A SERIOUS EXAMINATION OF THE Independent's Catechism: AND THEREIN, Of the Chief Principles of Nonconformity 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, & the Scriptures saepè divinis laqueum fidelibus parat. Ergo non te capiat haereticus, quia potest de Scripturis aliqua exempla proffer. 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 misinformed; and the motive to this public exposing of it unto view, is, a necessity rather of the Times, than of the Thing itself. 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 Nonconforming, and Separating Principles from the Protestant Religion established in these Kingdoms, under the modest Name of [A brief Instruction in the Worship 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 inquire 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 Understanding; 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 Wellwishing 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 Falsehood unto all the consequences from thence inferred; and such is that, which may be observed to run through the Catechism now examined, a principle which compriseth the whole mystery of Nonconformity and Separation in its bowels; viz.  
That nothing must be done, o● 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 comm●nded in the ●ord of God, cannot be of Faith, and therefore the practice or allowance of it is upon that account sinful. That the Word of God condemneth 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 h●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 Nonconforming Brethren.  
Thirdly, The words, wherein our Catechist hath declared his opinion.  
Fourthly, The manifest falsehood 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 only, 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 withal, for enjoining of unwritten traditions, and Papal determinations, to be received with an equal reverence unto the Holy Scriptures. But than 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 comprise all things which men may know, believe, or practise, as if natural reason and discretion were no longer to continue its 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 Protestant principle: 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.  
NOw let us see how this Protestant Doctrine hath been disguised, mis-shaped, and perverted by the separating Brethren.  
At first, they misrepresented it in these general terms;  

See Hooker Eccles. Pol. Book 2. & 3.  That the Scripture is in such sort the rule of humane actions, that simply, Whatever we do and are not by it directed thereunto, the same is sin. To which purpose they construed that of St. Paul, Rom. 14.23. Whatsoever is" not of faith, is sin. And indeed, if that place be to the purpose, it speaks universally, and relates to humane and civil, as well as religious actions. But of this Saying, † afterwards. 
See Chap. 7.   
The Scriptures, as these men taught at first, must direct in all things, even so far as the taking up of a rush or straw. But the opinion, in this extent of it, hath but few defenders.— The Scripture plainly referreth, in certain cases, to a guide within man, the law of nature, written even in the Gentiles hearts, Rom. 2. And appeals more than once to our reasonable faculties: Yea, and why, even of your salves, 
Luk. 12.57.  judge ye not what is right? It leaves many things undetermined and indifferent, neither commanded nor forbidden, for men's choice and prudence to take place; in reference unto which, St. Paul saith, All things are lawful form, 
1 Cor. 10.23.  but all things are not expedient, etc. The Scripture makes use of many arguments from natural reason, which it urgeth as motives unto duty, besides the divine authority and revelation, which yet were only to be pressed, if that alone did legitimate our actions. And this fancy once entertained, would prove the torture of conscience, and disturbance of the world. The wrack of conscience it must needs be; when for every particular of diet and clothing, and the great variety of occurrences in life, it is obliged to seek out a Scripture-warrant. And the disturber of the world, it would as certainly be: for, admit this strange position, and it shall not be with Parents, Masters, and Governors, as with the Centurion in the Gospel, who said to those under him, Go, and they went; Do this, and they did it; but their Children, Servants, and Subjects, will stand still, till their errand be warranted unto them by the Scriptures; nay, we must have no Art or Trade professed, which, with the rules of them, are not deducible from the Text of Scripture.  
This device therefore failing, the proposition hath been since new-molded, and limited to this effect;  
That nothing may be done and allowed in or about religion, the worship and service of God, which is not warranted by some precept or example of Holy Writ." That the Scripture alone is to be our rule, not only in all the necessaries and essentials of Faith and Worship, (as is granted by all Protestants) but in the very circumstantials and rituals thereunto belonging; so that whatsoever is not there prescribed, is upon that account sinful and unlawful. Hence their usual speech is, Where is this, and the other rite, gesture, garb, etc. commanded in Scripture? If no where commanded, 'tis not to be embraced; it is an unwarrantable addition to God's word, a piece of superstition, will-worship, etc. Nothing is to be allowed of in God's Worship, but what is by himself prescribed and commanded; at the least,  
It must be either, First, Commanded in the general; or, Secondly, There must be some example for it in the Word of God. For these two explications, some of the wiser heads have made, if possible to salve all difficulties, to stop all holes, and render the thing tolerably defensible.  
But those their Explications are more mischievous to their cause, than they may be ware of. For,  
First, as to their general rules and commands; such as, doing all to God's Glory, all to Edidification, doing to others as we would be done by, etc. These are not commands of any determinate particular, but proh●bitions of every thing contrary to those laws and rules, and approbations only of particulars that are not contrary, but agreeable unto them. As when it was said to the daughters of Zelophehad from God, 
Numb. 36.6.  Let them marry to whom they think meet, only to the family of the tribe of their fathers shall they marry. They were not here absolutely commanded to marry, much less to marry any particular man; only thus far limited; If they did marry, he must be one of the tribe of their fathers, and in this tribe they might please themselves. So when the Apostle saith, Let all things be done decently, and in order, 
1 Cor. 14.40.  he enjoineth nothing in particular, but forbids, in the general, whatsoever particulars are not according unto this qualification, leaving a liberty for any of those specials, that may equally plead thereto. The like I might say of others. And indeed these general rules they talk of, are not any commands for religious worship only, but refer to our whole life, and are nothing else but maxims of natural prudence and religious equity, Canons of the law written in all men's hearts, which the reason of man approves of, but occasionally and incidentally mentioned in Scripture, of force for the ordering men's actions, before those Scriptures were in being; and such as would have so remained, had they not been written. Such is St. Paul's heap of Vniversals; 
Philip. 4.8.  Finally, Brethren, whatsoever things are true, whatsoever things are honest, (grave or venerable) whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise, think of these things. The Word of God (as hath been already intimated) presupposeth, alloweth of, and establisheth the light of natural reason, and all sound collections and inferences made by Reason from its self. Thus therefore it may pass for a great truth, That we may not do any thing, which the Word of God doth not either command, or, in the general, allow of; but this Grant will be neither to their gain, nor to our loss.  
But then, secondly, As for that other addition of Examples in Scripture, unto Commands; 
●p. Sanderson Praf. to Serm.  I find it well argued against them.  
The adding of Examples unto Commands, in such manner, as in their assertion is done, either signifieth nothing, or overthroweth all the rest; for that example which is by them supposed sufficient for our warranty, was itself either warranted by some command, or former example, or it was not; If it were, than the adding of it clearly signifieth nothing, inasmuch as that warrant we have by it proceedeth not from it, but from that precedent command or example which warranted it; but if it were not, then was it done merely upon the dictates of prudence & reason; & then, if we be sufficiently warranted by that example (as is by them supposed) to act after it, we are also sufficiently warranted to act upon the mere dictates of prudence and reason, without the necessity of any other, either command or former example for so doing.- But then, besides this, Examples are of a very different and tickle nature; sometimes they are barely related in Scripture, and neither commended nor dispraised; sometimes they are praised, & yet so occasional, or extraordinary, that we may not presume to imitate them; and if we would imitate them, the suiting of all circumstances of our case to theirs (without which they are not our examples) is full of difficulty; & when all is done, Examples are no farther a Law to us, than they are conformed to some law or rule of God's, themselves. In short, Examples are either of moral & necessary actions, & then they call for our imitation, by virtue of that law, which they required before of others; or of circumstantial & mutable actions, which others might have done, or left undone, & then that cannot be necessary unto us in its self, which was not necessary unto them in the same case.  
But, after all, would the brethren of the separation stand to these their own explications of Scripture-prescriptions by general rules, or examples, & rest in what is so warranted & grounded; we might quickly hope for an end of controversy with them, as having both these on our side against them. But these are peculiar privileges & reserus for themselves to fly unto upon occasion, and not to be granted unto us; for when we offer to justify our Church-rites and observances by general precepts, rules, and permissions of Holy Scripture, and many special examples there upon record, this will not serve our turn, but they call for express texts from us for the enjoining of them.  
They conclude themselves from examples,— So and so it must necessarily be; but we may not conclude from them,— So and so it may be lawfully. Thus far in the general.   

CHAP. III.  
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.  
LEt the Catechist now speak his own opinion in his own words.  
Pag. 8. [The ways and means of the worship of God are made known unto us in and by the written Word only, which contains a full and perfect revelation of the will of God, as to his whole worship, and all the concernments of it.]  
Pag. 9 10. [to the end that we might expect instruction from the written Word alone, in his Worship, and act therein accordingly, he sends us, and directs us thereto, expressly for that purpose, and not once intimates in the least any other way or means of instruction to the end. He frequently affirms, that it is sufficient, able, and perfect to guide us therein. He hath commanded us not to make any addition thereunto, and peculiarly interdicted us the use of any such things as are of the institution or appointment of men.]  
[Pag. 22. The Lord Christ is the absolute Lord over his own house, and He hath given out the Laws whereby he will have it guided and ruled, whilst it is in this world.]  
[Pag. 26. If we observe any thing in God's worship, but what he hath appointed, we cannot submit our souls and consciences to his authority therein.]  
[Pag, 27. This is the first thing that Faith regards in Divine Worship; it resteth not in any thing, closeth not with any thing but what it discerns that God hath commanded, and therein it eyes his authority as He hath required it.]  
[Pag. 28. Christ is to be considered in all our obedience, as the great, and only Lawgiver of his Church.]  
[Pag. 34. The outward manner of observance is to be kept entire, according to the primitive institution of Christ, not admitting of any corruptions in it to avoid the greatest trouble.]  
[Pag. 35. 36. He is the Head and King of the Church, the next immediate and special Lawgiver of it, appointing unto it all his ordinances, and its whole worship, as it becomes him who is Lord of the house.]  
[Pag. 42.43. The thing principally to be attended to in the manner of the celebration of the Worship of God, and observation of the institutions and ordinances of the Gospel, is, 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 man's invention or appointment.]  
[Pag. 46. 47, 48. Whatsoever belongs unto to 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 to, and observed. Indeed, whatever is of this nature appointed by Christ, it doth therefore belong to the worship of God, and what is not so appointed, neither doth, nor can be any part thereof. Of this nature are the celebration of all other Ordinances, with Prayer; for every thing is sanctified by the word of God, and Prayer, 1 Tim. 4.5. Of some of them indispensably in the Assemblies of the Church, 1 cor. 10.16, 17.— 11.20, 24, 25, 33. with care in the observation of the general rules of Love, Modesty, Condescension, and Prudence, doing all things decently and in order, 1 Cor. 11.33.— 14.40. Gestures in some sacred actions, Matt. 26.20, 26. John 13.23. all which the Church is diligently to inquire into, as things that belong to the Pattern of the House of God, the go out thereof, and the come in thereof, the forms thereof, and the ordinances thereof, promised to be showed unto it, Ezek. 43.11. To attend carefully to their observation, is its duty, being left at liberty to all other circumstances, which no authority of man can give any real relation to the Worship of God unto.]  
[Pag. 48. The persuasion of some, that the Lord hath not prescribed all things wherein his worship is concerned, seems to proceed from a negligence in enquiring after what he hath so prescribed.]  
[Pag. 49. A principal part of the duty of the Church in this matter, is, to take care that nothing be admitted or practised in the worship of God, or as belonging thereunto, which is not instituted and appointed by the Lord Christ.]  
[In its care, faithfulness, and watchfulness herein, consists the principal part of its Loyalty unto the Lord Jesus, as the Head, King, and Lawgiver of his Church, and, which to stir us up unto, He hath left so many severe interdictions, and prohibitions in his Word, against all additions to his commands, upon any pretence whatever.]  
[Pag. 54. 55. All such inventions (he speaks expressly of Religious Rites, appointed by the Church to farther Devotion, Decency, and Order) are in themselves needless, and, because forbidden, unlawful to be observed.]  
[Pag. 62. Although they are not in particular, and expressly 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 ourselves 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 God's 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 practices.]  
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, etc.]  
[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, with respect to the worship of God in the Church, the authority of Christ is always 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, 'tis 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 Precedent 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 what 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 expressly, yet falling under those severe prohibitions, which 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 Carelessness miscarry in this their Duty, of not practising any thing, in, or about God's 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, etc. 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 Precedent.— And now, I think, he hath plainly enough delivered his mind.   

CHAP. IU.  
The falsehood of his general opinion demonstrated from the practice of all Churches. First, Of the Jewish Church; wherein the Instances are, The rites used by them in swearing, putting the hand under the thigh, or lifting it up to Heaven. Jacob's Pillar and Vow. The Gileadites Altar on the other side Jordan. The Heap and Pillar between Laban and Jacob, at their covenant. Joshua'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 Prayer, 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 days of Purim. Solomon's seven days for the dedication of the Altar. Hezekiah's seven days added to the Passeover. The Feast of Dedication in Winter. Stated Fasts voluntarily undertaken, or enjoined. The fast of the fourth, fifth, seventh, and tenth month, in Zechary. Weekly Fasts of the Pharisees, and John the Baptist's Disciples, no where reproved otherwise than for the hypocrisy of some observers of them, Anna's commendation for worshipping God with such Fasts. The custom of the religious Jews, fasting every day till Morning Prayer, and on their Sabbaths and Festivals, till noon. The rites used at the Passe-over, and other Festivals; at Circumcision, Marriage, and Burial.  
I Am, in the next place, to demonstrate the falseness of this general Principle, so much relied upon, That nothing may be admitted, or done, in, or about, the Worship of God, for the external regulation of it, as to Solemnity, Devotion, Order, and Decency, which is not commanded and instituted in the Word of God. Now,  
This I shall sufficiently perform, by evidencing in particulars, That God never had, nor hath such a Church in the World, as hath kept close to this observance; but the contrary hath been practised in the Churches both of the Old and New Testament, without any blame: and therefore, as it is, so it of right may be practised in the Churches of Christ, to the end of the world. It being a point of most insolent madness (as St. Austin sometime said) not to think that rightly done, 
Insolentissimae insoniae est, existimare non rectè fieri quod ab universâ Ecclesia fit. August. Ep. 118.  which is the practice of the universal Church; how much more then, to leave all the Churches of Christ for this, in a repudiated condition? Now therefore to the Instances themselves. And,  
First, For the Jewish Church, we have these severals, offering themselves to our consideration.  
1. The rite of putting the hand under the thigh in swearing, 
Gen. 24.2.3.47.29.31.  first imposed by Abraham on his servant; and afterwards prescribed by jacob unto joseph, either in token of Subjection, or some mystical signification, relating unto the promised Seed expected from Abraham's loins; or else, the other more common Rite of lifting up the hand to Heaven, 
Gen. 14.22.  when they did swear, (in allusion whereto the Oaths of God himself, and the Angels, 
Deut. 32 40. Dan. 12.7. Rev. 10.5.  are so in like manner described) a natural sign (without any Institution) of appeal unto that God, who dwelleth in Heaven.  
2. Iacob's voluntary erecting of a Stone, 
Gen. 28.18.19.20, 22.  whereon he slept, and had the Vision, for a pillar; and consecrating thereof, by the pouring oil thereon, for an house of God, calling the place by the name of Bethel. i e. the House of God, and dedicating it to God by a Vow with the tenth of all that God should give him. An act for which he had no Command, and yet so acceptable unto God, that he afterwards gives a Testimony of his liking it. 
Gen. 31.13.  I am the God of Bethel (saith he) where thou anointedst the Pillar, and where thou vowedst a vow unto me. Add hereunto,  
3. The Gileadites building an Altar on the other side jordan, to testify their joint faith, 
Joshua 22.10.27, 34.  and profession with their Brethren; calling of it ED, i. e. A witness that the Lord is God.  
Whereto may be annexed, 
Gen. 31.45.46, 47, 48, etc.  the heap and pillar reared between Jacob and Laban at their covenant, called by the one jegar-sahaduthe in Syriac; by the other in Hebrew, Galeed; both importing an heap of witness, 
Josh. 24.26, 27.  And Ioshua's taking a great stone, and setting it up in Sechem, to be a witness unto the people, lest they denied their God, after their covenant with him there.  

1 Kings. 8.64  4. Solomon's appointing of a new Altar, whereas God commanded but one; upon the equitable reason only, that the Brazen Altar sufficed not for the burnt-offerings. Whereto may be added, the Stone of Bethshemesh, 
1 Sam. 6.14.  whereon they sacrificed; 
1 Sam. 7.17.  and the Altar which Samuel built at his own house at Ramah; neither of them by Divine Command or Institution.  

1 Chron. 27.7, 8. 2●.2, 3.29, 3.  5. David's pious resolution, and preparation, for building an House and Temple unto God, upon the motives of his private zeal only, and without any precept from God; for God did, upon some peculiar reasons, prohibit him the execution; and yet, notwithstanding this pious resolution of his was commended, and allowed of, not only by Nathan the Prophet, 
2 Sam. 7.2, 3, 4.  upon the apparent evidence of the goodness of it, before the Word of God came unto him about it; but also by God himself, saying unto David, whereas it was in thine heart to build an house unto my name, 
1 Kings 8.18, 19  thou didst well, that it was in thine heart; nevertheless thou shalt not build the house, etc. Yea, and it is after this pleaded before God, in prayer, as a signal pledge of David's affection and piety towards God, Psalm 132.1, 2, 3, 4, 5.  
6. The Customary observance of certain determinate hours of Prayer, thrice a day. Thus David. 
Psal. 55.17.  Evening and morning, and at noon, will I pray, and cry aloud, and he shall hear my voice. 
Dan. 6.10.  Thus Daniel. He went into his house, and, his windows being open, in his chamber towards jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did afore time. Thus the third, the sixth, and the ninth hour, 
Acts 2.15.10, 9.3, 1.  were the times of prayer, at our B. Saviour's coming, and observed also by his Apostles.  
7. The setting up of Synagogues and Oratories for the more convenient service and worship of God, in their respective cities; which are also called, the houses of God in their land, 
Psal. 74.8.83.12.  though we read not of their Divine Institution; and the jews wrote over the doors of entrance, This is the Gate of the Lord; taken from Psalm 118.20. Such an Oratory, or place of prayer, 
Act. 16.13, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ubi ex recepto more erat aut solebat esse. Proseucha. Heinsius. St. Luke 7.4; 5.  whereto the devout jews assembled daily, we read of, by a river's side, where God opened Lydia's heart, at St. Paul's preaching. And for the Building of a Synagogue, the Centurion is recommended to our B. Saviour, as a person singularly well deserving of the Jewish Nation.  
Now it is farther observable of their Synagogues; That they were built in High places of their Cities, and higher than their own houses.  
That out of reverence to them, none were suffered to make them Thorow-fares, or to use them for common matters.  
That in every Synagogue was an ark or chest, wherein they laid the book, in resemblance of the Ark of the Covenant.  
That, when they prayed, they turned their faces towards that Ark, as a monitory sign of the Ark of God, and his dwelling between the Cherubims.  
That they had appointed Officers, Chief Rulers, Scribes, and Ministers, answering to the Highpriest, Priests, and Porters in the Temple.  
That men and women were distinguished in their ranks and seats in the Temple. And,  
That the Scriptures were read there, by certain Sections, 
Act. 15.21.  every Sabbath day.  
These are points commonly acknowledged by the Jewish Antiquaries; and yet is not the building of Synagogues, or the ordering of God's service in them, at any time blamed by our Saviour, 
S. Luk 4.16, 20.  or his Apostles; nay, we find them frequenting of them, and conforming to them. It was our B. Saviour's custom to go into the Synagogue every Sabbath day; and there he stood up for to read, and there was delivered to him the Book, which he afterwards closed, and gave it again to the Minister, as, they say, it was the manner of the Scribes, when they had read the Text. 
Totum regimen Ecclesiarum Christi conformatum fuit and Synagogarum exemplar. Grot. In Act. 11, 30.13, 1.  Nay, It is the judgement of the Learned, that our B. Saviour and his Apostles, in the Government of the Church, had a special eye to the pattern of the Jewish Synagogues.  
8. The observation of certain Festivals, for which they had no special precept, or institution from God.  
Such were the days of Purim, observed by some for three days, and appointed to be observed two days yearly: in the 14. and 15. days of the Month Adar. The jews ordained, 
Hester 9.27.28, 29.  saith the Text, and took upon them, and their seed, and upon all such as joined themselves unto them, that it should not fail, that they would keep those days, according to the writing, and according to the appointed time every year, and that those days be remembered and kept throughout every generation, every family, every province, and every city, etc. In which days they read the History of Esther in their Synagogues.  
Such were the seven days, 
2 Chron. 7.9.  wherein Solomon, and all Israel with him, kept the dedication of the Altar.  
Such the seven days also added by Hezekiah and the Princes, 
2 Chron. 30.23, 27.  when they kept the  fourteen days together, celebrated by the people with gladness, and not without a token of Divine acceptance.  
Such also the Feast of the Dedication, in the Book of Maccabees, after the purging of the Temple (profaned by Antiochus) and the re-building of an Altar in the room of that which he had violated. 
1 Mac. 4.56, 59  They kept the Dedication of the Altar eight days, and offered burnt-offerings with gladness, and sacrificed the sacrifice of deliverance, and of praise. Moreover, Judas and his brethren, with the whole congregation of Israel, ordained, that the days of the dedication of the Altar should be kept in their season, from year to year, by the space, of eight days, etc. Yea, 
2 Ma●c. ●. 1●.  and they wrote to the Jews at Egypt, that they also should keep it at the same time, etc. This Feast the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. The Feast of Light, and burning of Candles, (not unlike the name Candlemas) an account whereof is given by some, from the strange kindling of fire to consume their sacrifices; by others, 
See 2 Mac. 10.3.  from the lighting up of many Candles at this Festival. Of this Feast of Dedication in Winter, we read in the Gospel of St. John, 
S. John 10.22, 23.  and how that our B. Saviour graced, and approved it, by his presence in the Temple; as Divines are wont to argue his approbation of the marriage-feast, 
S. John 2.  by his presence at it.  
9 Certain days and times of fasting voluntarily enjoined, or kept by them. Of this sort were those mentioned by the Prophet Zecharie, 
Zech. 7.  instituted by the Jews in the time of their exile, for a remembrance of sad Providences that had befallen them, the Fast of the fourth, fifth, seventh, and tenth month, and continued by them after their return; as appears by their Calendar, and the consentient testimonies of men well acquainted with their practice. The Fast of the fourth month, in remembrance of the breaking down of their Walls. 
Jer. 52.6.  The Fast of the fifth month, in remembrance of the burning of their Temple. 
v. 12.  The Fast of their seventh month, in remembrance of the murder of Gedaliah, whom the King of Babylon had deputed their Governor. 
Jer. 41.2.  And, the Fast of the tenth month, in remembrance of the siege, 
2 Kings 25.1.  and taking of their City. And I should wonder (saith Grotius upon the Prophet Zecharie) it should ever come to be disputed, 
Quod an populo liceat, disputati hoc saeculo mirarer, nisi contradicendi libido omnia de certis incerta faceret. Grot. in Zech. 3.3.  (whether or no such like Fasts might be appointed, and observed by a people, without Divine command) but that the spirit and lust of contradiction, can make of certain things uncertain.  
Nor had they only these anniversary Fasts, returning upon certain months among them, but also weekly Fasts, in reference unto which it is said, the Disciples of the Pharisees, 
S Mat. 9.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. St. Luk 5.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Mark 2.18. St. Luke 18.12.  and of John, did fast much and often; used to fast. As to the Pharisees, that strictest Sect of the jews, they, we read, fasted twice a week, on the Monday and Thursday of every week. And when it was demanded of our Saviour, Why his Disciples also did not fast, as the Disciples of john and the Pharisees, were wont to do; he only excuseth them for their Present state, but affirms of them, that, after the departure of him the Bridegroom, They should fast in those days, even so fast. 
S. Mark 2.25  And it is these settled fasts, voluntarily undertaken, that He speaks unto, in his Sermon upon the Mount; 
St. Matt. 6.16, 1●.  and it is nothing but the Pharisaism and hypocrisy of this kind of Fast, that He at any time decryes. When ye fast, saith he, be not as the hypocrites; but he supposeth them nevertheless to fast; nay, he adds a reward to such Fasts for substance, as the hypocrites observed, when sincerely performed. Thy Father which seethe thee to fast in secret, shall reward thee openly. Yea, these ordinary fasts are reckoned by St. Luke part of the Divine Worship, which he commends Anna for; of whom he saith, That she departed not from the Temple, 
S. Luk. 2.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  serving (or worshipping) God in prayers and fastings night and day. His meaning is not, that she dwelled, or continued always in the Temple; for in the next Verse mention is made of her coming thither; but that she forsook it not at the set times; that she constantly frequented the Temple at the hours of prayer; and used in like manner a constant observation of fasting, and thereby worshipped God; As it is said of the Apostles, after Christ's ascension, that, 
8. Luke 24.53.  they were continually in the temple, praising, and blessing God. i. e. the Temple at jerusalem, was the place, not of their continual abode, but of their constant, daily performance of their Devotions.  
This then is Anna's commendation, That she constantly frequented the Temple, and performed those acts of piety, prayer, and fasting, constantly at the prescribed, and accustomed seasons of those duties; viz. fasting twice a week, and observing the daily hours of Prayer. And if in this she is said to serve and worship God, we need not fear dishonouring, or displeasing of Him by the like observance. And now I may add farther, that it was usual with the Religious jews, to fast every day till the third hour; i. e. nine of the clock in the morning, the hour of Prayer, and upon Sabbaths and Festivals unto the sixth hour; i. e. twelve of the clock. As to the first of these, St. Peter's apology at Pentecost, when they were charged with drunkenness, seems grounded upon it; 
Act. 2.15. Grot. in loc.  These are not drunken, as ye suppose, seeing it is but the third hour of the day, that is, the time of Matins, whereto, men indifferently pious, resorted fasting. And as to the later, it is not improbable but the Heathens did therefore so often upbraid the jews with fasting on their Sabbaths; 
Hooker Eccl. ●ol. l. 5.  and to this also some refer the jews finding fault with our Lord's Disciples, 
St. Matt. 12. Hebraeorum illa fuit à majoribus tradita, & usu recepta ac tanquam lege probata consuetudo, ut non liceret diebus fostis culquam ante sextam horam providere. Baron. tom. 1. Ann. 35. Num. 243.  for rubbing a few cars of corn to eat, as they walked on the Sabbath day, which may seem rather a breach of their customary fast till noon, than of the rest from work and labour then required. But enough of this Head.  
10. I should be tedious, if I enlarged this Catalogue, as I might, by adding the jewish rites at the Passeover and other Festivals, at Circumcision, Marriage, and Burials. I will therefore but touch upon them.  
At the Passeover they varied the first ceremony of Standing, 
Exod. 12.11. S. Matt. 26.19, 20. S. John 13.5.  into the fashion of lying on beds; and then put off their shoes before lying down, whereas at first it was required to eat it with their shoes on. They added a thick sauce in memory of the clay and mortar in Egypt; and used red wine, for a remembrance that Pharaoh shed the blood of their children. They had special forms of blessing the bread and the cup, both here, and at other Festivals: and they sung an Hymn, beginning at the 113. and reaching to the end of the 118. Psalm. They had frequent washings, 
St. Mat. 15.  (as Calvin well observes) Christ did not simply reprove their washings, (for then would he not have suffered, without reproof, the six water pots, S. joh. 2.) but their intention, and opinion of necessity and holiness about them.  
At Circumcision, They left a void chair for Elias; The Witness held the Child in his arms, etc.  
As to their Marriages; the manner of their betrothing, by a piece of Money, Writing, etc.  
The Marriage itself in an Assembly of ten men, with blessings and praises to God; the Marriage-feast seven days, etc.  
And as to their Burials; washing the body of the deceased, embalming of it, the form of their sepulchers, their inscriptions upon them, etc. These are matters easily to be supplied by an overly Inspection into the jewish Antiquities. Now,  
When we can see a Command and Institution from God, produced for these severals, and not till then, we may conclude, That the Church of the jews were governed by this principle we have under our examination,   

CHAP. V.  
(2) Of the Church of the New Testament, in the time of Christ and his Apostles, wherein the instances are; Christ's approbation of those rites and usages among the Jews, which were not founded upon a Divine Command. His Apology for, and commendation of, the two women that Anointed him; whereto is added, the story of the good women at his Sepulchre, and of Joseph of Arimathea. His frequenting the Synagogues, and demeaning himself according to their Customs. His carriage at the Passeover, and the institution of his own Supper. The observance in the Church of Jewish customs and ordinances, a long time after their conversion to Christianity. Certain things imposed on the Gentiles, by way of compliance with the Jews, to avoid offence and division. The Sabbath day kept with the first day of the week. The holy Kiss. The Lovefeasts. St. Paul's injunctions in order to the decency of Divine worship, that the man be uncovered, and the woman covered; with the concluding of that matter of Ceremony, against the contentious, by the custom of the Churches.  
ANd so, I pass on, secondly, to the Church of the New Testament; and that,  
First, in the time of Christ and the Apostles; wherein we may observe these instances;  
1. Our B. Saviour himself did approve of, and conform unto those rites and practices among the jews, which were not founded upon any Divine Precept.  
A special evidence of this we have, in his apologizing for, and commending of the affectionate deportment of two good women, towards himself, with their cruses of oil, and sweet ointment, (such entertainment being usual with the jews, at their feasts, and related to by David's expressions, Psal. 23.5.)— The first story we have in the Pharisee's house, by a woman that had been a sinner; 
St. Luke 7.37, 38. etc.  she brought a cruse of Ointment, and stood at his feet behind him, weeping, and began to wash his feet with tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with ointment. This was her ceremonious observance, The Pharisee (whose name probably was Simon) takes exceptions at Christ's enduring her approaches to him, being a sinner; but Christ answers him first with a Parable, and then so applies it, as to make a comment upon the several acts of the woman's love, whom upon that account he assures of the pardon of her sins. 
Ver. 44.45, etc.  He turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me not water for my feet, (a festival expression of the most ordinary sort among them;)" but she hath washed my feet with tears, and wiped them with the hair of her head. Thou gavest me not kiss; (the familiar and customary way of salutation at first entrance;) but this woman, since the time I came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint (an usual ceremony at the jewish feasts, as was before intimated;)" but this woman hath anointed my feet with ointment. Wherefore I say unto thee, her sins, which are many, are forgiven, for she loved much, etc.  
The other story is of Mary the sister of Lazarus, 
St. Matt. 26.6, 7, etc.  in the house of Simon the Leper at Bethanie. 
S. Mark 14.3. S. John 12.3.  She brings a cruse of very precious ointment to Christ, a little before his death, and poured it on his head, as he sat, or lay, at meat. St. john adds, that she anointed the feet of Jesus, and wiped his feet with her hair, and the house was filled with the odour of the ointment. Whereupon the indignation of some of the Disciples, the covetous traitor judas by name, was moved, and vented its self by this check and reproof. To what purpose is this waste? for this ointment might have been sold for much, and given to the poor. But Christ immediately chides this impertinency, and declares a better resentment of Mary's kindness. Why trouble ye the woman? for she hath wrought a good work upon me; for ye have the poor always with you, but me ye have not always; for in that she hath poured this ointment on my body, she did it for my burial, (not that she designed that, but Christ converts her kindness into that significancy, from the present time of it, and the aptness of the thing itself)" Verily I say unto you, wheresoever this Gospel shall be preached in the whole world, there shall also this that this woman hath done, be told for a memorial of her.— Marry certainly had no warrant for this out of the written word, and yet our Saviour owns it for a Good Work, and such a goodwork, as should be preached all the world over for a memorial of her.— Now unto these, for the honour of the Sex, I might add those other devout women, 
3 Mark 16.1, 2.  (whose praise is also in the Gospel) that having bought sweet spices, came early to our Saviour's Sepulchre, to anoint him:— and, to bear them them company, that honourable Counsellor joseph of Arimathea, 
Ch. 15.43.45.  who having craved the body of Jesus, brought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre, which was hewn out of a rock, etc.  
I have before suggested our Saviour's allowance of the Feast of Dedication, by his presence in the Temple; and it were easy to declare, how, upon occasion, he complied with the customary usages of the Jews, that had any usefulness in them, though not where commanded, How he frequented the Synagogues, and demeaned himself in them, I touched occasionally upon the mention of them. I will only now point to his carriage at the Pass-over, and the institution of his own Supper thereupon. The form of the Jews in their more solemn feasts, is thus described to us by the Learned; 
P. Fagius in Deut. 8.10.  First of all, the Master of the Family sitting down with his guests, takes a cup of wine in his right hand, and then beginneth thus to pray, Blessed be Thou, O Lord our God, King of the world, who createst the fruit of the Vine! Which said, he suppeth of the wine himself, and then giveth it to be tasted of by all at the Table. This prayer the Hebrews call Kiddusch; i. e. Sanctification: and with this, Christ is thought to have begun his Supper, as St. Luke describes it to us; 
S. Luke 22.17, 18.  Having taken the cup, he gave thanks, and said, Take it, and divide it among yourselves, for I say unto you, I will not drink of the fruit of the Vine, until the Kingdom of God shall come. Then after the blessing of the cup, he takes a loaf of bread, and holding it in both hands, consecrates it with these words; Blessed be thou, O Lord our God, who bringest bread out of the earth! Which said, he eats a morsel himself, and distributes to all in like manner at the table. This finished, they fall to their other cheer, and when they have done, the Master of the Family, or chief person present, giveth thanks after this manner; Holding a cup of wine in both hands, he thus gins; Let us bless, or, give thanks to him who hath fed us of his own, and by whose goodness we live. Which said, the Guests make answer, Blessed be He whose bread we eat, and by whose goodness we live. This Grace the Hebrews call Bircath hamason, i. e. blessing of the meat; and This now is the cup wherewith Christ, after Supper, did commend the mystery of his blood to his Disciples. After this, He that began, proceeds in a long Prayer; which ended, he saith, with a loud voice, holding the cup in his hand, as at first, Blessed be Thou, O Lord our God, King of the world, who createst the fruit of the Vine; and so drinking of the wine, he distributes it about unto the rest, and thus their feast both gins and ends with the blessing of the cup. Which rite, our B. Saviour in like manner observed in his Holy Supper, as St. Luke relates it. Likewise also the cup after Supper, saying, This cup is the New Testament in my blood, which is shed for you.— I might pursue this matter, as to other circumstances also, but I forbear.  
2. Come we next to the Apostles of Christ, and the Church founded by them.  
That which offers itself first to my thoughts here, is, The observance of Jewish customs and ordinances, for a long time, even among those of them that were converted to Christianity, when the real obligation of Moses Law could not be pleaded. Insomuch, that when St. Paul, after much successful labour among the Gentiles in his minstry, came to jerusalem, james the Bishop of the place (as is most probable) with the Elders there present, thus bespeaks him. Thou seest, Brother, 
Act. 21.20. to 27.  how many thousands of the jews there are which believe, and they are all zealous of the Law; and they are informed of thee, that thou teachest all the jews that are among the Gentiles, to forsake Moses, saying, that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? the multitude must needs come together, for they will hear that thou art come. Do therefore this that we say to thee. We have four men which have a Vow on them; Them take, and purify thyself with them, and be at charges with them, that they may shave their heads, (in token, 'tis like, of the vow expired) and all may know, that those things whereof they were informed concerning thee, are nothing, but that thou thyself also walkest orderly, and keepest the Law. As touching the Gentiles which believe, we have written, and concluded, that they observe no such thing, save only that they keep themselves from things offered to Idols, and from blood, and from strangled, and from fornication. Then Paul took the men, and the next day, purifying himself with them, entered into the Temple, etc.— The Christian jews were permitted a while to retain the Mosaical observances, though not really obligatory in the force of a Law and Command, after the death of Messiah. And S. Paul himself, upon certain motives, doth at this time conform, for their satisfaction; 
Act. 16.3.  as he before circumcised Timothy, because of the Jews which were in those quarters. And though this was not urged on the Gentiles practise upon the score of their Christianity, who were never under the obligation of the Mosaical Law; yet we find also certain things enjoined them too, by way of compliance with the Jews, among whom they lived, and to avoid offence, which otherwise were not imposed by a Divine Command, As touching the Gentiles which believe, we have written, and concluded, etc. The speech refers to that Solemn Decree before passed, in that first Christian Council we read of, Acts 15. 
Act. 15.  where these matters are called necessary things, though not under any Divine Command or Institution as to the Gentiles, 
v. 29.  abstaining from meats offered to Idols, and from blood, and from strangled; from which, if you keep yourselves, ye shall do well. Necessary, viz. for the satis; faction of the Jews, and necessary too to be observed, 
Act. 16.4.  because then appointed and ordained so to be in that Council there assembled: viz. so long as the ground and occasion should continue; for we find S. Paul afterwards granting liberty in certain cases, 
1 Cor. 10.25, 27.  to partake, without scruple, of things offered unto Idols.  
Evident it is (to name one particular more) that the first Christians (as that custom continued long in the East) did use to assemble on the Sabbath day, as well as the first day of the week; and therefore neither did they fast on the Sabbath (our Saturdy) for the festivity of the day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. ad Phil. Sabbatum nunquam nisi in Fascha jejunandum. Tertull. de jejun.  except that only before Easter, as Ignatius and Tertullian tell us. Not that they kept their Sabbath with a Jewish rigour, as to the Rest of it, but yet, as a day separate for their Christian conventions. And there are of the Learned, who refer that of S. James spoken in the Council● at Jerusalem to the Christian Assemblies, 
Act. 15.21.  where Moses is said to be read in their Synagogues every Sabbath day. But I will not enlarge this matter farther.  
A second instance may be, that holy kiss, or kiss of peace, observed in the Christian Assemblies, and so frequently recommended to practise in the Apostolical Epistles; 
Rom. 16.16. 1 Cor. 16.20. 2 Cor. 13.12. 1 Thes. 5.26. 1 S. Pet. 1.14.  Salute one another with an holy kiss. Greet all the brethren with an holy kiss. Greet ye one another with a kiss of Charity. It being the manner then to part with benedictions, and mutual wishes of Charity, they expressed as much by this significant Ceremony of salutation. 

Quae oratio cum divortio sancti osculi integra?  
Osculum pacis, quod est signaculum orationis. Tertul. de orat.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Just. Mart. Apol. 2. Facilè crediderim jam ab aetate Apostolorum coenae administrationi conjunctum osculum fuisse. Calv. in 1 Cor. 16.20. Osculum frequens ac pervulgatum benevolentiae symbolum fuisse apud Judaes passim ex Scripturis liquet, apud Romanos minùs fortè usitatum, neque tamen insolens erat— in motem transiit apud veteres ut Christiani ance coenae communicationem se mutuò oscularentur ad testandam eo signo amicitiam, deinde eleemosynas conferrent, ut id quod repraesentaverant osculo re quoqua & effectu comprobatent.— Id. in Rom. 16.16. prout citatur in expos. Ecclesiast.   Tertullian therefore calls it, the Seal of Prayer; and Justin Martyr describing their Church-meetings, saith, when we have made an end of Prayers, we salute one another with a kiss. And Calvin himself thinks, it was used, at, or before, the celebration of the Supper, from the age of the Apostles. Now this was certainly a common token of Love and Benevolence, familiarly in use, adopted into the service of Religion, and that without any special command from God.  
A Third instance may be given, in those Lovefeasts, or feasts of Charity, which were wont to accompany the holy Communion; in which Feasts, at the cost and charge of the rich, there was entertainment for the poor also; and the whole design was to signify and preserve Christian love. St. Judas 
St. Judas v. 12.  mentions these by their name; 
2 Pet. 2.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and St. Peter in like manner, points to the same, however mistaken, and mis-translated in several Versions; both taxing the corrupt Gnostics, as spots and blemishes in their Feasts of Charity, when they feasted with them, feeding without fear i. e. luxuriously. And the phrase of breaking bread in the New Testament, is thought, by some learned men, to refer to this whole Feast, and not only the Sacrament of the Lord's Supper: and the Lord's Supper mentioned by S. Paul, 
2 Cor. 11.20.  is to be understood also for the whole feast, including both the Agape and the Eucharist, being immediately joined together. And the whole design of the Apostle there is to reprove the abuses crept into this Observance, so contrary to the nature, and end of it. For whereas these Lovefeasts were a degree of imitation of that more fervent, and abundant charity in the first Christians, whereby they had all things in common, 
Act. 2.  (for which yet they received no Divine Command) and the poor were no less welcome to, and regarded at them, than the rich; among the Corinthians, they began to degenerate quite into another thing, from the parties and factions made among them. St. Paul therefore endeavours to rectify these abuses; which afterwards grew to such an height, as occasioned the total abrogation of these Feasts themselves in the Church; the offerings then usually brought, being more advantageously disposed into a common bank for the poor and distressed.—? But that these Feasts were allowed of, as well as practised, in the Apostles times, cannot reasonably be disputed. And, it seems part of the Office whereto the seven Deacons were first appointed, to make this provision, as well as to relieve the poor otherwise, out of the stock of the Church, from the offerings that were brought; nothing being more aptly understood by their serving tables, 
Act. 6.2.  than providing for the poor this Table at the Feasts of Charity.  
A Fourth instance may be given, from St. Paul's injunctions, in order to the Decency of Divine Worship, for the man's being uncovered, and the woman covered, in prayer and prophesying; and This too as a mystical sign of moral duty, the man's superiority, and the woman's subjection. The place deserves to be perused at large; 
1 Cor. 11.3 to 16.  in the eleventh Chapter of the first Epistle to the Corinthians, from the third Verse to the sixteenth Verse; but that would engage me into too long a discourse. I will content myself therefore with the mention of the conclusion only of that matter, which indeed alone may well supersede all other instances.  
The Apostle having argued several ways the decency of those particular rites, that which he gives in the last place, to silence all controversy about them, is the custom of the Churches. 
V 16.  But if any man seem to be contentious, we have no such custom, neither the churches of God. He cuts off all farther disputation with these two axes (as a learned man notes) Apostolic institution, 
Duabus securibus disputationes amputat, Instituto Apostolico & consuetudine ecclesiarum. Quod per omnes Ecclesias receptum est, disputando vel in controversiam vocare est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grot. in loc.  and the custom of the Churches; and intimates withal, that they deserve the brand of contentious persons, who presume so far as to make a controversy or dispute, of what is received by all the Churches.  
If any will contend in matters circumstantial, and appertaining to the outward order of God's worship, (such as the Apostle was speaking of) here is their right and proper answer laid down, wherein, if they rest not satisfied, they are to be looked upon as contentious persons. And I may well add the words of a most reverend person farther upon this very text, 
See Bishop Andrews excellent Sermon on this Text. 'Tis Serm. 13. of the Resurrection. — It was but early day then; yet had they their customs even then. At the writing of this Epistle, it was not (at the most) thirty years from Christ's ascension; If that were time enough to make a custom now, after these twenty times thirty years, and hundreds to spare, shall it not be a custom now by much better right? A custom is susceptible of more and less: the farther it goeth, the longer it runneth, the more strength it gathereth, the more grey hairs it getteth, the more a venerable it is; for indeed, the more a custom it is.  
This was the Golden Rule, 
Ad quam forte Ecclesiam veneris ejus morem serva, si cuiquam non vis esse scandalo nec quenquam tibi. Ego vero de hac sententia etiam atque etiam cogitans ita semper habui tanquam coelesti oraculo suscepetim. St. Aug. Ep. 118. ad Januar.  which St. Ambrose gave to St. Austin, To keep the custom of every Church he came to (in such matters, for he instances in his own fasting on Saturday at Rome, but not at Milan;) and St. Austin tells us, that as often as he thought of this Rule, which he did often, he welcomed it not otherwise than as an heavenly oracle.  
Now certainly, that can be no Divine Principle, which quite overthrows this Apostolic way of deciding all controversies about the points of ceremony, and outward order in the Church, as that manifestly doth, which is under present consideration. But I am not yet at an end of my particular induction.   

CHAP. VI  
(III) Of the Churches following the Apostles, downward to this day. (1) The Primitive Church, wherein the instances are; The observation of the great Festivals, in memory of Christ's Birth, Resurrection, etc. 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 metre, and that too bareheaded, whilst they hear the Sermon with the hat on. Sprinkling Infants. Taking the Communion sitting. Their particular forms of Church-Covenant. And the Catechist's Prudentials allowed of in Divine worship, with his way of evading the obligation of some things granted by himself to have been commanded by Christ. The mischievous consequences of this general principle of Nonconformity, and Separation, reflected on.  
I Will instance, Thirdly, in the times following the Apostles; the practice of all Reformed Churches; yea, the Independent Congregations not excepted, and this Catechist's declaration in especial.  
1. For the Primitive Church following the Apostles, I will only mention these Following;  
The observation of the Great Festivals in remembrance of the Birth, Resurrection, and Ascension of our B. Saviour, and the descent of the Holy Ghost.  
The custom of Standing in Prayer, on all Lords days, and every day between Easter and Whitsunday, in memory of Christ's resurrection.  
Fasting upon Wednesday and Friday, (the days of our B. Saviour's Apprehension and Crucifixion) and constantly before Easter, the Lent-fast.  
The frequent, and honourable use of the ceremony, or sign of the Cross. And,  
The Reverend receiving of the Sacred Eucharist, fasting. These are instances which cannot escape the notice of the Learned; and particular testimonies and proofs from Ancient Writers, are too many to be here produced. Let the English Reader guests at the rest, from what he may find demonstrated at large, of the Custom of observing Easter in the Church, by that admirable Prelate Bishop Andrews, Serm. 13. of the Resurrection, before recommended: and for Christmas, by Dr. Hammond. Practical Catechism, p. 203. etc.  
2. Next then for the practice of all Reformed Churches (for to mention the Church of Rome, would, it is like, be thought a prejudice unto the cause) there need be produced nothing more than this general Tenent owned by them all;  
That every National Christian Church hath power to make laws for herself, in all such outward things as are not expressly either commanded, or forbidden by the Word of God.  
Which will be a matter of undoubted evidence to any that shall vouchsafe to examine their respective Confessions.— But if any desire particular instances, he may find them collected to his hand, in that useful Treatise published some few years since, by Mr. Durel, Minister of the French Church in the Savoy, entitled, A view of the Government and public worship of God, in the Reformed Churches beyond the Seas. I pass on,  
Thirdly, To the Independent congregations, and our Catechist's concessions by name. For the Independent practice, I observe,  
Their singing of the Psalms of David, translated by humane invention, into Rythm and Meter; and,  
That too bareheaded, whereas they hear the Sermon with the hat on.  
Sprinkling of Infants at Baptism, and receiving the H. Communion 
† See Part. 2. chap. 15.  sitting. And,  
Their particular forms of Church-Covenant.  
It would be somewhat for the vindication of their Grand Principle, and the satisfaction of the World, if they would declare plainly, where these things are commanded, and instituted by Christ. And now for our Catechist himself, I instance in,  
1. His prudentials allowed of in Divine Worship. And,  
2. His way of evading some things granted, by himself, to have been warranted by Christ.  
Take we his own words;  
Catech. p. 45. [It is true, in the observation of positive institutions, we may have regard unto Rules and Prescriptions of prudence, as to times, places, and seasons, that by no inadvertency or miscarriage of ours, or advantage taken by the adversaries of truth, the edification of the Church be hindered. 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 its 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 God's 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, nowhere determined in Scripture, fall not under the reach of Moral prudence's Authority, as well as the circumstances of time and place; or why public prudence may not be allowed to interpose in those things which a private prudence may determine.  
Now for his way 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 aught to wash one another's feet, for I have given you an example, that ye should do as I have done to you. 'Tis 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 enjoineth 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 Worship. Common usages or practices 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 acknowledgement, 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 easy; 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, will not serve the turn, however, in the later instance of the holy kiss, because that very way of salutation is as much a civil custom & usage now among us, as then; nor indeed is it fitting they should allege an occasional institution for the exemption of their obedience here, who will not allow the same plea to others, in other matters; yea, who impose those things upon others, as precepts, binding the conscience unto perpetuity, which were 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.  whereto only they would now have all Deacons confined, and the Catechist tells us, 
Cat. p. 16●.  If it be not so; we reject an office of Christ's appointment, and grow 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 considered 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, which 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 not 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 choose 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 public authority, is fittest to be trusted with the management of it? and then, In case that that the Governors 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 we are commanded by authority, which we might every one choose to do ourselves, though we were 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, [What command have you in Scripture, or what example for this or that?] Vnà Eurusque Notusque ruunt— It was like the opening of Pandora's box, or the Trojan horse, as if all had been let lose; 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 outstripped 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 penned Liturgy, for keeping holy days, etc.] and there stopped; so these to them, [Where are your Lay-Presbyters, your Classes, etc. to be found in Scripture? Where your Steeple-houses, your National Churches, your Tithes 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 wander everlastingly.— It may be then a kindness, whatever 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 view of those several places of Scripture used, shall I say, or abused, by the Catechist to countenance this Leading-error, which 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 foregoing Principle, or some appendent to it, under five heads. Such texts, (1) which refer 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 forbidden the adding to, or taking from the Word of Gods (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.  
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 perversely, 
† M. Per●●ns saith well upon the occasion of the Devils temptations unto Christ, and alleging Scripture in them.— Gods Ministers must hereby be admonished, to be careful in alleging 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 own conceit, is the practice 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 between Christ and the Devil. Vol. 3. p. 393.  as the Devil did; and commit the vice, which they so often falsely 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 glossed upon, to patronise 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, etc. 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 show, 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 examine them under the following Heads;  
1. Those Scriptures which refer us to the Word 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 testify 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, neither will they be persuaded though one arose from the dead.  
2 Tim. 3.15, 16, 17.— That from a child thou hast known the holy Scriptures, which are able to make thee wise ●●to salvation, through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works.  
1 Pet. 1.19. (it should be 2 Ep.)— We have also a more sure word of prophecy, whereto ye do well that ye take heed, as unto a light that shineth in a dark place.  
Psalm. 19.7, 8.9. The Law of the Lord is perfect, converting the soul.— making wise the simple.—  
Isa. 59.21.—" My spirit which is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ever.—  
This last is God's covenant, to continue his Spirit in conjunction with his words, throughout all ages, in his Church; And not to bestow a particular reflection upon the rest, the genuine result of these Texts, is no more than what all Protestants agree in, That we are obliged to attend with reverence unto the H. Scripture, in whatsoever it speaks; That we are diligently to read and peruse it to that purpose; and, That it is our only, and perfect rule, in all the matters of faith and good life, necessary to our salvation; which is the great end for which the Scripture was given unto us: That nothing is to be received as an Article of Divine Faith, or Law, in itself, binding the conscience, which is not according to the written Word, and from thence to be derived.— But than it cannot from hence be groundedly inferred," That we must have express warrant out of the Scripture for every thing which we either believe or do, or in those circumstantials, which are not any where thereby determined, farther than the prescribing of some general rules of piety and prudence, whereby our Governors ought to determine them, and enjoining obedience to all that are placed under them to their good orders agreeable thereunto.  
2. Those Scriptures which use the negative argument, of God's not commanding a thing, as a reproof, and condemnation of it.  
Jerem. 7.27. (it should be v. 21 22, and 23.) Thus saith the Lord, Put your burnt-offerings unto your sacrifices, and eat flesh; (i. e. Eat of those offerings which were to be wholly consumed, no less than of other sacrifices. Levit. 1.)" for I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices, but this commanded I them, saying, Obey my voice  

H. Grot. in loc. & Annot. in L. 4. & Rel. Christ.  If that be true, which some ground upon this place, viz. That God issued forth no command of sacrifices, till after their worshipping the Golden Calf; they were warranted only by custom, arising from a voluntary devotion: then we have gained so many fresh instances, to be added unto those before alleged against this general principle now examined; but I will not lean any thing to that supposition. It seems rather, that Sacrifices were before that required. The Israelites begged liberty to go out to sacrifice, by Divine directions, and Pharaoh gave it them; and God commanded the Sacrifice of the Paschal Lamb, Exod. 3.18. and 8.8. and 12, 13. The meaning then of God, by the Prophet here, may be only this, That God preferred obedience before sacrifice, (as is elsewhere declared, 1 Sam. 15.22.) and manifested as much, 
See Deut. 4.22, 23, 14.  when he gave the Law at Mount Sinai, requiring moral observances audibly from them, without the mention of burnt-sacrifices, the prescriptions whereof Moses afterwards himself received; and so the negative hath only a comparative force in it; I spoke not, nor commanded concerning Burnt-offerings; i e. not so much, not in comparison with, Obey my voice; as it is both said, and explained, in the Prophet Hosea, 
Hosea 6.6.  I desired mercy, and not sacrifice, and the knowledge of God more than burnt-offerings. Thus, there are the more weighty, 
St. Matt. 23, 23.  and considerable things of God's Law, and those of a lesser size; the one such as ought chief, and especially to be done, and yet the other too not to be left undone.  
— Others gloss on the words, that God did not command sacrifice from them in such a manner, and with such evil dispositions, as they brought it. And this is certainly the meaning of that expostulation in the first of Isaiah, 
Isa. 1.12.  Who hath required these things at your hands? from whence too some of our Catechist's way have taught, That nothing is to be done, but what God requireth. Whereas it is evidently the design of that place, Not to disclaim the Act spoken of, but the Actors, in their manner of performance; and the emphasis lies not upon these things, which were plainly matters of Divine appointment, but upon, your hands. Who hath required these things at your hands? even your hands that are full of blood, verse 15. The scope of the place is not to disown the things themselves, the Worship given, but the corruption of the worshippers, as it is elsewhere said, The sacrifice of the wicked is an abomination to the Lord, Prov. 15.8.  
Let us then see if the other places that belong to this head, have more in them for our conviction.  
Jer. 7.31. They have built the high places of Tophet, to burn their sons and their daughters in the fire, which I commanded them not, neither came it into my heart. And again.  
Jer. 19.5. They have built the high places of Baal, to burn their sons with fire for burnt-offerings unto Baal, which I commanded not, nor spoke it, neither came it into my mind.  
The meaning of these phrases here used, is questionless this [which I forbade them]: for the matter spoken of, is an abomination expressly forbidden by God, Levit. 18.21. And the same answer belongs to two other Texts.  
Deut. 17.3. Where the Idolater is thus described;— Who hath gone and served other Gods, and worshipped them, either the Sun, or Moon, or any of the host of Heaven, which I have not commanded. i e. manifestly which I have forbidden, Exod. 20.4. So,  
Levit. 10.1. 'Tis the accusation of Nadab and Abihu, that They offered strange fire before the Lord, which he commanded them not. i e. which he had forbidden them; having commanded them to use the fire upon the Altar, which, to that very purpose was to be kept burning, and not to be put out, Levit. 1.7, 8.— 6.12, 13.— 16.12. God therefore having appointed his own fire, the using of any other in the room of it, could be no other than a violation of his appointment.— In all these places then, there is a figure of speech, which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminution, whereby the greater is expressed by the less, and more is to be understood than is spoken. But what do all these signify to the condemning of those ceremonies and circumstances which God hath neither forbidden, nor commanded, but left free to his Church, for to enjoin particular persons to make use of?  
3. Those Scriptures which forbidden the adding unto, or taking from, the Word of God.  
Deut. 4.2. Ye shall not add to the word which I command you, neither shall you diminish aught from it; that ye may keep the commandments of the Lord your God, which I command you.  
Deut. 12.32. What thing soever I command you, observe to do it, thou shalt not add thereto, nor diminish from it.  
Josh. 1.7. Be strong, and very courageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee; turn not from it, to the right hand, or to the left, that thou may'st prosper, whithersoever thou goest. And to the same effect, Josh. 23.6, 8.  
Prov. 30.6. Add thou not to his word, lest he reproove thee, and thou be found a liar.  
Revel. 22.18, 19 I testify unto every man that heareth the words of the Prophecy of this book; if any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life.  
The Reader needs only to be called upon, to observe well, What it is to add unto, or diminish from, God's Word. It is no other than This; to say, the Lord hath spoken what he hath not spoken, or, the Lord hath not spoken what he hath spoken. It is to give God the Lie, as Solomon intimates.— Add thou not to his Word, lest thou be found a liar.— To take from God's Word, is like clipping of the King's coin. To add to it, is like setting the King's stamp on base metal; both crimes of an heinous nature. Thus the false Prophets are taxed, for prophesying lies in God's name, and prefacing, Thus saith the Lord, to their own dreams; and the deceit of their own hearts, Jer. 23.  
Now, Lay the saddle on the right horse, Wherein do we add any thing to God's word, or take any thing from it? Wherein do we deny any thing which it affirms, or affirm any thing, of it, 
True it is, concerning the word of God, whether it be by misconstruction of the sense, or by falsification of the words, wittingly to endeavour that any thing may seem Divine which is not, or any thing not seem, which is, were plainly to abuse, and even to falsify Divine Evidence, which injury offered but unto men, is most worthily counted heinous. Which point I wish they did well observe, with whom nothing is more familiar, than to plead, in these causes, the Law of God, the Word of the Lord, who, notwithstanding, when they come to allege what Word and Law they mean, quote continually Bye-speeches, in some historical narration or other, and urge them, as if written in most exact form of Law.— Hooker l. 3. Eccles Pol.  which it denies? Let all of the Catechist's persuasion enter seriously into themselves, and examine impartially, Whether they are not more truly guilty of this crying sin, when they boldly add, and hold forth their own sense, and explication of Scripture, as the pure word of God; when they impose burdens on the consciences of men, which God hath not imposed; by making that unlawful to practise for conscience-sake towards God, which God hath no where forbidden; or that necessary, for conscience sake, to be performed, which God hath not required. It is hard to find more notorious imposers in this kind, than they are. Witness those novel traditions of theirs added unto the Word of God.  
Kneel not, when commanded by authority, but stand or sit; wear no linen garment, cap, or tippet; no cassock and girdle, but a cloak, or coat, or jerkin, like to other Tradesmen.  
Use not the sign of the Cross, though it really import no more than the word cross spoken doth, that only affecting the eye, as the other doth the ear, yet use it not, for God will be offended with you, if you so do.  
Teach not your children forms of Prayer, etc.  
Let it be considered, if this be not adding abominably to the word of God, to condemn any Church, much more, many Churches, as repudiated, or divorced from God, 
Cat. p. 87.  for enjoining the practice of certain circumstances relating to the outward worship of God, without any opinion of the necessity or Divine authority of the things themselves enjoined; such circumstances, as if they were not enjoined, every private Christian might, for himself, determine. To make this the mark of the Beast, the character of the Whore, etc. Yea, Is it not adding to the word of God, to refer all those Texts to the worship of God, which speak of his word?  
But now to evince, that these Texts, do not forbid all kinds of additions to the word of God, otherwise, then as hath been explained; and that therefore the distinction of corrupting, and preserving additions, is not so Popish, but that every good Protestant may safely admit it, and that it is utterly false, which the Catechist asserts, That every addition, of what sort soever, is a corruption, because an addition. I will mention briefly some lawful additions that are not here forbidden, 
See Dr. Burges' answer to the reply made to Bp. Morton's general defence. p. 136, etc.  lawful additions, I mean still, not as parts of the word of God, but as preservatives of the text, or meaning, or observation of it. Such than are additions,  
1. Which preserve the text, as divers readings, marginal notes, the Jewish Massoreth.  
2. Which preserve the sense, as interlineary glosses, marginal references, commentaries. And,  
3dly. Which preserve the observation of the Scripture, as the building, and ordering Synagogues for the reading of it, the dividing it into certain sections for every Sabbath, the ordination of holy Feasts and Fasts upon occasion, etc.  
These are additions, for the better keeping of God's word only, and so not forbidden by these texts of Sacred Writ; which call us unto the custody and observance of it, as it is delivered to us.  
4. Those Scriptures which prohibit the worshipping of God by the commands of men, and Will-worship.  
Isa. 29.13. Their fear towards me, is taught by the precepts of men. Which is again referred to by Christ.  
Matt. 15.19.— In vain do they worship me, teaching for Doctrines the commandments of men.  
The thing charged in these words, is, The esteeming of those things which men only have delivered, to be a real worshipping of God, i. e. the equalling of mere humane ordinances with Divine commandments; yea," the preferring of the commands of men to those of God's. For, our B. Saviour had before accused them, for transgressing the command of God by their tradition, and making" the command of God of none effect, by their tradition, ver. 3. and ver. 6.— The Prophet Isaiah speaks of Ordinances expressly contrary to God's commands, staggering drunkenness, ver. 9 that is, probably, Idolatry; and it may be, there was consequent to that, the making of certain humane inventions, in themselves a necessary, and acceptable worship of God, and putting them in the room of that worship that God had commanded.— And our Saviour applies it to the Jews, who placed the worship of God in their own traditions, that is, they reputed the inventions of men such things, as of, and for themselves, were pleasing to God, and obliging to their conscience, and such as if left undone, brought them no less under the guilt of sin, than the transgressing of God's command. They placed, I say, a worship of God, in their traditions, and made God's commands void, and of none effect, by them, & give way unto them. They thought that the very creatures of God would defile them, if eaten with unwashen hands; yea, say some of their Rabbins, as much as lying with an harlot.— That this was our Saviour's purpose, is plainly set down in the Gospel of St. Mark, chap. 7.6, 7, 8, 9 
St. Mark 7.6, 7, 8, 9 — Well hath Isaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me; howbeit, in vain do they worship me, teaching for doctrines the traditions, (or injunctions) of men; for, laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups, and many other such like things ye do. And he said unto them; Full well ye reject the commandment of God, that ye may keep your own tradition.— As if he had said, Is not this fair worship and serving of God, to reject his prime commands, of inward purity, and moral righteousness, the most considerable parts of religion; and act directly contrary to them, and satisfy, and content yourselves with some external performances, not at all commanded by God, but by yourselves, or your Rabbins.  

Dr. Ham. pract. Cat. p. 203.  Teaching for Doctrines the injunctions, or traditions of men, is, The affirming, that such and such things are the pleasure, command, or will of God, which, to affirm, is the same crime, as for any subject to put the King's Broad Seal to his own Deed.— In a word, to pretend a tradition of the Jews, to be a law of God's enacting, or to set it up against, or in lieu of any known Law of God's, is the crime noted by that phrase, and nothing else, but what bears some analogy with that.  
But then, How can we be challenged as worshipping God in v●in, in those usages, whereby, of themselves, we pretend not at all to worship him? or to teach for doctrines the injunctions of men, who affirm them not to be of Divine authority; nor yet use them to the supplanting any thing of God's appointment, but only in subordination to, and for the decent, and orderly observance of his institutions? By this therefore it appears also, how vainly we are challenged with Will-worship. But let us see the place.  
Coloss. 2.20, 21, 22, 23. Wherefore, if ye be dead with Christ, from the rudiments of the world; why, as though living in the world, are ye subject to ordinances? (Touch not, taste not, handle not, which are to perish with the using) after the commandments and doctrines of men: Which things indeed have a show of wisdom in will-worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.  
It cannot scape our notice here, that the Apostle placeth the show of wisdom in will-worship, as in humility and austerity, and therefore designed to reflect no more disgrace upon that word, than upon the other. And indeed, the case is clear, that there were free-will-offerings among the Jews, which were not the less, but the more acceptable, for being voluntary. And it hath before been proved, by an induction of many particulars, that there were sundry usages appertaining to Religion, among them, which yet were not upon that account, rejected by, or displeasing unto God.— The genuine account of these words of St. Paul, with some emendation of the translation, is well comprised by the Reverend, and Learned Dr. Hammond, in this ensuing Paraphrase.  

Dr. Ham. Paraphr.  [If therefore ye have received the Christian Faith, and, as ye ought to do, made that use of the death of Christ, as to forsake all other doctrines and practices, to receive his, and so to look upon the rites of the Jews, and the Philosophy of the Gentiles as abolished, and out-dated, by reason of the doctrine of Christianity; why do you (servilely) subject yourselves to such abstinencies, as either out of the Heathen, or Jewish practices, are brought in among you (such are those of abstaining from marriages, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and some sorts of meat, as utterly unlawful; which, though they might be lawfully enough abstained from, as indifferent things, yet when they are taught, and believed to be detestable things, and utterly unlawful, by that abuse, tend to the bringing of all unnatural, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and horrible villainies among you) why, I say, do you subject yourselves to such abstinencies, as precepts, and doctrines of men, contrary to that liberty which Christ hath purchased for us, and those doctrines of inward purity which he hath taught us: which observances are indeed set off with some specious fair shows, as that they are voluntary services or free-will-offerings to God, that there is great humility in them, (as in that of worshipping angels, ver. 18.);" That they are a great austerity to, and punishing of the body; that they are quite contrary to the placing any honour in the satisfying of the flesh, though it be by conjugal enjoyments, but all these are but specious, not real services, have nothing of true worship in them.]  
Now, if the Reader desire a fuller satisfaction about this Paraphrase, he may consult the excellent notes of that judicious author on that Chapter, too long to be here inserted.  
In short, Take we the word Will-worship, as it is commonly used to express superstition by; he that will, to any purpose, fasten the charge upon us, must declare and evidence, that we father some humane traditions and ordinances upon God, or make them necessary to be observed as Divine, and in order unto Salvation, which will be task enough.  
5. Those Scriptures which require faith of us, in order to the pleasing of God, and impute the guilt of sin to whatsoever is not of faith.  
Hebr. 11.6. Without faith it is impossible to please God.  
Rom. 14.23.— For whatsoever is not of faith, is sin.  
Now, how palpably these texts are misapplyed, to evince the necessity of such a faith, as hath for every action, and circumstance, some written word of God to rest and rely upon, will abundantly appear by a transient view of them. For,  
First, the faith required by the 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 written. 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 persuasion 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 persuaded 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 persuaded, that there is nothing unclean of itself; that is, I steadfastly believe, it is a most certain, and undoubted truth. Again, vers. 22. 
ver. 22.  Hast thou faith? have it to thyself before God; that is, Art thou in thy conscience persuaded, that thou mayest lawfully partake any of the good creatures of God, let that persuasion 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 persuaded 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 judgement, to eat thereof, (because he seethe 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 judgement of his own heart, as a transgressor, 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 persuasion 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 enterprise the doing of any thing, 
See Bp. Sandersons excellent Sermon on this Text. pag. 82. 83. See also D●● jackson, l. 2. ch. 7.  which he verily believeth to be unlawful, or, at least wise, is not reasonably well persuaded of the lawfulness of it, (let the thing be otherwise, and in itself 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 itself upon; it ought to be remembered, 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 practice, 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 enjoins 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 ourselves any thing in the worship of God, to add unto his appointments. (11) Which are said to speak of the Apostasy 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 alleged 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 sinned, 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 Lawgiver, 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, etc.  
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 woefully misshapen. 
See Ho●ker Eccles. Pol. ●. 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 the words which thou gavest me. 
8. John 17.  Faithful then he was, and concealed not any part of his Father's will. But what this revealed will of the Father is, we must not take from our own conjectures, but by inspection into it, nor may we add thereunto, lest we be found liars.  
John 13.13. Ye call me Master, and Lord; and ye say well, for so I am.  
Malach. 1.6. If I be a Master, where is my fear?  
James 4.12. There is one Lawgiver, who is able to save and destroy; Who art thou that judgest another?  
These are matters universally acknowledged that Christ, being the Lord, Master, and Lawgiver of his Church, aught to be feared, and reverenced, as such, and to have all his laws and commands observed. There is no doubt moved of this. But we are not satisfied, that all those are Christ's laws, which some men would impose upon us under that title. Nor doth the acknowledgement that Christ is the one, and only supreme Lawgiver of the Church, the giver of laws which bind the conscience in themselves, by which laws he will also judge them to their eternal state; the only Lawgiver, able to save and to destroy, as St. James describes him; this acknowledgement, I say, 
Vide Gr●t. de imper. Sum. potest. cap. 4. S. 5. pulchrè distinguentem de actionibus Christi, Terminalibus & mediis.  doth not hinder, but that there may be certain Lawgivers under Christ, and commissioned by him, for the outward ordering of his worship, whose laws do bind the conscience too, but not immediately; i. e. in, and of themselves, but by virtue of Christ's law, that requireth obedience for conscience-sake, to the authority ordained by him.  
7. Those Scriptures, which command us to hear, and obey Christ, under the greatest penalty.  
Matt. 17.5. This is my beloved Son, hear ye him.  
Act. 3.23.— Every soul which will not hear that Prophet, shall be destroyed from among the people.  
Hebr. 12.25. See ye refuse not him that speaketh; for if they escaped not, who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven.  
Now, there is no question moved, Whether Christ be not to be heard and obeyed in what he speaks, but only, Whether he hath, in this, or the other matter of circumstance and order, particularly spoken any thing by way of determination; for the resolution of which, recourse must be had to the records of what he hath spoken, and by them we must be judged. Under this head therefore, may be also ranked,  
Those Texts of Scripture, wherein Christ enjoins his Disciples, to teach all his commands, and wherein others are commanded, and exhorted to obey them, or commended, as examples of a diligent observance of them.  
Matt. 28.20.— Teaching them to observe all things, whatsoever I have commanded you. This is often urged by the Catechist. But the point of doubt is nor, Whether the Apostles were bound to teach, and so did teach the observance of all things by Christ commanded; but this only, Whether Christ did particularly command all that his Church was to observe, in the very circumstantials of his outward worship. The Scriptures then that call for obedience unto God's commands, or commend that obedience, refer nothing to this matter, till it be manifest, that we have such and such commands, whereto our obedience is required. It will therefore suffice, barely to recite them. The Scripture-commands for obedience.  
Deut. 13.4. Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and cleave unto him.  
Deut. 30.2.8.20. Thou shalt obey his voice, according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul.  
1 Chron. 16.13. (it should be, I suppose, 15. verse,) Be ye always mindful of his covenant, the word which he commanded to a thousand generations.  
John 14, 15, 21, 23. If ye love me, keep my commandments. He that hath my commandments, and keepeth them, he it is that loveth me.— If any man love me, he will keep words.—  
Chap. 15.14. Ye are my friends, if ye do whatsoever I command you.  
Chap. 8.31.— If ye continue in my word, then are ye my disciples indeed.  
1 Ep. John, 2.3, 4. Hereby we know that we know him, if we keep his commandments.—  
Luke 9.26.— Whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed.—  Commendable Examples of obedience. 
Exod. 24.3. 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, will we do.  
Deut. 26.17. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgements, and to hearken unto his voice.  
Gen. 18.19. I know him (Abraham) that that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgement.— No question too but Abraham's children and servants were more obedient to his commands, in the matters of God's worship and service, than those of the separation are generally observed to be, who withdraw from Family-devotion, etc.—  
1 Cor. 11.23. I received of the Lord, that which also I delivered unto you.— It was part of the Apostle's faithfulness to deliver that ordinance to the church, which he had received as such, from the Lord; and whatsoever is delivered to the Church, 
So again, in the Articles of Christian Faith,— I delivered that which I also received, 1 Cor. 15.3, 4.  under that notion, as a Divine ordinance and institution, ought first to be so received from the Lord. This Apostle's practice then, deserves imitation; and in this especially, that he very carefully distinguisheth his own counsels and advice, from the Divine commands.— I speak this by permission, and not of commandment.— Unto the married, I command, yet not I, but the lord— But to the rest speak I, not the Lord. Concerning virgins, I have no commandment of the Lord, yet I give my judgement, as one that have obtained mercy of the Lord to be faithful. I suppose therefore, that this is good for the present distress.— She is happier, if she so abide, after my judgement.— And this Apostolical practice, is a sufficient evidence, that some things may be advised and practised in the Church, without the authority of any special command from God.  
8. Those Scripturcs, which relate to the pattern given in the Mount to Moses, and the other to EZekiel.  
Exod. 25.40.— Look that thou make them after the Pattern, which was showed thee in the Mount.  
EZek. 43.10, 11. Thou son of man, show the House to the house of Israel, that they may be ashamed of their iniquities, and let them measure the pattern, and if they be ashamed of all that they have done, show them the form of the House, and the fashion thereof, and the go out thereof, and the come in thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof, and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.  
One would guests, by these allegations, the Catechist and his Brethren were far from being avowed enemies to setledforms of worship.— But that these are allusions only, which they are accustomed to cant with.—  
The former Text relates to the Tabernacle, which God appointed Moses to make, with the appurtenances thereof, Act. 7.44. The later is not so easily resolved upon amongst Interpreters, what Temple it was to be referred unto.  

Grot. in EZek. cap. 40.2.  It seems most probable, that the Prophet EZekiel received the pattern of the Temple, in a Vision, as it was when Nebuchodonosor destroyed it, and that to this purpose, that the Jews might understand how great a glory of their Nation they had forfeited by their sins; and that when God should restore them from their captivity, they might have before them a Sampler to imitate, as far as they were able. And if any object, that the description here made of it, doth not exactly square and agree with that of Solomon's; 'tis answered, That those many Kings who came after Solomon, did, out of the great tributes and gifts brought into the Temple, add much unto it, by the ornaments of it; yea, and changed the use of some things about it. But I need not lay any stress upon conjectures. When we have the privilege to be taken into the Mount with Moses, and behold God's pattern, or receive a Vision of it with Ezekiel, we shall be certainly obliged to conform unto it; but in the interim, that which is obtruded upon us by some for it, we can entertain for no other than a dream of men of strong imaginations.  
9 Those Scriptures which point unto the spiritual worship required by God under the Gospel.  

† See the explication of this text farther, in this book hereafter.  John 4.21, 23, 24. Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father; but the hour cometh; and now is, when the true worshippers shall worship the Father in spirit and truth; for the Father seeketh such to worship him. God is a Spirit, and they that worship him must worship him in spirit and truth.  
Heb. 10.19, 20, 21, 22. Having therefore boldness to enter into the holiest, by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the vail, 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.  
1 Cor. 14.20. Brethren, be not children in understanding.  
2 Cor. 3.7, 8, 9, 10, 11. (where the Apostle compares the ministration of the Spirit with the Law, and prefers it as more glorious.) If the ministration of death, written, and engraven instones, was glorious, so that the children of Israel could not steadfastly 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, was glorious, much more that which remaineth is glorious. The whole design of which place is to prefer the glory of the everlasting Gospel, above that of the Legal dispensation, which was to give way to it.  

Catech p. 56.17, 58 59, 60.  Now these places are alleged by the Catechist, to prove, That the decency and comeliness of Gospel-worship, doth not in the least depend upon the observation of any external rites or ceremonies.  
But the mistake lies, in making that the only excellency, and requisite of Gospel-worship, which is indeed it's principal and chiefest qualification.  
The case, one would think were very plain. We are not ourselves naked bodies, nor yet ghosts or spirits; but spirit and body united together. The soul, and spirit, is the most considerable and ruling part in us; and yet the body is a part also, though subordinate. Our duty then, is readily chalked out by the Apostle; 
1 Cor. 6 10 — Glorify God in your body and spirit, which are Gods; in body and spirit together. Chief indeed, in, and with, our souls and spirits, which are chief within us; but not with our souls only. 'Tis part of our reasonable service, 
Rom. 12.1.  to present our bodies also a living sacrifice, holy, acceptable unto God. Yea, whilst we live in Society, 'tis our greatest concernment, in reference unto others, by our visible, and bodily, and external devotions, to declare a reverend sense of God, and affection to his honour. We cannot glorify God among men, but by the sensible expressions of our religion; and therefore God, in the second Commandment, mentions these; and the ordering of these, is the proper matter of humane cognizance and government, to busy it self about. In the first place, we must have Grace in our hearts, that we may serve God acceptably; but than it is but fitting that we discover that inward grace, by the external acts of a becoming reverence also. Let us have grace, 
Hebr. 12.28, 29.  that we may serve God acceptably, with reverence and godly fear; for our God is a consuming fire. St. Paul thought it fit, not only to provide, that the Church at Corinth might serve God understandingly, and with the spirit, but after this decent manner also, the man uncovered, 
1 Cor. 11.  and the woman covered. Nor is it fitting, that the honour of God's public worship, should, in this particular, be left to the uncertainties of every clownish and fantastic humour.  
10. It is said, to be the main design of the second commandment, 
Catech. p. 62, 63.  to forbid the making unto ourselves any thing in the worship of God, to add unto his appointments; whereof an instance is given, in that of making, and worshipping Images. To this purpose, we are frequently referred unto,  
Exodus 20.4, 5. Thou shalt not make unto thyself any graven image, or any likeness of any thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the earth; Thou shalt not bow down thyself to them, nor serve them, for I the Lord thy God am a jealous God, etc.  
It may seem near akin to adding unto the Word of God, for any to presume to turn the body of a precept into an instance only. The main design of the commandment is plainly against Idolatry. God's jealousy therefore, is, in this case, said to be moved, when we do as the wife that admits 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 Apostasy of the Church prophetically, 
Cat. p 81.82.  (set out under the name of fornication and whoredom,) 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 show unto thee the judgement 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 decked 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 blood of the Saints, and with the blood 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 whoredom, 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 wanderest, playing the harlot,— saying to a Stock, thou art my father, and to a Stone, thou hast brought me forth, etc.— 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 Gnostics; [These are, as virgins, not defiled with women, they that have kept pure, from all the heretical Gnostick corruptions of uncleanness, etc. 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 practice, 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 show 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 worshipping 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 practices. And in this vision, methoughts I was in a desert, (fit to represent the desolation to be expressed 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 Emperor. 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, etc.]  
Rev. 18.40. ver. is a warning unto Christians, upon the destruction coming on this great heathen City, to departed. [Another voice, 
Rev. 18.40.  methought, 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 loser sort of Christians than did: and secondly, to departed out of the city; (as the Emperor Honorius, and Bishop Innocentius did, to Ravenna, at the time of Alaricus' 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, alleged 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 Abih● Levit. 10.1, 2.  
Their fault was, Offering strange fire, which the Lord commanded not; i. e. as we before, upon examination, found it, a breach of God's positive command, who had limited them to the fire on the Altar, and the keeping of it there for holy uses.— Some of the Hebrews charge them farther, 
Munster. in loc.  with gross misdemeanour, in giving themselves to drink; etc. Upon which occasion, they judge that Precept to have followed, ver. 8.9. The Lord spoke unto Aaron, saying, Do not drink wine, nor strong drink, thou, nor thy sons with thee, when ye go into the Tabernacle of the congregation, lest ye die.—  
Secondly, Of Corah, Dathan, and Abiram, Numb. 16.3, 8, 9, 32, 35.  
Their sin was this: Having seditiously engaged a considerable party of the Princes of the Assembly, famous in the congregation, 
Num. 16.2, 3.  men of renown, (the chief Senators of note), 
Deut. 33. 4, 5. Moses King in Jesurun.  They gathered themselves together against Moses and against Aaron, (suppose their King and Highpriest) and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: Wherefore then lift you up yourselves above the congregation of the Lord? i e. Why do you usurp and tyrannize over God's people? their just rights, liberty, and privileges, who are as good and holy as yourselves, and as gifted for public ministry, as yourselves? Hear we now Moses his reply, and that will give us farther to understand their miscarriage. 
vers. 8, 9, 10, 11.  And Moses said unto Korah, Hear, I pray you, ye sons of Levi, Seemeth it but a small thing unto you, that the God of Israel hath separated you from the Congregation of Israel, to bring you near unto himself, to do the service of the Tabernacle of the Lord, and to stand before the Congregation, to minister unto them? And he hath brought thee near to him, and all thy brethren, the sons of Levi, with thee; and seek ye the Priesthood also? for which cause, both thou, and all thy company are gathered together against the Lord: and what is Aaron that ye murmur against him? that is, I have settled this order among you, by God's authority, and he hath called Aaron to the Priesthood, which you Levites, instead of being thankful for, and contented with your lot of Ministry, affect; and therefore this insurrection of yours to that end, is, by way of evident interpretation, against the Lord. This especially for Korah: Dathan and Abiram, besides their share in this guilt, are found moreover, positive Contemners of Moses his command, and Revilers of his conduct and government, occasioning all their sufferings; as if he had aimed at nothing but the establishment of an absolute dominion to himself, 
ver. 12, 13, 14,  in their slavery. And Moses sent to call Dathan and Abiram, the sons of Eliab, which said, We will not come up. Is it a small thing, that thou hast brought us up out of a Land that floweth with milk and honey, to kill us in the Wilderness, except thou make thyself altogether a Prince over us? Moreover, thou hast not brought us into a Land that floweth with milk and honey, or given us inheritance of fields and Vineyards; Wilt thou put out the eyes of these men? We will not come up. This is the true description of the sin of these men.  
And we learn, by the way, That the sacred Ministry then, even in the lowest order of it, was a state separated from the people, were their holiness or gifts, otherwise never so considerable; and, That there were different degrees of Ministry then appointed by God, whose will it was, that every one among them should keep his place, and not the Levite to invade the Priesthood, also; yea, and none of them, nor the whole Congregation of people with them, upon any pretence to make a mutiny and insurrection against Moses and Aaron, the chief Governors, Civil, and Ecclesiastical, by God, and under God, set over them.  
This murmuring, usurpation, and rebellion, was the sin of Korah, Dathan, and Abiram. Their punishment now follows. 
Ver. 31, 32, 33. — The ground clavae asunder, that was under them, and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them, and they perished from among the Congregation.— And there came out a fire from the Lord, 
Vet. 35. Ver. 41.  and consumed the 250 men that offered incense; viz. those presumptuous invaders of the Priesthood. And yet, notwithstanding these miraculous judgements from heaven, upon these factious, and seditious rebels, the people were so leavened with their infecting principles, that the very next day, they generally murmur against Moses and Aaron, saying, 
Ver. 41.  Ye have killed the people of the Lord.— namely, these good men, Korah, Dathan, and Abiram, and the renowned Senators that stood up with them for our privileges. And upon this, came the Plague, 
V 49.  whereof died fourteen thousand, and seven hundred more of them. And now, let the Brethren make their best advantage of this story; only, it may not be amiss to immind them farther, 
St Judas, ver. 11.  that there is such a thing also mentioned in the New Testament, as Perishing in the gainsaying of Kore.  
Thirdly, Of the sons of Ely;" A sin not to be expiated with sacrifices and burnt-offerings for ever. 1 Sam. 2.28, 29.— Wherefore kick ye at my sacrifice, and at mine offering, which I have commanded in my habitation, and honour'st thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?—  
But if we look a little backward, we shall be farther satisfied, what was the monstrous provocation of these sons of Elimine 
Ver. 22, 24.  They lay with the women that assembled at the door of the Tabernacle of the Congregation— and made the Lord's people to transgress.—  
Now, who, of any modesty, would presume to compare and equalise the admission of certain humane prescriptions, for the ordering of God's external worship, with such a villainy as this?  
Fourthly of Vzza, in putting the Ark into a Cart, when he should have born it upon his Shoulders, 1 Chron. 16.13.  
He means, I suppose, chap. 13.7, 9, 10. where we have the account of Vzza's miscarriage and judgement, There we read indeed of the Ark of God carried in a new cart, out of the house of Aminadab, and Vzza and Ahio driving the cart. But that which the Catechist fixeth on, was none of Vzza's condemnation. The words of the Text are express against him. 
1 Chron. 13.9, 10.  And when they came to the threshing-floor of Chidon, Vzza put forth his hand, to hold the Ark, for the oxen stumbled. And the anger of the Lord was kindled against Vzza, and he smote him, because he put his hand to the Ark, and there he died before God.  
Here we have a taste of that reverence which persons of this way do bear to the Holy 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, [Uzza died for putting the Ark into a Cart, when he should have born it upon his shoulders.] The Text saith, [Uzza was smitten with" death, because he put his hand to the Ark;] namely, to support, and hold it, when the oxen stumbled. And the Margin refers 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 which place, Mr. Ainsworth noteth, 
Mr. Ainsworth on that place.  This judgement here threatened, was executed upon Vzza, a Levite, who, putting his hand to the Ark of God, was 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 , and abuse, as well as misapply it. 
Cat. p. 57  So the Catechist elsewhere also doth, when he invidiously compares the affections excited by the decent rites, and usages of the Church's 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 only specify 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 Leprosy even risen 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 Priest's 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 looked into, will appear no other than a perverting of the whole design of the sacred Eucharist, with the feast of charity thereto adjoined; 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 ourselves, 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 judgement, and fiery indignation, which shall devour the adversaries. He that despised Moses law, died without mercy, under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was 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 Apostasy from Christianity, and the despiteful rejection of it, and therefore it is certainly misapplyed to any miscarriages of an inferior aggravation.  
Thus now, I have, by God's help, reflected upon those Scripture-quotations, which 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 settling of Churches, with their officers, as the seat, and subject of all other solemn instituted Worship. Quaery, How settled 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 persuasion 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 was averred, 
Nisi Reip. suae statum omnem constituerit▪ magistratus ordinarit, singulorum munera potestatemque descripserit. quae judiciorum, forique ratio habenda, quomodo elvium finienda lights; non solum minus Ecclesiae Christianae providit quàm Moses olim judaica, sed quam à Lycurgo, Solonae, Numa civitatibus suis prospectum sit. Lib. de Eccles. Discipl.  That, unless Christ would show 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 complete, and unchangeable form of church-polity.  
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 settling of Churches, with their officers, as the seat and subject of all other solemn instituted worship. (2) Prayer, with Thanksgiving. (3) Singing of Psalms. (4) Preaching the word. (5) Administration of the Sacraments of Baptism and the Supper of the Lord. (6) Discipline and rule of the Church collected and settled; most of which have also sundry particular duties relating to them, and subservient unto their due observation. [(1) Matth. 28.19, 20. Act. 2.41, 42. 1 Cor. 12, 28. Eph. 4.11, 12. Matt. 18, 17, 18, 19 1 Cor. 4.17.— 7.17 Act. 14.23. Titus 1.5. 1 Timoth. 3.15. (2) 1 Timoth. 2.1. Acts 6.4. Acts 13.2, 3. (3) Ephes. 5.19. Coloss. 3.16. (4) 2 Tim. 4.2. Act. 2.42. 1 Cor. 14.3. Act. 6.2. Heb. 13.7. (5) Matt. 28.19. Matt. 26.26, 27. 1 Cor. 11.23. (6) Matt. 18.17, 18, 19 Rom. 12.6, 7, 8. Rev. 2.3.]  
I will not dispute the number of these Gospel-institutions, here enumerated, but take them in order, as they are reckoned up, applying. as I pass, the General Rule, That nothing must be done in, or about, any of these institutions of Gospel-worship, but what Christ hath commanded; that others may see how well the Catechist keeps to his rule. And then, adding, where the matter shall require it, some truer accounts of the points discoursed on.  
[First then, of the calling, gathering, and settling of Churches, with their officers, as the seat and subject of all other solemn instituted worship.]  
It may be, to ordinary heads, some difficulty to understand, How settled Churches, with their officers, are the subject, and seat, of all other instituted worship, since preaching of the Word, reckoned up by him, as the fourth Gospel-institution, must be premised in order to the calling, gathering, and settling of all Churches. But I will not insist upon this scruple.  
We will consider what is offered us, 

1. Of Churches.  
2. Of Church-officers. And, 

1. Of Churches.       

CHAP. II.  
The Catechist's general doctrine of Churches, proposed. Proofs from the Catholic Church, or the National Church of the Jews, impertinent to his particular Churches. The Catechist's texts for Christ's institution and appointment of such particular Churches, as the foundation-ordinance of Gospel-worship, examined. St. Cyprian's comment upon those words, Where two or three are gathered to-together in my name, I am with them. Particular Churches acknowledged to have been intended, and approved by Christ, though not in the Catechist's sense, nor by the cogency of his arguments. The proper difference between the Jewish and Christian Church, stated.  

Cat. p. 89.  [Q." WHat is an instituted Church of the Gospel?  
Answ. A society of persons called out of the world, or their natural worldly state, by the administration of the word and spirit, unto the obedience of the faith, or the knowledge and worship of God in Christ; joined together in an holy band, or by special agreement, for the exercise of the Communion of Saints, for the due observation of all the ordinances of the Gospel.]  

p. 108.  [Q. By what means do persons, so called, become a Church of Christ?  
Answ. They are constituted a Church, and interested in the rights, power, and privileges of a Gospel-Church, by the will, promise, authority, and law, of Jesus Christ, upon their own voluntary consent and engagement, to walk together in the due subjection of their souls and consciences unto his authority, as their King, Priest, and Prophet, and in an holy observation of all his commands, ordinances, and appointments.]  
Now in the explication of these Answers, the Catechist declares,  
First, What Church he treats of; 
p. 90.  viz. Not the Catholic Church of Elect Believers, nor the universality of Professors of the Gospel; but particular Churches, and these particular Churches, 
p. 91.  as opposed unto a National Church.]  
Those proofs then, which relate to the Catholic Church, which is the body of Christ, are not to be reduced unto this matter. Such as Ephes. 2.19, 20, 21, 22. Ephes. 4.16. insisted on by him, p. 115. and elsewhere. 
p. 115.   
Those proofs also, which are fetched from analogy, as resemblance with the National church of the Jews, are to this matter impertinent. Such as Exod. 24.3. Deut. 5.25. referred to p. 92. And again, with Josh. 24.18, 21, 22. p. 112. 
p. 92. 112.   
Secondly, His next work is, to prove, and demonstrate, That such particular Churches are themselves an ordinance of the New Testament, instituted, and appointed by Christ. And his proofs are these;  

p. 94.  First, They are appointed, and approved by Christ, Matt, 18.15, 16, 17, 18, 19, 20. If thy brother shall trespass against thee, go and tell him his fault, between thee and him alone, etc.— Then tell it the Church; but if he neglect to hear the Church, let him be unto thee, as an heathen man, and a publican. Verily, I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven, etc. Again, I say unto you, that if two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them, of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them.  
That this could not be the Church of the Jews, 
p. 95.  he takes pains to prove, p. 95. A conceit, I should think, not very likely to come into any one's head about it. And then concludes, That no Society, 
p. 97.  but that of a particular Church of the Gospel, could be here intended.  
None, I presume, will deny, but that particular societies of Christians, were intended, and are approved by Christ: the only question is, of such particular, gathered, and covenanting-Churches, as the Catechist treats of; and the only thing I here examine, is, the pertinency of his proofs for such. And the truth is, particular Churches are indeed here supposed by Christ, but not in this place instituted and appointed. Approved and allowed here they are, but not here appointed; but then, this cannot be here inferred convincingly, neither from the word Church, which doth most probably here denote, the Governors of the Church only, the Church-representative, as we are wont to speak; the same with those You that follow, those that have the power from God of binding and losing, v. 18. The Apostles and their Successors, the rules of the Christian Assemblies; to whom alone this power is given by Christ, S. John 20.21, 22, 23, verses. And for the last clause,— Where two or three are gathered together in my name,— it may not be improper to add the words of St. Cyprian upon it, against the Novatian Schismatics, who had it frequently in their mouths.— Let them not, 
Nec se quidam vanà interpretatione decipiant, quod dixetit Dominus, Ubicunque fuerint duo aut tres— Corruptores Evangelii atque interpretes falsi extrema ponunt, & superiora praetereunt patris (partis, nisi velit patris diaboli) memores, & partem subdolè comprimentes. Ut ipsi ab Ecclesia scissi sunt, ita capituli unius sententiam seindunt. Dominus enim, cum discipulis suis unitatem suaderet & pacem, Dico, inquit, vobis quoniam si duobus ex vobis convenerit in terrà.— Ostendens non multitudini sed unanimitati deprecantium plurimum tribui. Si duobus, inquit, ex vobis— unitatem prius posuit, concordiam pacis ante praemisit. ut conveniat nobis fideliter & firmiter docuit. Quomodo autem potest ei cum aliquo convenire cui cum corpore ipsius Ecclesiae & universà fraternitate non convenit? Quomodo possunt duo aut tres in nomine Christi colligi, quos constat à Christo, & abejus evangelio separari? Non enim nos ab illis, sed illi à nobis recesserunt. Et cum haereses & schismata postmodum nata sint dum conventicula sibi diversa constituunt veritatis caput atque originem reliquerunt. Dominus autem de Ecclesia sua loquitur, & ad hos qui sunt in Ecclesia loquitur; ut, si ipsi concordes fuerint, si secundum quod mandavit & monuit, duo aut tres licet, collecti unanimiter oraverint, duo aut tres licet sint, impetrare possint, de Dei Majestate quod postulant ubicunque furint Duo aut tres,— cum simplicibus scilicet, atque pacatis cum Deum timentibus & Dei praecepta servantibus, cum his duobus vel tribus licet esse se dixit; quomodo & cum tribus pueris in camino ignis fuit.— Quando ergo dicit, Ubi fuerint duo aut tres;— non homines ab Ecclesia dividit, qui instituit & fecit Ecclesiam, sed exprobrans discordiam pe●fidis & fidelibus pacem su● voce commendans, ostendit magis esse se cum duobus aut tribus unanimiter orantib●s quam cum dissidentibus plurimis, plusque impetrari posse paucorum concordi prece, quam discordios● oratione multorum.— An secum esse Christum cum collecti fuerint opinantur, qui extra Christi Ecclesiam colliguntur? Cyprian. de Unit. Ecclesiae. S. 10.11.  saith he, deceive themselves, with a vain interpretation, because the Lord hath said, Wheresoever two or three are gathered together in my name, I am with them. These corrupters, and false interpreters of the Gospel, take the later words, and pass over the former, being mindful of a part, and subtilely concealing of a part. As they themselves are cut from the Church, so do they cut the sentence of one Chapter; for our Lord, when he persuaded unity and peace to his Disciples, I say unto you, saith he, that if two of you shall agree on earth, as touching any thing that ye shall ask, it shall be done for you, of my Father which is in heaven; for where two or three are gathered together in my name, I am with them; showing, That very much is given, not to the multitude, but to the unanimity of those that pray. If two of you, saith he, shall agree on earth; he first placed unity; he before premised the agreement of peace; he faithfully and firmly taught, that we should agree together. But how can he agree with any one, who doth not agree with the body of the Church itself, and with the whole Brohood? How can two or three of those be gathered together in the name of Christ, who are manifestly separated from Christ and his Gospel? for we have not departed from them, but they from us. And whereas heresies and schisms are since risen, whilst they make to themselves divers conventicles, they have left the head and original of truth. But our Lord speaks of his Church, and speaks to those who are in that Church; that if they shall agree together: if, according to what he hath commanded and admonished, although they be but two or three, they shall unanimously pray; although they be but two or three, they shall obtain from God's Majesty, what they ask. Wheresoever two or three are gathered together in my name, I (saith he) am with them; viz, with such as are innocent and peaceable; with such as fear God, and keep his Commandments; with these, be they but two or three, he hath promised his presence; as he was also with the three children in the fiery furnace.— When therefore he saith, Wheresoever two or three are gathered together in my name, I am with them; he divideth not men from the Church, who did instruct and make the Church, but, upbraiding the perfidious with their discord, and by his voice, commending peace unto the faithful; he shows, that he is more with two or three, praying unanimously, than with never so many, that are in dissension; and that more may be obtained by the agreeing prayer of a few, than by the disagreeing prayer of many. And he concludes,— Do they think that Christ is with them, when they are gathered together, who are gathered together out of the Church of Christ? Thus St. Cyprian, to the Separatists of his time.  
Secondly, His next proof is thus expressed. 
Cat. p. ●7.  [These Churches, he (i. e. Christ) calls his Candlesticks, Rev. 1.20. in allusion unto the Candlesticks of the Temple, which, being an institution of the Old Testament, doth directly declare these Churches to be so under the New. And this he speaks in reference unto those seven principal Churches of Asia, every one of which was a Candlestick, or an institution of his own.  
This certainly, is a very lame proof of Christ's institution of particular Churches, in the Gospel. Wherein,  
First, It is but presumed, that Christ names these seven Churches Candlesticks, in allusion to those of the Temple, for he hath no Scripture for that; and, it is not improbable, but they may be so called, upon a more general account, as containing in them those eminent burning and shining lights, here called Angels, and Stars; or, as holding forth the light of the Gospel eminently to the world. And,  
2. It is weakly inferred, That, because those Candlesticks of the Temple were God's institutions, therefore these Churches, upon the account of their resemblance to them, must needs be so also; for Similitudes run not upon all four; hold not in all particulars. And,  
3. These very Churches hold a nearer resemblance unto national, or at least, provincial Churches, than to those gathered congregations the Catechist speaks of; for certain it is, that each of these had certain particular congregations under them.  

●at. p. 97. 98.  Thirdly, (he adds) in pursuit of this appointment of Christ, and by his authority, the Apostles, so soon as any were converted unto the faith at Jerusalem, although the old National Church-state of the Jews was yet continued, gathered them into a Church or Society, for celebration of the Ordinances of the Gospel, Act. 2.41, 42. The Lord adding unto this church daily such as should be saved, ver. 47. And this company is expressly called the Church at Jerusalem, Act. 8.1. This Church thus called, and collected out of the Church of the Jews, was the rule and pattern of disposing of all the Disciples of Christ, into Church-societies, in obedience to his command throughout the world. Act. 11.26,— 14.23, 27.  
What proof he hath given of the appointment of 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 rereferred 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 mentioned by the Catechist, from the Apostolic 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 Christ's disciples into Church-societies; of which hereafter.  

Cat. p. 98.99, 100, etc.  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, etc. 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 aught 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 called 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 catholic. (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 quickening 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 concur to complete 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 itself 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 quickened 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 one's; but a sure proof, if granted, That true believers may fall aw●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 Catholic 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 falsehood usually to confute itself. His words are these;  
[The members of the Catholic 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 far 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-) privileges. 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, etc. 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, 'tis 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 [joined 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  unto it, such as is cohabitation, (which yet the Church may have respect unto for conveniency, and farthering of its 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  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 culled out here and there, and embodied together, by an holy league or covenant, to walk together in the same ordinances.  
Well now, It is but fitting that we have the proof of this from Christ's institution. For we cannot easily forget what he hath lessoned us.  
[Some men are apt to look on this authority of Christ, 
Cat. p. 86 87.  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 to, and so regulated accordingly.] And again, 
p. 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 especial by Jesus Christ.] And [If we perform any thing in the worship of God, on any other account, 
p. 85.  it is no part of our obedience unto him, and so we can neither expect his grace to assist us, nor his promise to accept us therein, for that he hath annexed unto our doing and observing whatever he hath commanded, and that because he hath commanded us.] Nothing therefore will satisfy our conscience here, but Christ's authority, Christ's command of this mutual Church-league and covenant, this holy band and agreement. What now doth the Catechist offer us as to this? He tells us, in the general; 
p. 117.  [Without this consent no society of any kind can exist: This is the form of men's coalescencies into societies.]  
Carnal man! Is this a motive for Church-observance? Shall the light of nature and reason take up the room of Christ's authority and command? How strongly inclined is man's nature, to bring in humane devices into the government of the Church, and the worship of God?— But the truth is, this light of nature is very dim, and this reason none of that we can call right reason. All Societies depend not upon mutual consent, at least, this voluntary, and free consent. There is a natural society in Families. And be the ground and foundation of that civil society we live in, what it will, in its first beginnings; our children are born under government, and the laws of that society, without personal consent. Let him therefore mend his politics, that they tend not to the infecting of religion. For, this Reasoning seems to lead directly to Anabaptism, a step of perfection whereto, it seems, his principlet have not yet advanced him. But, 'tis possible, at long run, he may also end there. However, 
Cat. p. 117.  at present, he allows infants to be a proper subject of Baptism. Well then, by Baptism they are admitted into the Church, and being so admitted, must needs be looked upon as Church-members, and yet, confessedly made so, entered into that society, without their voluntary consent.— We are therefore to seek for farther satisfaction about this Church-covenant, this joint, 
p. 115.  voluntrry consent, and form of coalescency into Church-society. And I am persuaded, our Catechist hath done his best, for our information. Let us then hear him farther.  
[Thus did God take the children of Israel into a Church-state of old. 
Cat. p. 112:  He proposed unto them the Church-obedience that he required of them, and they voluntarily, and freely took upon themselves the performance of it, 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, will we do. So Deut. 5.7. And hereby they had their solemn admission into their Church-state and relation unto God. And the like course they took, whenever there was need of renewing their engagements. Josh. 24.18, 21, 22. And the people said, We will serve the Lord, for he is our God. And Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen the Lord, to serve him, and they said, We are witnesses. This was the covenant that was between God, and that people, which was solemnly renewed so often as the Church was eminently reform. Now, 
Cat. p. 113.  although the outward solemnity and ceremonies of this covenant were peculiar unto that people, yet as to the substance and nature of it, in a sacred consent, for the performance of all those duties towards God, and one another, which the nature and edification of a Church do require, it belongs to every Church, as such, even under the Gospel.] But here crowd in abundance of Exceptions.  
In the general, That the practice of a thing in the worship of God, under the Old Testament, is not any better evidence for Christ's institution, than the light of nature; and that we have only his bare word for it, that the outward ceremonies and solemnities of this covenant, were peculiar to that people, and the substance of it common also unto us.  
And then particularly,  
1. The words, Church-state, and Church-obedience, are somewhat mysterious, as applied to the Old Testament.  
2. The children of Israel, however, were a national Church, and so no pattern for particular Churches.  
3. This was not the first time of their Church-state, or Church-obedience, and communion, when this covenant was made, Exod. 24. The Pass-over service, Exod. 12. may look very like a Church-act. And was not circumcision long before, a seal of a Church-state, into which they were admitted?  
4. This covenant specified, was between God and the people, and not any voluntary agreement of the people one with another. Nor is it true,  
Lastly, That this covenant was solemnly renewed by the people's voluntary consent, so often as the Church was eminently reform. The chiefest reformations on record in the Jewish Church, have been by their supreme rulers, sometimes without the people's consent, and sometimes commanding and compelling them to consent. 
2 Chron. 15.8, 9, 10, 12, 13.  Thus Asa put away the abominable Idols out of all the cities of Judah and Benjamin, etc. And he gathered all Judah and Benjamin, and the strangers with them, etc.— And they entered into a Covenant,— That, whosoever would not seek the Lord God of Israel, should be put to death, whether small or great, man or woman.— Thus in Hezekiah's reformation; 
2 Chron. 29.3, 4.5, 10.  He summons the Levites and Priests before him, and sets them about their proper office, and tells them, it was in his heart to make a Covenant with the Lord God of Israel, that his fierce wrath may turn away.— And thus Josiah made a Covenant before the Lord, 
2 Chron. 14.31, 32.  to walk after the Lord, etc.— And he caused all that were present in Jerusalem and Benjamin to stand to it.— And still, according to the goodness, or badness of the Prince, Reformation advanced or went backward among them.  
Unless therefore, the Catcechist's New Testament proof be more pertinent and express than the Old, his Church-league and covenant; this mutual agreement and consent, must no longer be ranked among the institutions of Christ, but at the 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 steadfast continuance in the observation of all other ordinances of the Gospel. Act. 2.41, 42.]  
As to the first of these instances; It is manifestly 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 tenor 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 whi●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 suitors 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 relied 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 amplify their signal charity, reflecting upon what had been said before. As if the Apostle had said, They did not only equal, but exceed our expectations; What they gave us, was more than we could look for from their poverty, and the cheerful, 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, etc.  
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 baptised, they were, by that means, added unto the Church, and being added, continued steadfastly 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, entered 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 answered in his name, when baptised an infant, at his Confirmation, when he comes to age and knowledge. Thus much we require for his actual qualification for the privileges of adult believers.  
But this is not the sacred bond of special agreement pleaded for; this is not the Catechist's joint 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 Church's are made up of certain persons, culled 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 gathered Churches themselves.  
Yet one proof farther, the Catechist offers us; and we had not need overlook 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 considered, 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 household of God, etc. chap. 4.6. From whom the whole body fitly joined together, etc. 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 itself in a joint 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 guests at, by those alleged. In these, it is familiar with him to apply what is spoken of the Catholic Church, which is the Household 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, etc. Believers living stones, Therefore these must needs come together into this beautiful form, by a mutual consent, etc. 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 practice of other offices of their Christianity. The Catechist should do well to remember, that he hath told us elsewhere, 
Ca●. 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 men's coalescency into all societies; and than 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. IU.  
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 practice 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 chief, 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 household of God, built upon the foundations of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone. 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, Upon 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, baptising them in the name, (and into the acknowledgement) 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 baptised 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 testify the Articles of Christian faith, and to incorporate, and embody, all that should believe, into one society, by Baptism; But he commands them expressly 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 qualify 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 complete their number; and accordingly, we read, Mathias was chosen by lot, to take part of the Ministry and Apostleship with them, and he was numbered 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 than was the beginning of the Christian Church, left by Christ; now the first remarkable building, and increase 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 G●ost); St. Peter, filled with the Spirit, stands up, and preacheth to the multitude, and is the means of converting 3000 souls, according to the promise,— Upon 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 expressly called a Church in the New Testament. So they are called, Act. 2.47. and we read not of any so called before them.  
Here then is the beginning of the Apostolic Church, the society of those that believe in Jesus Christ, conceived by the H. Ghost, born of the Virgin Mary, etc. which was the prime doctrine of the Apostles, the Society of these baptised 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 baptised. And this was the door of their entrance into the Church, ver. 41. Then they that gladly received his word, were baptised, 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 entered and admitted, follows, ver. 42.44. They continued steadfastly, 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 increased afterwards, and is to be preserved, and increased 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 entered, 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, baptised 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 subdivided 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 delivered 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 rob 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, etc.  
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 inferior 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 baptised believers of the family, with such other neighbour Christians, as were admitted and received to join in God's worship and service with them there.— Now many of these lesser congregations were united under a superior 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 mentioned still but as one Church. So the Church of Jerusalem, of Antioch, of Caesarea, of Ephesus, of Laodicea; of Smyrna, etc. The reason this, already intimated: All the particular Churches belonging to those great Cities, were united under the care and circumspection of one superior 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 Diocese, united under one Bishop, The case is plain, if we look but to the seven Churches of Asia, in the Revelations. They are numbered, all of them, according to their single Governors 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 complete; 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 reckoned 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 virtue 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 superior, for order sake, whom we call Archbishop, 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, called churches, is yet but one Church, because under one supreme governor and ruler, namely, Christ himself, the Great Shepherd 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 middle-state and region (as it were) between the perfection of good and evil. In Hell there are soli mali, evil ones only, and none good to partake with them. In Heaven, there are soli boni, the good only, and none that are impure or evil to communicate with them; but on Earth there continue, & boni & mali, both good and bad together, and so are like to continue, till their parting, at their remove hence to one of these other places, the one on the right hand, the other on the left; and then the good shall be advanced to a blessed society of just men made perfect; and the bad cast down to the wicked combination of the damned. 
St. Matt. 13. 24. 30.  The Kingdom of heaven is therefore likened to a field, wherein the wheat and tares grow together, until the harvest;— to a net cast into the Sea, gathering of every kind, 
chap. 3.12.  good and bad fish;— to a floor, on which there is chaff as well as corn. 'Tis a great House, 
2 Tim. 2.20.  in which, there are not only vessels of gold and silver, but also of wood, and of earth, some to honour, and some to dishonour. 
St. Matth. 25.32.  'Tis a large sheep-fold, wherein there are together sheep and goats, to be separated at the last day. 
Fortissimò tene, & nuilatenùs dubites A ream Dei esse Ecclesiam Catholicam, & intra eam, usque in finem saeculi frumento mixtas paleas contineris hoc est, bonis malos sacramentorum communione misceri. Fulgentius ad Petr. Diacon.  'Tis our B. Saviour's own maxim, Many are called, and few chosen. A call therefore, to Church-membership, doth not necessarily include, or suppose the truth of grace. The Church of Christ, indeed, is an holy Church; holy, by virtue of the baptismal dedication, and separation of all its members unto God; holy, by virtue of their external calling and profession; holy, by virtue of their great obligation unto, and provisions for, real holiness; and, lastly, holy, by virtue of the sincere holiness of the sincere members of it; but it no ways follows from hence, that none may be looked upon as visible members of this Church, but such as are truly, and inherently holy.  
The Church then, being, as hath been said, a mixed communion, there may be sometimes in it, unworthy ministers, and false and corrupt members, 
Vide Chem. ult. de Ecclesia, cap. 5.  and yet is not the efficacy of God's ordinances nulled by the one, nor the communion itself polluted, barely by the presence of the other.  
The efficacy of Church-ordinances depends not on the Minister's worthiness, but the Divine institution; and therefore cannot be nulled by the Minister's unworthiness, be that what it will. Suppose the man to have some private errors, or to be noted for this or that vicious practice: These, indeed, are things which ought not to be, especially in a man of his place and function; but, though they should be (as sometimes 'tis like they may); yet, if he be a commissioned, and ordained Minister, and do keep to the rightful forms of administration, the efficacy of God's holy ordinances, he shall not be prejudiced to the well-disposed, through his error, or impiety. The reason is, the Ordinances are God's; man's is the ministration of them only; who, if he be good, is a co-worker with God, and, though he be evil, may yet be an instrument whereby God worketh, and conveys his grace to others▪ Water, we know, may be brought into a Garden, to cause it to fructify, and bring forth plentifully, as well by a pipe of wood or lead, or some base matter, as by a pipe of silver or gold; and the Prophet Elias his food was not the worse, because a black Raven served it up. Our B. Saviour warns his Disciples, to beware of the leaven of the Pharisees; but yet he enjoined the harkening to their sound doctrine, and learning instruction from them. 
St. Matt. 23. 2, 3.  The Scribes and Pharisees, saith he, sit in Moses seat, and therefore whatsoever they bid you observe, that observe and do; but do not ye after their works, for they say, and do not. He may set others in the right way, heaven-ward, who, himself, it may be, (the more the shame and pity) either stands still, or posts on a contrary way unto destruction. He may preach to others successfully, who; yet, for want of self-government, proves a castaway himself. So much may seem intimated by the Apostle, 1 Cor. 9.27.— The personal vices of Ministers, cannot disable the efficacy of Divine ordinances. True, indeed, they do often prejudice people, against the ways of God, and (as Eli's sons profaneness did) make them to abhor the sacred offerings; and therefore all severity is to be used in the Church, for the restraining of such provocations. But still there is a vice, and fault too, in the people, that they do, for the sake of evil men, abhor that, which is of itself good and holy. Where the people are themselves rightly disposed, the good Word and sacraments of God, shall not, for the Ministers Errors or Vices, lose their effect.  
Neither shall the presence of evil-members in church-communion, be the hurt of such, who consent not to their sins and impieties; for, 
Quisquis in Ecclesia benè vixerit, nihil ei praejudicant peccata aliena; quia, ut Apostolus dicit, Quisque proprium peccatum portabit. Gal. 6. Communio igitur malorum non maculat aliquem participatione Sacramentorum, sed consensione factorum. Aug. Ep. 152. Quibus mali placent in union, ipsi communicant eum malis. Quiub● verò mali displicent, & eos emendare non possunt, non factis eorum, sed Altare Christi communicant. Ep. 162. Etiam cogniti mali, non obsunt in Ecclesia, si eos à communione prohibendi aut potestas desit, aut aliqua ratio conservanda pacis impediat. Ep. 164.  every one shall bear his own burden. The Society of evil men, (as St. Austin saith well) doth not corrupt us, in partaking with them of the same Sacraments, but in consenting to their wickedness. And again, They communicate with evil men, who are delighted in their society, as such; but, as for those, who are displeased with them, and yet are not able to reform them, they communicate not with their deeds, but Christ's Altar. And again, Evil men, though known in the Church, do not hurt the good, if there be either power wanting of prohibiting their communion, or some weighty reason of keeping the peace, hinder the putting of that power in execution. These are the golden rules of that Learned Father, who took so much labour and pains in his writings against the Donatists, and fit they are to be remembered by us.  
And it is very good advice which he quotes from St. Cyprian,; 
Cyprianus ad Presbyterum Maximum scripsit, Non ideò quoniam zizania in Ecclesia esse cernimus, ipsi de Ecclesia recedamus. Nobis tantummodo laborandum est, ut Frumentum esse possimus; ut cum coeperit frumentum Dominicis horrcis condi fructum pro opere nostro & labour capiamus. Contr. Crescen. Grammat. l. 1. c. 14.  That we are not therefore to departed from the Church ourselves, because we see tares to be in the Church, but only to labour, that we ourselves 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.  'tis 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 men's infidelity, becomes unto them, the savour of death, unto eternal death.  

1 Cor. 11.  'tis 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 increase 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 applied 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. 'Tis confessed, indeed that the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia) which we translate church, doth primarily refer to the persons assembled; but this is no hindrance, but that the same word may at other times signify the place of their assembling, in like manner, as is usual with many other words; for instance sake, College, synagogue, Senate, Synod, etc. Somewhat therefore, of the place, which we are wont, (and that upon ground enough) to call the church; 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 now 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. etc.  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 itself; nay, a desolation shall shortly over whelm both. [The worship ye know not what: We know what we worship.] that is, Ye Samaritans worship the God of the Land, (as it is declared, 2 Kings 17.26.) without knowledge who that is, and your own Gods with him; but we Jews worship the eternal God of Heaven, who hath revealed himself to us [for salvation is of the Jews.] The special revelations of God, beyond what other nations enjoy, belong to the Jews, and so all manner of advantages toward our eternal good. To them God sent his Prophets, and of them cometh the Messiah, the Saviour of the world. The Jews than have the privilege 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 now is, that the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such worshippers of him;] that is, Now the time of reformation approacheth, wherein God will be worshipped and obeyed no longer by the Judaical rites, (which are often called 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 mere bodily worship, principally, or in, or for itself. He will have our souls joined to our external performances, and be worshipped after that way of truth, which answers to the foregoing types and shadows. i e. after the Christian manner, by Christ revealed.  
But now, how weakly is it from hence inferred, that, because these two places, whereto the Jews and Samaritans confined their worship, are taken away, and ruined; or, because there is no special place now under Divine command, as there was to the Jews; therefore all difference and respect unto places, is totally removed; neither is there any place to be appointed among Christians, as peculiar, and separate to God's service. This fallacy lies in drawing an universal conclusion from particular premises, which will not bear it. And it is not much unlike to this. Because we are not obliged, as the Jews were, to come three times a year before God; therefore, under the New Testament, all difference of, and respect unto time, is also taken away; so that no certain days may be appointed to God's worship, or have a special stamp of holiness upon them, on the account of their separation thereunto.  
St. Paul indeed wills, 
1 Tim. 2.8.  that men pray every where, lifting up holy hands, without wrath and doubting; Every where therefore we may, upon occasion, pray lawfully, and pray acceptably; but it follows not thereupon, that we are commanded to pray in all places equally, and that there are to be no select oratory's, and houses of prayer; It follows not, I say, any more than that, 
1 Thes. 5.  because the same Apostle bids us to pray without ceasing; i. e. continually; therefore there are no special hours of Prayer, or days to be more peculiarly set apart for that service. Thus much upon the occasion of the Text of Scripture, by the Catechist referred unto.  
Now it may deserve farther to be considered;  
First, That the Temple itself, at Jerusalem, though it were, upon some accounts, typical, yet had a moral end too in it; as set apart for the lauding and magnifying of the most high God, after the solemnest manner, appointed chief for prayer, and not for sacrifice; 
1 Kings 8.28, 29, 30.  from whence also it had its name, the House of Prayer; So the Prophet speaks of it, with relation to the Gentiles, as well as Jews. 
Isa. 56.7.  My house shall be called an house of Prayer, for all people, And under this moral notion, our B. Saviour looked upon it, when his holy zeal drove out the Merchants and Money-changers thence; 
St. Matt. 21. St. Mark 12. St. John 2.  not without evident marks of his displeasure at their impiety, who made his Father's house, (devoted as an house of Prayer to God) a common mart. An instance, so much the more remarkable, because this Temple Herod had, in a great measure, re-edified, without any special command from God.  
Secondly, When David entertained his resolutions of building the Temple, he seems moved thereto, by a piety leaning upon common reason and equity; 
2 Sam. 7. ●. 3. " See now, saith he, to Nathan the Prophet, I dwell in an house of Cedar, but the Ark of God dwelleth in Curtains; and Nathan, upon the same principles, (without special command received from God) commends, and encourageth his intentions; yea, and God himself, (though, for certain reasons, he prohibited David the building of his Temple, according to his pious resolutions,) yet alloweth, and justifieth those resolutions themselves, 
Ch. 4. p. 24, 25. 1 Kings 2. 1●.  as hath been intimated already, in the first part of this book. Whereas it was in thy heart to build an house to my name, thou didst well, that it was in thine heart.  
Reason taught both David, and Solomon his son, that the House to be appropriated to God's honour and worship, aught to be such in its beauty and majesty, as might be expressive of their raised thoughts of God's Greatness, and devout affections towards him. This therefore, was the motive to David's great Liberality. The work, saith he, is Great, 
1 Chron. 29.1, 2.  for the palace is not for men, but for the Lord. Now I have prepared, with all my might, for the house of my God.— Moreover, because I have set my affection to the house of my God, I have, of my own proper goods, etc.— The motives are, God's Great Majesty, and David's great affection. And Solomon his son, after him, writing to Huram King of Tyre, urgeth this weighty motive.— 
2 Chron. 2.6.  The house which I build is great, for Great is our God, above all gods. They have not, it is to be feared, such great and honourable thoughts of God, or affection towards him, who seek to demolish the magnificent structures dedicated to his service, and think any mean, and common place as fit for it.  
Thirdly, The Scripture-precepts of reverence to God's house and Sanctuary, have no sign at all in them, of being ceremonial only; 
Levit. 19.30.26.2. Eccles. 5.12  for they are ever urged with that moral reason of their relation unto God. The Catechist, I remember, saith.  
[Whilst the mere institutions of the Old Testament continued, 
Cat. p. 14.  God enforced them with moral reasons, as his own holiness and authority; but those reasons prove not any of those institutions to be moral, unless they ensue upon those reasons alone, and are not where else commanded; for, being once instituted and commanded, they are to be enforced with moral considerations, taken from the nature of God, and our duty in reference to his authority.]  
Now this being granted, I see not, why [Ye shall reverence my Sanctuary] be not concluded a moral institution; much rather than [Ye shall keep my Sabbaths] linked in the same verse with it, whereof, I suppose, the Catechist and his party make no doubt; inasmuch as the keeping God's Sabbaths is elsewhere commanded, 
Exod 11.23, 24.  upon positive, and particular grounds, and the Sabbath days are expressly reckoned by the Apostle, as a shadow of things to come, not obliging unto Christians, Col. 2.17. But the reverencing of God's house, or sanctuary, is not where commanded, without an intimation of this moral reason of its relation unto God, nor doth the Apostle account the Temple among those ceremonies which he there enumerates. The Jews, certainly, as they did, upon principles of equity, build their Synagogues for the convenience of serving God in their particular Cities, so did they in like manner, call them, houses of God, and rationally argue, from the precepts of reverence due to God's Sanctuary, a proportionable reverence due to these, writing over the doors, Haec est porta Domini, This is the gate of the Lord; and forbidding all rudenesses, and profanations of them, as hath been before declared, 
Ch. 4. p. 26.  in the first part of this discourse. 
St. Luke 7.  The Centurion, we know, is commended in the Gospel, unto Christ, for having given an excellent demonstration of love to the Jewish Nation by building of a Synagogue. What then are they, but haters of their country, who, instead of building, seek to demolish the Houses of God in the land, or make no difference between them and common structures.  
Fourthly, It may deservedly weigh somewhat with Christians, to behold our B. Saviour and his Apostles, so constantly frequenting the Temple and Synagogues, those places appropriate unto Divine worship; as we read in the Holy Gospels, and Acts of the Apostles.  
Lastly, Probable it is, that, even in the times of the first Christians, (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 whole 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 than 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 called 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 word 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 when you convert the Lords Supper into a private meal, eating apart in the Church, you do injury to the very place.  

See Mr. Mede of Churches.  Now, this Church of God, (as a Learned man conjectures) was, 'tis likely, Some capable, and convenient room, within the walls and dwellings 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 housetop 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; where 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 Zion, and 'tis called 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 Zion, 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 with 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, 'tis 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 Church's assembly at Caesarea, to which St. Paul went up, 
— & descendit Casarcam, & ascendit in domum Christianorum, (i. e. Ecclesiam. & salutavit eos, & abit Antiochiam. Lud. de Dien.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and saluted the Church. The Ethiopic Translator so understood it, as Lüd. de Dieu observes, thus rendering the words; He went down to Caesarea, and went 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,— likewise 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 want to assemble there, than of their own particular families; for, otherwise, why should this be singularly mentioned 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 household, 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 household of Onesiphorus. 
2 Tim. 4.19.  There seems therefore, to be some singular thing, in this singular appendix peculiarized to them , 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 Chapels which are yet in certain great men's Houses. But I refer 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 fabrics. I will only intimate his general reason, upon which the appropriation of certain places to God's public 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 we own 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 called. The Catechist's method leads us next to consider, Of Church-officers or Governors.   

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 itself, for a season only. Archbishop Whitgift at large, of this distinction, against T. C. The Catechist's enumeration of ordinary Officers; How politicly Deacons there left out? His gre●t argument from a community of names, to an equality among Ministers; disabled. The name Bishop, not unfit to denote pre-eminence, 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 alleged 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. Sing 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, Governors, 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 itself in the Church, is here well supposed, in that the Church is called [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 itself, 
p. 117.  as well as the testimonies of Scripture; but then, I skill not well to reconcile this, with that which follows; 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, merely 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 complete, with Officers, or Rulers.]  
'Tis 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 want 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; wherein, 'tis most certain, that we read of Apostles, and Evangelists, and Prophets, distinctly, and by name; but not a word, that the chief and substantial part of their office and power was extraordinary, and for a season only. That there were some extraordinaries appertaining to them, is not questioned; but that evinceth not, the office of Apostles and Evangelists to be such. The Catechist himself tells us,  
[These persons were in an extraordinary manner endued with all that power, 
p. 119.  which afterwards was 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 were appointed unto.] At least then, as to that power which was to reside in the Church for ever, they were not extraordinary. For, that they were 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 will here annex the words of Archbishop Whitgift, long since, in his Defence against T. C. upon occasion of the like distinction with this of the Catechists.  

Arch Bishop Whitgift's defence of the Answ. to the Admonition. Tract. 4. p. 217.  Although, saith he, you cannot warrant 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 with 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 called 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. replies;  
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 Archbishop 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 itself 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, etc. 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 fullness of Christ.— I am persuaded, that you cannot show 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 Mathias was not immediately called by God, as it appeareth, Act. 1. neither can you prove by Scripture, that Barnabas was so called; but the contrary rather doth appear, Acts 11. and yet he was an Apostle) their commission to go into the whole world, etc. 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, than 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. come.  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 foreshowing 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, etc. saith thus; The Apostles are Bishops; Prophets be interpreters of the Scriptures. Although in the beginning, there were Prophets, as Agabus, and the four Virgin's 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 beforenamed.— Bucer, 
Bucer.  upon the same same place, saith, that there be Evangelists now; 
T. C.  and you yourself, fol. 42. confess, that Hus, Jerome of Prague, Luther, Zuinglius, etc. 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 called a Prophet; a Doctor an Evangelist; a Minister a Bishop; and a Bishop an Evangelist and Prophet, etc.— To be short, It is thus written in the Confession of the Churches in Helvetia. 
Confess. Helvet.  The Ministers of the New Testament be called by sundry names; for they are called Apostles, Prophets, Evangelists, Bishops, etc. And speaking of Prophets, it saith, The Prophets in time past, foreseeing things to come, were called Seers, who are expounders of the Scriptures also; as some be even now a days. 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, etc.— 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 always 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, 'tis 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 expressed, the same sort, order, and degree of persons, is intended; nor is there any one of those names applied, 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 referred to the same sort, order, and degree of persons; it being a general belief, that Deacons were certainly inferior 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, 'tis eagerly contended, that he was an Evangelist; is also bid by St. Paul, to fulfil his Deaconship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 4.5. Yea, he is called by St. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Deacon. 1 Thes. 3.2. Yea, the Apostle St. Paul too, as well as Apollo's, 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 equalise the later with the former; because the Apostles are also called 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 called 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 inquire, 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 pre-eminence amongst them.— And again, 
p. 121. — No name could be fixed on, with less probability, to assert from it a special supreme 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 examine a little, before we swallow. If the name Bishop be so absurdly chosen, to denote a degree of pre-eminence among Ministers, it must be either upon the account of the notation of the name itself, 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 pre-eminence. Take it in the Church's 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 Kingdom an 120 Princes, which should be over the whole Kingdom; and, over those, three Precedents, (of whom Daniel was first) that the Princes might give account to them.— The 120 Princes had a pre-eminence over their respective charges, and the three Precedents, set to oversee them, no less a pre-eminence above those Princes.— Well, but it may be the constant use of the name Bishop, in the H. Scripture, will justify 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 only Deacons joined 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 adjoining 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 rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other derivatives of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitavit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; all which note a Perfect, or Governor, or any empowered, by Commission to exercise any authority entrusted to him; and as it is ordinarily rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so elsewhere also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; all words of government, or prefecture. And 'tis farther observable, that where it is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ruler of the Rulers of the Levites) is styled, 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 pre-eminence, is called, from this very word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 1.20. a Bishopric.— His Bishopric 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 pre-eminence, 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, etc. which are literally the rendering 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 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 privileges that belonged to the firstborn, the Princes of the Families or Kindred's, are called indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patriarches, 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 called 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 ten; i e. first, over so many families; after, over greater or lesser cities, these were by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 called, 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 called 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 Governors of the Christian church, the several Bishops of several Cities, answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rulers of thousands, or Patriarches; 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 Presbytery, 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 signify Bishops, one settled 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 refers 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 ●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 Ancients, as that there should be constituted ●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 Governors of the Churches, whom we now call Bishops.  
And then, in the last place, as a farther conviction, that there is a pre-eminence included in this name of Bishop, we may take notice, that in three of those Scriptures Bishops are joined 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 itself, 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 pre-eminence 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 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, 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 pre-eminence 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 Salvoes 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; 'tis no 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, 'tis 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 commissioned by any of the Apostles, to preach the Gospel to any City or People? And what a Bishop, but one commissioned by the like Apostle, to preside in, and govern, by way of pre-eminence, 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, 'tis answered, 
Dr. Ham. dissert. 3. cap 6 p. 16●.  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 joined 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 pre-eminence contended for, belonged to Timothy, as an Evangelist; yet, What was that to Titus, who is not where insinuated to be such?— That Timothy was called to his office by antecedent prophesy, 1 Tim. 1.18. bespeaks no real difference in the office itself, 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 shouldst 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 movable 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 only; yet, certainly, for that time and season, he was an instance of Episcopal pre-eminence; and a longer, and shorter continuance, altar not the nature of the thing. That he was sent, and directed by the Apostles, to this employment, or state of preeminency, is also a concession, so far from endamaging our cause, that it furnisheth us with a plea of Apostolical warrant and authority, for Prelatical Episcopacy. But,  
I will conclude this Chapter with a note from our observing- Whitgift, of these zealous contenders for equality in the Ministry.  

Arch Bishop Whitgift. defence of Answ. to the Adm. Tra●t. 8. p. 299.  Though they pretend (saith he) equality in words, yet they mean it in others, not in themselves; for they would have him to be the best rewarded, and most reverenced, that hath the most, and best gifts, which every one of their chief Captains persuades himself to have. So that, in the end, there would be as great a do (after their manner) Which of them should be chief, as ever there was betwixt the Bishop of Rome, and other Bishops, or betwixt Canterbury and York in times past. In the mean time, you may easily understand, if you please, that notwithstanding they themselves would be exempted from the jurisdiction of Archbishop, Lord Bishop, etc. yet do they challenge to themselves as great jurisdiction over their Parishes, (or congregrtions) and as lofty dominion over Princes, Nobles, and all, as ever the Pope did over the whole Church.   

CHAP. VII.  
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 Mathias to the Apostolacy. The seven Deacons. James the just made Bishop of Jerusalem, and called 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 called Apostles. The Angels of the seven Churches of Asia. Concordant testimonies out of Antiquity. The Council 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.  
NOw, for the Reader's satisfaction, in this matter of the Government of the Church, I will subjoin a clear relation, extracted from the elaborate writings of our Learned, 
See Dr. Hammond Letter of Resol. vaere 5. Dissertat. & alibi.  and Judicious Hammond.  
It cannot be denied, that Christ Jesus was sent down in our humane flesh, to exercise in his own person (and so to found) an office of Government on Earth; as it was prophesied of him, Isa. 9.6. 
Isa. 9.6.  and 61.1. 
61.1.  That the Government should be upon his shoulder; and that the Lord had anointed (which the Chaldee Paraphrase generally renders by exalting) him; and, (as a preparative to that) that the Spirit of the Lord was upon him, to preach the Gospel, etc. Which Prophecy is acknowledged to be fulfilled in Christ; 
St. Luke 4. 18. 21. St. Matt. 3. 16.  That Spirit of God, upon his being baptised by John, immediately descending upon him.  
Now what this office was, is by Christ himself set down, first, negatively, then affirmatively.  

St. Luke 12. 14. St. John 18. 16.  Negatively, That he was not constituted a Judge of civil interests; and that it was not a Kingdom of this world which he pretended to. And so all pretention of right from him to interpose in, or disturb civil governments or judicatures, or to make any change in the Principalities of the world, is utterly disclaimed in the foundation.  
Affirmatively, First, in the general, that he came to call sinners to repentance, to save that which was lost, to bring the spirits and souls of men into a regular compliance with the Laws of God, to rule & reign in men's hearts by faith. And then in particular. First, To preach and reveal the Will of God. Secondly, To gather proselytes, and admit them by Baptism, into his Church, the Society of those who profess the Faith of Christ. Thirdly, To confirm, and farther build up, and instruct those that are thus admitted. 4. To remove those from the privileges of that Society who walk unworthy of them, by that means, most probably to ●educe them. Fifthly, To receive these upon testification of their repentance, into the embraces of his arms, the communion of the Church again. And lastly, to communicate this power to others, in what measure he thought expedient.  
In all respects he is said to be sent into the world; 
St. John 17.18, 19, 20, 21  sent by his Father (as Governors are said to be sent by the Supreme Ruler, 
1 St. Pet. 2. 14. St. Matt. 9 6. 28, 18.  with Commission to that purpose) to have power on earth to forgive sins, to have all power delivered unto him in Heaven and Earth; and particularly, 
St. John 13. 33. Heb. 3. 1. 13. 20. 1 St. Pet. 2. 25.  to be the Teacher and Lord of his Church, or Disciples; our Highpriest and Apostle, the great shepherd of the sheep, and so the only Pastor, and Bishop of our souls.  
What Christ had thus received from his Father by his Mission or Commission, he exercised in his own person, as long as he remained on the Earth; preached the Gospel, instituted Rites, called and entertained Disciples, by them received and baptised Proselytes or Believers, commanded them, and used their ministry, their voluntary, not constrained obedience; designed some to certain offices, and only for a time, (the Seventy, as Harbingers in one journey of his) to assist or be useful to him; others he invested with a weightier, and more lasting authority; left them his successors on earth, sent them as he was sent by his Father, gave them the same Commission which he had received, to be executed in the same manner by them, and each of them, after his departure, as Joshua succeeded Moses, in his Office, and Power, All which is, in every branch of it, clear from the express words of Scripture.  
They that had this Commission from Him, were, in his life-time called Apostles, that title denoting Proxies or Procurators; which act in the name and stead of him whose Proxies they are, according to the known rule of the Jews. Apostolus cujusque est, ut quisque. Every one's Apostle is as himself; to which our Saviour seems to refer, St. Matt. 10.40. making himself his Father's Apostle, or Proxy, and the Twelve, 
St John 17. 18, 20, 21.  his. But at his departing from the world, than he solemnly instated his power on them, and sealed their Commission to them, as it had been sealed to him by his Father.  
This also is very distinctly and particularly set down in H. Writ, through the several branches of this power. 
St John 5. 23. St. Matt. 19 28. St. Luke 22. 30. 1 Cor. 6. 3. 2 Cor. 10. 6. St. Mat. 10. 6. St. John 20. 23. Isa. 22. 22. Rev. 3. 7. St. Mat. 16. 19 St. Mat. 19 28. St. Luke 22. 30. St. Mat. 21. 42. Ephes. 2. 20. St. John 5. 24. 17, 18. 20, 21.  As the Father gave judgement to the Son, so the Son gave judgement to the Apostles. As the Father gave the Son power on earth to remit sins; so the Son gave the Apostles power to remit sins on earth also. As the Father gave the Son the Keys of the house of David, so the Son gave the Keys to the Apostles. As the Father gave the Son to sit on his Throne, so the Son gave the Apostles also to sit on twelve Thrones, etc. As the Father gave the Son to be the Foundation, or cornerstone of his Church, so the Son gave the Apostles to be the Foundations upon the Foundation. And, lastly, As the Father sent the Son, so the Son also sent the Apostles. And hence it is, that the Angel sent from Heaven to St. John, who was one of this number, calls himself the Fellow-servant of Him, 
Rev. 19 20.  and of those that have the testimony of Jesus, i. e. of the Apostles; adding this reason of it, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the testification of the Resurrection of Christ, (and the Christian Faith) the Apostolical Office, Acts 1.22. was the spirit of prophecy, i. e. a succeeding of Christ in his great Prophetic office.  
This power wherein the Apostles succeeded Christ, being thus entirely conferred on each of them (a several Throne for every one) and being of so visible use, not only for the first planting, but propagating and conservation of the Church; it cannot be imagined, that it should be temporary, and determine in the persons of those Twelve. The necessity of order and rules both for the supply of those things which should be found wanting for the well-being and preservation of each Church, 
Tit. 1.5.  and also for the securing of the flock from the wolves, 
Act. 20.29.  (the heretics) which, it was fore-seen, would so early infest them, and the plantation, and propagation of the Christian faith; without any assistance of the Rulers among the Jews, and the Emperors and Princes among other parts of the Heathen world; nay, when it was so opposed and persecuted by them; is a competent collection of reasons to assure us, That the power which Christ gave the Apostles, (who were but short-lived, and should many of them be put to death by those persecutors) was designed to endure longer than their time.  
But Reason is not a commodious medium, to infer, or conclude a matter of fact; and therefore that must of necessity be done, either, 1. By affirmations, and promises of Christ, touching this matter; or if those be not so clear, as to convince the gainsayers, then, 2. By supplying that want of light from the Histories and relations of those times, by which it will as clearly appear, as any thing in story can, that the office of power in the Church, bestowed by Christ on the Apostles, was not to determine in their persons, but to continue in their successors to future ages.  
For the former of these, we may discern somewhat perhaps from the passage in Christ's prayer to his Father, where, 
St. John 17. 18, 20.  having spoken of his Apostles, whom he had sent as his Father sent him into the world, verse 18. i e. given them (in designation) Commissions for the Government of his Church; and then to his prayer for them, verse 17. (that God would sanctify them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, or for his truth; i. e. consecrate them for the preaching of the Gospel, (as St. chrysostom expounds it). Adding farther, verse 19 That for their sakes he sanctifies himself; i e. offers up himself a sacrifice for the consecrating of them, that they also may be sanctified for the truth; i. e. consecrated, and set apart for this function, and, after his example, venture their lives, in their preaching God's Will, as he hath done; at length he concludes, verse 20. but I pray not for these alone. Which, being, in all reason, to be interpreted of the same matter, concerning which he had prayed for the Apostles before, it follows, that this Prayer of his, for the consecrating of Officers in his Church, is not confined to his Apostles alone, which then attended him; but the same prayer he offers up for those also that shall believe through their word; i. e. for others, that by these Apostles preaching, should be brought to the Faith, and (as the event demonstrates) ordained by them to be Bishops and Deacons in several Churches.— But then; consider farther, Christ's promise to his Apostles, at his parting from them; Behold, 
St. Matt. 28.20.  I am with you all the days, until the end of the world. 'Tis certain, that this presence of Christ with them, refers to his Authority derived, and assistance made over to them, in order to the discharge of their office, of gathering disciples, baptising, and teaching, verse 19 and as certain, that the Apostles should not personally live to execute that office, till the period there named, the end of the world; and than it is not imaginable how Christ's presence should be continued with them till the end of the world; unless they be considered in complexo, in conjunction with their posterity or successors in that office, (as the promises made to Abraham, are performed to his posterity, though not to his person) to whom therefore this promised assistance belongs all the days; i e. for the whole term of this new age. And this is the more demonstrative, because this was said by Christ after his Resurrection, immediately before his Ascending to Heaven; which, being the beginning of the last age of the world, the Kingdom of Christ, when all power was given unto him, verse 18; It necessarily follows, that what was to be continued till the consummation or conclusion of that age, should last till the end of the world, in the largest sense that those words can signify.  
And this may be supposed also to be meant by the promise of Christ, 
Rev 1.26, 27.  Rev. 2. to those of the Church of Thyatira, which should overcome and keep, i. e. adhere constantly to the Faith, in spite of all temptations, verse 26. That he will give them power over the Nations, as he received of his Father, verse 27. Where, in the very same manner, that S. John, 20. 21. Power is instated on the Apostles; [As my Father sendeth me, so send I you] (sending, and giving power, being sent, and receiving power, being phrases of the same importance). The like power is by Christ promised to be instated on these faithful Confessors afterward, and that belonging to the planting and propagating of the Faith among the Gentiles, bringing them in to repentance, (which is the breaking them to shivers there) and ruling them with a rod of iron, i. e. the Sceptre of Christ's spiritual Kingdom, his Gospel, and Power, and Pastoral authority committed to them.  
But, if this (being by the prophetic stile wherein it is veiled, somewhat obscure) bring not that evidence with it which is expected, let it pass for a conjecture, which pretends only to be considerable 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 Mathias 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' fate, and the last branch of that [his Bishopric 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 pitched on; it is evident, that, taking his Bishopric, 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 were able to communicate to others, any part of that power committed to them by Christ. And then, Why they might not in whole, as well as in part, communicate it unto others, who might succeed to it (after their departure from any place, or finally out of the world) as well as assist them, being present, by undergoing, in their stead, some part of it, there is no imaginable reason to be rendered; but, on the contrary, the example of Moses, who 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 died.  
Fourthly, By comparing some passages of Scripture with the plain assertions of ancient 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 expressly, 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 heretics. 
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 Ancients 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 styled 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, 'tis 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 anciently called 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 called 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, delivered by vision to St. John, that there were, at the date of that Epistle, Rulers, or Governors 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 Highpriest among the Jews, Malach. 2.7.) but they are also resembled to so many stars 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, 
Council 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, 'tis clear, that the Apostles power was not determined in themselves; 
Ibid.  and of this, Tertullia's 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. 
Adu. Martion. 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 controversy been sufficiently cleared, by some remains in the Scriptures, whereto the concordant testimony of all antiquity most readily affords a suffrage. And then, as to the settling 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 David, (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 settling Governors 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 settling them in their dignities. But when that was done, the w●ole business of a succession was provided for by a more easy 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, hover 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, baptising, teaching, confirming, consecrating the Sacrament of the Eucharist, binding and losing, 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 show 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 whosoever 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 withal 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 justify (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 itself, an occasional permission. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify to ordain, by the election, or suffrages of the community. A taste of the Catechist's Learning and Modesty. Antiquity untruly referred to by him, for the people's right to choose 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 people's choice. There is no duty required of the people, as to their Officers and Governors, 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 extremely by St. Paul's Prophecy, 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 public Religion and Reformation. Bishops, Priests, and Deacons, of the Church of England, made, ordained, and consecrated by the Virtual consent of the People.  
THe foregoing 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 than 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 itself. And again, he goes over it, as a main foundation to be relied 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 solemnised, 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 fullness of Church-power, and yet would not deprive the Churches of that which was their liberty and privilege. 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 its 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 expressed 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 privilege 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 testify. Yea, the show 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 itself. 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 showed 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 itself 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 than we have the people's 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 ways 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 fullness of Church-power, and yet would not deprive the Churches of that which was their liberty and privilege.  
As to this election by the community of the Church, said to be mentioned in both these places, we shall see how far it extends upon examination. But if the Apostles presided at the same time, with a fullness of Church-power, as is here asserted; they might certainly have ordered the matter otherwise, no Church-power being wanting, where the fullness 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 choose the persons, that were to be set apart thereto, unto their Office, which they did accordingly, etc.]  
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 choose 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 fullness 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, etc. 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 proceed, there must be always seven chosen, and no officers in any Church, but what are taken from among themselves, as these here were, 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 its Pastors, Teachers, and Elders.] It may easily be retorted, That it no ways follows, Because the Apostles indulged a limited, and bounded choice of these inferior 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. chrysostom. 
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 choose 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 choose them by a common consent, the rather to avoid the grudging of the people, and the suspicion 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 administered 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 public 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 Church's 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, etc.]  
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 Trial. 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 people's 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; expressed by the same word, to all 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. 3●4. etc. & Annot. in Act 14.23.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He was ordained Governor 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' 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 Emperor only. So Theodoret, in the person of Joseph, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my Master hath constituted me over all his house. Whereto might be added many others.  
'Tis 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 ancient 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 testify 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 people's joint 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 choosing by suffrages, (as in popular elections, etc.) 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 jointly 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 referred 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 Churchofficer; and, we are already instructed by the Catechist, not to satisfy ourselves 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 Ancients do abundantly testify this right and privilege of the Church, in choosing their Governors, to have been a long time preserved inviolate in the primitive Churches;] but he names none of those Ancients, and apparently slights the authority of the Ancients in other matters. And I challenge him to produce any of those Ancients, who assert this, 1. To be the right and privilege of the Church; and then, 2. As such, to have been preserved inviolate a long time, in the Primitive Churches, 'Tis acknowledged indeed, that St. Cyprian and others do teach, that the ordaining of Ministers ought to be in the presence of the people, to the intent they may object any thing against them, if they can; and that it was the ordinary custom [more's & merita singulorum communi consilio ponderare,] to advice and weigh with common advice, (viz. of such as knew them) every man's manners and deserts; but they no no where affirm it the right of the people, to Elect those that shall be set over them.  
Secondly, We are pointed to [the suitableness of this imaginary institution of Christ, to a Church-state, which is said to be founded by voluntary consent, and to be a state of absolute liberty; and, to have their Rulers and Overseers imposed on them without their choice, is contrary to that liberty.] We have seen 
† Chap. 3.  before, this Church-state of his, to be as very a dream, as this, which he now calls Christ's institution in it: and it may not be unseasonable here, to remark, That his argument of entering into a Society by consent, and the liberty of Christians, no less strikes at the Civil government, than the Ecclesiastical; having before told us, 
Cat. p. 117.  that [without this consent, no Society of any kind can exist.] In reasoning thus therefore against the Government of the Church, the state of the Kingdom is certainly concerned. Christ requires a free and voluntary obedience, for conscience sake, to the Civil government, no less than to that of the Church; and subjection, in lawful matters, to the lawful powers of both, is no piece of slavery and bondage, nothing opposite to Christian liberty, save unto those only, who make all dutiful obedience unto their Superiors, such. If so it be, that our Catechist's reason stand good, that, [where the people have not their free consent in the choice of their Pastors, they are considered as mute persons, or brute creatures] This reasoning extends no less to the Commonwealth, than to the Church, and there must not be in the one, any more than in the other, any Rulers, but such as are of the people's choice and appointment, And we have seen enough in these late times, to persuade us, that this is the mind and sense of the separate brethren, had they but power answerable to their wills.  
Thirdly, It is insinuated, that, [The body of the Church hath some duty to be discharged towards Christ, in this institution of Church-government, which they cannot perform, if the choice of Pastors be denied them.]  
But what duty of the people he means, is not farther expressed; nor do I know any obligation which the people have, as to the Officers set over them, besides their Prayers for them; their endeavours by testimonies of known crimes to lawful Authority, for to prevent unfit persons ordination, and their obedience unto those that shall be set over them; all which may well enough be performed, though the choice of their Pastors be denied them.  
Lastly, It is boldly affirmed, [That there is no other ordinary way of communicating authority unto any, which is either Rational or Scriptural]; but as this is affirmed only, without either Reason or Scripture to back it, so it may suffice as peremptorily to deny it.  
Which, I the rather do, to shorten my discourse on this subject; and, because I am now, according to my promise, to demonstrate, That it is, upon several accounts, unmeet and unreasonable, (whatever is by the Catechist and others pretended) that the election and choice of Ministers, should be left unto the people.  
1. The Priesthood under the Law was not of the people's choice, but of God's, by the hand of Moses, Exod, 28.1. And in their consecration afterwards, the people are assembled indeed, for solemnity-sake, and, it may be, a suffrage of Prayer, but act nothing towards the performance of the whole business, Levit. 8.6, 7. And again, after that, upon Aaron's decease, Moses alone, without the people's suffrage, substitutes Eleazar into his Office, Numb. 20.18. True indeed, at the consecration of the Levites, the people put their hands on the Levites heads, Numb. 8.10, 12. but that was done only in token of their being presented to God's service, instead of their firstborn, as God had chosen them, Numb. 3.45.— There was not then this way of Election, as to the Old Testament; and what saith the New? No man taketh this honour unto himself, but he that is called of God, as was Aaron, Heb. 5.4. But I will not urge this matter farther.  
2. The people have not requisite, and fitting parts, to make a competent and meet judgement in the choice of their Pastors; and therefore 'tis not likely God hath called them to a work they are not first fitted for. I will appeal to the Catechist here, as Judge, Whether the first qualification for any Office, 
Cat. p. 125. 126.  be not the Gift for it; the gift in order to the discharge of the work. It is the doctrine taught by himself; That, [It is not lawful for the Church to call any man to that work, 
p. 137.  where the Lord Christ hath not gone before them in qualifying him for it.]  
3. There is nothing so likely to occasion Divisions in the Church, and, which more usually ends in factious determinations, than popular election. Contention and Sedition have been the known fruit of this way of choosing Pastors, where it hath obtained.  
4. That which is prophetically spoken by St. Paul, reflects extremely upon these popular elections. 
2 Tim. 4.3, 4.  The time will come, saith he, that they will not endure sound doctrine, but after their own lusts, shall they heap up to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned unto fables. Where the people are at their own choice, every one will seek to gratify their itching ears; and those whom they choose, are left under some obligation to claw them.  
The people will (if it be possible) choose one suitable to their own humours; one that shall speak pleasing things unto them; and the Minister's dependence upon their choice, will bias and incline him vehemently not to displease them, though in the performance of his bounden duty.  
Lastly, This election of Ministers by the people, would be highly injurious unto Christian Kings, unto whom the especial care of God's public service, in their respective Dominions, doth appertain; They shall never be able to procure such reformation, consent, or agreement, in matters of Religion, as when they have the placing of the chief of the Clergy at their disposal; for, the people, who are commonly bend to novelty and factions, and most ready to receive that doctrine that is contrary to the present state, and inclines to liberty; will usually choose 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 persuaded to be most sincere and requisite; Yea, and his whole Kingdom shall be filled with swarms of different Sects, which he is not ware 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 insolences 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 Archbishop 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 judgement 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 called 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 baptising 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 Curate, 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. Archbishop Whitgift's Answer to T.C. about the Similitudes vulgarly used from a Shepherd and his Flock, etc. 6. The no Minister may remove from one Church, or Charge, to another, without re-ordination. Mr. Hooker's judgement, 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 itself, 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, referred 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, refers 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 prophecy) verse 1.— 1 Tim. 5.22. refers 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 timothy'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 foregoing Text, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, denoting a concomitancy only, with the laying on of the hands of the Presbytery. 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. St. Chrys. in loc.  'Tis 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, 'tis also possible, that it may signify only the Office itself, 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) u● gratiam suscites, quae in te est per Impositionem manuum mearum. Nam quod in alterâ Epistolà de impositione manuum P●e●byterii dicitur; Ita accipio quasi Paulus de seniotum Collegio loquatur; sed hoc nom●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 always 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 spoke of the College of Elders; but by this name I understand the Ordination itself; 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 Precedent 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 called 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 hi● charge or care.  
This is the case, and thus resolved.  
If this be done by consent and agreement for any time or season, it is unwarrantabl● and disorderly. (What may be done occasionally upon any emergency, or in case o● weakness or disability, befalling any Elder, ● to the discharge of any part of his duty, i● not here enquired after.)  
Now his reasons I thus abridge.  

Cat. p. 117. ●1●.  The person either hath gifts fitting hi● 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 gener●● 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 itself, 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 precedent 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 baptised 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, baptised not, himself, but by his Disciples, St. John 4.2. 3. St. Paul saith of himself, I thank God that I baptised none of you, but Crispus and Gaius, lest any should say, that I had baptised in mine own name; and I baptised also the household of Stephanas: besides, I know not whether I baptised any other; for, Christ sent me not to baptise, 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 allegeth [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 inferior or superior degree, that makes no difference. An inferior Officer may be as true to his Authority, as a superior, 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 supplied 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 Churchofficer, 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 a● 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 completely 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]; 'Tis 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 completely qualified for the whole Ministry, yet may the Church, for order sake, admit him to it by degrees; making trial 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 fetched out of the general answer before prefixed. 1. [There is no precedent, or warrant for this in scripture.] 2. ['Tis 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 considered under a twofold 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 ways. 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, without 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, etc. (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 referred unto; but there must be some such Text alleged, 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 well as profitably continued, The Catechist should do well to show 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? H●oker, l. 5. p. 330.   
[3. That no Minister hath power to depute another for his Curate, 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 not ways follows, because a Shepherd 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 privilege 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, etc.  
[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 people's call and choice, by the Catechist, this Election at least, by more Churches, should empower him to their oversight. And (2.) This the rather still, where two particular Churches may be so small, and nearly conjoined, 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 precedent 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 Bishop's cure of the particular Churches in his Diocese.  
[(2.) 'Tis destructive to the office and duty of a Pastor;] but this cannot be made good, unless the Catechist can justify 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 Shepherd may not have two or three Flocks under his charge. I will only here add a specimen of the vulgar rhetoric used among the Brethren of the Separation, in these matters, from the resemblances between a Pastor and his People, with a Shepherd 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 Diocese, 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 City many Watchmen, than for many cities, one? Or, What is he, that is so watchful and circumspect, whose diligence and watchfulness, one City, 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 Diocese, 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 increase 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 expressly. Now mark the Answer.  

Whitgift, Defence, Tract. 4. p. 220. 221.  It is a great point of good husbandry, and policy also, to have, beside the several Shepherd over several Flocks, and sundry watchmen over sundry cities, divers others to feed the sheep as occasion serveth; and to admonish the Watchmen and the Cities of their duties Else, Why did the Apostles, after they had planted the Churches, and placed Shepherd and Watchmen over them, so diligently afterwards visit them? Was the Watch, think yo● the worse kept, or the Sheep the negligently looked unto? The policy that Darius used Dan. 6. when he appointed an 120 governor's over all his Realm; and, over then, three to oversee them, and take an account of their do, is greatly commended: And Why may not this Policy be necessary in the Ecclesiastical state also? But you here run smoothly away with the matter, and suppose that there may not be for several Cities, and several Flocks, several Watchmen and Shepherds, because there be some that have a general care over many Flocks and Cities. If ● thousand Towns or Cities have a thousand watchmen appointed unto them, to have the particular care over them, and also one, two, or more, to have a general care both over the watchmen, and over the Cities also; do you not think, that all shall be in better order, and in much more safety. But you Similitudes fail marvellously in sundry points, which I must admonish you of, because you glory so much in them, and think that you have reasoned strongly, when you have used the weakest kind of argument that can be, to prove any thing; for, as the Logicians say, Similitudo rem illustrat, sed non probat; A Similitude maketh a matter plain, but proveth it not, and it is easily overthrown, ostensâ dissimilitudine, by showing the unlikelihood. In this, the similitude agreeth, That, as every City must have a Watchman, and every Flock a Shepherd, so every Church, or Parish, a Watchman or Pastor; and, as the Watchman's and Shepherd's office is, to watch, and feed, and have a necessary care over their charges; so must also the Spiritual Watchman and Shepherd, over the people committed unto them. All this is true, and neither proveth, nor disproveth any thing in question. I might as well say, that if the City be well watched, and the Flock carefully looked unto, though it be not by the Watchman, or Shepherd himself, but by his means and procurement, there can be no just fault found with either of them. Likewise, that when▪ the Shepherd hath brought his sheep into a pasture, where they may both be sure from all danger, and have meat sufficient; then his presence is not so necessary for them, so he do sometimes visit them. Also, That there is no one Watchman, that either doth, or can, watch continually; but must, of necessity, have his rest, so that some other supply his absence: and likewise, that there is no Master-shepherd, but that he hath some under him, either boy or man, to supply his absence, whilst he is about other matters. To be short, That one Shepherd hath care over sundry men's sheep, sundry Flocks, of sundry Towns and Parishes, etc. Divers other such similitudes of Shepherds and Watchmen, might I also use, to prove many things contrary to your meaning, I might also show unto you the dissimilitudes betwixt a temporal, and spiritual Shepherd: unreasonable Sheep, that cannot feed themselves, or by any means provide for themselves, nor have any charge to look to themselves; and reasonable Sheep, such as God hath endued with knowledge, to whom he hath left his word, which containeth in it sufficient to salvation, whom he hath charged to read, and to hear it; who shall also answer for themselves, etc. Finally, what difference there is betwixt temporal meat and drink, which is soon digested, and therefore daily to be renewed; and spiritual food which continueth, etc. These, and a great number more of dissimilitudes, could I bring, to overthrow all that you can build on these similitudes. I might farther say, that, in the Prophets, and other places of Scripture, Kings and mighty Princes, that have ample, and large Dominions, be called both Shepherds and Watchmen; as namely, in Jerem. 23. Ezek. 34. etc. and therefore all your reasons might as well be alleged against them; and of them also might you say, What is he, whose sight is so sharp, that he can see from one end of the Diocese, Province, or Realm; to another? for these names be as common, and usual, to Kings and Princes, as they be to Ministers of the Word, and Bishops. And truly, if these similitudes sink once into the people's heads, and be applied unto Civil Government, (against which they be as forcible, as against the Ecclesiastical) they will as easily, and far more easily, stir them up to seek alteration in that also.  
6. It is deducible, by way of inference from what the Catechist hath delivered, in the resolving of this question, [That no Minister may remove from one Church, or charge, to another, without re-ordination.] The reason this. Because his former ordination was in, and unto the Church only which had chosen him; which, therefore, while he lives, he may not defert; and, should that fail, (suppose in time of Pestilence, War, or great Mortality) he is not any longer a qualified Minister, he hath no longer any Ministerial power, which consists in a relation to his Church deceased; and therefore, to make him a Gospel-minister, he must be elected by another Church, and set apart, (that is, ordained,) de novo. Can some of the Catechist's friends believe this, they would not boggle so much at re-ordination.— But, as our Judicious Hooker 
Hooker. Eccle. Pol. l. 5. p. 35.  saith, upon an occasion like to this before us, in the questions now examined. For the avoiding of confusions, incident to these matters, there is not any thing more material, than (1.) to separate exactly the nature of the Ministry, from the use and exercise thereof. (2.) To know, that the only, true, and proper act of ordination is, to invest men with that power which doth make them Ministers, consecrating their persons to God, and his service, in holy things, during term of life, whether they exercise that power or no? (3.) That, to give them a Title, or Charge, where to use their Ministry, concerneth not the making, but the placing of God's Ministers,; and therefore the laws which concern only their election or admission unto that place of charge, are not applicable to infringe any way their Ordination. And, (4.) That, as oft as any ancient Constitution, Law, or Canon, is alleged concerning either Ordinations or Elections, we forget not to examine, whether the personal case, be the same which the ancient was, or else do contain some just reason, for which it cannot admit altogether the same rules which former affairs of the Church (now altered) did then require.  
It shall suffice to have quoted from him these generals; he that would know more, may peruse the Author.   

CHAP. X.  
The necessity of a rightful derivation of Church-authority from Christ, usually suggested by the Catechist. Of the People's consent required to the exercise of the Elders Authority, and the Catechist's Directory in case of their dissent; and from thence, how poor and weak a thing the power of church-governors appears to be made by him. What kind of obedience is allowed by those of the Separation, as due to Ministers. Dr. Jackson, of the necessity and nature of true-obedience, with the danger of the sin of Disobedience to their Pastors. The Catechist's difference between Pastors and Teachers, considered, with the fond grounds of the same.  
THe Duties of the Pastors and Teachers of the Church, 
Cat. p. 141. 142.  spoken to in the next Question, are granted, and I shall not therefore speak anything of them. But,  
In that which follows, Q. 28. 
p. 143, 144.  concerning the authority of the Elders of the Church; we meet,  
First, with very useful matter to be considered of.  
[1. That all Church-power is originally vested in Jesus Christ, 
p. 1●4. 145.  the sole Head and Monarch thereof, Matt. 28.18.2. That he doth communicate of this authority by way of trust to be exercised by them, in his name, unto persons by him appointed, so much as is needful for the ordering and disposing of all things in his Churches, unto the Blessed ends for which he hath instituted and appointed them. For, no man can have any power in his Church, for any end whatever, but by delegation from him. What is not received from him, is mere usurpation. And, whoever takes on himself the exercise of any rule or authority, or power in the Church, not granted unto them by him, or not rightly derived from him, is an oppressor, a thief, and a robber. This necessarily follows, upon the absolute investiture of all power in him alone, etc.] This may well be referred by way of confirmation to what hath been said before, chap 7. And, let them look to themselves, whoever they are, that cannot derive their power from those whom Christ hath authorized to communicate it unto others, to the end of the world; the Apostles of Christ, I mean, and their successors, the Bishops of the Christian Church.  
2. As to that which follows, touching the [consent of the Church required unto the authoritative acting of the Elders therein,] enough hath been already said, till we see farther proof from Scripture or Reason, that the authority communicated by Christ is ineffectual, and to no purpose, unless the people please. Well, but then, What must the officers do in this case, that the people consent not? 'Tis worth the while, to hear him put the case, and resolve it.  
[Butler, if it be asked, 
p. 149. 150.  What then shall the Elders do in case the Church refuse to consent unto such acts as are indeed according to rule, and warranted by the institution of Christ? It is answered, That they are, (1.) Diligently to instruct them from the Word, in their Duty, making known the mind of Christ unto them, in the matter under consideration. (2.) To declare unto them the danger of their dissent in obstructing the edification of the body, to the dishonour of the Lord Christ, and their own spiritual disadvantage. (3.) To wait patiently for the concurrence of the grace of God with their Ministry, in giving light and obedience unto the Church. And, (4.) In case of the Church's continuance in any failure of Duty, to seek for advice and counsel from the Elders and Brethren of other Churches.] So poor a thing is the authority derived from Christ, according to this representation made of it, that not one act can be put forth without their consent and liking, who are to be under the discipline, and will be always inclined, we may presume, to favour themselves. 'Tis a pitiful power that is subjected to the people's breath; and that can only instruct and counsel and must wait patiently when that is done, not extending to any act of punishment and censure where it is contemned. But, I need say no more, than that this directory in the case supposed, is framed by the Catechist without any Scripture-pattern or warrant.  

●a●. p. 150.  The 29th. Question is, of the Duty of the Church, towards their Elders, Pastors, and Teachers. And, in the Answer, Reverence and Obedience are well placed first. But, the truth is, I see not much room left for any Obedience, properly so called, according to the Catechist's principles, since the Pastor hath his authority by the people's election, and cannot exercise it without their consent; so that, in effect, their obedience is unto themselves. And then farther, This obedience is thus limited by the Catechist.  
[To obey conscientiously, in all things wherein they speak unto them in the name of the Lord;] that is, in the Catechist's meaning, in all things warranted by some Divine command, or precept, and evidently appearing so to be, unto their consciences; for, this way all of the Separation go, allowing of no obedience to authority, in matters appertaining to Religion, farther than they apprehend some Divine command and warrant to back it; no obedience in the determination of matters indifferent, or to them doubtful; which are indeed the most proper matter of obedience. But, the Catechist, having barely named this point, I will not enlarge on it farther, than to annex the words of a very Learned and pious man, on this subject.  
" Sundry by profession Protestants, in eagerness of opposition to the Papists, 
See Dr. Jackson, l. 2. c. 4. and 5. etc.  affirm, that spiritual Pastors must then only be believed, then only be obeyed, when they give sentence according to the evident and express law of God, made evident to the hearts and consciences of such as must believe and obey them, And this, in one word, is, to take away all authority of spiritual pastors, and to deprive them of all obedience, unto whom, doubtless, God, by his written word, hath given some special authority and right, to exact some peculiar obedience of the flock. Now, if the Pastor be then only to be obeyed, when he brings evident commission out of Scripture, for those particulars, unto which he demands belief, or obedience; What obedience do men perform unto him, more than to any other man whomsoever? for, whosoever he be that can show us, the express, undoubted command of God, it must be obeyed of all; but, whilst it is thus obeyed, it only, not He that showeth it unto us, is obeyed. And, if this were all the obedience which I owe unto others, I were no more bound to believe or obey any other man, than he is bound to obey or believe me; the Flock no more bound to obey their Pastors, than the Pastors them. Yet, certainly, God, who hath set Kingdoms in order, is not the Author of such confusion in the Spiritual regiment of his Church.  
— Some peculiar obedience is due unto Spiritual Governors, unless we hold, that when Christ ascended on high, and led captivity captive, his donation of spiritual authority, was but a donation of bare titles, without realities answering to them.— Conditional assent, and cautionary obedience, we may, and must perform to our Spiritual Pastors, Overseers, and Governors, 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 expressly contained in Scripture.— Disobedience, unless upon evident and just occasions, is as dangerous as blind obedience, in matters unlawful; the one usually is the forerunner 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. Satan 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 Governors' 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 Superiors, 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 public or general injunction of Superiors, 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 showed 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 referred 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 myself 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 remark upon Eph. 4.11. That the Apostle saith not, as before, Alios pastors, alios doctores. Some pastors, and some doctors or teachers; but joineth them together, and saith, Alios pastors & doctores. Some pastors and teachers.  
'Tis, 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, etc. for these all refer to different works of the Gospel-ministry, which are not here specified; viz. Baptising, Catechising, Prayer, Visiting, and Comforting the Disconsolate, giving the Lord's Supper, etc.  
St. Paul therefore, who is here referred 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 prophesy according to the proportion of faith; or Ministry, let us wait on our ministering; 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, etc. 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 itself.   

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 called God's Clergy. Ministerial power, a mark of separation. That Laymen 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 burden 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 joined in the Sanhedrim, and other assemblies, with the Priests, no pattern to be urged here. An examination of the express Scriptures pretended to authorise 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. Bishop's 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 scripture, 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 merely 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 Churchofficer. Besides, themselves do principally govern the Church by such whom they esteem Laymen, 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 Aeri●-mastix, p. 132 133. etc.  First, as to the distinction of the Church, into the Clergy and Laity, it certainly deserves to be better handled, upon the account of its antiquity, and general usage amongst Ecclesiastical Writers; nor is it fitting, that so innocent, and justifiable a custom 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 itself 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 called 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 referred 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 signify the several Provinces over which each of the Governors, 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 Mathias, whither he was to go, officiate, and preach the Gospel. That the whole Church then, is God's Clergy, cannot be maintained 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 ●h●re styled 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 expressed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grae●è, sers Latinè appellatur, propterea vocantur Clerici, vel quia de sorte sunt Domini, vol qui● Dominus sors, i. e. par, Clericorum est. St. Hieron. Ep. ad Nepo●●an.  what St. Hierom hath said of this word. Let the Clergyman, 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 called Clerks, or clergymen, 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. ●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, called 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 churchofficer, ordained, and separated to some spiritual office in the Church, by Divine appointment, we shall say unto him, Sir, Sat up ligher; and promote him to a place among God's Clergy.— Well, but all the Grudge is not yet over.  
[Besides, themselves do principally govern the Church, by such whom they esteem Laymen, 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; 'Tis 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, 'Tis familiar enough in men, to blame the vices and faults in others, which they see not in themselves. The objection against the vice itself, 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 practice 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 Laymen, employed in Ecclesiastical affairs, as Chancellors, Proctors, Apparitors, Churchwardens, etc. 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, [Laymen, 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 justify, or condemn their own practice. 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 burden 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 Ancient Writers, and footsteps yet remain, in most Churches, of their institution, though woefully 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 joined 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 Ancient Writers, requires more than his bare saying so, to make it evident. The Elders, or Seniors, 
See Defence of the Humble Remonstrance. S●● p. 144.146.  mentioned by the Ancients, have been declared by the Learned, to have been either old and grave men, in civil authority, (such as we style Aldermen) whose advice and assistance the Church made use of in great occasions; or else, an inferior rank of appointed officers, reckoned by them, after Deacons, such as our Churchwardens, 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 footsteps, 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 joined in Ruling with the Priests, both in the Sanhedrim, and all less Assemblies.]  
'Tis 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 itself here referred to, it shall suffice to annex this short observation. 
Dr. Doughtee Vel. Polem. p. 92.  That the main reason of joining Elders to the Priests, Synodical Elders, among the Jews, was the mixed 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 happening betwixt God and Man, as likewise, betwixt Man & Man; and accordingly, the Priest's 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 leastwise, it be to be understood in those places commonly alleged, 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 itself. 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 enjoined 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,] hear are also [Miracles, gifts of Healings, Diversities of Tongues;] now, What is this to Ruling-Elders, or Lay-Presbyters? 'Tis answered 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, 'tis like, to the foregoing Offices, and so comprised 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 than 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 expressly 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, reckoned 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 Ministering 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 expressly nameth Gifts, verse 6. Having then gifts differing, according unto the grace that is given unto us, etc. And, it may certainly appertain to one and the same person to prophesy (be that to expound Scripture, or what it will); and do the ministry of a Deacon, and to teach, and to exhort and to distribute church-good, and to govert, and to give alms, which are the particulars there specified.— And then, (supposing th● 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, joined 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 mentioned 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 satisfy for all. Ad Triari●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 expressly 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, intent 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 only 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 expressly 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 Ancient Fathers thought these only to be here meant, and never dreamt 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 administered the Word and Sacraments.  
But, How, will you say then, is this place to be understod, which may seem, as 'tis alleged, to intimate two sorts of Elders; some that ruled only, 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 newfound 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 chief, 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 labour.) 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, etc. 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 persuaded, 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 its 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, 'tis 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 employed, 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 traveled 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 traveled 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 very sense now given, 1 Cor. 15. where he says, comparing himself with the other Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have traveled up and down more than they all; as is manifest he did.  
But, give me leave, saith Mr. Mede; to propound a fifth Exposition, which shall yield all they contend for so eagerly, to be employed in this Text; namely, That there are not only two sorts of Elders here implied, but also that the one of them are Lay-Elders, such as have nothing to do with the administration of the Word and Sacraments. What would they have more? yet they will be never the nearer for this concession; for, the Lay-Elders here employed, may be no Church-officers, but Civil Magistrates, which, in Scripture-language, we know are called Elders; as, when we read of the Elders of Israel, of the Elders of Judah, of the Elders of the Priests, and the Elders of the People, of Priests and Elders, and the like; according to which notion, the words may be construed thus; [Let all Elders that govern well, of what sort soever, be counted worthy of double honour; especially, the Elders of the Church, which labour in Word and Doctrine.] Is not this good sense? and doth not the Apostle, in the beginning of this very Chapter, use the name Elder, in the larger, and more general sense, when he says, Rebuke not an Elder, but exhort him as a Father, etc. Why may he not then do so here? And doth not St. James, in his last Chapter, call the Ministers of the Word and Sacraments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were in distinction from, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Thus, having informed ourselves, who they are, which are here termed Elders, we will now see also briefly, what is that honour which is due into them. That by honour is here meant, honorarium stipendium, or a tribute of maintenance, is manifest, by the following words, which the Apostle brings in to enforce it. For, the Scripture-saith, Thou shalt not muzzle the mouth of the Ox, that treadeth out the corn; and, The labourer is worthy of his hire. Who sees not what these proofs infer? The first of them, he alleges also, in the same argument, 1 Cor. 9 where he adds, Doth God take care for Oxen? or, saith he it altogether for our sakes? (ours, namely, that preach the Gospel) for our sakes, no doubt, this is written, that he which ploweth, should blow in hope, and he that thresheth in hope should be partaker of his hope. The case is plain. 'Tis an Hebrew notion. To bring honour. i e. to pay tribute, or bring a present, Revel. 21.26.— But, what is meant by double honour? Some, (as among the Fathers, St. Ambrose) will have it to be honour of Maintenance, and honour of Reverence. But, because the Apostle's proofs here infer only maintenance, I take it to be meant in this place only of it. And, as for double, I take it to be an allusion to the right of the firstborn, to whom, at first, the Office of Priesthood belonged in their families, and into whose room the Levites were taken, and whom the Presbyters of the Gospel now succeed. As therefore, they had a double portion among their brethren, in like manner should the Presbyters of the Gospel be counted worthy of double honour. And, if we admit of the fifth Exposition before-given of these words, to comprehend the Elders of the Commonwealth, as well as the Elders of the Church, it will agree yet far better; because both the one and the other succeed in the place of the Firstborn, to whom belonged, both to be Priests, and Civil Governors, in their Tribes and Families. Yet, howsoever the ancient Christians were wont, in their Lovefeasts, to give their Presbyters ● double portion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with some reference to this Text, as appears by Tertullian nevertheless, I think double honour is not here so precisely to be taken, but only to note ● liberal and ingenuous maintenance, such a● might set them above the Vulgar; as the Firstborn, by their double portion, were preferred above the rest of their brethren. Th●● far he.—  
And more need not be said, to disable the Catechist's proof of his Ruling-Elders, from this Text of Holy Writ. I will therefore only Answer the Exceptions taken by him, to the Exposition of this place, that is given by others.  
[Neither doth that word labour in the Word, as some would have it, intent any other labour, but what is incumbent on all the Pastors and Teachers of the Church, as their constant duty. See Rom. 6.12 Act. 20.35. 1 Thes. 5.12.]  
I have, according to the reference, seen these places, and yet cannot learn from them, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this 1 Tim. 5.17. doth not intent any other labour, but what is incumbent on all the Pastors and Teachers of the Church, as their constant duty. Rom. 6.12. is misquoted, for chap. 16.12. as I suppose. Where, (compare it with the 1st. verse, and 6th. verse) the great pains of those good women, and others, that administered necessaries to the Apostles, and so eased them of care in that particular, seems to be the thing which St. Paul sets forth by that phrase of [labouring in the Lord] and [labouring much in the Lord,] Act. 20.35. St, Paul thus recommends his own example. Ye yourselves know, that these hands have ministered to my necessities, and to them that were with me. I have showed you all things, how that so labouring, ye ought to support the weak, and to remember the words of our Lord Jesus, how it is said, It is more blessed to give, than to receive.— Sure, 'tis not the constant and bounden duty of all the Pastors and Teachers of the Church, so to labour with their hands, as St. Paul did. But then, 1 Thess. 5.12. We beseech you, Brethren, know them which labour among you, and are over you in the Lord, and admonish you, and to esteem them very highly in love, for their works sake; comes in aptly, 1. To confirm the notion of labouring, which he seeks to confute by it, prescribing of special notice unto such Labourers. And, 2. To inform us withal, that the Ruling, and Labouring-Elder are both one person; or that it may appertain to the Office of one and the same sort of persons, to labour among Christians, and to have the inspection, or oversight of them, for rule and government, to admonish them. To which purpose also, might be annexed, Hebr. 13.17. where this Office of Ruling, is given without controversy to the Preaching-Minister. Remember them who have the rule over you, who have spoken unto you the Word of God.— To the Catechist's reasoning therefore, [Now can we suppose, that the Apostle would affirm them to be worthy of double honour, whom, comparing with others, he notes, as remiss and negligent.] The Answer is, that he argues from a wrong Supposal. The Apostle doth no ways denote him that rules well, as remiss, and negligent, but as one ordinarily diligent, though not eminently so. All, therefore, built upon 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 allege 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 expressly 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 remembered, 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. 'Tis 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 expressly spoken concerning the appointment of this sort of Elders in the Church, their usefulness, and the necessity of their work, is evident.] How expressly 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.  
[Butler, 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 signify 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 withal; and this, he which hath received such gifts, is bound to attend unto, and pursue.] 'Tis 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 Teacher's 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 baptise. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a large signification. The Office of Deacons, in the Christian Church, to be gathered, 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 Apostolic 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 Apostolic, and Primitive Church, forgotten by the Catechist, in describing the pattern given in the Mount. His unkindness, in excluding that Sex from a share in Church-discipline, noted; and the good women admonished, by what he hath said elsewhere, to look to their privilege 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 boundary 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 baptised. Nor is it reasonable, that, wherever 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itself, 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 called, 
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 called 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 styled 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 Hebrews; 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 baptising too, when occasion should serve. And then farther, (3.) The office of Deacons in the Church, is to be learned moreover from those other Texts of Scripture wherein they are mentioned after Bishops, 
Phil. 1.1. 1 Tim. 3.  pointed to, as the Bishop's ministers, serving in an inferior 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 ●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 well, 
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. ●. ●  [Butler, 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 applied 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, another, unto another purpose, under the same-name, is erected. Such are Deacons, that may read Service, preach and baptise, 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 privilege 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, etc. 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. Cyp●●●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, than too, wholly managed by the Apostolic 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, etc. 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 referred 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 justify any institution serviceable to that end. All the clamour here is, that we vary from an occasional institution, or practise of the Apostles, when that occasion itself is ceased, and the circumstances of the case are extremely different.— But, if we might be privileged 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 settled, and the Temple prepared, appointed to attend upon different ministeries, some to be Porters, and others Singers, etc. A point, the due consideration whereof, may serve to justify 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 us with our [Deacons that may read Service, Preach, and Baptise, when they have licence thereunto] For, Deacons, with us, need not a farther licence for baptising, than their Ordination.— But, passing this, I proceed to a brief reflection on those things which concern this Office, which, saith the Catechist, 
Cat. p. 154.  are clear in the Scripture.  
[1. The persons called unto it, are to be of honest report, furnished with the gifts of the Holy Ghost, especially with Wisdom, Act. 6.3.] To keep close to this pattern, he should also have said, seven men, and told us where we might expect those gifts of the Holy Ghost, which were then familiar in the Church.  
[2. The way whereby they came to be made partakers of this Office, is, by the choice or election of the church, Act. 6.2, 3, 5 whereupon they are solemnly to be set apa● by Prayer.] Of the election of these seve● Deacons, I have spoken enough before, Chap. ● But, as to the election of those other Deacon; of whom we read, as annexed to Bishops, this Text of the Acts is no competent proof. And then, as to their ordination, Imposition of hand should questionless be added unto Prayer, both in the general Answer, and this branch of the Explication.  

Cat. p. 165.  [3. Their work, or duty, consists in a daily ministration unto the necessities of the poor Saints, or Members of the Church, Act. 6.1, 2.] If so, among the separate congregations, which are observed to be usually combinations of the richer sort, there is but little work for them.  
[4. To this end, that they may be enabled so to do, it is ordained, That every first day, the members of the Church do contribute, according as God enables them, of their substance, for the supply of the wants of the poor, 1 Cor. 16.2.]  
To change an occasional precept, given by St. Paul, for the expediting a charitable contribution towards Jerusalem, into a constantabiding, and conscience-binding command, for perpetuity, is, doubtless, in effect, an unlawful, and pernicious adding to the Word of God And that the Catechist hath done so here, we shall be satisfied, if we look into the place which we are referred unto. The Apostle, in the 1 Cor. 16. speaks of a contribution for the supply of the urgent wants of the poor Christians in Judea, exhausted partly by their own former liberality, (Act. 2.45.) and partly spoiled by the persecuting Jews, (1 Thes. 2.14.) And, to prevent the delay and trouble of Gatherings, when the Apostle came amongst them, he prescribes this Order to the Churches of Galatia and Corinth, that upon so special, and worthy an occasion as this, they would, upon the first day of the week, the day of Christian assembly, every one lay aside, what, by by God's blessing, had accrued to them, by way of increase, so that there might be a full Collection in readiness; and then he tells them, they should have the choice of faithful messengers, to send, and dispose thereof, unto Jerusalem. The words are plain to this sense. 
1 Cor. 16.1, 2, 3.  Now concerning the collection for the Saints, as I have given order to the Churches of Galatia, even so do ye, upon the first day of the week, etc.  
[5. Hereunto is to be added, whatever, 
Cat. p. 165.  by the Providence of God, may be conferred upon the Church, for it's outward advantage, with reference unto the end mentioned, Act. 4.34, 35.] That place in the Acts, treats of those that sold their possessions, and laid down the price of them at the Apostles feet, to make distribution to every man as he had need; which therefore, was no farther committed to the Deacons, than by deputation from the Apostles, and with what reserves, limits, and bounds they pleased.  
The rest that follows in the Catechist, belonging to the discharge of this Office, by him appropriated unto Deacons, and being grounded upon what hath been already spoken to, is from thence also sufficiently reflected upon.  
And now, we have run through all that he hath offered to our consideration, about Church-officers, and seen the weakness of his foundations, upon which he seeks to establish a new platform of Church-government; only let me observe in the close, That, if we are obliged, in all things, to conform to the discipline and example of the Apostolic, and Primitive Church, as the Catechist would have it, he is short and defective in his enumeration; for, we read of a sort of She officers, not a all mentioned by him.  

Rom. 16 1.  There is Pho●be, whom St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deaconess at the Church of Cenchrea; woe English the word, Servant. There are Women-Elders, ordained to certain Church-offices, though our Translation doth somewhat veil that expression of them, as if they were the Deacon's wives, or old women only, 1 Tim. 3.11. 
1 Tim. 3.11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even so the Women, [we English it, even so must their wives] grave, not slanderers, sober, faithful in all things; i e. Women that have any office in the Curch, are thus to be qualified. So Titus 2.3. The aged women likewise, 
Tit. 2.3.  that they be in behaviour, as becometh holiness, not false-accusers, not given to wine, teachers of good things, that they may teach the young women to be sober, etc. The original words are more Emphatical. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: requiring these She-Elders to behave themselves as sacred persons, those who are received into Holy Orders, for the service of the Church, such as were afterward also called Deaconesses. And then, besides these, there were also certain widows, under special qualifications, maintained at the Church's cost, 
1 Tim. 5.  1 Tim. 5.3, 4, 5, 6, 9, 10, 11.  
These things now, one would think, should have been regarded by the Catechist, according to his own principles, appertaining so evidently to the pattern in the Mount, as he and his brethren are wont to speak in other matters, which have not the like Scripture-ground as these have.  
But the Catechist, on the contrary, is very careful, that Wwomen be excluded, whose kindness yet to the way deserves otherwise at his hands.  
The body of the Church, saith he, 
Cat. p. 18●.  or the multitude of the Brethren, (Women being excepted by especial prohibition, 1 Cor. 14. 34, 35. 1 Tim. 2.11, 12.) is by the law and constitution of Christ in the Gospel, interested in the administration of this power of discipline in the Church.] I know not how the women relish this doctrine. But, it may seem hard, that his Church-state, which is (as he hath argued) necessarily a state of absolute liberty, 
Cat. p. 1ST.  and freedom to all that are engaged in i● should be only to the female sex unkind, a sta● of mere servitude and bondage, and they wholly exempted from the privilege competible● all other members of the Church, as such, ● the Catechist hath not before misinformed 〈◊〉 Yet, 'tis to be hoped, the good-women will 〈◊〉 be overawed by his Authority; and let 〈◊〉 so far help them, as to be their remembrance that these places of Scripture, referred to, 〈◊〉 only restrain them, (1.) From speaking 〈◊〉 the Church; And, (2.) From excrcising authority over their own husbands. As to t● rest therefore, let them courageously stand 〈◊〉 to vindicate the liberty of all Church-members. And to this purpose, the more to hea● them, let them weigh well the words of t● Catechist, elsewhere.  

Cat. p. 172.  [The sinful neglect of Churches, in th● discharge of their duty, was one great mea● of that Apostasy from the rule of the Gospel, which they generally, of old, fell in● When the members of them began to thi● that they had no advantage by their state an● condition, but only the outward participation of some ordinance of worship, and n● duty incumbent on them, but only to attend and follow the motions and actings of thei● Guides; the whole Societies did quickly become corrupt, and fit to be disposed of, according to the carnal interest of those th● 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 settling 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. Public 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 rendered 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 Public 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 administered with Prayer, whereby it becomes a part of them. (4.) Because himself ministers in the Holy place, as the great Highpriest 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 referred unto; but we shall examine 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 itself, 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 itself, 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 Church's 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 Protestant's, 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 occur 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. 1●. 35, 36.  when the Ark set forward, Moses said, Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee. And, when it rested, he said, Return, O Lord, unto the many thousands of Israel. And, accordingly, David prays, at the removing of the Ark; Let God arise, 
Psal. 68.1.  let his enemies be scattered, let them also that hate him, flee before him.  
At the offering of the basket of first-fruits, a Form of Confession was enjoined, after this manner, Thou shalt go unto the Priest, 
Deut. 26.3.4, 5.6, 7, 8, 9, 10.  that shall be in those days, and say unto him, I profess this day, unto the Lord thy God, that I am come unto the country, which the Lord swore unto our Fathers, for to give us;— A Syrian, ready to perish, was my father, and he went down into Egypt, and sojourned there with a few, etc.— And now, behold, I have brought the first-fruits of the Land, which thou, O Lord. hast given me.— And again, at the bringing of the third years tithe, 
Ver. 13.14, 15.  the Form of Prayer was this." Then thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, etc. Look down from thy holy habitation, from Heaven, and bless thy people Israel, and the Land which thou hast given us, etc.  
I forbear to mention here those particular Forms of Prayer, 
See Fagius. on Deut. 8. cited in part before. P. 1. Ch. 5.  which the Jewish Antiquaries record, to have been used at their daily meals, on their Festivals, and at their Sacrifices; because I now deal with those, who will be satisfied with nothing but plain and express Scripture, at our hands; though we have as good assurance otherwise, of these matters, as can be given, of Historical Relations.  
David, at the settlement of the Ark in the place prepared for it, appointed certain Levites to minister before it, 
1 Chron. 16.4, 5, 6, 7, 8.  and to record, and to thank, and to praise the Lord God of Israel, and delivered a set Psalm at the same time, into the hand of Asaph and his brethren, for the said purpose; a Psalm composed for that solemn service, out of certain parcels of other Psalms put together, with some occasional additions only, (chief from Ps. 105. and Ps. 96. conjoined); and that Psalm also concludes with the prescribing of an express Form. O give thanks unto the Lord, 
Ver. 34.35, 36.  for he is good, and his mercy endureth for ever; And, say ye, Save us, O Lord God of our Salvation, and gather us together, and deliver us from the Heathen, that we may give thanks to thy holy name, and glory in thy praise. Blessed be the Lord God of Israel, for ever and ever. Whereupon follows the people's obedience and conformity. And all the people said, Amen, and praised the Lord.  
The Form of Prayer in the Temple, was, Arise, O Lord God, into thy restingplace, 
2 Chron. 6.41, 42.  Thou, and the Ark of thy strength. Let thy Priests, O Lord God, be clothed with salvation, and thy Saints rejoice in goodness. O Lord God, 
Ps. 132.8, 9, 10.  turn not away the face of thine Anointed, remember the mercies of David thy servant, 2 Chron. 6.41, 42. Whereof we read again, with very little change, Psal. 132.8, 9, 10.  
At Hezekiah's great and good reformation, He and the Princes commanded the Levites to sing praise unto the Lord, 
2 Chron. 29.30.  with the words of David, and Asaph the Seer: and they accordingly sang praises with gladness, and bowed their heads and worshipped, 2 Chron. 29.30.  
After the Captivity, in EZra's time, 
Ezra 3.10, 11.  when the Builders laid the foundation of the Temple of the Lord; they set the Priests in their apparel, with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the Lord, after the Ordinance of David King of Israel; and they sang together, by course, in praising, and giving thanks unto the Lord, because he is good, for his mercy endureth for ever toward Israel. Ezra 3. 10, 11. A like form to which, we have, 2 Chron. 5.13. 
2 Chron. 5.13.   
What else indeed, is the book of Psalms, but a sacred Volume of Forms of Prayer, and Praises? The 92. Psalm 
Psalm 92.  hath this inscription, A Psalm, or Song, for the Sabbath day. The 90th. 
Psalm 90.  this; A prayer of Moses the man of God; (and another of his composition we have, 
Exod. 15.  sung by him and the children of Israel with solemnity, after the overthrow of Pharaoh and his host, in the red Sea, Exod. 15.) The 102 Psalms this; 
Ps. 102.  A Prayer of, or for, the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord. And, at the conclusion of Psalm 72. 
Ps. 72.  we read, The Prayers of David the son of Jesse, are ended. I will borrow but one instance out of the body of the Psalms themselves. Psalm. 80.3. 
Ps. 80.3.  Turn us again, O God, and cause thy face to shine, and we shall be saved. Verse 7. Turn us again, O God of hosts, and cause thy face to shine, and we shall be saved. Verse 19 Turn us again, O Lord God of hosts, and cause thy face to shine, and we shall be saved.  
Add we yet to these, a double instance, out of the Prophets, Hosea 14.2. 
Hosea 14.2.  Take with you, words, and turn to the Lord. Say unto him, Take away all iniquity, and receive us graciously, so will we render the calves of our Lips, etc. Joel. 2.17. 
Joel 7.18. " Let the Priests, the Ministers of the Lord, weep between the Porch and the Altar, and let them say, Spare thy people, O Lord, and give not thine Heritage to reproach, that the Heathen should rule over them; wherefore should they say among the people, Where is their God?  
Come we now to the New Testament.  
It came to pass, as Christ was praying in a certain place, that when he ceased, one of his Disciples said unto him, Lord, teach us to pray, as John also taught his Disciples. And he said unto them, when ye pray, say, Our Father, etc. St. Luke 11.1, 2. 
Qui fecit vivere, docuit & orare; ut dum oratione quam filius, docuit, ad patrem loquimur, facilius audiamur. St. Cyprian de Orat. Domin.  A Form of Prayer, doubtless, and so esteemed by the Primitive Christians.  
Of Christ himself, we read, That he prayed the third time, saying the same words; S. Matth. 26.44. 
St. Matth, 26.44.   
And he prescribed this rule to the Seventy, 
St. Luke 10.1.5.  whom he sent two and two before his face, into every City and place whither he himself would come; Into whatsoever house ye enter, first say, Peace be to this house. We have then, the precept, and practise of our Saviour, both on our side.  
Next, for his Apostles. St. Paul's Form of Apostolical salutation, at the entrance of his Epistles, is this Set-prayer. Grace be to you, 
Rom. 1.7.  and Peace from God our Father, and the Lord Jesus Christ. Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2. 
1 Cor. 1.3. 2 Cor. 1.2. etc.  Gal. 1.3. Eph. 1.2. Phil. 1.2. Col. 1.2. 1 Thess. 1.1. 2 Thess. 1.2. Philem. 3. Grace, Mercy, and Peace. 1 Tim. 1.2. 2 Tim. 1.2. Titus 1.4. and his acoustomed farewell, his wish at parting, 
Rom. 16.20. 1 Cor. 16. 2●. etc.  and taking leave, is this; The Grace of our Lord Jesus Christ be with you all. Amen. Rom. 16.20. 1 Cor. 16.23. Phil. 4, 23. 1 Thes. 5.28. 2 Thess. 3.18. Philem. verse 25. somewhat enlarged. 2 Cor. 13.14. varied. Gal. 6.18. Eph. 6. 23.24. contracted. Col. 4.18. 1 Tim. 6.21. 2 Tim. 4.22. Tit. 3.15.  
Consult we next the Apostolical Exhortation unto Timothy, for the providing a public Liturgy. I exhort, saith St. Paul, that first of all, Supplications, Prayers, Intercessions, and Giving of Thanks, be made for all men, for Kings, and for all that are in authority, that we may lead a quiet and peaceable life, in all Godliness and Honesty, 1 Tim. 2.1, 2. 
1 Tim. 2.1, 2.  [q. d. In the first place, 
Dr. H. paraph●.  I advise thee, and all other Bishops, under thy inspection, that you have constant public offices of devotion, consisting, 1st. Of Supplications, for the averting of hurtful things, sins and dangers. 2dly, Of Prayers, for the obtaining of all good things which you want. 3dly, Of Intercessions for others. And 4thly, Of Thanksgiving for mercies already received: and all this, not only for yourselves, but, in a greater diffusion of your charity, for all mankind; for the Emperors especially, and Rulers of Provinces under them, to whom we own all our peaceable living, in any place, in the exercise of Religion, and a virtuous life; and therefore ought, in reason, to pray, and give thanks for them.] Now, how can this exhortation be more properly and effectually complied with, than by the making of certain Forms of Prayer, with Thanksgiving, suitable to those Heads and; appointing the use of them?  
Two Texts of Scripture more, shall conclude this catalogue of citations. Revel. 4.8.12. The four Beasts rest not day and night, saying, Holy, Holy, Holy, 
Revel. 4.8.12.  Lord God Almighty, which was, and is, and is to come.— And the 24 Elders worship him that liveth for ever and ever; saying, Thou art worthy, O Lord, to receive glory, and honour, and power, for thou hast created all things; and, for thy pleasure, they are, and were-created, Revel. 15.3.4. 
Revel. 1●. ●, 4. " And they (who had gotten the victory over the beast, verse 2.) sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, Just and true are thy ways, thou King of Saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy, etc.  
He, certainly, must have a forehead of brass, who, after these Scripture-patterns and warrants for Set Forms of Prayer, dare presume to deny their lawfulness, or declaim against their expediency.— And, by the way, I have also cleared sufficiently, the justifiableness of imposing, and prescribing of them. It savours rankly of a spirit of disobedience, to refuse the doing of that, upon our Superiour's command, which we may do lawfully of ourselves. And to determine this Quaery in a word.  there is Public Prayer performed in a Congregation,, he that speaks, doth thereby prescribe a Form for the time, unto all that hear, and join with him; and it were worth the while, to know, Why that privilege should be denied to a greater authority, which they cannot avoid the granting to a less.  
Briefly then, to the Catechist's Arguments.  
[1. 'Tis contrary, saith he, to one principal end of Prayer itself, 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, Rom. 8.26 Phil. 4.6 Heb. 4.16. 1 Pet. 4.7.]  
I answer, That public prayer is to provide for public and common wants; private and secret prayer, for private and personal wants; and yet, both public and private wants may be comprised in a Form of Prayer; the public in a Form prescribed, the private in a Form premeditated. But, for the private and personal wants of every particular, to be regarded in Public Prayer, is a thing that never was, and never will be practicable; farther than as particulars are provided for, under certain general heads, whereto they may be referred. For the Texts of Scripture cited, Rom. 8.26. The Spirit's helping our infirmities, I design to speak to in the next Chapter. Phil. 4.6. is only an injunction of the duty of Prayer, upon every occasion. Heb. 4.16. is an encouragement to come boldly on all occasions to the Throne of Grace. 1 Pet. 4.7. requires from us watching unto Prayer. Which may certainly be done, by premeditation, and a carefulness over our own Spirits, that we be not discomposed for that service. There is nothing in all these Texts, against the using of Set Forms of Prayer.  
[2. 'Tis contrary to the main end that our Lord Jesus Christ aimed at, in supplying men with gifts, for the discharging the work of the Ministry, tending to render the promise of sending the H. Ghost, which is the immediate cause of the Church's preservation and continuance, needless and useless, Eph. 4.8, 12, 13.  
I answer, That, among all the Gifts mentioned in H. Scripture, we meet with no such thing as a Gift of Extempore-Prayer; and, were there any such, yet is it no more injury unto that, than to other gifts, to be confined in the exercise within such bounds and limits, as tend to order and edification; For, God is not the author of confusion, but of peace, as in all Churches of the Saints, 1 Cor. 14.33. Not is the promise of the H. Ghost rendered needless and useless, who hath other weightier effects to promote, than this; and who doth as well direct and assist the Church, in composing and prescribing a Form of Prayer for public use, as any private Minister for his present Auditory. Eph. 4. (whereto we are referred) speaks only in the general, of Gifts, by Christ bequeathed unto men, but names not the Gift of Prayer, much less asserteth it to appertain unto every Minister.  
— But the Catechist had before told us, 
Cat. p. 174.  (it will be said) [That Christ bestows on the Ministers of the Church, Gifts, and ability of Prayer, for the benefit and edification thereof; citing Rom. 8.15, 16. Gal. 4.6.] I answer, That in these two Scriptures, mention indeed is made of the Spirit of Adoption, whereby we cry Abba Father, but that, nevertheless, is at no odds with saying, Our Father which art in Heaven.— Nay, 'tis possible, it may relate unto it. And besides, these Texts concern not more the Ministers privilege, than the People's, referring in common unto Christians.  
[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, 1 Tim. 4.14. 2 Tim. 1.6, 7. Coloss. 4.17 Matt. 25.14, 15, 16.] I answer, That Prayer is a work, more for Grace, than Gifts, to be employed about; and the Ministers of the Gospel are not where particularly commanded and exhorted, to stir up, and exercise the gift of Prayer. The Gift spoken of, 1 Tim. 4.14. is the Ministerial power in the general, received at Ordination. And so again, 2 Tim. 1.6, 7. Coloss. 4.17. look the same way. " Take heed to the Ministry which thou hast received in the Lord, that thou fulfil it. Now, it is an eminent part of the Ministry, received at Ordination, in the Church of England, to officiate according to that public ●orm of Common-Prayer, which is devoted by the whole Church and Kingdom, unto God's honour and service. And therefore this place of St. Paul obligeth us to fulfil it. St. Matth. 25. refers only in the general, to trading with the Talents which are committed to us. And where now are the several precepts and exhortations given to Ministers in the Gospel, for the use, stirring up, and exercise of their gifts, wherewith Forms of Prayer are inconsistent?  
The fourth and last Argument of the Catechist, is inferred from the rest, and so falls together with them.  
[And 4. Thereby hinder the edification of the Church, the great end of all Ordinances and Institutions, 1 Cor. 12.7.] Others are of the mind, that it tends very much to the forwarding of the edification of the Church, to have such common Forms of Prayer, appointed, which, all knowing before, may the more readily and devoutly join together in, with one mind, and one mouth, to glorify God, and pay their bounden acknowledgements to him.— The 1 Cor. 12.17. speaks of the miraculous gifts of the Spirit then in the Church. The manifestation of the Spirit is given unto every man to profit withal.  
— Here also, it might be farther noted, That the Gift of Prayer, being no peculiar of the Minister's, but common also to the People, (who have no less an interest in the promise, Rom. 8. than he) upon the score of this allegation now made, every one may pretend to a liberty of praying, and so venting the private manifestations of the Spirit (as he thinks) to himself, at the same time as the Minister prays, unless the Catechist remember to interpose his Prudentials, for the preventing of this disorder.  
But, to leave this whole matter more clear than I found it; and lead some, if possible, out of the snares wherein they are entangled, I will, according to my promise, speak more distinctly and plainly of the Spirit of Prayer and Supplication, and what we are to expect from him under that notion, in a Chapter by itself.   

CHAP. XIV.  
Of the Spirit, Gift, and Grace of Prayer. The agency of the H. Ghost, necessary in order unto right Prayer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in St. James, what it signifies. The gift of prayer, soberly understood, nothing else but a gift of Oratory, owing its rise to former Premeditations, Quick Parts, a competent degree of modest Confidence, and frequent Exercise. What the Vulgar call a Special Gift of Prayer, is the result, sometimes, of Impudence and Presumption, Pride and Ambition, or some worse Principle. 'Tis not to be expected, that the H. Spirit help us immediately to the matter and words of Prayer. Rom. 8.26. considered. Three Arguments to demonstrate the proposition. The Spirit helps us to the matter, and words of Prayer, by the use of proper, and fit means; among which, may be reckoned, pious and useful Forms, composed to our hands, by others. Grace most considerable in Prayer, and the principal work of the H. Spirit is, to excite, assist, and strengthen the exercise of proper Graces. Where the Form is prescribed, one grace more to be exercised. The chief operations of the Spirit of Supplications lie inwards, in fixing the intention, illuminating the understanding, inflaming the affections, etc. A wide difference between saying Prayers, and praying Prayers.  
'TIs, confessedly, one of the Titles appertaining to the Holy Ghost, 
Zech. 12.10.  The Spirit of Grace and Supplications. And of this, St. Paul speaks more largely, in his Epistle to the Romans, chap. 8.26, 27. 
Rom. ●. 26, 27.  Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for, as we ought, but the Spirit itself maketh intercession for us, with groan which cannot be uttered; and he that searcheth the heart, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God. Where the Spirit is said, not only in the general, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to help our infirmities, which imports his joining with us, taking up a part, as it were of the burden with us, setting his power against our weaknesses; but, for a particular specification of his help and relief of us in Prayer, he is said to intercede, or make intercession for us; nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more than intercede: that is, not only to intercede, but to bestow the very things he intercedes for. He intercedes prevailingly, beyond the power of an ordinary intercessor. He more than intercedes for us. As, Christ is said in Heaven, to live always for this very end, 
Heb 1.7.25.  to make intercession for us; so the Spirit also, upon Earth, doth help together with our spirits, and doth intercede for us within us, and intercede prevailingly. And look, as Christ from his intercession on our behalf, 
1 Ep. S John 2.1. St. John 14, 16, 26. St. John 15.26. & 16.7.  with the Father, is called an Advocate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so, that very name is usually given to the H. Ghost, though we usually English it Comforter. The name is four several times given to the Holy Ghost, and but once to Christ, and that too, by one and the same Apostle, St. John; yet, where it is given by him to Christ, we read it Advocate; where, to the Holy Ghost, (upon what reason I know not) Comforter.— There is no right Christian fervent prayer, without the H. Ghost, as an Advocate, interceding within us, bearing a part, and helping together with us against our infirmities and weaknesses.  
St. Judas 
S. Judas, v. 20.  therefore useth this phrase, praying in the Holy Ghost, or, as Beza reads it, per Spiritum Sanctum, by the H. Ghost. And St. Paul hath a like phrase, 
Eph. 6.18.  Praying always with all prayer and supplication, in (or by) the Spirit. And, upon this account, possibly, St. James 
St. James 5.16.  calls the prayer of a righteous man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we English it, [effectual fervent] but should rather render it [inspired]" A Prayer wrought in him, 
See Dr. H. not. in Gal. 5.  (as the word imports) whereto, and wherein he is incited, and moved, and wrought upon by the Spirit.  
That place, 'tis true, hath peculiar reference to the gift of Miracles, miraculous cures wrought, at that time upon persons desperately sick, by prayer and anointing, Pray one for another, saith the Apostle, that ye may be healed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The prayer of a man of God, a righteous man, to which he is incited by the spirit (as the Prophets were, when they prayed, and as they were, under the Gospel, who had the gift of Miracles) availeth much, will be very ●ffectual, work miraculous cures. Such are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a badsense, who are acted by evil Spirits: such therefore are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a good sense, who are acted by the good Spirit of God. The extraordinary gifts of the Spirit are called by St. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 12.6, 10. Of which, the gift of healing being one, 'tis very probable, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in St. James, is to be understood of the prayer of him that had the gift of healing, the prayer whereto he is moved by the Spirit; which is form within him, by the enditing of the Spirit; a prayer that joined manifestly with the gift of healing, 
1 Cor. 12.9.  and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 15. The prayer of Faith, viz. of that Faith which enabled them to work cures to recover the sick, as there it follows; of which therefore, the Apostle affirms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It can do very much, it is of mighty force, it availeth much; i. e. miraculously, even as Elias his prayer for rain, and fair weather, whereof he speaks vers. 17, 18. immediately following. Inspired prayer therefore, in St. James, hath a peculiar Emphasis, relating to a Faith of Miracles, and miraculous effects. And yet, in a sober Latitude, it helds true of all right prayer; it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and inspired by the H. Ghost, praying in or by the Spirit, the spirit of supplications. But here we have need of great caution, that we neither deny a most certain truth, nor yet extend it beyond its reach, to the countenancing of any popular error and mistake. That we may therefore separate truth from pretences, the precious, from the vile and counterfeit, 'twill be convenient to inquire more particularly into this matter. First, as to that which is called the gift of Prayer; And, secondly, as to the grace of Prayer, what, in both, are the proper operations of the H. Ghost, and what assistances we may groundedly expect from Him, as the Spirit of Supplications; and so consequently what it is, and what it is not, to pray in, or by the Spirit; a phrase more commonly used, than understood.  
First then, concerning the gift of prayer, by which, I mean no more, but the ability of conceiving, forming, and uttering the words of prayer, or digesting the materials of prayer, into fitting and pertinent expressions. There is not, any any where that I know of, throughout the Bible, mention made of such a special gift to be looked for, and expected from the Spirit of God. St. Paul indeed, speaks of praying with the Spirit, after an extraordinary manner, 1 Cor. 14.15. 
1 Cor. 14.15  but he means it of praying in an unknown Tongue, by virtue of that extraordinary Gift of the Spirit, then frequent, the Gift of Tongues; and therefore in the same verse, and to the same purpose, he speaks of singing with the Spirit, and to any that had this faculty, he gives the advice, that they would take heed, that by the interpretation of these Tongues, their understanding might become fruitful unto others also that heard them. I will pray, saith he, with the Spirit, but I will pray with the understanding also. i e. So as to be understood by others. I will sing with the Spirit, but I will sing with understanding also. He therefore, that will from hence draw an Argument, to uphold the common belief, of a gift of Ex-tempore-prayer, to be expected from the Spirit, is wholly mistaken. He must pretend to extraordinaries, if this place signify to his advantage, even to the miraculous gifts of the Spirit, at first bestowed on the Church, to the gift of Tongues; and he may as well expect an immediate inspiration from this Spirit, of a Psalm, as of a Prayer.— We find, I confess, our B. Saviour arming of his Apostles against the persecutions, they were to meet withal in the world, by a direct and express promise of informing them by his Spirit, what, and how, to speak before Kings and Governors, St. Matth. 10.19, 20. 
St. Matth. 10.19.20.  But, when they deliver you up, take no thought how, or what ye shall speak: for it shall be given you in that same hour, what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you. Christ engageth here, as well for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both for the Quid and Quomodo, what, and How they are to speak; and assures them, that in that very hour the Spirit shall speak in them. But this belongs not unto the business of Prayer unto God, and, if it did, it would be as cross to a Directory for the Quid, the matter of prayer, as to a Common-Prayer-Book, for the Quomodo, the very Form of Prayer itself. We have no such counsel about Prayer to God, as this;" Take no thought how, or what you shall speak, for it shall be given you in that same hour. No, the Preacher gives a general caution, 
Eccles. 5.2.  looking quite another way. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before the Lord,— Bring not the sacrifice of fools, who consider not.— If, therefore, you ask me, What account is to be given of the Gift of Prayer, so much talked of, I answer,  
That which passeth for a special, and peculiar gift of the Spirit of Prayer and Supplications, may, I think, be reduced to these following heads:  
1. Sometimes it is the result of pious meditations, formerly had, and the habitual digesting of the ordinary and known heads of practical Divinity lodged in the memory. For rules, once digested, work afterwards like an habit, and require not any particular, and distinct attention to, or animadversion of them. He that hath understood, and digested the Rules of Grammar, can make, and speak, true Latin, without an immediate forethought, or reflection upon those particular rules which he follows. He that hath learned the Rules of Music, Vocal, or Instrumental, can sing, or play, without an immediate forethought, or distinct reflection upon those Rules. The like I might say of Logic, or any other mystery. For, in all these cases, Rules, known and understood, turn into an habitual disposition within; the man acts from an habitual knowledge and preparation.  
And, on the same account, he that hath enured his thoughts to the meditation and consideration of the heads of practical Divinity, such as the Attributes of God, the Laws and Rules of a good life, the Sins contrary to those Laws and Rules, the Mercies received from God, the ordinary Temptations we are surrounded with, etc. may be habitually provided for Prayer upon occasion; i. e. for the turning of these heads into Prayer, without the flying to any peculiar, or special gift of the Spirit, in the case. He may call upon God, under such and such Attributes, make confession of such and such sins, implore grace for the performance of such and such Christian duties, and aid against such and such temptations, and return to God thanks for such and such blessings; and this, for others as well as himself. Especially if there be added hereunto,  
2. A quick invention and ready elocution, an active fancy and a nimble tongue. The Gift of Prayer indeed, is the immediate result of these. A man thus accomplished, premising but an ordinary understanding of the Rules of Prayer, may be able to speak his mind in fit and pertinent words, with as much ease, by the secret and un-observed multiplying of quick and active thoughts, as one of slower parts, by much premeditation. But then there is no more of a special and peculiar gift of the Spirit in this, than in some men's being qualified to speak their minds upon several points on the sudden, whilst others are more slow of conceit, and worse-provided for utterance.  
3. These two foregoing heads, (viz. former premeditation, and understanding of the chief heads of practical Divinity, and the general rules of Prayer, and a natural quick invention and promptitude of speech) are much relieved and advanced by an ingenuous boldness, where the spirits are not penned in, as often it happens in over-modest persons, by bashfulness and fear. And then,  
4. Frequent exercise in the same kind, is a great, and considerable improver of these qualifications all eady mentioned. And thus 'tis observed to be in all other matters; custom byasseth, and we are ready, and inclined to do what we have frequently done. But still these are no more than the ordinary requisites to an Ex-tempore vein of Oratory in other matters; for, whoever would be ready, and provided to speak his mind, with a little warning, upon any occasion, must be furnished beforehand, with a stock of meditation and understanding, must have a nimble and active fancy, a ready and voluble tongue, a competent degree of confidence, to speak before others, and accustom himself occasionally, to utter and deliver his mind. And these particulars now, as I conceive, are the true account to be given of the Gift of Prayer, in the most sober understanding of it.  
'Tis nothing else but the Gift of Oratory, Utterance, and Elocution, in Divine matters, and owes its rise to former premeditations, quick parts, a competent degree of modest confidence, and frequent exercise.  
But then, there are yet some other accounts to be given of that, which, among the Vulgar, is often cried up, for the Gift of Prayer.  
5. Therefore, sometimes it is the result of plain boldness, impudence, and presumption, whereby men dare vent themselves freely, and utter, Quicquid in buccam venerit, whatever comes next, even in this sacred performance; which, so it be done with a loud voice, and passionate accent, and a taking, or affected gesture and countenance, goes currant among the crowd of unobserving-people, as a peculiar gift of the Spirit, whereas it is indeed the talkative Spirit of impudence and presumption, putting off the shame and modesty proper to a Man, and Christian.  
6. Sometimes it is the result of Pride and Ambition, whereby men, to gain themselves a Name, and Reputation among a party, affect to make an ostentation of their Parts and Abilities; and strain themselves to the uttermost, so to frame their dialect of prayer, as may best comply with the known humours and affections they have to deal withal.  
Lastly, 'Tis to be feared, it may be sometimes the result of Malice, Envy, and Indignation against the Forms of Prayer prescribed, to procure Envy against the complyers with them, and to hold a Faction together by the ears against them, by making a show and display of this Gift of Prayer; for, if Indignation be able to inspire a man with the Gift of Poetry, facit indignatio versum, we may easily believe, it will do as much where it hath engaged the zeal of the affections in order to this pompous show of a Gift of Prayer.  
And, if it own its rise to these three latter heads, of Impudence and Presumption, of Pride and Ambition, of Malice and Envy, 'tis a thing abominable before God and man, that the Holy performance of Prayer should be employed as an engine of so much baseness and wickedness. Otherwise, the thing itself is not culpable, provided, that the exercise and straining of invention, take not up the room of (and so justle out) true devotion.  
Thus much of the Gift of Prayer in the general; but then the Question remains, of the agency and influence of the H. Spirit, in reference to this Gift of Prayer. To this therefore, I will answer, both in the negative, and the affirmative.  
1. Negatively. 'Tis not to be expected from the H. Spirit, that He should Help us immediately to the matter and words of Prayer. 'Tis true indeed, the Apostle saith, in a particular case, Rom. 8.26. We know not what to pray for, as we ought, but the Spirit itself maketh intercession for us. But then we must remark, 1. What the Apostle there speaks of; viz. The begging from God, the determination of his Providence in this world, towards them, in those circumstances they were then in. And here we are often put to that plunge, that we know not what in particular to ask of God, what to ask as we ought, Whether deliverance from such a sickness and trouble, etc. or the enjoyment of such and such an outward mercy and prosperity; and therefore, in these cases, we are instructed to submit our wills to God, and never to ask any of these things, without an item of his pleasure, and without an if in the mean while, without a clause conditional; If it seem good unto God, if God so please, and judge best for us, etc. 2. We, of ourselves, as of ourselves, are not sufficient for any thing that is good;" but all our sufficiency is of God, as the same Apostle elsewhere speaks; 
2 Cor. 5.5.  no wonder then, if of ourselves, we know not what to pray for as we ought; and yet, for all this, we may be better instructed, informed, and directed, taught from God, and then it will remain no longer true, that we know not what to pray for as we ought. 3. In this very place, where the spirit is said to relieve and help against this infirmity of our ignorance, as to the particular we are to ask of God, by making intercession for us; 'tis not said, with words and expressions, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with un-uttered groan, or sighs that cannot be uttered. They are inward sighs and pant of the heart, vibrations of the pious soul God-wards; not external motions of the tongue and lips. Groans unexpressed. These are they that have a degree of Elocution in them, beyond the Rhetoric of words and phrases. 'Tis not necessary, that there be so much as an audible groan, much less, that whining effeminacy, by some indulged to; for, the Spirit is here said to make intercession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with groan unuttered. And certainly, the Spirit of true Devotion, is often most, when the tenor of the voice is still, and void of affectation; as we observe, the Water to be deepest, where it runs with the least of noise and murmur. This than I assert, in the negative, That we have no warrant, to expect from the H. Spirit, an immediate inspiration of the matter and words of Prayer: and I will confirm it, by a threefold Argument.  
1. Were it otherwise, neither John the Baptist nor our B. Saviour need have taught their Disciples any Forms of Prayer, as they did. This pains were superfluous, if it were the office and work of the Spirit, immediately to inspire the matter and words of prayer. To what purpose were this waste? And, I think, he may as reasonably deny the Sun to shine at noonday, who will affirm, the Lord's Prayer to be no Set Form; whereas the words are evidently moulded into a Prayer, and enjoined by our Saviour, 
St. Luke 11.1, 2.  in their use, for such;— When ye pray, say, Our Father— And this injunction given too, in answer to their request, Lord, teach us to pray, as John also taught his Disciples.  
Now, Were it the Office of the Spirit, to put words and matter immediately into men's thoughts and tongues, Christ should have given, instead of this answer, [When ye pray, say, Our Father.—] that which he elsewhere gave for their encouragement, when arraigned before Heathen-Governours, [Take no thought how, or what ye shall speak, for it shall be given you in that same hour; the Spirit of my Father shall speak in you.]  
2. Were this conceit true, of the Spirit's immediate dictating of the matter and words of Prayer, than every Prayer should be of as good and authentic authority, as the H. Scripture itself. For, whence is the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Holy Scripture; and, why do we afford it so absolute a reverence, but because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, given by inspiration from God? The Prophets and Penmen of it, spoke and wrote, as they were moved and acted by the H. Ghost. Now, if the Spirit did immediately help every person that prayeth, to the matter and words of Prayer; we must needs affirm, Every Prayer to be in like manner, by inspiration from God, and every man that prays, to be moved and acted by the Spirit, and to speak as he is moved by the H. Ghost. Were this so, it might prove, I confess, of considerable advantage unto some, and help them to new Scriptures for their ways and actions, directly contrary to the old, which we know to have been truly inspired of God. But, far be it from us, to canonize all the extravagancies (to say nothing worse) of some men's prayers, pretending most highly to the Spirit, as of equal authority with the holy, pure, and infallible Word of God.  
3. Were it the Office of the H. Spirit, immediately to suggest unto every one that prays, the matter and words of Prayer, it were then impossible for any number to join together in offering up the same prayers and petitions unto God: For, let the Speaker, or Minister, pray never so much Ex-tempore, as 'tis called, and without premeditation, and by the Spirit's inspiration, as is pretended; yet his very Prayer will be the hearer's direction and help, both to the matter and words of Prayer, and as much a confinement for the time, as any other Form made, and prescribed to their hands. The most Extempore-Prayer, is (as I have before also intimated) an absolute set Form to all but the utterer of it; and therefore, 'tis the merest nonsense in the world, to exclaim against Praying in Public by a Form, when there can be no Public Prayer managed without it. It is not then to be expected from the H. Spirit, that he should immediately furnish us with the matter and words of Prayer. That for negative: And from thence,  
2. The affirmative follows. If not immediately, then, of necessity, mediatè, by the use of proper and fitting means conducing thereunto: For there is no third way to be conceived of. The Spirit's help, as to the matter and words of Prayer, (i. e. the Gift of Prayer) must be either immediate, without the use of means; or mediate, by the use of means conducible thereunto. I will not deny, but the Apostles might sometimes pray by the extraordinary and immediate inspirations of the Spirit, as they received immediately other extraordinary gifts. But, I have already discountenanced our expectation of any such gift immediately from the Spirit.  
We may as justly pretend to an immediate gift of Tongues, whereas it is our lot, by the use of fitting and ordinary means, to attain to a part of that perfection, which God sometimes bestowed, without the use of these means, extraordinarily. The Children of Israel were fed with Manna from Heaven, in the Wilderness; but when they came to Canaan, they lived upon the sweat of their own brows, the fruits and increase of their own labour.—  
Now, these proper means, by the diligent use of which, the Spirit furnisheth us with the matter and words of prayer, are, consideration of our wants, premeditation of the things we are to ask of God, the improvement of our natural faculties of reason and utterance, good instruction, etc. And, among the rest, those useful Forms which are recommended to us from pious and good men, or prescribed by Authority, the Common-Prayers of the Church. Thus, if we are qualified for Prayer by the help of our natural parts, our knowledge and memory of divine truths, our invention and elocution; the Spirit may be said by these, to help us to the materials and words of Prayer, viz. remotely, inasmuch as every good gift is from him, and through his blessing.— And thus, sometimes, whilst we are giving ourselves to meditation, in order unto Prayer, the Spirit may set our sins before our eyes, and bring to our remembrance fitting truths to be thought upon.— And thus also by the help of" Forms composed to our hands. The Spirit, no question, helped the Baptist's Disciples to the matter and words of Prayer, by that Form which John the Baptist taught them; and the Spirit helped Christ's Disciples, to the matter and words of Prayer, by that absolute, and perfect Form of Prayer, which our B. Saviour taught them, and we also have received. And thus the Spirit, in like manner, may be said to help us, to the matter and words of Prayer, by those excellent Forms of Common-Prayer, publicly enjoined by the Church wherein we live. For, What an excessive vanity and dotage is it, for particular persons to conceit themselves so highly in favour with the Sacred Spirit, as to be assisted, in order to the matter and words of prayer themselves; and yet deny this privilege to a company of men, as pious and learned as themselves, (to speak the least); and more modest and humble than they, (and so the more likely to be taught by Him) gathered together in the name of Christ?  
But, hitherto, of the Gift of Prayer, which concerns the matter and words of it.  
Secondly, It is Grace which is most considerable in Prayer; for there may be this matter and words of Prayer, and yet no praying all the while. 'Tis the Heart and Soul of man that prays in God's account, and Prayer by him is weighed by the exercise of proper graces, and not of natural gifts or improvements, Fancy or Elocution.— Non vox, 
Psalm. 62.8.  sed votum.— Prayer is the pouring forth of the heart before God. If the Soul of the Supplicant be not chief engaged in it, the Soul and Life of Prayer is wanting. It was one of the Sentences written in the Jewish Synagogues; Prayer without Attention, is like a Body without a Soul. That which is most considerable in Prayer, is, (as I said) the exercise of inward graces, proper thereunto. 
Hebr. 12.28.  Let us have grace, saith the Apostle, whereby we may serve God acceptably, with reverence, and with godly fear. This therefore, is the principal work of the H. spirit, in reference unto Prayer, to awaken and enliven, excite, assist and strengthen those graces, that are therein to be employed. These two Titles are connexed, Spiritus gratiae & precum, The Spirit of Grace and Supplications; 
Zech. 12.10.  he is the Spirit of gracious supplications, the Spirit of supplications chief, as the Spirit of that grace which animates them. When St. Paul therefore had exhorted the Ephesians to be filled with the Spirit, and in the power thereof, 
Ephes. 5.18, 19  to speak to themselves in Psalms, and Hymns, and Spiritual songs; he adds, in the close, that which is indeed the principal, and most to be heeded by them," Singing, and making melody, in your heart, to the Lord; or, as his phrase is to the Colossians, 
Coloss. 3.16.  Singing with grace in your hearts to the Lord. The gracious melody of the heart, is the great demonstration of the H. Spirit's assistance of, and agency within us. To this purpose, He is said to help against our infirmities, 
Rom. 8.26, 27.  and make intercession for us, with groan unuttered, with sighs unexpressed, as was before showed; and it follows," He that searcheth the heart, knoweth what is the mind of the Spirit. The Spirit's agency is chief in the heart, and therefore exposed chief to the Searcher of hearts. The Spirit of Prayer than is, wherever there is an Heart exercising the graces which are proper unto Prayer; wherever there are those gracious dispositions and affections actuated: be the Form of words premeditate by ourselves, or prescribed by others, it matters not; save that where the Form is prescribed, there is one grace more to be exerted, viz. the grace of obedience.  
The great benefit we have from the Spirit, as to Prayer, lieth inwards, in such works as these are;  
1. The fixing of our intentions to the work we are about, driving away of wand'ring, roving, and impertinent thoughts, that we may wait upon God without distraction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without avocations, that we may mind what we are about, that we may serve God with a fixed heart, as the Psalmist speaks of himself, Psalm 57.7. 
Psal 57.7.  and therefore he prays elsewhere in this Form of words; Unite my heart to fear thy Name, 
and 86.11.  Psalm 86.11. q. d. Gather together the scattered and dispersed parcels of it, unite and fix my divided-thoughts, that I may attend to thee only, in thy worship, and serve thee with an entire and single heart, and thoughts combined together. This is a work too great for our strength, without the gracious assistance of the H. Spirit of Prayer, to govern and keep close our spirits to what we are about, that so we may be fervent in Spirit, while we are serving the Lord. The due fixation and composure of our thoughts, to what we are about, is the benefit of the Spirit of Prayer, who thus assists us, in the stirring up of ourselves to the duty, and recollecting of our wand'ring thoughts in it. And this, believe it, is the prime part of the grace of prayer. There is none, saith the Prophet, 
Isa. 64.7.  that calleth upon thy name, that stirreth up himself to take hold of thee. Upon which place, Forerius well notes, That it avails little, 
Qui consurgat] seipsum excitet, exsuscitet magno animi conatu. Parvi enim refert frigidè precari, & dicere or● tenus. Domine, Domine. Vera Oratio est, cum suiipsius exsuscitatione tanquam ad rem setiam & magni ponderis, excutere desidiam, avocare ab aliis omnibus animum, & magnâ animi contentione, ad deprecandum Deum accedere. Hoc qui facit, tenet Deum, seu apprehendit quasi manu, & ne elabatur tenet, ut sententiam revocet, neque priùs abeat quàm nobis benedicat, ut fecit Jacob, ob quod Israel vocatus est, quasi in Deum praevaluisset. Sic teneba● Moses Deum: illae enim voces, Dimitte me, ut irascetur futor meus, etc. quid aliud sonant, nisi quod à Mose fortiter teneretur? Forer, in Loc.  to pray coldly, and to say with the mouth only, Lord, Lord. True Prayer is, with the stirring up of a man's self, as to some serious and weighty matter, shaking off sloth, and calling the mind from all other things, and coming to pray unto God, with great endeavour of mind. He that doth this, holds God, or takes him, as it were by the hand, and suffers him not to go without a blessing: as Jacob did, for which he was called Israel, a prevailer with God. And so did Moses hold God; for those words, Let me alone,— do intimate as much.  
2. The assistance of the Spirit of Prayer, lies in this; as to our understandings, the illumination of our minds, in the distinct apprehension of the matter and words of Prayer, the causing of an inward sense and feeling of what we think or say in Prayer, awakening in us feeling apprehensions of the Divine Attributes which we ascribe unto God, of the worth, excellency, and necessity of the things we ask of God; of the indignity, unworthiness, baseness, and aggravation of the sins we confess to God; of the certainty and assurance of the promises upon which we hope for audience from God, etc. And, in this sense we pray in the Spirit, when we pray with Vunderstanding also, 
2 Cor. 14.15.  if I may borrow the Apostle's phrase, which properly belongs to another matter, as I before noted; viz. the praying so, as to be understood by others.  
3. The assistance of the Spirit of Prayer, concerneth the affectionate part of the Soul, and the employment of that in Prayer; the causing of our hearts to burn with inward fervour of desire, and actuating those other affections and dispositions, which are agreeable to the several parts of Prayer. Such as, an humble, and reverential awe in our acknowledgements of the Divine Majesty, penitent sorrow in our confessions, earnest long for the things we ask of God, love and gratitude in our thanksgivings unto God, forgiveness of others, and tender compassion towards them we pray for; faith, hope, and filial confidence, in our approaches unto God, which the Apostle calls, 
Hebr. 4.16.  coming boldly to the throne of grace; not with a rude and unmannerly impudence, which is intolerable in a creature approaching the Heavenly Majesty, who must be served with reverence and godly fear, but yet with a modest and ingenuous confidence, becoming Children drawing near to a Loving, and Merciful Father; such a temper, as is styled in Scripture, the Spirit of Adoption, crying, Abba, Father; 
Rom. 8.15, 16. Gal. 4.6. Rom. 5.5.  the love of God, being shed abroad in our hearts, by the Holy Ghost which is given us. 'Tis the display of such gracious dispositions as these now mentioned, viz. humility and reverence, godly sorrow and repentance, desire and love, and gratitude, and charity, and compassion, and faith, and hope, and filial confidence: whereto may be added, hearty dependence upon God, and contented submission and resignation to his blessed will. 'Tis, I say, the display and exercise of these, and the like graces, that makes our Prayers to ascend up, as sweet incense and perfume. acceptable unto God. And the special work of the Spirit of Prayer lies, in the quickening and enlivening of these gracious dispositions within us. This wind blows upon the Garden of Grace, that the Spices may flow out (as the expression is in the Canticles 
Cant. 4.16. ) that our beloved may be invited to come into his Garden, and eat his pleasant fruits.  
There is, we see, more required unto Prayer, than the generality of people dream of, who reckon only of saying over a few words, repeating a parcel of good sentences, etc. The common objection against the appointed Prayers read in the Church, seems to relish, and savour of this Spirit, That 'tis an easy Office, a very child may thus pray in the Congregation; we make an Idle Ministry, excuse and hinder the exercise of gifts, etc. Whereas the great work of Prayer lieth, in the exercise of proper and suitable graces, as hath been declared; and here is enough to keep us all busy at home, within ourselves, both Minister and People, that we may stir up our hearts to lay hold on God, and prepare those good dispositions of Soul, which are agreeable to those expressions which we are going to utter unto God; that our heart may be as a well-tuned Instrument, answering to the words of our mouths. 'Tis easy to say a Prayer, but not so easy to pray a Prayer; which we call the people to, as often as they hear, Let us pray.  
Some are pleased to Object; In such places, and at such times, where, and when, there is no Sermon, What should they come to Church for? there is nothing but a few Prayers to be read, etc. They forget, by the way, that the Word of God, the Holy Scriptures are appointed to be read also, which, one would think as good as any Sermon of man's framing.  
But, bating that oversight, they mistake farther; They are not invited thither to hear Prayers read barely, but to pray with the Minister in the House of Prayer, the Prayers that are read by him, and to exercise and actuate graces suitable to those Prayers. Were this, as it should be, thought on, people would, I am persuaded, quarrel more at their own naughty hearts, for not being fitted unto good and wholesome Forms of Prayer, than declaim against the Forms themselves; they would think meaner of the Gift of Prayer, and labour more after the Grace of Prayer. They would find work enough left them, in the exercise of Prayer-graces, and not mutter, that they are abridged the liberty of their private fancy and invention in Public Prayers, to make room for a joint, united, and undistracted-devotion.  
— But thus much now, for the second Gospel-Institution, spoken of by the Catechist, Prayer with Thanksgiving.   

CHAP. XV.  
Singing of Psalms, the Catechist's third Gospel-Institution, stily passed over. Six points propounded about it, to be resolved from Scripture. Of Preaching the Word, the fourth Gospel-Institution. Needful distinctions about it. Difference between Preaching and Teaching, Evangelists and Doctors, Word and Doctrine; between Preaching by Inspiration, and by Pains and Industry. Preaching, more ways than that of Sermons, by the Vulgar fixed on; viz. By Reading, by Writing, by Proxy. The fifth Gospel-Institution, Administration of the Sacraments, Baptism and the Lord's Supper. Sacraments no Scripture-word. The proper subjects of Baptism, proper Church-members. The Anabaptist misled, by the Catechist's principles. Baptism ill confined to the infant-seed of Believers only. The carriage of the Synod of Dort, as to that point. Sitting, not a gesture prescribed for the Lord's Supper. 'Tis not certain to conscience, that Christ and his Disciples used the same gesture at the Supper, as at the Pass-over. The gesture of the Pass-over, different from our sitting. No evidence of the will of Christ, that we conform to the gesture then used, rather than to other circumstances. The last Gospel-Institution, Church-discipline. The power given to the community of the people, Women excepted, in the administration thereof, by the Catechist. His Scripture-instances considered. A threefold Directory given by him, for the exercise of discipline. The politic contrivance of the separate Churches, for perpetuating themselves. The Catechist's two concluding Questions.  

Cat. p. 83.  THe Third, in order, as they were before recited, should have been Singing of Psalms; but of that the Catechist hath said nothing at all particularly: It may be, because he was conscious to himself. that the manner and circumstances of this Gospel-Institution are not determined any where by Christ. This had been certainly,— Nodus tali vindice dignus, a work worthy of his pains, to have showed the express mind of Christ about; and would have gone far, in wiping off that aspersion from himself, which he so freely lays upon others; viz. 
Cat. p. 48.  A negligence of enquiring into the will of Christ, what he hath prescribed; or some guilt worse than this, the envy of communicating to the world, the result of his more diligent inquiries. He should here resolve us, where Christ hath determined, 1. What Psalms are to be sung. And, 2. Whether in Prose or in Meeter. And, 3. Whether with Rythm, or without it. And, 4. What Tunes and Notes are to be observed. And, 5. Whether Instrumental Music may be added or no to Vocal. And, 6. Whether all are bound to sing together, or there be liberty indulged of singing alternatìm, and by way of response. These, being points left altogether undetermined by Christ, must either be determined by the Church, or there can be no orderly observance of this Gospel-Institution; for every one, otherwise, may have a particular Psalm, and, possibly, a divers tune; and so many men as there be, so many minds, agreeing in nothing, but an universal confusion, somewhat like that described, 1 Cor. 14.26.  
Now, therefore, let the Catechist and his brethren, well consider of this matter; and so I am content to pass on with him to the Fourth particular, The preaching of the Word. In his review of which, this is the only Question.  

Cat. p. 176. 177.  [Q. 37. Is the constant work of Preaching the Gospel, by the Elders of the Church, necessary?  
And to that he answers thus:  
Answ. It is so; both on the part of the Elders or Ministers themselves, of whom that duty is strictly required, and who principally therein labour and watch for the good of the Flock; and on the part of the Church, for the furtherance of their faith and obedience, by Instruction, Reproof, Exhortation, and Consolation, Matth. 24.45, 46, 47, 48, 49, 50, 51. Rom. 12.7, 8. 1 Cor. 9.17, 18. Ephes. 4.12, 13. 1 Tim. 4.15, 16. and chap. 5.17. 2 Tim. 2.24, 25. and chap. 3.14, 15, 16, 17. and chap. 4.2.]  
That the Preaching of the Gospel is necessary, both upon the account of the Minister's duty, and in order to the Church's benefit, for the furtherance of their faith and obedience, will readily be granted: But than it will be seasonable for us here to remember,  
1. That there is some difference between the words Preaching, and Teaching, strictly understood according to the propriety of their Original; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The former, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach, St. Mark 16.15. 
St. Mark 16.15.  is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to evangelise, Act. 5.42. 
Act. 5.42.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make Disciples, St. Matt. 28.19. 
St Matt. 28.17.  which peculiarly belongs to the first promulgation of the Gospel. The latter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to teach, Act. 15.35. 
Act. 15.35.  refers to the instruction and confirmation of Disciples and Believers. Our Saviour puts both together, St. Matt. 28.19. 
S. Matth. 28.19.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make Disciples, teaching them. Where, therefore, the Apostles are said to do both, to preach, and teach Jesus Christ, Act. 5.42. 
Act. 5.42.15 35.  the meaning is, that they taught those, who were already converted, and preached the faith of Christ also to those who were yet strangers to it. Thus Paul and Barnabas continued in Antioch, teaching and preaching the Word of God, Act. 15.35. St. Paul strove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to preach the Gospel, where Christ had not been named, and he did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teach in every Church, Rom. 15.20, 21. 1 Cor. 4.17. 
Rom. 15.20, 21. 1 Cor. 4 17.  And, upon this is grounded the Apostle's difference between Evangelists (or Preachers) and Pastors and Teachers, Ephes. 4.11. 
Eph. 4.11.  Evangelists were those, that were sent forth to plant the Gospel; Doctors or Pastors those that built upon this foundation, whose work it was to strengthen and confirm believers, and retain the gathered sheep within the fold of the Church. This difference likewise, may be observed, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word and Doctrine, 1 Tim. 5.17. 
1 Tim. 5.17.  The former, having respect to unbelievers, out of the Church; the latter, to believers, abiding in the Church. Which difference premised, there cannot be now the same degree of necessity for the preaching of the Word, as there was before the Apostles had published it to the world, and afterwards consigned it to writing. And, upon strict observation, it will appear, that Preaching, in the Gospel-notion, and under the most express command of Christ, is the first promulgation of the Gospel to unbelievers; and to this, the Texts, which leave the Apostles under the pain of God's heavy displeasure upon neglect, do plainly refer, Act. 4.19, 20. 1 Cor. 9.16.  
2. Taking the word Preaching, as it is now used, for any declaration of the word and will of God; there is difference to be made between preaching by inspiration, so as Christ and his Apostles, and those that were endued with extraordinary gifts of prophesying, in the Apostles times preached, who spoke with tongues, as the S●●rit gave them utterance; and preaching by pains and industry, as Timothy was exhorted, to give attendance to reading and study, and to show himself a workman that needed not to be ashamed, etc. That frequency therefore of preaching, cannot be rightfully expected from us, which was used sometime by the Prophets and Apostles, because they preached by inspiration, we by pains and industry; and moreover, since our preaching is not by immediate inspiration, 'tis fallible, and subject to error, as we ourselves are; and therefore ordinable by our Superiors, and reducible to such Rules, Orders, and Directions as are found most to conduce to the promotion of Peace and Piety.  
3. There are divers ways of preaching, besides that of Sermons, which yet are not, vulgarly taken notice of. There is (1.) Preaching by reading of the Word of God. This is preaching over again, and proclaiming the Sermons of Moses and the Prophets, Christ and the Apostles, to the world, It cannot be denied, but a man doth truly preach, though he read his own Notes; much less then, is it to be denied, that he preacheth, who, being authorized thereto, reads those inspired Sermons to the people. Thus saith St. James, the Bishop of Jerusalem, Act. 15.21. 
Act. 15 21.  Moses, of old time, hath in every City them that preach him, being read in the Synagogues every Sabbath day. The Church of God doth preach, as a faithful witness, making a mere relation of what God hath himself revealed, by reading, as well as in the notion of a careful expounder, teacher, and persuader thereof. (2.) There is preaching also, by writing; from whence the Writers of the Holy Gospel, are called Evangelists; i e. Preachers of it. And thus did they preach the Gospel to unbelievers; and the Apostles also by writing of their Epistles, did teach the Christian Church: and thus Solomon's Writing; call him a Preacher. (3.) There is preaching by a Proxy, as well as one's own person. Christ preached himself, in his own person, while he was on earth, but, after his Ascension, he preached by Proxy; so Christ came, and preached peace to the Ephesians. 
See the Preachers Guard and Guide. By Dr. S.  Ephes. 2.17.— Many therefore may preach in the true notion of the Word, who, yet, do not preach in the vulgar notion of it, which confines it to Sermonizing only.  
But this, briefly, of the fourth Gospel-Institution, reckoned up by the Catechist, Preaching of the Word.  

Cat. p. 83.  The fifth follows, viz. [The Administration of the Sacraments of Baptism, and the Supper of the lord] And this is dispatched by the Catechist, in three short Questions and Answers.  

Cat. p. 177. 178.  [Q. 38. Who are the proper Subjects of Baptism?  
Answ. Professing Believers, if not baptised in their infancy, and their infant seed, Matt. 28, 19 Act. 2.38, 39 and 16.33. 1 Cor. 1.16. and 7.14. Coloss. 2.12, 13. with Genes. 17.10, 11, 12.]  
[Q. 39 Where, and to whom is the Ordinance of the Lord's Supper to be administered?  
Answ. In the Church, or Assembly of the Congregation, to all the Members of it, rightly prepared, and duly assembled; or to such of them as are so assembled, 1 Cor. 11.20, 21, 22, 28, 29, 33, Act. 2.46.]  
[Q. 40. How often is that Ordinance to be admmistred?  
Answ. Every first day of the week, or at least, as often as opportunity and conveniency may be obtained, 1 Cor. 11.26 Act. 20.7.]  
The Catechist should do well, for the credit of his own principles, to show us the word Sacraments in the H. Scripture, or, where Baptism and the Supper of the Lord, are there called Sacraments; not that I disallow the name, but cannot reconcile his using it, with his doctrine, of adhering in all things to the pattern in the Mount.  
Touching Baptism, it had been pertinent for him to have declared the matter, and the form of it, and the manner of administration, whether by immersion or sprinkling; out of the sacred Bible.  
That he makes professed believers, the proper subjects of Baptism, is certainly consonant to the word of God; but how he can avoid making the said Professors Church-members, since Baptism is the door of admission into the Church, I apprehend not; and so, I leave him to be reconciled to himself, in what he hath before taught, Cat. p. 105, 106. Whereof see what hath been remarqued, chap. 2.  
Next, that he disallows rebaptisation, and approves of paedo-baptism, I mislike not; but he may do well to consider, that the Anabaptists generally argue from his beloved principles, and nothing is more ordinary in their mouths than this, Where have you an express warrant, or Command, in the word of God, for baptising infants? And, possibly, upon trial, he will find it difficult so to decide the points against them, by naked Scripture, as to pronounce them heretics, for not being of his belief.  
Lastly, That Baptism should be confined to the infant-seed only of professed believers, I find no Scripture-proof, but rather, the contrary appears from the parallel between Circumcision and Baptism, whereto he sends us, when he quotes Coloss. 2.12, 13. with Gen. 17.10, 11, 12. For there, expressly, not only he that is born in the house, but he that was bought of any stranger with money, and not of Abraham's seed, is yet commanded to be circumcised.  
Some such Argument as this, the English College urged in the Synod of Dort, when they answered, 
See this story a● la●ge in Mr Hales Letters to Sr. D Carlton. L. Ambassador.  in the affirmative, That the Children of Ethnic parents, adopted into the families of Christians, were to be baptised, if so be they, who did offer them to be baptised, did undertake, that they should be brought up in the Christian Faith. But that Synod however, thought good to resolve it in the Negative; and when 'twas moved, that some of the especial reasons brought by the Synod, might be added to the Decree; 'twas nobly answered, That Reasons were obnoxious to cavil and exceptions; and it was not for the authority of the Synod to reason, but to decree.  
Thus; briefly, of Baptism.  
As to the Lord's Supper, he speaks nothing of the nature of it, but only where, to whom, and how often it is to be administered; and the answers are passable; unless, by asserting, that this ordinance is to be administered in the Church or Assembly of the Congregation, his design be to exclude 
* So he seems to m●an, where he saith before, Some Ordinannaunces are and spens●bly appointed in the Assemblies of the Church. 1 Cor. 10.16, 17. and 11 20.24.25, 33. Cat. p. 47.  private communions with the sick, and persons detained from the public, as unlawful; and, if so, his proof is short and insufficient, from the warrantableness or examples of Communions in the Congregation, to argue the warrantableness of any in private, whenas both fairly consist together.  
And now I would dismiss this matter, but that I call to mind, the Catechist hath elsewhere reflected upon the determinate gesture to be used at the Lord's Supper; and it is but fitting, that I reduce the consideration of it to this place.  
Having spoken of the way and manner of the ordinances of Christ, appointed and commanded by him, and therefore duly to be attended to, and observed as part of the worship of God; Of this nature, saith he, among other things, 
Cat. p. 46. 47.  are Gestures, in some sacred actions, Matt. 26.20, 26. John 13.23. All which, the Church is diligently to attend unto, as things that belong to the pattern of the house of God, etc.  
His meaning is, questionless, to hint and intimate, that sitting at the Lord's Supper, is a Gesture determined by Christ, and therefore to be observed by the Church, without any liberty of altering from it, or substituting any other in the room of it.  
Here, therefore, let it be considered,  
That it is impossible to demonstrate so, as the conscience may infallibly build thereon, That either Christ or his Apostles, sat in the Eucharistical Supper. That they sat at the Pass-over, (or used a gesture, which we so English) is expressed, but no word of the gesture used by them, at the institution and participation of the Communion; And at the best, 'tis but a probability, that they did not change and alter their gesture, from what it was before, there being a great distance of time between the Pass-over and that sacred Supper, our B. Saviviour preaching an heavenly Sermon to his Disciples before that took place, S. John 13.  
2. Granting that the same gesture was used in the Lord's Supper, as at the Pass-over, their sitting then in the position of the parts of the body, was as far from our sitting, as from our kneeling; being a manner of lying along, used in those Eastern Countries to this day. The Greek works are, 
See also S. Matt. 8.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with S. Mark 6. 3●, 40.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Matt. 26.20. S. Mark 14.18. S. Luke 22.14. S. John 13.12. One of the Disciples was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (S. John 13.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. John 21.20.) we cannot translate it, sitting in Jesus bosom, we read it therefore, Leaning on Jesus bosom; and (S. John 13.25.) Lying on Jesus breast. And so, elsewhere, Jesus entered in where the damsol was lying; the word is the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Mark 5.40. Of this gesture we read in the Prophet Amos, 
Amos 2.8.  chap. 2.8. They lay themselves down upon clothes laid to pledge, by every Altar, and they drink the wine of the condemned in the house of their God. i e. They eaten and drank at, and before their Altars, as they lay down upon the beds pawned unto them. Chap. 6.4. 
Amos 6.4, 7.  They lie upon beds of ivory, and stretch themselves upon their couches, and eat the Lambs out of the flock, etc. And verse 7. The banquet of them that stretch themselves, shall be removed. They were wont, in those times, to say, They lay at meat, as we, They sat at meat; and they used to pluck off their shoes before they lay down, (as it seems Christ in the Pass-over, and his Apostles did, St. John 13.5.) and this was done, saith Calvin, to keep their beds fair, which they laid their feet on, according to the fashion of that Country.  
The Gesture is thus described to us: The fore-most laid his feet along behind the back of the second, and the second leaned in his bosom; and so, in that fashion, round about the Table, subordinately. Mary is said therefore, 
St. Luke 7.38.  to stand at Christ's feet, behind him, as he sat, or lay upon a bed, at meat. St. John, 
St. John 13. St. Luke 16.  to have leaned or lain in Jesus bosom. And so Lazarus, in like sort, in Abraham's bosom; i. e. sat next to Abraham, as at a festival entertainment. Now then, if the gesture then used, must be our pattern, sure it must not be sitting, as we do, but a lying down, such as their Eastern discubitus was. Our way of sitting, manifestly is not according unto Christ's example. But,  
3. Grant we this also: It was not the will of Christ, that we should make his example i● this gesture, an everlasting Rule unto us, so as we should ever be bound to follow it. Christ's binding-pleasure cannot possibly be fetched from the historical relation of his using a variable gesture but one time; nay, when the same gesture is used many times, it bindeth not us. Christ sat daily teaching, Saint Matt. 26. 55. 
St. Matt. 26. 55.  yet the Preacher is not bound to that now. Much less then, in this case, when it is storied, He sat at supper, but once. If Christ had continued upon earth, to receive this Sacrament among his Disciples, by itself, without the conjunction of any other meal, it is hard to say, what gesture then he might have used. Who doth not see, if Christ continued the same gesture at the Supper, that yet it was occasional from the as● over?  
Lastly, Why should this circumstance alone, by itself, be more binding than any other, in that example of our B. Saviour's, that are freely omitted? e. gr.  
1. For persons, the number but twelve; for sex, only men; for qualification, only Ministers of the New Testament. 2. For actions; putting off their shoes; in what manner the Disciples divided the bread; what quantity of bread and wine they received; how long they did, in this eating, tarry together. 3. For things: What kind of bread, both for matter and form; what kind of wine; what manner of cup; what manner of Table, what covering for the Table. And, 4. For other circumstances: The time of eating, after another Supper which had been a full meal: The place, a private chamber, in a private house; And for gesture too, sitting with their heads covered, as Drusius affirms the Jews did, in Divine worship; all that communicated together at one Table, the nearest friends next one another; the same gestures used in blessing, and giving thanks, as in receiving; he that administered, or delivered the Elements, sat also, in the act of administering or delivering, as well as the Disciples in the act of receiving.  
Now, if in all these considerations we are at liberty, and not bound to the example of Christ and his Apostles; Wherefore is there strife about this single gesture of sitting?  
The Reader may find this Argument more fully handled by Mr. Paybody, in his elaborate Tractate, entitled, A Just Apology for the Gesture of kneeling, in the reciving of the Lord's Supper. And thus much of the fifth Gospel-Institution.  
The sixth, and last, is the Discipline of the Church.  
[" Q. 41. 
Cat. p. 178.  What is the Discipline of the Church?  
Answ. It consists in the due exercise of that Authority and Power, which the Lord Christ, in, and by his Word, hath granted unto the Church, for its continuance, increase, and preservation, in purity, order, and holiness, according to his appointment, Matt. 16.19 Rom. 12.8. 2 Cor. 10.4, 5, 6. Rev. 2.2, 20. 
Cat. p. 182. 183. ]  
[Q. 42. Unto whom is the Power and Administration of this Discipline committed, by Jesus Christ?  
Answ. As to the Authority to be exerted in it, In the things wherein the whole Church is concerned, unto the Elders; as unto trial, judgement, and consent, in, and unto its exercise unto the whole brotherhood; as unto love, care, and watchfulness, in private, and particular cases, to every member of the Church, Matt. 24.45 Eph. 4.13, 14. Act. 20.28. 1 Tim. 3.5. and 5.17 Hebr. 13.17. 1 Pet. 2.3. 1 Thess. 5.12 Gal. 6.1, 2. 1 Cor. 4, 14. and 5.2, 4, 5. 2 Cor. 2.6, 7, 8. 2 Tim. 4.2.]  

p. 186, 187, 188.  [The body of the Church, or the multitude of the Brethren. (women being excepted by especial prohibition, 1 Cor. 14.34, 35. 1 Tim. 2.11, 12,) is by the law and constitution of Christ, in the Gospel, interested in the administration of this power of discipline in the Church; so far as, (1.) to consider, try, and make a judgement, in and about all persons, things, and causes, whereunto it is to be exercised. Thus the Brethren at Jerusalem joined in the consideration of the observation of Mosaical ceremonies, with the Apostles and Elders, Act. 15.23. and the multitude of them to whom Letters were sent about it, likewise did the same, verse 30.31, 32. and this they thought it their duty and concernment to do, chap. 21.22. And they are blamed, who applied not themselves to this duty, 1 Cor. 5.4, 5, 6. Thence are the Epistles of Paul to the Churches, to instruct them in their duties and privileges in Christ.— Neither can what they do in compliance with their Guides and Rulers, be any part of their obedience to the Lord Christ, unless they make previously thereunto, a rational consideration and judgement, by the rule of what is to be done. Neither is the Church of Christ to be ruled without its knowledge, or against its will; nor in any thing is blind obedience acceptable unto God. (2.) The Brethren of the Church are entrusted with the privilege of giving and testifying their consent unto all acts of Church-power; which, although it belong not formally to the Authority of them, it is necessary to their validity and efficacy, and that so far forth, as they are said to do, and act, what is done and effected thereby, 1 Cor. 5.4, 13. 2 Cor. 2.6, 7, 8. And they who have this privilege of consent, which hath so great an influence into the action and validity of it, have also the liberty of dissent, when any thing is proposed to be done, the warrant whereof, from the Word, and the rule of its performance, is not evident unto them.]  
Discipline being nothing else but the due exercise of the authority of the Officers of the Christian Church, for the regulation and preservation thereof. This sixth Gospel-Institution might very well have been referred to the first; and I shall content myself, to have there shown 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 trial, judgement, consent, or descent, appertains; a power yet without authority, which looks very like a contradiction.— However, he tells us, Women are barred 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 knowledge, 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 privileges 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 referred 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. 'Tis expressly 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 inferred, 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 Nonconformity 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 passed sentence on him that hath thus offended. He doth not expect their trial, and judgement, 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 gathered together, and my Spirit, with the power of our Lord Jesus Christ, to deliver such an one to Satan.— i. e. That in a public Assembly, gathered in the name of Christ, in which you are to suppose me virtually 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 inferred 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 losing, 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 threefold Directory, 
* One more was observed before, Chap. 10.  prescribed by the Catechist, for the exercise of Church-discipline, a thing not becoming so professed 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 trial it appeareth, the information they have had of the miscarriage, whence the offence arose, was undue, or not well-grounded; or, 2. Of acknowledgement and repentance.]  
The second Directory is, for public 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 acknowledgement.]  
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 politicly the Gathered and Separate Churches have laid the foundation of perpetuating themselves. 1. In order to the entrance of any into their fellowship, 'tis 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 judgement at the last day) are reckoned 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 ways 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 beforehand, 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 wisdom, 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 ●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 overrule 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 correct these following mistakes.  
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In the Appendix.  
Page 3. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●eal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 5. l. 31. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 13. l. 2. f. and stubborn r. t●e stubborn. p. 19 l. 25. f. unto r. not. p. 20. blot out Quomodo ergo, etc. in the marg. p. 22. l. 7. for changes r. changers. p. 23. l. ult. f. higher. r. higher. p. 37. l. 1. f. know r. know●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 falsehood of his general Opinion demonstrated from the practice of all Churches. First, Of the jewish 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 jordan. The Heap and Pillar between Laban and jacob, 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 days of Purim. Solomon's seven days for the dedication of the Altar. Hezekiah's seven days added to the Passeover. The Feast of Dedication in Winter. Stated Fasts voluntarily undertaken, or enjoined. The fast of the fourth, fifth, seventh. and tenth month, in Zechary. Weekly Fasts of the Pharisees, and john the Baptist's Disciples, no where reproved otherwise than for the Hypocrisy of some observers of them. Anna's commendation for worshipping God with such Fasts. The custom of the religious jews, 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. (TWO) Of the Church of the New Testament, in the time of Christ and his Apostles, wherein the instances are; Christ's approbation of those rites and usages among the jews, which were not founded upon a Divine Command. His Apology for, and commendation of, the two Women that Anointed him; whereto is added, the story of the good women at his Sepulchre, and of joseph of Arimathra. His frequenting the Synagogues, and demeaning himself according to their customs. His carriage at the Passeover, & the institution of his own Supper. The observance in the Church of jewish customs and ordinances, a long time after their conversion to Christianity. Certain things imposed on the Gentiles, by way of compliance with the jews, to avoid offence and division. The Sabbath day kept with the first day of the week. The holy Kiss. The Lovefeasts. St. Paul's injunctions in order to the decency of Divine worship, that the man be uncovered, and the woman covered; with the concluding of that matter of Ceremony, 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, etc. 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 metre, 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 foregoing Principles, or some appendent to it, under five heads. Such texts, (1) which refer 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 forbidden 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 enjoins 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 ourselves any thing in the worship of God, to add unto his appointments. (11) Which are said to speak of the Apostasy 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 alleged 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 sinned, 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 settling of Churches, with their officers, as the seat, and subject of all other solemn instituted worship. Quaere, How settled 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 Catholic Church, or the National Church of the jews, impertinent to his particular Churches. The Catechist's texts for Christ's institution and appointment of such particlar Churches, as the foundation-ordinance of Gospel-worship, examined. St. Cyprian's comment upon those words, Where two or three are gathered together in my name, I am with them. Particular Churches acknowledged to have been intended, and approved by Christ, though not in the Catechist's sense, nor by the cogency of his arguments. The proper difference between the jewish and Christian Church, stated. 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 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. 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 practice 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 applied 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. 11.28. 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 God's 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 itself, for a season only. Archbishop Whitgift at large of this distinction, against T. C. The Catechist's enumeration of ordinary Officers; How politicly 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 pre-eminence, 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 alleged 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 Mathias to the Apostolacy. The seven Deacons. james the just made Bishop of jerusalem, and called 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 called Apostles The Angels of the seven Churches of Asia. Concordant testimonies out of Antiquity. The Council 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 itself, an occasional permission The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify to ordain, by the election, or suffrages of the community. A taste of the Catechists Learning and Modesty. Antiquity untruly referred to by him, for the people's right to choose 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 Governors, 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 extremely by St. Paul's Prophecy, 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 public Religion and Reformation. Bishops, Priests, and Deacons of the Church of England, made, ordained, and consecrated by the Virtual consent of the People. from pag. 196. to p. 219.  
Chap. 9 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 judgement 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 called to, of 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 baptising 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, at his cure and charge. 3. That no Minister hath power to depute another for his Curate, 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. Archbishop Whitgift's Answer to T. C. about the Similitudes vulgarly used from a Shepherd and his Flock, etc. 6. That no Minister may remove from one Church, or Charge, to another, without re-ordination. Mr. Hooker's judgement, for the avoiding confusion in such like questions as these, moved by the Casechist. from pag. 216. to p. 237.  
Chap. 10. The necessity of a rightful derivation of Church-authority from Christ, usually suggested by the Catechist. Of the People's consent required to the exercise of the Elders Authority, and the Catechists Directory in case of their dissent; and from thence, how poor and weak a thing the power of Church-governors' appears to be made by him. What kind of obedience is allowed by those of the Separation, as due to Ministers. Dr. jackson's, of the necessity and nature of true obedience, with the dtnger of the sin of Disobedience to their Pastors. The Catichist's difference between Pastors & Teachers, considered, with the fond grounds of the same. from p. 237. to p. 246.  
Chap. 11. 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 called Gods Clergy-Ministerial power, a mark of separation. That Laymen among us have a principal rule in the Church, and, upon that account, our objections against Lay-Elders unreasonable, disproved. The scarcity of persons fit for this ruling Eldership, in every Church, and the burden 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 joined in the Sanhedrim, and other assemblies with the Priests, no pattern to be urged here. An examination of the express Scriptures pretended to authorise these Officers. Mr. Mede's excellent discourse upon 1 Tim. 5.17. Who, are means. 1. by Elders there. Five expositions, which do all exclude these Lay-Elders pleaded for, in contra distinction to the civil Magistrate, as well as 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. Bishop's 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. from p. 246. to 273.  
Chap. 12. Of Deacons. Stephen and Philip, two of the seven Deacons, did preach and baptise. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a large signification. The Office of Deacons, in the Christian Church, to be gathered, 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 Apostolic 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 She-officers, Female-Elders, Deaconesses, and Widows, in the Apostolic, and Primitive Church, forgotten by the Catechist, in describing the pattern given in the Mount. His unkindness, in excluding that Sex from a share in Church-discipline, noted; and the good women admonished, by what he hath said elsewhere, to look to their privilege and duty, as Church-members, from pag. 273. to 285.  
Chap. 13. 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. Public 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 rendered 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 Public Liturgy-Prescribed Forms hinder not, but tend rather to forward and promote Edification, from pag. 285. to 300.  
Chap. 14. Of the Spirit, Gift, and Grace of Prayer. The agency of the Holy Ghost, necessary in order unto right Prayer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. james, what it signifies. The gift of prayer, soberly understood, nothing else but a gift of Oratory, owing its rise to former Premeditations, Quick Parts, a competent degree of modest Confidence, and frequent Exercise. What the Vulgar call a Special Gift of Prayer, is the result, sometimes, of Impudence and Presumption, Pride and Ambition, or some worse Principle. 'Tis not to be expected, that the H. Spirit help us immediately to the matter and words of Prayer, Rom. 8.26. considered. Three Arguments to demonstrate the Proposition. The Spirit helps us to the matter, and words of Prayer, by the use of proper, and fit means; among which, may be reckoned, pious and useful Forms, composed to our hands, by others. Grace most considerable in Prayer, and the principal work of the H. Spirit is, to excite, assist, and strengthen the exercise of proper Graces. Where the Form is prescribed, one grace more to be exercised. The chief operations of the Spirit of Supplications he inwards, in fixing the intention, illuminating the understanding, inflaming the affections, etc. A wide difference between saying Prayers, and Praying-Prayers. from p. 300. to 323.  
Chap. 15. Singing of Psalms, the Catechist's third Gospel-Institution, slily passed over. Six points propounded about it, to be resolved from scripture. Of Preaching the Word, the fourth Gospel-Institution. Needful distinctions about it. Difference between Preaching and Teaching, Evangelists and Doctors, Word and Doctrine; between Preaching by Inspiration, and by Pains and Industry. Preaching, more ways than that of Sermons, by the Vulgar fixed on; viz. By Reading, by Writing, by Proxy. The fifth Gospel-Institution, Administration of the Sacraments, Baptism and the Lords Supper. Sacraments no Scripture-word. The proper subjects of Baptism, proper Church-members. The Anabaptist misledd, by the Catechists principles. Baptism ill confined to the Infant-seed of Believers only. The carriage of the Synod of Dort, as to that point. Sitting, not a gesture prescribed for the Lords Supper. 'Tis not certain to conscience, that Christ and his Disciples used the same gesture at the Supper, as at the Passover. The gesture of the Passover, different from our sitting. No evidence of the Will of Christ, that we conform to the gesture then used, rather than to other circumstances. The last Gospel-Institution, Church-Discipline. The power given to the community of the people. Women excepted, in the Administration thereof, by the Catechist. His Scripture-instances considered. A threefold Directory given by him, for the Exercise of Discipline. The politic contrivance of the separate Churches, for perpetuating themselves. The Catechist's two concluding Questions. from pag. 323. to 347.    
FINIS.   

An APPENDIX Of the Authority of KINGS, AND Obedience of SUBJECTS.  
The Contents.  
A Specimen of the Separatists Loyalty, and Opinion of the Magistrates Power in matters of Religion. Government an Ordinance of God. In all orderly Government some Supreme necessary. That Supreme so far Independent, Absolute, and Uncontrollable. There can be but one Supreme: all besides must needs be Subject. That the Supreme over us is the King's Majesty, undeniably evidenced. His power about Religion proved by four considerations. No Ecclesiastical person hath an exemption from his Tribunal. A Scheme of the orderly subordination of Government appointed and approved of God. Active obedience the principal due to Authority, and that in matters antecedently good, indifferent, and doubtful, but not in matters evidently sinful. Here the passive obedience takes place. The reasonableness of that Subjection.  
SInce the committing of the foregoing Pages to the Press, I have considered with myself, that among all the Brethren of the Separation, whom I have either known or heard of, there hath not one been found of that Loyal Disposition, as to call the War against the last King a Rebellion, or his Death a Murder, or the Government of O. C. an unjust Usurpation; but then as to Religion, it is most palpable, that they do all deny any Authority in the King to intermeddle with it, and are no less professed Enemies to his Supremacy in matters Ecclesiastical (a foundation-Principle of the English Protestant Reformation) than the Jesuited Papists. Their Judgement jointly is, 
Let Kings take care of Civil State,  
Let Church of Church-matters debate.   
Now so long as these Doctrines are entertained and acknowledged, it is but labour lost to press them unto obedience and conformity to the Laws of the Realm about Religion, and the Service of God; since these Laws themselves are adjudged by them no other than extravagancies beyond the compass of their Ruler's Commission, invasions of Christ's Authority, the Church's Privilege, and every Christians Liberty, unjustifiable in themselves, and therefore of no power to oblige them unto duty, or brand their most contemptuous neglects for sinful transgressions. I have therefore thought it requisite in order to the fuller confutation of their way and principles, to annex this Appendix, for the rectifying of their apprehensions, who shall be willing impartially to deliberate upon what is here offered to them, briefly of these two heads.  
First, the Power and Authority of Kings or Governors. And  
Secondly, The obedience due from Subjects. For these two are relatives, not to be separated each from other.  
First then concerning the former. I take it for granted that Government and Magistracy is an Ordinance of God, and they who list to dispute it, may if they please, confront and oppose St. Paul's thirteenth Chapter to the Romans. That which I design to recommend shall be comprised and demonstrated in the following particulars.  
1. In all regular Governments needs must there be some Supreme and Principal. Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some Princeps. Some first and chief. Some uppermost and Head of the rest, to whom the last appeal must be made, and at whose tribunal and decision they must acquiesce: 
Ordo non datur nisi cum relatione ad aliquid primum.  for without this there can be no settled and determined order, but there will be a progress to infinity, and controversies can never be ended. A necessity there is in all Government for some to be uppermost.  
2. The supreme or chief power wherever it is seated must needs be so far independent, absolute, and ; Independent upon any but God himself, for otherwise there will be some above it, and so it will not be supreme and uppermost. Absolute it must needs be to obtain the ends of Government, where by absolute I mean, not freed from an obligation to observe the Laws of God and Nature, and to Govern according to humane Laws, so far as equity will bear: but freed from the fetters of all humane Laws, when the necessity of Government (whereof the Supreme is also to judge) calls for it. And without this no Government can well be upheld and managed, there being ever some cases happening which humane Laws cannot in particular foresee and provide against; and therefore the breast of the Supreme must make a supply. And then being independent on any upon earth, and absolute in the sense explained, it must needs follow that it is unaccountable unto any,  by any but God, Subject to the coercive restraint of none besides: for if so, that to which it is subject will be above it, and so it is no longer Supreme and Uppermost; and we shall lay the Principles of confusion in the prime foundation of order.  
3. The supreme and chief Power can be but one, whether seated in a single Person, or in more, the supreme Power still is but one, not in reference to the subject of it, but in respect of the power itself, and the actions of command and judgement thence proceeding. Governments are commonly distributed into their kinds according to the difference of their supreme Powers. If the higher Power be one single Person, it is called a Monarchy, i. e. the Government of one. If the higher Power be more than one, 'tis either in the Chief, and Nobles, and then 'tis called an Aristocracy, i. e. the Government of the best men, the more excellent and noble; or else in the People, and then 'tis called a Democracy, i. e. the Government of the People, a Commonwealth. Now wherever it be placed, there must be granted to be but one Supreme and Chief, where for order sake all Subjects must needs rest, and to whose decision they must necessarily submit, as final and terminative in the case. Were there more than one Supreme, their Laws, and Commands might be contrary, and so the judgement and execution impossible. One may call to the Church, another at the same time to the Camp, and a third at the same time to the Court; and one will punish for disobeying him, the second for disobeying him, and the third also for disobeying him. And from hence must needs follow as a discord and division in the Supreme: So also among the Subjects, one Faction for this, another for that, etc. Now Impossibilities, Contradictions, and Principles of division in Government, must necessarily be avoided. And here those Axioms of our Blessed Saviour take place, No man can serve two Masters, and A Kingdom divided against itself cannot stand. We may as well suppose two supreme Wills appointed by God in chief to govern a man, two Heads for a body, two Suns in the Firmament; yea, two Gods in the world, as two Supremes in an orderly Government. And therefore,  
4. Whoever be the Supreme, all others must of necessity be subject, some-wayes dependent on him, deriving from him, or subordinate to him. It belongs, as Philo the Jew speaks, 
Lib. de create. Principis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him that hath the highest and greatest place in Government to choose such assistants as shall rule together with and under him in the administration of those things which concern the public utility, the common good. 
1 Pet. 2.13.14. — To the King, saith St. Peter, as Supreme, or to Governors as sent by him (i. e. by the King as Supreme or Principal) for the punishment of evil doers, and the praise of them that do well. Can the Supreme and Principal do all himself, and be every where present in his own person, other Governors were needless; but that being in great Provinces impossible, he must send forth his Deputies, and appoint his Vicars and Substitutes. I will exemplify this by the instance of Moses, 
Deut. 33.4, 5.  Moses (saith the Sacred Text) commanded us a Law, even the Inheritance of the Congregation of Jacob, and he was King in Jesurun, when the heads of the people, and the tribes of Israel were gathered together.— We have here Moses the principal Lawgiver, and King in Israel (Supreme under God) and we have withal the Princes and Heads of the people: and that these were under Moses, and chosen by his appointment, we are elsewhere instructed. Moses did indeed lead and judge Israel a while alone, but necessity enforced him in the end to profess unto them, 
Deut. 1.9. to 18.  I am not able to bear you myself alone. How can I myself alone bear your cumbrance, and your burden, and your strife? Take you wise men and understanding, and known among your tribes, and I will make them rulers over you. So (saith the Text of Moses) I took the chief of your tribes, wise men and known, and made them heads over you; captains over thousands, and captains over hundreds, and captains over fifties, and captains over ten, and officers among your tribes: And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him; and the cause that is too hard for you, bring it unto me, and I will hear it. We see here the whole subordination in Government is ordered and appointed, commissioned and sent from Moses the Supreme, and to him subjected. He gives the charge they must conform to, and reserves the last appeal to himself. So that the Supreme hath not more need of subordinate Magistrates, for his help and assistance, than they have of him as their Head of influence, life, and motion. Upon this account Saint Paul is bold to tell Festus the Governor sitting on the Bench at Caesarea, 
Acts 25.6, 10, 11  who had commanded him to be brought before him, I stand at Caesar's judgement-seat, I appeal unto Caesar. He knew that Festus was but commissioned by him, sent by him to that place of Judicature; and therefore from him he appeals unto Caesar as the Supreme. Subordinate Magistrates are necessary instruments for the Supreme to govern by; but their dependence upon, and subjection to the Supreme is ever to be acknowledged: for by him are the bounds and limits of their respective Jurisdictions determined, and to him they are accountable. Inferior powers compared to the Supreme and the People, are like the Genus subalteruum in Logic, which is a species in reference to the summum Genus, but in reference to the species contained under it a Genus itself. In like manner inferior Magistrates in reference to the People under the●r Authority are a ruling Power, but in reference to the Supreme, no other than the people are to them, that is in plain terms, Subjects themselves. This is the Profession of the Centurion in the Gospel, 
St. Luke 7.8.  I also am a man set under authority, having under me Soldiers; and I say unto one, go and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doth it. I, saith he, have soldiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under myself; so far he was a Commander and Governor, and they to be subject and obedient to him as such; but then saith he farther, I myself am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordered and ranked under authority, and so a Subject also, i. e. subjected to the authority above him, as his Soldiers and Servants were subjected unto his authority.  
These Propositions spoken to, are all demonstrable, relying upon the evidence of natural reason and policy, and are but the plain English of the Scripture distinction, between Principalities and Powers, the King as Supreme, 
Tit. 3.1.  and Governors sent by him. But now, to pass [à Thesi ad Hypothesin] to that particular wherein we are more nearly concerned, I add,  
5. The supreme Power over us is questionless the King's Majesty. The Government of England is no question Monarchical, declared by our known Laws to be an Empire governed by one supreme Head and King, having the Dignity and Royal Estate of the Imperial Crown of the same, Unto whom (saith the Statute) a Body politic, compact of all sorts and degrees of people, divided in terms and by names of Spiritualty and Temporalty been bounden and owen to bear next to God all natural and humble Obedience. See 24. Hen. 8. c. 12. Now in every true Monarchy and Empire the Supreme Majesty and Authority is in the Person of the King as in its proper Genter, whom therefore all in their right wits must needs acknowledge with Tertullian, [à Deo secundum, & quicquid est à Deo consecutum, & solo Deo minorem] Next under God over them, having whatever he is from God, and inferior unto God only, and by consequence to have on earth, [Nec superiorem nec parem] neither superior nor equal; for, as that Father speaks pertinently, [Ea est Summi conditio ut nihil aliud adaequet, nedum superet] That is the nature of a Supreme and Chief to have no Competitor, much less one above itself. And what is more obvious to this purpose then the public acknowledgements required of the Subjects of this Realm in those two famous Oaths, the one of Supremacy, the other of Allegiance.  
As for that of Supremacy made first in the time of King Henry the Eighth, because it is but short, I will here insert it.  


The Oath of Supremacy.  I A. B. do utterly testify and declare in my Conscience, that the King's Highness is the only Supreme Governor of this Realm, and of all other his Highness Dominions and Countries, as well in all Spiritual and Ecclesiastical things or causes as Temporal, and that no Foreign Prince, Person, Prelate, State, or Potentate, hath or aught to have any Jurisdiction, Power, Superiority, Pre-eminence, or Authority Ecclesiastical or Spiritual, within this Realm; and therefore I do utterly renounce and forsake all Foreign Jurisdictions, Powers, Superiorities, and Authorities: and do promise henceforth I shall bear faith and true Allegiance to the King's Highness, his Heirs, and lawful Successors, and to my power shall assist and defend all Jurisdictions, Privileges, Preeminences, and Authorities granted or belonging to the King's Highness, his Heirs, and Successors, or united and annexed to the Imperial Crown of this Realm. So help me God, and by the Contents of this Book.   
In which Oath he that runs may read that whoever takes it declares sincerely,  
1. That the King is the Supreme Governor of this Realm, and all his other Dominions, and that in all Causes.  
2. That he is the only Supreme Governor  
3. That no Foreign Power hath or aught to have any Jurisdiction or Authority within this Realm.  
4. That he doth therefore utterly renounce and forsake the owning of, or appealing unto any such.  
5. That he doth promise from henceforth not only Faith and true Allegiance to the King, his Heirs, and lawful Successors, but to his power to assist and defend all the King's Prerogatives. And  
Lastly, That he doth Recognize the Crown of this Realm to be an Imperial Crown, i. e. such, which as to the coercive part is subject to no man.  
Now for the farther illustration of this it is to be noted that Queen Elizabeth 
Queen Eliz. Injunct.  of Blessed Memory in her Injunctions to take away the scruples of some well meaning Subjects concerning the intendment of this Oath, (1.) denies it to be the challenging Authority and Power of Ministry and Divine Service in the Church. And (2.) declares it to be no other than what was of ancient time due to the Imperial Crown of this Realm, that is, (as she proceeds) under God to have the Sovereignty and rule over all manner of persons born within these her Realms, Dominions, and Countries of what Estate (either Ecclesiastical or Temporal) soever they be, so as no other Foreign power shall or aught to have any Superiority over them.  
Of the same nature, and to the same effect is that which is recorded in the 37. Article of the Church of England, agreed on Anno 1562. and established by Law.  

Arti. 37. An. 1562.  The Queen's Majesty hath the chief Power in this Realm of England, and other her Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not nor aught to be subject to any Foreign Jurisdiction. Unto which this Explication is immediately annexed.  
Where we attribute to the Queen's Majesty the chief Government, by which Titles we understand the minds of some dangerous folks to be offended, we give not our Princes the Ministering either of God's Word or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify, but that only Prerogative, which we see to have been given always to all godly Princes in Holy Scriptures by God himself, that is, That they should rule all Estates and Degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the Civil Sword, and stubborn and evil doers.  
To all which I will only add that both in the Injunctions of Queen Elizabeth, 
Queen Eliz. Injunct. Can. 1. K James.  and the Constitutions and Canons of King James (since allowed and ratified by King Charles the Martyr, and our Gracious Sovereign now reigning over us) All Ecclesiastical Persons having cure of Souls, and all other Preachers and Readers of Divinity-Lectures are obliged to the uttermost of their wit, knowledge, and learning, purely and sincerely without any colour or dissimulation to teach, manifest, open, and declare four times every year at the least in their Sermons, and other Collations, and Lectures, That all Usurped and Foreign Power, forasmuch as the same hath no establishment nor ground by the Law of God, is for most just causes taken away and abolished, and that therefore no manner of obedience and subjection within his Majesty's Realms and Dominions is due unto any such Foreign Power, but that the King's Power within his Realms of England, Scotland, and Ireland, and other his Dominions and Countries, is the highest Power under God, to whom all men as well Inhabitants as born within the same, do by God's Laws own all Loyalty and Obedience over and above all other Power and Potentates in the Earth.  
The other Oath of Allegiance made at the Sessions of Parliament in the Reign of King James immediately after the Powder-Plot, is overlong to be here recited: And therefore I will only observe, that the Sum of it is— An hearty acknowledgement and declaration, 
The sum of the Oath of Allegiance.  That our Sovereign Lord King Charles is lawful and rightful King of this Realm, neither deposable by the Pope nor by any other, and That we will constantly bear to him, his Heirs or Successors, that Faith and true Allegiance, which becometh Subjects, defending him, and them to the utmost of our power against all Conspiracies and Attempts whatsoever which shall be made against his or their persons, their Crown or Dignity; and use our best endeavours to disclose them and make them known.  
It is, we see, undoubtedly evidenced from our most public Declarations and acknowledgements, that the Sovereignty and Supremacy is seated in the King's Majesty only. And therefore,  
For any persons to challenge or plead for a superiority over, or co-ordination and equality of power with the King's Majesty, is notorious usurpation.  
And  
For any of his Subjects or all of them together to resist or fight against the King, their only Supreme Governor, can never by the wit of man be reasonably excused or defended from the crime of Rebellion; yea, as the case stands with us, a Rebellion grounded on, and accompanied with horrid perjury. Which are points certainly to be religiously and severely pondered on by all and every one of those who had an hand or share in the late unnatural War, that by their repentance they may procure pardon and peace of Conscience from the King of Kings, whose Authority is violated in the affronting of his Vice-gerents.  
But hitherto we have considered of Supreme Power in the General and in whom it is seated amongst us in particular; it may be requisite now to suggest somewhat of the extent of this power as to Religion and Religious persons; which shall be the work of two farther propositions.  
6. Then, The King's Majesty hath a coercive power about the matters of Religion. Bishops and Priests indeed (as an excellent Author speaks) are the great Ministers of Religion, but Kings are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great Rulers and Governors of it. Religion is ministered by persons ordained and appointed to that service, but yet Governed by the Supreme Magistrate.  
1. If it be well considered how great an influence Religion hath into the happiness, and the neglect of it, into the misery of Polities and Commonwealths, we must certainly conclude, that either the care of it belongs unto Kings, or they want the best means of obtaining the end of Government, the peace and happiness of their people. A considerable influence true Religion hath on people to make them loving and charitable, just and honest; and therefore Plutarch well called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Cement of every Society, and bond of Legislation: It is that which lies at the bottom of an Oath, which the Apostle calls the End of all Controversy, i. e. the last resolution among men; An appeal unto God, which without Religion were a vain matter. Nor is there any security for a Ruler against Treasons and Conspiracies, like to the fear God, and true Religion obtaining among his Subjects.— But whatsoever opinions are entertained in the name of Religion are not without effect. Suetonius observes of Tiberius, that he was [Religionis negligentior, quip persuasionis plenus cuncta fato agi] Careless of Religion, because full of this persuasion, that all things come by destiny. Nor indeed can it be well imagined men should be over-careful either of serving God or their Prince, or doing any virtuous action, that drink in this persuasion, That if men are bad, they are so unavoidably; and if good, they are so necessarily and fatally inclined and determined to be: and therefore Plato wisely pronounced, that such are not to be suffered in a Commonwealth who teach God to be the cause of sin: and we know too well what malignant influence other Opinions also, espoused for Religion, have been, and are daily of, to work all manner of confusion; such Principles I mean as these, That Dominion and Authority is founded in Grace: That evil and Heretical Princes lose and fall from their Authority; That Kings are but the Ministers and Executors of the Popes or Parliaments, or Presbyters, or people's Decrees; That all things ought to be common; That inferior Magistrates may reform things supposed amiss against the will of the Supreme; That men are to act according to the impulses of the spirit within them, which they can give no reasonable account of; That Oaths are in themselves unlawful and forbidden to Christians.— These and the like Principles of Religion, as they are esteemed by some, and have been furiously prosecuted by the Zealots of several parties, have given evidence enough, how intolerable they are in a well ordered Government. But besides this energy and power either of the true Religion to dispose persons to live together happily; or of whatever is entertained under the notion of Religion to drive men on fervently to prosecute it, God himself blesseth or punisheth Kingdoms and Nations according to their care and neglect of Religion. The very Heathens have observed this.  
[Dii multa neglecti dederunt.  
Hesperiae mala luctuosae.] saith Horace.  
And Livy remarks in the general, [Omnia prospera eveniunt colentibm Deos, adversa spernentibus.] Godliness, 
1 Tim. 4.  saith the Holy Scripture, hath the promises of this present life as well as of that to come. 
S. Mat. 6.33.  Seek ye first the Kingdom of God (saith our Blessed Saviour) and his righteousness, and other things shall be added to you. And it is clearly legible throughout the Old Testament, how an happy, fruitful, peaceable, and victorious state is promised upon the condition of Piety, and the contrary threatened to impiety. Hence is that of Solomon, 
Prov. 14.34.  Righteousness exalteth a Nation, but sin is a reproach (a ruin) to any people. And upon this is that expostulation grounded, 
2 Chron. 24.20.  Thus saith God, why transgress ye the Commandments of the Lord that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you. Unless therefore the Supreme Magistrate have power about the matters of Religion, he wants the main thing necessary to the end of his office, the happy Government of his people. This is no trivial argument.  
2. Parents without question have a Power, and aught therefore to have a care of bringing up their Children in the nurture and admonition of the Lord, 
Ephes. 6.4.  i. e. teaching, instructing, and disciplining of them in the matters of Religion. 
Gen. 18.19.  I know Abraham, saith God, that he will command his children and his household after him, and they shall keep the way of the Lord.— Now what belongs to Parents in their Family, is not to be denied to him who is Pater Patriae, the Father of his Country in his Dominions. 
Judges 5.7. 2 Chron. 29.11. Apud Gerarenses common Regum nomen erat Abimelech. i e. Pater meus Rex. Gen. c. 20, 21, 26. Rivet in Decal.  For thus Deborah was called a Mother in Israel, and Hezekiah a Father, yea, and that of the Priests too, for them he calls his sons. And therefore the fifth Commandment which bids us to honour our Father and Mother, is understood not only of natural Parents, but political likewise, i. e. of Governors and Superiors. An household (as Aristotle observes) is a kind of little Commonwealth, and a Commonwealth a great household.  
3. King's being God's Vice-gerents, 'tis very incongruous and unseemly that they should not have a primary regard unto the honour of their master, by whose authority, and for whom they rule. Nay they are commanded in this capacity to serve God. Be wise now therefore, O ye Kings (saith the voice of God in the Psalmist) 
Psal. 2.10, 11, 12.  be instructed ye judges of the earth; serve the Lord with fear, and rejoice with trembling: Kiss the Son lest he be angry, and ye perish.— Now the Religious service proper to, and expected from Kings is not only personal, such as is required of all other men, but that of their regal Capacity, in the use of their Royal power and authority. St. Austin declares excellently well how Kings ought to serve God. 
In hoc Reges (sicut eis divinitus praecipitur) Deo serviunt in quantum reges sunt, si in suo regno bona jubeant, mala prchibeant, non solum quae pertinent ad humanam societatem verum etiam quae pertinent ad divinam religionem. Aug. contr. Cresc. l. 3. c. 51.  In this (saith he) Kings do, as 'tis commanded them, serve God as Kings if in their Kingdom they command what is good, and prohibit what is evil, and that unto only with reference to humane or civil Society, but concerning Divine Religion.  
And again, saith he, 
Quomodo ergo Reges Domino serviunt in timore, nisi ea quae contra jussa Domini fiunt religiosâ severitate prohibendo atque plectendo. Id. ep. ad Bonifac.  How do Kings serve the Lord in fear, unless by prohibiting and punishing with a Religious severity such things as are done against God's Commands? 
Quomodo ergo Reges Domino serviunt in timore, nisi ea quae contra jussa Domini fiunt, Religiosâ severitate prohibendo atque plectendo. Id. Ep. ad Bonifac.  For they serve God otherwise [quà homines] as men, and another way [quà Reges] as Kings; As men [vivendo fideliter] by living uprightly, but as King's [leges justa praecipientes & contraria prohibentes convenienti rigore sanciendo] by establishing Laws with a convenient rigour which command righteous things, 
Thus Josiah made all Israel to serve the Lord their God. 2 Chron. 34.33.  and forbidden the contrary. In this they serve God as Kings [cùm ea faciunt ad serv end●m illi, quae non possunt facere nisi reges] when they do those things in order to the serving of him, which they cannot do but as Kings, which none else can do but Kings. To this purpose was that Injunction to the King of Israel. That he should write a copy of the Law in a book out of that before the Priests the Levites, 
Deut. 17.18, 19  and it shall be with him (saith the Sacred Text) and he shall read therein all the days of his life, that he may learn to fear the Lord his God, and keep all the words of this Law, and these Statutes to do them. And at the inauguration of Joash, 
2 Chron. 23.11.  the Book of the Testimony was given unto him; as an intimation that he was to be [custos utriusque Tabulae] an observer of both Tables; and that not only himself, but to see them observed by others, and, if not, vindex to punish them. And that we may not think this charge of Religion peculiar to those Kings of Israel, it is promised to the Church of the New Testament also, That Kings shall be her nursing Fathers, 
Isa. 49.23 60 16.  and Queens her nursing Mothers, and that she should suck the breasts of Kings. And besides this a supply of Arguments might be drawn from the largeness of their Commission specified in the New Testament itself. Where they are called The Ministers of God, 
Rom. 13.  and the Ministers of God for good, and revengers to execute wrath upon evil-doers indefinitely; and Prayers are required to be put up for Kings and all in Authority, 
1 Tim. 2.2.  that we may under them lead a quiet and peaceable life in all godliness and honesty. But  
4. It seems to deserve some special observation, that Kings as such are properly enough to be called Christ's Vicars, deriving from, and holding under him their Kingly Power. 
Prov. 8.15.  By me, saith he) Kings Reign, and he is elsewhere styled, The King of Kings, 
Rev. 17.14.19.16. ch. 1.5.  and Lord of Lords, and Prince of the Kings of the Earth. And so they are to be looked upon, not only as the Ministers of Divine Providence in the general, for the good of humane Societies; but Christ's Vicars also in the external Government and Administration of his Church. The Kings of Israel were Types of Christ to come, and Christian Kings now are and aught to be as his Vice gerents and deputies in his Kingdom, to exercise that coercive power which he prohibits the Officers of his Church as such to execute. Our Blessed Lord and Saviour indeed in the state of his Humility on earth, did not much exert his Kingly Authority by using of outward force in matters appertaining to God's Religious Worship and Service; and yet two notable instances we have, wherein he hath set a copy to be transcribed by others, 
St. John 2. St. Mat. 21.  both of them upon the occasion of his finding in the Temple those that sold Oxen, Sheep, and Doves, and the changes of money sitting: He made, saith the Text, a scourge of small cords, and drove them out of the Temple, etc.— And, This we find he did when he came as King riding on an Ass, the multitudes crying Hosanna to the Son of David.  
Christ the Head of all Principality and Power, to whom all power is given in Heaven and Earth, hath some things in his Kingdom reserved peculiar to himself; but yet in others he useth certain Ministers and Deputies.  
The Actions in the administration of the Kingdom of Christ which he reserves as peculiar to himself, to his own management, are such, 
De imperio sum. p●test, c. 4. sect. 5.  as Grotius calls Terminales, referring to the beginning and ending, the entrance and conclusion of his administration: such, as concern the beginning and entrance, are the giving of Laws to his Church under hope of eternal reward, or under pain of eternal damnation, and the constituting of a Ministry unto himself: and thus is he the only Lawgiver, (as I had occasion to intimate towards the end of the first part of the discourse precedent) That which concerns the end is a definitive Jurisdiction at the last day, the final sentence of Absolution and Condemnation, in which respect he is the only Judge of all, and as he alone hath done the former, so will he do the other himself alone in his own person without a Substitute or Vicegerent. But then,  
There are other Actions of Christ's Kingdom, called by Grotius, Mediae, of a middle nature, coming between these two terms (i. e. between the beginning and ending of Christ's regal Administration) and these partly concern the inward, and partly the outward man. Christ acteth in the inward man by the secret motions of his Spirit, in subserviency unto which yet he useth the Ministry of men in order to the ends of Illumination, Conversion, strength against Temptations, the forgiving and retaining sins.— In reference to which those Ministers of his produce not acts of the same kind with the Spirit itself, but acts subservient only unto his. But then the actions that concern the outward man consist in defending, delivering, adorning, and ordering of the Church; and herein he useth not only the Ministry, but the Vicar-ship of Kings and Magistrates, as being capable in this matter to produce acts congeneal to his own. These outward acts now belong to his providence over his Church; and as the universal Providence of God, which is of itself sufficient for the managing all things, yet for the manifestation of a manifold wisdom useth the higher Powers on earth as Viceroys to preserve and order the common Society of men, from whence they are called Gods: so also the special Providence of Christ which watcheth over his Church, not only makes use of, and implies the Ministry of Angels for the good of the Heirs of Salvation, but taketh also the Ministers of God's more general Providence in the world into part of this care, as his Vicars, having once submitted to his Sceptre; and by them governs and orders his Church, who are called likewise after his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ's the Anointed of God.  
Christianity then is so far from taking away the power of the chief Magistrate in the matters of Religion, which hath been proved necessary to the obtaining of the ends of Government, that it highly establisheth it, and gives the Magistrate both a stronger obligation, and a greater capacity to discharge his duty therein. (1.) A stronger obligation being now to esteem himself not only the Minister of God's ordinary Providence, but a Substitute of Christ in the external ordering and ruling of his Church. And (2.) a greater capacity, because it acquaints him more clearly with the rules of God's will and pleasure which he is to see observed.  
More, I think, need not be said for the evincing, That Kings have certainly a Power in the matters of Religion, in the ordering and governing the external Administrations of the Church. A power of reforming what is amiss. A power of adding outward penalties the better to enforce an observation of the Divine Commands. And A power of ordering and appointing the outward circumstances of God's Worship (undetermined by God) as may be most decent, and comely, and beneficial to the unity, and peace, and edification of Church and State.  
Lastly, I add, That no Ecclesiastical Person whatsoever hath an exemption from the King's Tribunal, or from being ordered and governed by him in the external Administrations of his Office and Function. It hath been observed that some Church men are of that make and temper [, ni pareant, territent] That unless they obey, they may terrify and affright; and the multitude, as Curtius once said, [Vanâ religione capta, meliùs vatibus quàm ducibus paret] being blinded with a vain Religion, obey their admired Prophets better than their Captains and Leaders: and therefore it is good reason that Princes for their own security should have an eye even over these, and a hand long enough to reach them. 
Rom. 13.  Let every soul, saith the Apostle, be subject to the higher Powers. St. Chrisostom's Commentary upon it is, That the Command reacheth not only to seculars, but to Priests and Monks also; yea, saith he, Be thou an Apostle, be thou an Evangelist, be thou a Prophet, or whatsoever thou art. And Aeneas Silvius could once say, [Nec animam Papae excipit] Neither doth St. Paul except the soul of the Pope; though when himself was afterwards made Pope under the name of Pius the second, he seemed to recant it. [Quod Aeneas probavit, Pius damnavit.]  
Our learned King James in his Declaratio projure Regio, against Cardinal Perron, well observes, 
p. 65.  That this general command, by which all Christians are equally obliged, is yet directed by St. Paul, especially to the Church of Rome, as if he had foreseen and would have premonished— [Illâ in urbe seditionum fontem erupturum, ibi nascituram belluam quae civili obedient●ae nervos corroderet] that in that City the fountain of Seditions would burst forth, and there the Beast be born which should gnaw asunder the sinews of Civil obedience. What Samuel said of Saul belonged to other Kings of Israel as well as he— Wast thou not made the Head of the Tribes of Israel? 
1 Sam. 15.17.  and the Lord anointed thee King over Israel.— King over Israel, and Head of the tribes of Israel are all one. Now we read that those tribes had their several Heads; but Saul was the head of those Heads, as well as of the rest of the tribes of Israel: and certainly Levi's tribe was not exempted. Moses the first Supreme Governor of the Jews was to be a God to Aaron the Highpriest, and the whole ordering of their Religion was subject to him; and I might lead you through the series of Scripture History to exemplify the same in other Kings, and then annex a particular reply to the exceptions wont to be made in these matters; but that would swell my Discourse into too great a bulk. All I shall now say farther is to borrow Saint Bernard's arguing upon the Apostles Universal, Let every soul be subject to the higher Powers. [Si omnis & vestra] so saith he in an Epistle written to an Archbishop, 
Bernard. ep. ad Archiepisc. Senonensem.  If every soul than yours. [Quis enim vos excipit ab universitate?] For who can except you from every one? [Si quis tentat excipere, conatur decipere] If any one attempt to make an exception, he doth endeavour to deceive.  
To conclude, here is the Scheme of that orderly subordination appointed and approved by God.  

1. God and Christ above all.  
2. Under God and Christ the King.  
3. Under the King.   
1. The whole series of Civil Powers deriving all their Authority from him. And  
2. The Ecclesiastical Order, deriving indeed their Spiritual Powers and Functions from Christ himself, yet for order sake subjected to the King's Government in all their external administrations, and owing all their Temporal Privileges unto the King's Laws as the proper Fountain of them.  
I will end this subject with a memorable saying of Marcus Aurelius the Emperor, [Magistratus de privatis; principes de Magistratibus; Deum autem de principibus decernere ac judicare] Magistrates are to judge of private persons, Princes of Magistrates, and God of Princes. Wherewith agreeth that of Horace, 
[Regum timendorum in proprios greges,  
Reges in ipsos imperium est Jovis.   
A few words now.  

II.  Secondly, Of the Obedience due from Subjects, and I have done what I intended.  
The prime Due unto Authority is active Obedience to its commands, doing what is required, and forbearing what is prohibited; for therefore are things commanded that they may be performed, and therefore forbidden that they may be forborn: and therefore is punishment threatened to urge persons either to do or forbear as the Laws require. Laws than are not properly fulfilled by submitting to the punishment annexed, for that is only the due reward of neglect and disobedience; and therefore supposeth them under sin and guilt for transgression.  
Now this active Obedience must be in every thing not plainly forbidden by God, [In omnibus licitis & honestis] in all things lawful and honest. The Supreme Authority having none above it but God, can have none else to prescribe and set bounds to its Decrees; and consequently whatever it enjoins without any opposition or contradiction to the Divine Laws is to be obeyed and performed by all within the compass of its Dominion. To exemplify this somewhat more particularly, I consider, that Authority doth either  
1. Command what God commands, and forbidden what God forbids. Or,  
2. Command and forbidden what God neither commands nor forbids. Or,  
3. What it is doubtful whether God commands or forbids. Or,  
4. What is evidently contrary unto that which God commands or forbids. And it is this last only which can excuse our nonobedience, as I shall now demonstrate.  
If the Supreme Authority commands what God hath before commanded, and forbids what God hath forbidden, we are beyond question obliged actively to obey, We cannot disobey it without disobeying God; yea there is an obligation added to that wherewith God had before obliged us. There is a double Cord as it were binding us fast unto obedience; First the Authority of God, and under him the Authority of the King. Such matters as these are the Scripture styles [Praecepta Regis ex verbo Dei] the Commandments of the King by the word of the Lord. 
2 Chron. 29.15.30.12.  And St. Austin hath thus resolved the case, 
Et apud homines poenas luit, & apud Deum sortem non habebi:, qui hoc facere n●luit, quod ei per cor Regis ipsa veritas jussit. Ep. 166.  That he shall both suffer punishment among men, and have no part with God in bliss, who refuseth to do that which truth itself by the heart of the King hath commanded him.  
2. If Authority command where God hath neither commanded nor forbidden, we are likewise bound to an active obedience; for what is neither commanded nor forbidden by God, is to us left indifferent, not necessary in itself to be done, because not commanded by God, and yet lawful to be done, not sinful if done, because not forbidden by God, and therefore we may do it if we will; and what we may do if we will in the use of our private judgement and prudence, we not only may but must, i. e. aught to do if Authority require it. An eminent instance of this obedience we have in the Rechabites obeying the command of their Father Jonadab, 
See Jer. 35. ch.  in not drinking wine throughout their generations, whose practice is commended and rewarded by God himself, and urged upon the Jews as an instance of obedience worthy to upbraid them with and by. Things indeed of this kind (i. e. neither commanded nor forbidden by God) are the most proper subject for humane Authority to display itself about, by inducing an obligation where none was before. Nor can there be any thing pleaded for our nonobedience, but the obstinacy of our own wills.  
3. If Authority commands what it is doubtful to us whether or no God hath forbidden, or forbidden what it is doubtful to us whether or no God have commanded, so long as we have only doubts and scruples in the case, we are still actively to obey; for in doubtful cases there are Arguments pro and con equally pressing on both sides, the Scales hang as it were in aequilibrio, and therefore (as I find it handsomely phrased) if the weight of Authority will not turn the scales, either the Authority is made very light of, or there is some fault in the beam. A twofold rule there is, whereby the best of Casuists have resolved this matter. (1.) That in doubtful things the safest part is to be chosen. 
In dubiis pars tutior eligenda est.  Now here it is safer for us to obey Authority than not. For the thing is certainly commanded by God's Deputy that hath Authority over us, but 'tis uncertain that God hath forbidden it (for so all doubtful cases are uncertain) and thus by disobeying Authority we run into a certain sin of disobeying God in his Deputies, to avoid an uncertain sin against God immediately. Obedience therefore is the most safe and certain side. 
In dubiis melior est conditio possidentis.  (2.) That in doubtful cases possession is a good plea; and therefore in case of Controversy between the Lawmaker and the Subject concerning the warrantableness of what is enjoined, 'tis always to be presumed the Lawmaker is in the right, being in the actual possession of Authority, 
Vnusquisque praesumitur bonus, donec constet de contrario.  and so his commands to pass for lawful till the contrary plainly appear; but where the case is doubtful there is nothing to counterpoise his Authority. That word of God which commands obedience in the most general and express terms to Principalities and Powers, doth warrant our obedience in all particulars not forbidden by the same word; and therefore it concerns men to take heed how they prefer a conjectural conceit or surmise of obeying God rather than men, 
See Dr. Jacbsen on the Creed. l. 2. c. 5.  before a greater probability of obeying God by obeying men commissioned and authorized from God. In case indeed our Disobedience to Authority redounded only to men, and not to God, the least probability or suspicion of disobeying God should make us refuse obedience; but in as much as the powers over us are ordained by God, and God hath commanded us to be subject to them for conscience sake, since they are God's Ministers and Vice-gerents, our Disobedience unto them will prove disobedience unto God himself: and therefore Obedience must not be denied to such, but upon those great, weighty, and well examined reasons as will secure us from the damnation threatened to the disobedient.  
He that actively obeys Authority in those matters, of the lawfulness of which he yet doubts, cannot be said to act against Conscience; for in doubtful matters to do is no more against his Conscience than not to do. What is to a man doubtful is no more against his Conscience then with it.  
Nor doth he yet prefer man's command before God's, but only chooseth to obey a more certain and manifest command of God before an uncertain and dubious.  
True indeed, While the man hangs in an equal doubt, he ought not to determine himself on either hand, there is no reason on the one side more than on the other; but the command of a Superior is a sufficient reason to remove or overrule the doubt, which was before in the matter: so that after it the man ought no longer to doubt.  
Here therefore it will not boot any to allege that of the Apostle, 
Rom. 14.23.  He that doubteth is damned if he eat, because he eateth not of Faith; for whatsoever is not of Faith is sin. The Apostle speaks of one that is not satisfied about the abrogation of those Laws of God which made a difference between meats clean and unclean, or which forbade the eating of things offered to Idols under the guilt of Idolatry. This is St. Paul's doubter, and of such an one he saith, If he eat when he doubts that God hath forbidden him, he is damned; because he eats not of Faith: i. e. he ventures upon an act which he knows not but he shall sin grievously in the doing of: for whatsoever a man doth without this Faith, i. e. without this persuasion of the lawfulness of it (as hath been showed in the first part of the foregoing discourse) it is sin unto him. The case he speaks of was very weighty. On the one hand there was the supposal of the Law of God forbidding to eat, and on the other hand nothing to weigh against it; for no Authority had here interposed in the case. And therefore for him to venture on the breach of a certain command of God, as he fears, without any other warrant then the gratisying of his appetite, or complying with others cannot be other than a sin. For to venture upon what we know not to be lawful is to declare a willingness to admit of what is unlawful, to adventure on a sin. When therefore it is determined, that if there be only a doubt of the matter, the command or law of Authority should be actively obeyed, the meaning is, that Authority is a sufficient reason to move us first to lay down the doubt, to doubt no longer, and then to betake ourselves to obedience; and thus we keep to our rule; we are persuaded of the lawfulness of what we do in these circumstances.  
He that will state the case aright, when the Powers require what he doubteth of, Must weigh the plain command of God to obey his Superior in all lawful matters, the virtue and goodness of obedience, and the evil and scandal of disobedience impartially in the scale against the single doubt he retains on the other hand: and if he do thus with a few grains of modesty and humility, and distrust of his own private judgement in reverence unto that of public Authority, there is little question but he will soon be persuaded to an active obedience. But many there be in our age who say, They dare not do this or that which Authority enjoins, because they doubt whether it be pleasing unto God or no: but they never put the question on the other hand," How am I assured but my disobedience unto Authority in this matter is my sin, and certainly displeasing unto God? How am I assured that the motives upon which I proceed will warrant my disobedience? Is it as certain to me that God hath forbidden the thing commanded as I am sure he hath commanded me to obey in every thing lawful? and if it be not so certain, how can I acquit myself in choosing the weaker more uncertain, and so unsafer side? There are, 'tis true, some Scripture expressions that I sometimes fancy to favour me, but many wise and godly men are of opinion, another meaning may be in them then I have supposed; how therefore can I justify my immodesty and rashness in leaning to my own understanding, but upon very weighty and pressing motives? Few there are that reason thus on the behalf of Authority, and its injunctions against their private doubts and scruples, but spend rather their whole time and zeal in strengthening their prejudices, doubts, and scruples against that Authority which ought to overrule them.  
I will shut up this point with the words of two Reverend Authors, their very enemies being judges, It is in the general more safe, 
Bishop Sanderson, de consc. prael. 6. page 229.  saith one of them, for a person to judge himself obliged to obedience where he is not, then to judge himself not obliged where he is: For seeing, saith he, that men through the innate pravity of their heart more often sin by too much boldness then by too much fear; and we are all more ready than we should to give liberty to the flesh, and shake off every yoke, Unless we shall beforehand set down this firm resolution of mind that we ought to obey those Laws which are not evidently unjust: the wisdom of the flesh backed with the subtlety of the Serpent will be apt to suggest those excuses to us which may often hinder us herein from doing our duty. And  

Bishop Usher, Obed. of Subj. p. 138, 139.  Men of sound judgement, saith the other, have always been of the mind, that the Authority of such as God hath placed over us should be esteemed so inviolable, that unless the thing by them commanded did certainly and evidently appear to be unlawful, we ought to yield obedience thereto, and not to suspend or defer the doing thereof upon every idle scruple that may come into our heads, much less do otherwise then we are commanded, because we imagine we have better reason to lead us otherwise. But then,  

Acts 4.19 5 29. Ipsos humanarum rerum gradus adverte. Si aliquid jusserit curator, faciendum: non tamen si contra proconsul jubeat aut si consul aliquid jubeat & aliud imperator. Non utique contemnis potestatem, sed eligis majori servire; nec hinc debet minor irasci, si major praelatus est. St. Aug. de verbis Domini S●rm. 6. Valde perversum est profiteri te obedientem, in quo nosceris superiorem propter inferiorem, id est, divinam propter humanam solvere obedientiam. Epist. 7.  4. If after due caution and impartial examidation of the case the Laws of Authority shall appear evidently to be cross and contrary to the Laws of God, opposite to his commands and prohibitions, it is our duty here, as the Apostles speak, rather to obey God then men. And this is manifest from the consideration of the subordination of all pours unto God. God only is absolutely supreme, and all else are ordained by him, hold of, and under him. Now therefore as in the powers of humane Society the greater is still preferred before the less, the Supreme before the Subordinate; so must God above all and against all: and as St. Bernard saith excellently, 'Tis a strange perverseness for any one to profess himself obedient in that wherein he is know to dissolve a superior for an inferior, that is, a divine for an humane obedience.— We ought not therefore to obey any power commanding us to believe or do what God hath forbidden us, or forbidding us to believe and do what God hath commanded us; for we are all of us first obliged to God for our being and preservation, as his creatures, and devoted unto God in a solemn Vow and Covenant as Christians. God's power is greater over us, and his interest greater in us; and our dependence more upon God, and our engagements first and more unto him. 
Tu carcerem, illo Gehennam minatur. S. Aug.  Our obedience unto him is necessary and indispensable; and his punishment for disobedience is most dreadfully formidable. Much more might be spoken to this effect, namely, to declare, that the commands of any Authority, which are plainly opposite unto God's, cannot challenge an active obedience from us.  
But then we must remember that there is another kind of obedience, which Divines usually call passive, becomes our duty. Where we cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obey actively without sin, 
Titus 3.1.  we must yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, keep the rank and order of good Subjects under the Principalities and Powers appointed over us; we may not oppose, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  resist, or rebel; but in all cases either do what is commanded us, or patiently undergo what penalties are inflicted on us. And 'tis the patience proper to our Christian calling, wherein we are to tread in the steps of the Blessed Jesus, 
See 1 St. Pet. c. 2.  Thus to suffer even in and for well doing, committing ourselves and our cases unto God, who judgeth righteously.— Now the reasonableness of this passive subjection is apparent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Grot. in Mat. 26. c. ver. 52.  because without it there can be no end of Controversies, Contentions, and Injuries. Somewhere we must needs stop [Ne effraeni licentia detur locus] We must reverence some, as unaccountable to any but God himself; whose errors and miscarriages therefore are to be reserved unto God's Judgement only, unless we will open a door to an infinity of wickedness, to all manner of licentiousness. For if once it be permitted unto Subjects to revenge their conceived injuries upon Authority [Omnia erunt tumultu plena. Nulla legum, nulla judiciorum Authoritas.] All places will be filled with tumult, nor will there be any Authority left to Laws or Judgements; because the grieved person, he against whom the determination at any time proceeds, will steer some other course, and attempt by Arms and violence to assert and vindicate his cause. We must therefore sit down satisfied with the old resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Euripid▪  quietly to suffer the mistakes and follies of our Rulers, having indeed no power to redress them without a farther inconvenience, without implunging ourselves in the Devil's Circle, an endless round of confusion, whilst we profess ourselves subject unto Authority, and yet at the same time subject that Authority to ourselves.  
THE END.