose consideration whilest the minds of men are diverted from to look for beauty in the outward preparation of ceremonies they lose the priviledge purchased for Believers by the blood of Christ. Instead then of farthering the beauty and comeliness of Gospel worship they are apt to lead men into a dangerous errour and mistake namely that the beauty and excellency of it consists in such things as upon a due consideration will appear to be mean and carnal and far beneath those ceremonies and ordinances of the Old Testament which yet in comparison of the Worship of the Gospel are called Worldly carnal beggarly and are said to have no glory Thirdly They do not in the least tend unto the preservation of due order in the celebration of divine Worship All order consists in the due observation of rule The rules of actions are either natural or of his special appointment Both these take place in religious worship the institutions or commands of Christ containing the substance thereof in their observation principally consists the order of it Whatever is of circumstance in the manner of its performance 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 in whose observation their order doth consist 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 unto the due order of Gospel Worship So that they are altogether needless and useless in the Worship of God Neither is this the whole of the inconvenience wherewith their observance is attended for although they are not in particular and expresly in the Scripture forbidden for it was 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 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 worshiping Images the most common way that the sons of men were then prone to trangess by against the institutions of God And this sense and understanding of the commandment is secured by those ensuing prohibitions against the adding any thing at all unto the commands of God in his worship Deut. 4.2 Ye shall not add unto the word which I command you neither shall ye diminish ought from it that ye may keep the commandments of the Lord your God Chap. 12.32 what things soever I command you observe to do it thou shalt not add thereto nor diminish from it Chap. 17.3 to the same purpose were the places before mentioned Matth 15.9 as also is that severe rule applyed by our Saviour unto the additions of the Pharisees Verse 13. Every plant which my Heavenly Father hath not planted shall be rooted up And there is yet farther 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 or commands Jer. 7.31 they have built the high places of Topheâ— which is in the valley of the Son of Hinnom to burn their Sons and their Daughters in the fire which I commanded not neither came it into my heart Chap. 19.5 they have also built the high plâ—ces of Baal to burn their Sons with fire for burnt-offerings unto Baal which I commanded not nor spake neither came it into my mind These things were particularly forbidden but yet God here condemns them as coming under the general evil of making additions unto his commands doing that which he commanded not nor did it ever enter into his heart The Papists say indeed that all additions corrupting the worship of God are forbidden but such as farther adorn and preserve it are not so which implyes a contradictâ—on 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 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 of 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 Qu. 15. Whence may it appear that the right and due observation of Instituted worship is of great importance unto the glory of God and of high concernment unto the Souls of Men Answ. This is fully taught in the Scriptures as 1 God would never accept in any state of the Church before or since the fall moral Obedience without the observation of some institutions as tryals tokens and pledges of that obedience And 2 in their use and signification by his appointment they nearly concern the principal mysteries of his will and grace And 3 By their celebration is he glorified in the World And therefore 4 As he hath made blessed promises to his people to grant them his presence and to bless them in their use So 5 Being the tokens of the mariage relation that is between him and them with respect unto them alone he calls himself a jealous God And 6 hath actually exercised signal severity towards the neglecters corrupters or abusers of them 1 Gen. 2.16 17. Gen. 4.3 4. Gen. 17.9 10 11. Exod. 12.24 Exod. 20. Math. 28.19 20. Math. 26.26 27. Eph. 4.11 12. Rev. 1.13 Rev. 21.3 2 Gen. 17.10 Exod. 12.23 24. Rom. 6.3 4 5. Math. 26.27 1 Cor. 11.25 26 27. 3 See question the eighth and ninth 4 Exod. 29.42
acquaint themselves with the outward condition of those that appear to be poor and needy in the Church whether by the addresses of such poor ones who are bound to make known their wants occasions and necessities unto them or by the information of others or their own observation Secondly to acquaint the Elders and the Church as occasion requireth with the necessities of the poor under their care that those who are able may be stirred up by the Elders to a free supply and contribution Thirdly To dispose what they are entrusted with faithfully cheerfully tenderly with partiality or preferring one before another for any outward respect whatever Fourthly To keep and give an account unto the Church when called for of what they have received and how they have disposed of it that so they may be known to have well discharged their Office that is with care wisdom and tenderness whereby they procure to themselves a good degree with boldness in the faith and the Church is encouraged to entrust them farther with this sacrifice of their almes which is so acceptable unto God Quest. 24. Wherein consists the general duty of the whole Church and every member thereof in their proper station and condition Answ. In performing doing and kéeping inviolate all the commands and institutions of Iesus Christ walking unblameably and fruitfully in the World holding forth the Word of truth and glorifying the Lord Christ in and by the profession of his name and kéeping his testimony unto the end Matth. 28.20 Acts 2.42 Phil 2.15 16. Chap. 4.8 9. 1 Thes. 3.8 1 Pet. 4.10 11 12 13 14. 1 Tim. 3.15 Heb. 10.23 Explication Besides the general duties of Christianity incumbent on all Believers or Disciples of Christ as such there are sundry especial duties required of them as gathered into Church societies upon the account of an especial trust committed unto them in that state and condition For First the Church being appointed as the seat and subject of all the institutions of Christ and ordinances of Gospel worship it is its duty that is of the whole body and every member in his proper place to use all care watchfulness and diligence that all the commands of Christ be kept inviolate and all his institutions observed according to his mind and will Thus those added to the Church Acts 2.42 Together with the whole Church continued stedfastly which argues care circumspection and diligence in the Apostles doctrine and fellowship and breaking of bread and prayers Which principal duties are enumerated to express their respect towards all This is their standing fast in the Lord which was a matter of such joy to the Apostle when he found it in the Thessalonians 1 Ephe. 3.8 For now we live if ye stand fast in the Lord. That order and stedfastness which he rejoyced over in the Colossians Chap. 2.5 For though I am absent in the flesh yet am I with you in the spirit joying and boholding your order and the stedfastness of your faith in Christ. And where this duty is despised men contenting themselves with what is done by others there is a great neglect of that faithfulness in obedience which the Church owes unto Jesus Christ. Secondly the Glory of the Lord Christ and the doctrine of the Gospel to be manifested in and by the power of an holy exemplary conversation is committed unto the Church and all the members of it This is one end wherefore the Lord Christ calls them out of the World separates them to be a peculiar people unto himself brings them forth unto a visible profession and puts his name upon them namely that in their walking and conversation he may shew forth the holiness of his doctrine and power of his spirit grace and example to effect in them all holiness godlyness righteousness and honesty in the World Hence are they earnestly exhorted unto these things Phil. 4.8.9 Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if their be any praise think on these things and that to this end that the doctrine of the Gospel may be adorned and Christ glorified in all things Tit. 2.10 And those who fail herein are said to be Enemies of the cross of Christ Phil. 3.18 As hindring the progress of the doctrine thereof by representing it undesirable in their conversation This also therefore even the dutie of universal holiness with an especial regard unto the honour of Christ and the Gospel which they are called and designed to testifie and express in the World is incumbent on the Church and every member of it namely as the Apostle speaks that they be blameless and harmless the sons of God without rebukes in the midst of a crooked and perverse generation among whom they are to shine as lights in the World Phil. 2.15 Thirdly the care of declaring and manifesting the truth is also committed unto them Christ hath made the Church to be the pillar and ground of truth 1 Tim. 3.15 where the truth of the Gospel is so firmly seated founded fixed established and then lifted up in the wayes of Christs appointment to be seen discerned and known by others And as this is done principally in the preaching of the Gospel by the Elders of the Church and in their contending for the truth once delivered unto the saints Jude 3. So it is also the duty of the whole Church to hold forth the word of life Phill. 2.16 by ministring of the gift that every man hath received 1 Peter 4.10 In the way of Christs appointment In these and the like instances doth our Lord Jesus require of his Church that they express in the World their subjection unto him and his authority and that they abide therein unto the end against all opposition whatever The sinful neglect of Churches in the discharge of their duty herein was one great means of that Apostacy from the rule of the Gospel which they generally of old fell into When the members of them began to think that they had no advantage by their state and condition but only the outward participation of some Ordinance of worship and no duty incumbent on them but only to attend and follow the motions and actings of their Guides the whole societies quickly became corrupt and fit to be disposed of according to the carnal interest of those that 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 that which they ought the other are ready to take upon them what they ought not It is a circumspect performance of duty on all hands alone that will keep all sorts of persons in the Church within those bounds and limits and up to those rights and priviledges which Christ hath allotted and granted unto them
sending out and is referred unto the same series of miracles which they wrought in pursuit and by vertue thereof they cast out many Devils and anointed with Oyle many that were sick and healed them And by what is there recorded the subsequent mention of it James 5.14 is to be regulated but now unto a reall evangelical institution of worship it is required 1. That it be a command of Christ manifested by his Word or Example proposed unto our imitation Matth. 28.20 2. That it be given and enjoyned unto the whole Church with the limitation of its administration expressed in the Word 1 Cor. 11.25 3. That unto the due performance of it Gospel grace be required in them that attend unto it 4. That it teach or represent or seal or improve some grace of the Covenant and have a promise of acceptation annexed unto it and whatever is thus appointed the Church is indispensably to continue in the observation of unto the end of the World Quest. 14. May not the Church find out and appoint to be observed such religious rites as being adjoyned unto the celebration of Gods instituted worship may farther the devotion of the Worshipers and render the worship it self in its performance more decent beautiful and orderly as the appointing of Images and the like Answ. All acceptable devotion in them that worship God is the effect of faith which respects the precepts and promises of God alone And the comeliness and beauty of Gospel worship consisteth in its relation unto God by Iesus Christ as the merciful high-Priest over his house with the glorious administration of the spirit therein The order also of it lyeth in the due and regular observation of all that Christ hath appointed and therefore all such inventions are in themselves needless and useless and because forbidden unlawful to be observed Rom. 1.21 Chap. 14.23 Heb. 4.2 Chap. 11.6 Deut. 13.4 Chap. 27.10 Chap. 30.2.8 20. Chap. 11.27 Matth. 27.5 Isa. 29.13 Heb. 11.4 6. Ephes. 2.18 2 Cor. 3.8 9 10 11. Heb. 10.19 20 21 22. John 4.21 23. 1 Cor. 14.20 Matth. 28.20 Exod. 20.4 Deut. 4.2 Matth. 15.13 Isa. 29.13 Deut. 12.32 Chap. 17.3 Explication Three things are usually pleaded in the Justification of the observance of such rites and ceremonies in the worship of God 1. That they tend unto the furtherance of the devotion of the Worshipers 2. That they render the Worship it self comely and beautiful 3. That they are the great preservers of order in the celebration thereof And therefore on these accounts they may be instituted or appointed by some and observed by all But things are indeed quite otherwise God is a spirit and will be worshiped in spirit and in truth John 4.24 And no devotion is acceptable unto him but what proceedeth from and is an effect of faith for without faith it is impossible to please God Heb. 11.6 and faith in all things respects the commands and authority of God for saith he in vain do they worship me who teach for doctrines the commandments of men Matth. 15.9 and he rejecteth all that honour which is given him by those whose fear towards him or worship of him is taught by the precepts of men Isa. 29.13 These things therefore being utterly destitute of divine Authority they can no way farther or promote the devotion of the Worshipers What natural or carnal affections may be excited by them as men may inflame themselves with Idols Isa. 57.5 or what outward outside devotion they may direct unto or excite is uncertain but that they are no means of stirring up the grace of God in the hearts of Believers or of the increase or strengthening of their faith which things alone God accepts in Gospel Worship seeing they are not appointed by him for any such purpose is most certain for to say that any thing will effectually stir up devotion that is excite strengthen or increase grace in the heart towards God that is not of his own appointment is on the one hand to reflect on his wisdome and care towards his Church as if he had been wanting towards it in things so necessary which he declares against Isa. 5.4 what saith he could have been done more to my Vineyard that I have not done in it so on the other it extolls the wisdom of men above what is meet to ascribe unto it Shall men find out that which God would not or could not in matters of so great importance unto his glory and the souls of them that obey him yea and it cannot be but that attendance unto them and their effects must needs divert the mind from those proper spiritual actings of faith and grace which is its duty to attend unto And this is evidently seen in them who indulging to themselves in their observation in multiplyed instances as in the Church of Rome have changed the whole spiritual worship of the Church into a Theatrical pompeous shew of carnal devotion Secondly The comelyness and beauty of Gospel worship doth not in the least depend upon them nor their observation The Apostle doth in sundry places expresly compare the spiritual worship of the Gosple with that of the Law whilest the Church had a worldly Sanctuary and carnal Ordinances Heb. 9.1 and although it be most evident that the worship of the Old Testament did for the glory and ornaments of outward ceremonies and the splendour of their observation far exceed and excell that worship which God commands now as suitable unto the simplicity of the Gospel yet doth the Apostle prefer this for glory comelyness and beauty unspeakably above the other which manifests that these things can have no respect unto outward Rites and Ceremonies wherein the chief admirers of them can no way vye for glory with the old worship of the Temple So the Apostle 2 Cor. 3.7 8 9 10 11. if the ministration of death written and engraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the ministration of the spirit be rather glorious for if the ministration of condemnation be glory much more doth the ministration of righteousness exceed in glory for even that which was made glorious had no glory in this respect by reason of the glory that excelleth for if that which was done away is glorious much more that which remaineth is glorious He compareth the two ministrations and the several worships of the Law and Gospel preferring this unspeakably above the other sufficiently manifesting that the glory of it consisteth not in any pompeous observance of outward Ceremonies And elsewhere He declareth that indeed it doth consist in its relation to God in Christ with the liberty and boldness of the worshipers to enter into the holy place unto the Throne of Grace under the Ministry of their merciful and faithful High-Priest being enabled thereunto by the spirit of adoption and supplications