The Ancient Christian Religion

The testimony of Antiquity.

By the death of the Body we read that some have died, not for their own, but for others sins. — But in the death of the soul, none dieth for another.

The testimony of Antiquity.

I will declare unto you how we offer up ourselves to God in Baptism, after that we are renewed through Christ, such as are instructed in the Faith, and believe that which we teach them is true, being willing to live according to the same, we do admonish to fast and pray, for the Remission of Sins, and we also fast and pray with them, and then they are brought to the water; and there as we were new-born, are they also by new-birth renewed, then calling upon God the Father and the Lord Jesus Christ, and the holy Ghost, they are washed in water.

According to every ones age, condition, and disposition, the delay of Baptism is more profitable, but especially concerning little children, for what necessity is there to have sureties also brought into danger? who many by their own mortality, fail of fulfilling their promise, or by the increase of an evil disposition in the Child; The Lord saith indeed let them come, let them come therefore when they grow up to youth, come, whilst wherein they come they are taught, let them become Christians when they know (or are able to know) Christ. Shall it be done more warily in worldly things, that to whom earthly things are not committed Divine should be committed? They shall know to beg Salvation, that thou mayest seem to give to him that asketh it; It behooveth them that are about to enter into Baptism to pray with fervent prayers — and the Confession of sins past.

The testimony of Antiquity.

Laying on of hands was not only a thing received from Peters and the rest of the Apostles, and taught by them, but also commanded by our Lord and Savior.

Laying on of hands hath ever been the custom of the Church.

When we are come out of the Laver ( to wit baptism ) afterward the hand is laid on by blessing, calling upon, and inviting the holy Ghost — Like as in Baptism the flesh is washed that the soul may be made clean so in laying on of hands the flesh is overshadowed, that the soul may be illuminated by the holy Spirit.

The testimony of Antiquity.

We coming together and assembling ourselves, do pray for the Emperors, for their Servants, for Magistrates, and for the estate of the world, for peace; we are assembled to make Commemoration of Divine Scriptures, and do feed and nourish the Faith with voice and holy words; we hope well, we plant and graff most strongly our Faith, and do labor much to imprint in our hearts the Discipline of the Commandments.

They Assembled themselves together in the night, within Chambers, for to preach the Word, and celebrate the Lord's Supper, as it appeareth by that which is written.

The testimony of Antiquity.

Let not Sinners therefore and wicked men, secure themselves, by their continuance in the Church: nor by their iniquity renounce Christ their Justice in committing fornication, or all or any part of the fleshly works spoken of, Gal. 5. for he saith expressly they shall not inherit the Kingdom of God which do such deeds.

He that discordeth from ( or frameth not himself according to ) Christ, doth not eat of the flesh of Christ, nor drink his blood, although he do take every day the Sacrament of so great a thing.

The testimony of Antiquity.

Let none be Ordained to the Ministry, unless he be first examined by the Bishop, and approved by the people.

Fredrick is said to send this word to Adrian the 4 th Bishop of Rome, we shut our Cities agaainst your Cardinals, because we see that they prey — upon the people; they do not ratify peace but rake together pence, they do not repair the world, but impare their wealth.

The testimony of Antiquity.

Appoint some certoin portian, either of your yearly fruits, or your ordinary daily gains; Will you make choice of Tythes? then let that be your portion; But thou scarce payest the thousand part, yet I find no fault, do so still, for I do so thirst after your well doing, that I refuse not your very crumbs.

As it is in the will of the giver to give what please him, so if he find him stubborn, and froward which receiveth it, it is in his power to revoke the gift.

The testimony of Antiquity.

If any man sin publicly, let him be Excommunicate for his demerit, and so then let him be reconciled.

The Ancient Cannons make two kinds of Excommunication, the one greater, the other less. And the greater not be inflicted, but upon the account of deadly sin.

The testimony of Antiquity.

It is to be believed that some of the children of perdition, receiving not the gift of perseverance, begin to live in Faith, that worketh by Charity, and for a time do live faithfully, and justly, and after do fall.

Again, I ask, could they not be saved in that Faith, or would they not? if they could not, what injury to our Savior? or what delight to the Tempter — some therefore fall from Faith because verity avoucheth it; and by cousequence from salvation because our Laws rebuketh it, from whence also we conclude, they fall from Charity, without which Salvation cannot be obtained.

The testimony of Antiquity.

That which men do by Compulsion, is not a Sacrifice, forasmuch as if it be not done voluntarily, and with the heart, it is most execrable, and accursed.

If thou hast Riches, labor by well doing to store them up in Heaven.

Sacred Orders we call Presbyters and Deacons, for those two the Primitive Church is only said to have had. For saith Jerome, A Bishop and a Presbyter is all one.

The testimony of Antiquity.

Every part of the bodies perishing either in Death, or after it in the Grave, or wheresoever, shall be restored, renewed; and of a natural and Corruptible Body, it shall be Immortal, Spiritual and Incorruptible: Be it all made into powder or dust, or by chance or cruelty dissolved into air or water, yet cannot it be kept hid from the omnipotency of the Creator, who will not have one hair of the head to perish. Thus shall the Spiritual flesh become subject to the Spirit, yet shall it be flesh still.

The testimony of Antiquity.

Augustine In the Chapters quoted to the 20 Article doth not only very largely assert the Resurrection and the Judgment to come, but also bring an instance to demonstrate the possibility of eternal torment, to be endured by wicked men in Hell fire. There is (saith he) a kind of worms that live in the fervent springs of hot Baths, whose heat is suchas none can endure it at certain times, and yet those worms do so love to live in it, that they cannot live without it: whence Augustine observes, That seeing Bodies of Flesh may live in Fire, and be nourished by it, it's easy to believe that a body of flesh may live in the fire and be tormented by it, because to nourish is not proper to the fervent heat of fire, but to torment is proper thereunto.

The testimony of Antiquity.

As for me and all that are every way sound Chiistians, we know that there shall be a Resurrection of the body — and that they which have believed in Christ, shall live and reign a thousand years with him in Jerusalem, &c.

This Opinion was professed in the Apostles time by Papias Bishop of Jerusalem; seconded by Irenaeus, Apollonarius, Tertullian, Victorinus, Pictaviensis and Lactantius. And saith Jerome, many Martyrs and religious persons held it.

The testimony of Antiquity.

The error of Fore-fathers ought not to be followed, but the authority of the Scripture, and the Commandments of God which he teacheth us. Truly through ignorance of the Law they receive Christ for Antichrist.

I dare not receive that which I read not.

Think not it is in any other writing if it be not in the Scripture, Let us seek to be resolved in the Gospel; if we find it not there, where shall we find it?

The testimony of Antiquity.

Christ doth forbid us to root up the Tares for two causes, the one for that they should a little hinder the corn; the other is, that if they do not heal themselves, they shall never escape the eternal vengeance. But if Heretics should be put to death, war should be without truce. This is then our desire unto your reverence, &c. First if it may be that you would confer with our Bishops peaceably, and quietly, to end the error may be taken away — and not men taken away, or punished but gently corrected.

The testimony of Antiquity.

Omnis anima potestatibus, &c. Let every soul be subject to the Higher Powers, He that enjoineth this to every soul, whom hath he exempted from the subjection of earthly powers?

We Christians have our eyes elevated to Heaven, and our hands stretched out because they are innocent, and the head bare because we are not ashamed — we do pray for the Emperors, &c. — And then speaking of the things which concern the Christian Religion, he saith, I may not ask these things, but of him of whom I know I shall obtain them, for it is he only that will give it, and I am he that ought to require it, that is to say his servant, which do honor him, and which have in reverence him only, which am killed for his Doctrine and, Discipline, &c.

SECT I.

NExt to the Unity and Fellowship which Christians are to hold in Doctrine and Faith, this holy Ordinance of public Prayer falls under our consideration; wherein all God's people are concerned to have Communion and fellowship one with another, as our Lord, the Author of concord in all Churches of the Saints hath taught us, that in Prayer we should say, OUR FATHER, &c. including with ourselves all the children of God that yet groan under the like pressures with ourselves. As also we learn from his blessed example, who in the days of his Flesh, John 17. 11, 20. prayed for all his people that then were, or that should be hereafter. Nor was he unmindful of the world in those his heavenly supplications, but prayed that they might believe that the Father had sent him, ver. 21. And in this solemn work the Church is required to make prayers and supplications for all men, for Kings and all that are in Authority, 1 Tim. 2. 1, 2. How devoutly the first Churches continued together in Prayer and Supplication is evident, Act. 2. 14. and 2. 42. and 4. 24. to 31. Yea the Church made Prayer to God without ceasing, Act. 12. 5, 12. and are required to pray With all manner of Prayer and Supplication for all Saints, Ephes. 6. 18, 19. To pray always and in everything to give thanks, because this is the will of God in Christ Jesus concerning them, 1 Th. 5. 17, 18. Yea to build up themselves in their most holy faith praying in the holy Ghost, and to keep themselves in the Love of God, looking for the mercy of our Lord Jesus Christ unto eternal Life, Jude v. 20, 21.

What we said of the sufficiency of the Principles of the Doctrine of Christ to regulate us in our duty in holding forth the Word of Life, the same we may say of the Lord's Prayer, therein being contained such admirable rules, as may serve to regulate all Christians in making their prayers to Almighty God, Mat. 6. 9, 10, 11, 12, 13, 14. together with those enlargements which have been made by our Lord himself, or his holy servants, whose prayers are extant in the holy Scriptures, and by the continual supply of that Spirit of Grace and Supplication which according to the promise of God is freely given to the Church of God, Zec. 12. 10. Rom. 8. 15. For ye have not received the spirit of bondage again to fear, but the Spirit of Adoption whereby we cry Abba Father, and it is the Spirit that maketh intercession according to the will of God, v. 27.

SECT. II. Of Forms of Prayer devised and imposed by men.

Now whereas many have devised divers forms of Prayer, and imposed them, and them only to be used in public Assemblies, this we conceive cannot be warranted by the Word of God. For it cannot be supposed that the Apostles (or however Christ himself) would leave the Churches without necessary instruction, how to perform this great duty; which they press with the greatest vehemency, Lu. 18. 1. 1 Tim. 2. 12. Yet we nowhere find any such Forms or Liturgies Instituted by them, nor to be Instituted by others in pursuance of any trust reposed in any of their successors by them. D. Hammond saith (out of Chrysostom ) that the gift of Prayer, &c. was bestowed upon some, who prayed for the rest — when these extraordinary 〈 in non-Latin alphabet 〉 (or graces) ceased — there was need of somewhat else to supply that place — And this is the Original of Liturgy among Christians, Ep. on Jude note on v. 20. But how much safer had it been when they saw the Lord withhold his gifts, to have humbled themselves till he had restored to them his free Spirit, rather then to form Liturgy, to supply the absence of the Spirit. A sad change, the effects hath been the contempt of gifts: God hath greatly restored the gift of Prayer; it is easy for him to restore the rest of the gifts of the Spirit also. And indeed to prescribe Forms of Prayer, and to limit the Ministry to what words they shall speak in that great Service, is of dangerous consequence tending to destroy the Spirituality of that sacred service, and renders the gift of Prayer useless in the Assemblies of God's people: and sure it is as warrantable to prescribe the Sermons also, and so turn the whole work of preaching and prayer in the Church, to the exercise of reading only. But this kind of Service seems to lie thwart to these Scriptures, Rom. 8. 26. Likewise the Spirit helpeth our infirmities, for we know not what we should pray for as we ought, 1 Cor. 14. 15. What is it then? I will pray with the Spirit, and I will pray with understanding also, 1 Pet. 4. 10, 11. As every man hath received the gift, even so Minister the same one to another, as good Stewards of the manifold Graces of God. And as this direction concerns Spiritual Gifts, the rule is this, If any man speak let him speak as the Oracles of God, if any Minister let him do it as of the ability which God giveth, that God in all things may be glorified. Now either these rules are of perpetual use to the Church of God, or else some man must show when they ceased, but this cannot be done. And it is acknowledged by divers Learned men, that the first Churches had no set Forms of Prayer or Liturgies, and therefore to ty the present Churches to that, in such a weighty part of the Service of God, which makes void or puts a bar against what was the renowned way of the first Churches, is both against the Authority of Scripture, Antiquity, and good reason. Now as we have seen the way of the Churches in the Apostles times, so let us hear what was the practice of the Church in the ages next following.

Justine Martyr saith, The Minister, or he that instructeth the people prayed according to his ability. And saith Tertullian the Christians then prayed sine monitore quia de pectore, without any prompter but their own hearts, meaning their hearts are enlightened by God's Spirit. August. saith, There is no voice which entereth into the ears of God, but the affection of the heart; therefore let them that deride the Pastors of the Church, if happily they discern any of them to use Barbarisms in their invocations of God, and not understand the words they pronounce, — Lovingly bear with th • se defects, not but that they ought to be amended, &c. Also D. White is very plain in this matter, and saith there was either no set Form of Service at all [meaning in the first Churches] or no such Form as now is used. And of this mind is D. Fulk. Answ. to the Rhem. on 1 Cor. 14. Wherefore being assured by the sacred Scripture, and consent of Ancient and Modern Writers, that no such Formularies, as now are used and imposed by many, had any being in the primitive Churches, we cannot but hold it very unsafe to subjugate our souls to them.

For first, It is not lawful to change the Ordinances of God, Lev. 27. 9, 10. And if it be a beast whereof men bring an offering to the Lord — he shall not alter it nor change it a good for a bad, or a bad for a good. Note God will not allow us to alter his Service, under pretence of mending it, &c. Isa. 24. 5. The Earth is defiled — because they have transgressed the Laws, changed the Ordinance, broken the everlasting Covenant, Gal. 3. 15. Brethren I speak after the manner of men, though it be but a man's Covenant, yet if it be confirmed no man disannulleth or addeth ought thereto. And 1 Cor. 11. 2. I praise you Brethren (saith the Apostle) that you remember me in all things, and keep the Ordinances as I delivered them to you. But to lay aside the use of gifts in Prayer (I speak of his gifts that prayeth as the mouth of the Church) and turn that most spiritual Service into reading only, is as great an alteration as can lightly be made in the practic part of that Ordinance, and renders the most carnal person whatsoever as capable to do this service in the Church as the most spiritual Christian; and indeed experience shows they are more employed that way then such as are spiritual, which thing cannot be pleasing to God; neither can the Church be sufficiently edified this way, there being nothing of improvement therein either to the Teacher or those that are taught; they all knowing, months and years beforehand, to a title (ordinarily) what shall still be said in Prayer when they come together, yea every youth and girl may do all that the Church is allowed to do as to the practic part) in her most solemn Services.

Secondly, The devising and imposing Forms of Prayers as aforesaid, doth not only change the Divine Ordinance, but wholly puts a bar against, and makes the use of gifts unlawful, and punishable by imprisonment, &c. and thus considered is of most dangerous consequence, both to Ministers and Members in the Church of God, as experience hath confirmed. Nor can a greater affront be offered to Almighty God, or in dignity to his Word, which both requires that we pray in, or with the Spirit, and promises that the Spirit of Prayer and Supplication shall be poured out upon his own people, Zech. 12. 10. John 4. then to make this criminal; yea this is to allow men greater power in the things of God then the Apostles themselves, even to Ordain what Forms of Prayer they please, for what time they please, and to alter them as often as they please; and hence it is that as the powers of Nations have changed, so hath Religion been changed, and especially this holy Ordinance of Prayer, till it may justly be seared 'tis quite lost as to the purity of it by the greatest number. Though being fixed by God in his Word, it will be found in the true Church, the same, in all revolutions or change of Nations whatsoever.

SECT. III. Answereth some Objections about imposed Forms of Prayer.

SECT. I.

IT pleased our Lord Christ in the Night wherein he was betrayed, to ordain a solemn Memorial of his death in the breaking of Bread and pouring out of Wine with Blessing, to be religiously observed by his Followers till his coming to judge both the quick and the dead at his appearing and Kingdom; as appeareth by the consent of three Evangelists in their Gospels written by them, Mat. 26. Luke 21. Mark 15, The Ancients affixed variety of Titles to this Ordinance; as Eucharist, Synaxis, a Thanksgiving or Collection, &c. The first upon the occasion of Redemption by Christ; the later, because usually at that time they made their Contributions for the Poor, and other pious uses. But it is doubtless best to keep to the Titles by which it is denominated in the Holy Scriptures; for sometimes the change of names, though never so piously intended, makes way for the change of the thing so named. And hence the word Missa being used by some Christians upon dismissing the Assemblies, after, or the Catecumeni before the solemnization of the Lord's Table, hath given the Papists occasion to feign some ground for the Mass, as if the Lord's Supper and the Mass were the same Service.

Now the Titles by which this Service is known in the Scripture, are these: The Lord's Table, the Lord's Supper, the Communion of the Body and Blood of Christ, the New Testament in his Blood, the breaking of Bread; which variety of expressions may import the great fruitfulness of this Ordinance in the Sacred things held forth thereby: For a due understanding therefore of the mind of God herein, we shall discourse: First,

• 1. Of the Authority by which it is settled in the Church till the end of the World.
• 2. Of the Divine use thereof, as it sets forth Christ and him crucified, and to come again.
• 3. As it serves to teach Christians humility, love, unity, and stability in the Faith.
• 4. As it serves to stir up Christians to attain and keep up those qualifications, which fit them for communion each with other in that Holy Service.
• 5. Of the due manner of the Celebration of the Lord's Table; wherein divers necessary Questions are resolved.
• 6. Of the Popish abuse concerning this Holy Ordinance.

SECT. II. Of the Authority by which the Lord's Table is settled in the Church, &c.

When we consider how the denial of John 's Baptism to be from Heaven, was as much as to deny him to be a Prophet; we may not slightly resent the boldness of some in these days, who rejecting this sacred institute, the Table of the Lord, do no less than reflect that dishonor upon Christ himself, who spake from Heaven, and upon whose Authority this Ordinance is built; partly from his own blessed Example in taking, blessing, and breaking the Bread, and giving it to his Disciples to eat, as his Body in a Mystery, and the Cup likewise. And partly from his express Mandate, 〈 in non-Latin alphabet 〉 , Hoc facite, or this do, in remembrance of me, Luke 22. 19. which is enlarged or explained by the Apostle, 1 Cor. 11. 24, 25. For as often as ye eat this Bread and drink this Cup, ye do show forth the Lord's Death till he come: Which Authority is confirmed by Christ himself after his Resurrection, Mat. 28. 20. Teaching them to observe all things whatsoever I have commanded you, and Lo, I am with you always to the end of the World, Amen. We see then that this Ordinance of Christ is as clearly delivered, and the perpetuity thereof asserted or declared with as much plainness as anything commanded by Christ; which also is further evinced from the Practice of those Churches, which were most famous for Gifts and Graces, Acts 2. 41, 42, 1 Cor. 1. 5, 6, 7. coming behind in no Gift, were enriched in everything in all utterance and in all knowledge, and had the Testimony of Christ confirmed in them. Nevertheless they did wait for the coming of the Lord Jesus Christ; and as in other Services so in this of the Table of the Lord, Chap. 11. &c. For as often as ye eat this Bread, &c. ye show, or show ye forth the Lord's Death till he come.

But here a Question is moved by some serious Christians, whether by the word do this, is not meant the Passover together with the Bread and Cup which our Lord did eat with his Disciples the night in which he was betrayed, seeing 'tis to be supposed, some Churches did use to have a Supper at what time they did celebrate the Lord's Table. Now to this I answer;

That however it may be probable that some of the Primitive Churches did celebrate the Table of the Lord after Supper, yet that the words do this, do not concern either the Passover eaten by our Savior, Luke 22. or the Supper used by the Church at Corinth (if indeed they did use such a Supper) 1 Cor. 11. But only are to be understood of that one Bread and one Cup which he blessed, to commemorate the great work of our Redemption by his death, I shall endeavor to make manifest: For first,

To assert that any other material food is necessary save that one Bread, and that one Cup, doth expose the Asserters to unanswerable difficulties, because no man can assign what other food is necessary, whether Flesh, Fish, Milk, or Fruit; and to venture upon this or that kind of Food without direction from God, is but man's device, not God's Ordinance: Neither can any man tell what divine signification such Meat as they so set apart must have, seeing Christ and him crucified, &c. is evidently set forth in the due use of the Bread and Cup only, and to guess at this or that Mystery to be signified by any other Terrene Food, is likewise an human innovation, and opens a gap for many of like nature to obtrude upon us.

But secondly, that which is of greatest importance, is, That the practice hereby opposed, is censured by the Apostle as unnecessary, if not dangerous, 1 Cor. 11. 34. And if any man hunger let him eat at home, that ye come not together unto condemnation. Here the abuse committed by the Corinthians is reproved; and to rectify the same their Supper, though not simply unlawful, yet seems to be prohibited in the Church, ver. 22. What, have ye not Houses to eat and to drink in? concluding by this Interrogative, that a Supper at the time of celebrating the Lord's Table was so far from being necessary, that it was more meet to receive it at their own houses, then in the Church of God; which is yet more evident from ver. 23. to ver. 30. where the Ordinance delivered to the Church by the Apostle as he received it from the Lord, is plainly set down, and the use of one Bread and one Cup only mentioned; and this not as a thing pertaining to, but clearly distinguished from the Supper which Christ had eaten before, in conformity to the Law of the Passover, Mat. 26. And certainly had the Apostle received that Supper of, or from the Lord, as he received that one Bread and one Cup, he would as faithfully have delivered it to the Church as the other; but this he doth not at all, but advises them to avoid the inconveniencies which attended their having a Supper in the Church, to eat that Supper at home, if they could not abstain, or were hungry. I say that very supper, otherwise he allows them to eat two Suppers before breaking of Bread at the Lord's Table, which is too vile a conceit for any Christian.

Again, consider the words, ver. 30. Let him eat at home, lest ye come together unto condemnation; which may be taken imperatively as well as ver. 28. and then here is the force of a gentle prohibition against any Supper at the Table of the Lord, save the Bread and Cup only; which prohibition is grounded on an important reason, viz. The danger that attends such feasting in the Church, Lest ye come together for condemnation. Nor doth the Apostle show them any other way to avoid that danger, but by eating at home; and this direction being given to any one that hungered, it is given to everyone, so so that these 3 things are very clear from what is said.

1. There is great danger in using Feasting at the time and place of the celebration of the Lord's Table.

2. There is no danger in celebrating the Holy Table without such Feasting. And

3. That therefore one Bread and one Cup is sufficient for that holy Manducation. And yet

4. We deny not but a Feast of Charity at that time may in itself be lawful.

To which so clearly agrees 1 Cor. 10. 16. that all doubts may vanish; The Cup of Blessing which we bless, is IT not the Communion of the Blood of Christ? the Bread which we break, is IT not the Communion of the Body of Christ? Nothing can be more plain, than that these words do assure us, that that one Bread set apart, and that one Cup sanctified by our Savior and his Apostles, is sufficient for the Lord's Table (as it is also called v. 21.) without any other Bread or Cup whatsoever. Yea the terms THIS Bread, and THIS Cup, are of great validity to the point in hand, being exclusive of pluralities of Cups or other Provisions, which to admit as necessary parts of the Lord's Table, is to subvert Christ's Institution, who when speaking of that which he would leave as the Rite of the Communion of his Body and Blood, speaks only of one Bread and one Cup; which also is expressly noted by the Apostle, 1 Cor. 10. One Body and one Bread, for we are all partakers of that one Bread. And had our Savior intended that the Passover he did eat with his Disciples, Mat. 26. should have been celebrated all along with the Lord's Table (as some ungroundedly conceive) he would not have said DO THIS, but DO THESE in remembrance of me; but the term THIS only refers to the immediate service of the Bread and Cup: For (saith the Apostle) as oft as ye eat this Bread and drink this Cup, ye show forth the Lord's death; so that no more is necessary.

Again, Let a man examine himself, and so let him eat of THIS Bread, and drink of THIS Cup. And again, whosoever shall eat this Bread and drink this Cup of the Lord unworthily, still in the singular number; so that certainly all festival Meats and Cups are exhibited from any necessary place in the Lord's Table; as having nothing to do with the things signified thereby, being also wholly without the verge of Christ's Command touching this Ordinance, and therefore sent to our own homes by the Apostle, as being indeed the fittest places for such refections.

As for the Passover celebrated by our Savior, Mat. 26. I have carefully consulted all the Evangelists about it, and many Interpreters also, and find that it was the Jewish Passover, and not another, now instituted, as some would have it. And that our Savior did now observe it with greater exactness as to the time, than the Jews then did observe it; as Diodate well notes: And beside this custom of feasting before the receiving of the Holy Bread and Cup is censured by Socrates, l. 5. c. 2. as an error of the Egyptians and Thebaians, of whom he saith, They do not receive the Communion as the manner is among the Christians, for when they have banqueted and crammed themselves with sundry dishes — they use to communicate. And had the Passover which Christ was now to eat been any other than that which the Law required, how could they have asked our Savior where they should prepare it for him? They knew the thing itself, what, and how to prepare it (but knew not the particular House where) without his direction. And the same is yet more plain, because our Savior came up now as at other times to Jerusalem to keep the Feast, a thing well known to his Disciples. Finally, as we read of no other Typical Passover save that of the Jews, so to imagine one of our own heads, and to say (as some) it is significant, and not to tell us by good authority what that significancy is (as none can do it) is too great a presumption.

SECT. III. Of the Divine use of the Lord's Table, as it sets forth Christ and him crucified, and to come again.

To set forth Christ and him crucified, is the great design of the Gospel, and made the reason of the present Ordinance by the Apostle, 1 Cor. 11. For as often as ye eat this Bread, &c. ye show forth the Lord's death, &c. It was our Savior's design by this Holy Rite, to keep himself the better in the remembrance of his chosen Disciples; and if they that had seen him had need of such an Ordinance, how should we not accept it with great thankfulness, who having not seen him, 1 Pet. yet by this we see great cause to love him, whiles he is hereby evidently set forth crucified and to come again. Holy Peter was careful, that the Christians should have these things always in remembrance; by which he had made known the power and coming of the Lord. And indeed upon this depends our Life and all our Happiness, for if in this Life only we have hope in Christ, we are of all men most miserable. Now Christ is our Hope, our Life, and when he shall appear, we shall appear with him in Glory. The due understanding of the Lord's Table, is of great advantage many ways:

1. It provides against all future offerings FOR SIN, there being no other propitiatory Sacrifice since the dying of the Lord Christ either required by God, or performable by Man; For by one Offering he hath perfected forever them that are sanctified. And again, where remission of sin is, there is no more offering for sin; and whoso denies cleansing by this death of the Lamb of God, will find there is no more sacrifice for sin.

2. This Ordinance representeth Christ as having really died for us, his Body really put to death by the wicked hands of the Jews, and not as our late Enthusiasts do speak, when they tell men Christ lieth dead in them, because unregenerate, when in truth he is not in such men at all, otherwise then as his Kingdom ruleth over all, however he is not dead in them, for he died but once, death hath no more dominion over him, and now he ever liveth to make intercession to God for us. How certain it is that the Body of Christ was broken and his Blood shed, as the breaking of the Bread doth plainly show, so it is most carefully asserted, and delivered with such solemnity, as it is not at all to be doubted or transferred to a Mystery: for thus saith the Scripture, John 19. 34, 35. But one of the Soldiers pierced his side, and forthwith came there out Blood and Water. And he that saw it bare record, and his record is true; and he knoweth that he saith true, that ye might believe.

3. This Ordinance plainly showeth, that the Blood of Christ shed for remission of sins, was really seen with mortal eyes, contrary to that dangerous saying of the Quakers, which I have in writing from them, viz. That the Blood of Christ which cleanseth from sin, was never seen with mortal eyes: And further asserting most falsely, that nothing which was mortal was called Christ. It is no marvel therefore, that those false Spirits do reject this Ordinance which standeth as a constant witness against their Delusions, and by it we are admonished to beware of their great mistakes.

Again, the second coming of our Lord in person, or in that Body which died for us, is hereby evidently held forth, as the great expectation of all that believe on him; which is not to be understood of his appearing to his Disciples soon after his Resurrection, nor yet his giving them the plentiful fruits of the Spirit on the day of Penticost next after he rose from the dead, but is plainly declared by the Angels of God to be a coming, so, or on like manner as they saw him ascend up into Heaven, when a Cloud received him out of their sight, Acts 7. And as plainly is this truth delivered by the Apostle, Acts 3. God shall send Jesus who before was preached unto you, whom the Heavens shall retain until the time of the Restitution of all things: And Paul teacheth the Thessalonian Saints, to look for the Son of God from Heaven, even Jesus which delivered us from wrath to come. In the mean time this Holy Ordinance serves to manifest the Lord Jesus to the Children of God, and seems to be made use of by himself to that end, after he was risen from the dead, Luke 24. 30, 31. And it came to pass as he sat at Meat with them, he took Bread and blessed it, and brake and gave to them, and their eyes were opened and they knew him. Certain it is, many of the ancient Christians understood this place of the breaking of Bread according to Christ's Institution, Luke 22. And perhaps herein we might fulfill what he then said concerning his drinking the Fruit of the Vine new with his Disciples in the Kingdom of God, he having now overcome death, and become King of Kings and Lord of Lord's, and the Power of the Kingdom of God being now also advanced by virtue of all Power both in Heaven and in Earth; and that which adds further strength to this, is the report which these Disciples make to the Eleven, how that Christ was known to them in breaking of Bread.

SECT IV. It teacheth Christians Humility and brotherly Love.

It teacheth Humility because it setteth forth Christ in the greatest of his self-abasement, yea the depth of his Humility shown forth in his bearing the revilings, contradictions, and murder of his enemies, when he could have prevented them by destroying them all. He humbled himself and became obedient unto death, even the death of the Cross, Phil. 2. 5. &c. When they hear Christ saying, The Cup that my heavenly Father hath appointed me to drink, shall I not drink it? which our Savior expounds of his death and bitter passion, and all this excellently commemorated in this table of the Lord, how teachable must it needs be to the pious Christian? Sure this is no less efficacious to teach this duty of humility, than the word preached, Heb. 12. 1, 2, 3. For consider him that endured such contradiction of sinners against himself, lest ye be weary and faint in your minds. Paul was a zealous Christian for this Ordinance, Acts 20. 1 Cor. 11. and we find him well instructed in the Doctrine of it, being desirous to know Christ, the fellowship of his sufferings, and the power of his Resurrection, being made conformable to his Death. Let no man strive therefore against this Gospel precept, because (as they are pleased to speak) it is a low ministration, since what may rightly be said of its small beauty in the Judgment of men, doth argue the necessity and true usefulness of it, being therein made fit to set forth Christ in his humiliation, and consequently the conformity of the Church to Christ in his abasement, which she must learn during the time her Lord exercises her under the word of his patience: Nevertheless this Ordinance (as all other Gospel Services) hath also a clear evidence of the Glory of Christ in it, as it directeth us to the manifestation of the Son of God, When he shall come to be glorified in his Saints, and to be admired in all them that believe.

We may justly conclude, that such as reject Christ as held forth in this Ordinance, do therein declare themselves averse to the true steps of humility (notwithstanding great and voluntary pretences that way, Col. 2.) pretending, but very falsely, to know Christ after a more excellent way, than he is held forth in this Ordinance, else doubtless they would follow him therein: Yea they tell us, this is to know Christ after the flesh, as if Christ taught no spiritual matter in this Ordinance; or, as if the Doctrine of his Cross, and our conformity to him therein, were not as necessary as anything, to demonstrate the spirituality of a Christian, whiles the Church is militant; or, as if it were not the best conquest, to have every thought brought into the obedience of Christ, who is the great Commander in this Service as well as the rest of his Holy Precepts.

Again, this holy service teacheth Christian Love as effectually as any part of Christ's Doctrine, because it holds forth the love of Christ to his, even to the end, John 13. 1. &c. and was the highest sign of his love to Sinners in general, as it beareth forth the witness of his dying for them; and hence Christians ought to infer from these fair premises, That if Christ so loved them, they ought also to love one another, 1 John 1. If Christ loved them when they were enemies to him by wicked works, they ought to love their Enemies: And above all it teacheth Love to God the Father, to Christ his beloved Son. For, what pious Christian can behold the things set forth under these considerations, of the Father giving the beloved of his Soul, to be an Offering for the Sin of the World; and the Son of God crying out upon the Cross under the burden of their iniquities, and not be moved with very great affection towards this gracious God, and our Lord Jesus Christ? Oh how ingrateful are those men that contemn this precept, wherein we so evidently see the Love of our Lord Jesus Christ, who though he was rich, yet for our sakes he became poor, that we through his poverty should be made rich, 2 Cor. 8. Do we not here see him deserted of Friends, divested of Raiment, degraded of of Honor, being numbered with Transgressors, and which was above all, forsaken of God in some sense, and all this in pure love to our Souls, that we might be clothed with his Righteousness, and honored with the Friendship of Heaven itself! May not men as well contemn any part of the Gospel as this Precept? Is any part of greater evidence of God's Love than this? Nay do they not in effect contemn the whole that contemn a part, especially such a part? Ingrateful men! Doth Christ require this to be done in remembrance of him, and will you scorn to remember him therein? surely had he commanded some great thing you ought to have done it (on this account at least) how much more when he saith, Do this in remembrance of me? Sure in this Ordinance we have as real an offer made of the Flesh and Blood of Christ for us to feed upon by faith, as in any other part of the Gospel of God.

SECT. V. It teacheth Christian Unity.

Nor is the Table of the Lord inferior to any Doctrine in the Gospel, tending to preserve Unity in the Church of God: Hence it is expressly called the communion of the Body and Blood of Christ, 1 Cor. 10. The Bread which we break is it not the communion of t • e Body of Christ? The Cup which we bless is it not the communion of the Blood of Christ? And again, We being many are one Body and one Bread, even as we are all partakers of that one Bread. Can anything be more effectually spoken to unite the Members of Christ, or will any man say these things are not spoken of this Ordinance? If so, he may see his folly be reading, 1 Cor. 11. throughout, where the Apostle plainly refers to the Institution of Christ, and affirms, that he delivered that to them which he received of the Lord, and plainly calls that Bread and Cup, the Bread and Cup of the Lord, ver. 27. Yea here Christ gathers his People together at his own Table, as one Family. And it is that Table, to which all Saints are to approach with such preparation as may render them fit for communion in that Mystical Body, the Church; which is also called Christ, because of that unity they have with him, and one another in him. 2 Cor. 12. 12, For as the Body is one and hath many Members — so also is Christ (that is the Church:) for by one Spirit are we all baptized into one Body — and have been all made to drink into one Spirit; which is true, not only for that this one Body hath one Spirit, but also for that it hath one Faith, one Baptism, and one Holy Table of the Lord, wherein the Members communicate together by the operation of that one Spirit. What shall we say? doth not our cheerful joining together in Prayer demonstrate our union? how then should not our sincere communicating in this holy Manducation be as great an evidence of Christian Unity? Doubtless when our Savior enjoined all that sat with him, to eat that bread and to drink All of that cup, his design was therein to engage them in the Unity of himself and one another, especially the Faithful; for as for Judas, and all Hypocrites, as Christ himself is to them the savor of death unto death, so also is this Ordinance; yea and every truth of the Gospel. And here our Blessed Savior, after he had given those, whom he had chosen, this Precept, prays for them five several times, that they might be in love and unity together. Let us therefore keep this Feast with the unleavened bread of sincerity and truth, for that is the scope of all religious performances, to teach us to love God and one another, as he in Christ hath loved us.

SECT. VI. It conduceth to the Stability of Christians in the Faith.

This Table of the Lord rightly understood is of great validity to establish Christians in the true Faith, for when our Savior saith, This Cup is the New Testament in my blood, he shows the nature of this Ordinance is to assure the Saints (as by a pledge or token) that the New Testament is ratified and confirmed by the death of the Testator; so that whether we regard the certainty or sufficiency of the Gospel, both are declared in this Ordinance as much as any other; for all the Offices of Christ do meet and show forth themselves in this Service.

1. His Kingly Office, in that he makes a new Law for his Church and abrogates the old, For in that he saith a new Covenant, he hath made the first old: Now that which decayeth and waxeth old is ready to vanish away, Heb. 8. 13. But in this Ordinance he expressly declares the establishment of the New Testament or Covenant in his Blood, and therefore doth here also show the abrogation of the Old.

2. His Priestly Office is most perspicuous in this Service, the great Sacrifice of the Flesh and Blood of Christ being the main thing to be always commemorated in the Church by this Ordinance, For as often as ye eat this Bread and drink this Cup, ye do show forth the Lord's Death.

3. His Prophetical Office. Here he teacheth that the Law could not give life: for (as the Apostle saith) then Christ had died in vain, and righteousness should have been by the Law: But now remission of sin is herein set forth by the Blood of the New Testament, there being none other that could purge the Conscience from dead works to serve the living God. In this Ordinance Christ shown beforehand who should betray him, and foretells the Kingdom of Glory, at his second coming, and the Kingdom of Grace which should presently be established in his Death and Resurrection, wherein all things are made new, 2 Cor. 5. 17, 18. Therefore if any man be in Christ, he is a new Creature. Old things are passed away, behold all things are become new. No Ordinance (no not preaching of the Word) is of greater use to establish God's People in the Faith than this, for here we see with the eye, and by it the Judgment is informed, as we hear with the ear, and so receive Instruction. And doubtless where Christ is known and believed in, according to what this Ordinance declares of him, there the impieties of Antichrist cannot enter, whose design is to deny Christ to be come in the Flesh; yet so mysteriously, as that did he not oppose the Ordinances of Christ which were appointed to set him forth as come in the Flesh, it were much more hard to discover him then now it is; for being pressed by the evidence given on that account, by Baptism and the Table of the Lord, where the reality of Christ's Humanity, his Death, Burial, Resurrection, and second Coming are so evidently displayed, that the Adversary hath no way but boldly to shake off these Precepts, as savouring too much of a Fleshly Christ (as he is pleased to speak;) when doubtless it is the most Spiritual attainment in this Life, to know and walk with Christ as he is held forth in these two Ordinances, which comprehend briefly what is said of him, in respect of his Kingly, Priestly, and Prophetical Office, as before is shown; as also what concerns the Christian Man, in the New Birth, New Life, Self Examination, Mortification of the Old Man, the putting on of Christ, the feeding upon him as Meat and Drink indeed, and finally the Resurrection of the Dead and Eternal Life, is undeniably set forth in the right use of these Ordinances, which therefore are of great advantage to establish (through God's Blessing and Spirit going along with them) all such as love Christ, and wait for his appearing.

SECT. VII. It is useful to stir up Christians to attain and keep up the Qualifications which fit them for Communion with Christ, and one with another.

Though it be very true that Christians ought at all times to live to him that died for them and rose again; yet it's too apparent that the best of men are too much wanting in that respect, through inadvertency, and the perturbations of this present Life, so that they cannot always do the things that they would, Gal. 5. 17. wherefore God in mercy to man, as he hath given great travel to the Children of men under the Sun, so hath he also appointed them Seasons, but especially his own People, to be exercised about heavenly things, to call them back, lest they be swallowed up with over much carefulness about the things of this present life; and among the rest, this Holy Table of the Lord is excellently fitted to help them forward in the path of Godliness. To the due participation whereof, great care and self-examination is strictly enjoined, and the great danger of approaching to this Table unworthily is declared, 1 Cor. 11. Let a man examine himself, and so let him eat of this Bread and drink of this Cup — for whosoever shall eat this Bread and drink this Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord. How provoking it is in the eyes of the Holy God, for men to approach irreverently to his Ordinances, may be seen here. Many of the Corinthians being smitten with sickness, weakness, or death, because they profaned the Lord's Table; which by the way is an evidence, that God owns it for his Ordinance: The like we read in the case of Nadab and Abihu, who sustained the wrath of God for not sanctifying him in their approaching to his Service, Levite. 10. 1. &c. This is that the Lord spake, saying, I will be sanctified in them that come nigh me; and before all the people I will be glorified. When the Bethshemites had too presumptuously meddled with the Ark of God, they found the sad consequence in the loss of many thousands of men, 1 Sam. 6. 19, 20. and cried out, Who is able to stand before this Holy Lord God; yea if his Enemies abuse his Ordinances, he will plead their cause against them. Thus he plagued the Philistines because of the Ark, and Belshazzar, because he profaned the Vessels of the House of the Lord, Dan. 5. 23.

But on the contrary he blesseth the faithful observers of what he hath ordained, Isa. 64. 5. Thou meetest him that rejoiceth to work righteousness, those that remember thee in thy ways. And again, All the ways of the Lord are right and the Just shall walk therein, but the Transgressors shall fall therein. For ever is that saying true; The Word of the Lord doth good to them that walk uprightly: This David wisely considering, would wash his hands in innocence, and so compass the Altar of God. In like manner Christians are provoked from the consideration of God's presence in his Ordinances, to beware of sin, as that which doth not only render their service unacceptable, but often is the cause why God with-holds blessings from them.

The worthy Receiver of the Lord's Supper, does not only put away sin by the power of Christ, but he must approach nigh to God with the whole heart in this service. My Son give me thy Heart, and let thine eyes observe my ways, Prov. 23. 26. And again, Lift up your heart with your hands to God in the Heavens: Without which hearty devotion all external services are but a mockery and not the worship of God; and the Lord detects services by the Prophet, They sit before me as my People, and with their Lips they show much love, but their Hearts are far from me.

Some serious Christians being under a sense of their imperfections, do greatly fear to approach the Holy Table of the Lord, because they apprehend not themselves to be worthy: But surely such are in the most hopeful way to be worthy Guests, and accepted of the Lord; For to this man will I look (saith God) to him that is poor, and of a contrite heart and trembleth at my word, Isa. 66. 2. The Holy Apostle saith, We are not sufficient of ourselves to think a good thought: It was God that counted the Apostle worthy to serve him in the Ministry, and the humble soul he counts worthy, and will exalt him, Luke 14. 11. It is the hungering soul after righteousness, that hath the promise of being filled. He therefore that comes to this holy table without a sense of his wants, is most likely to go away without refreshment.

Again, the worthy Receiver must come in charity. This is the bond of perfection among Christians, whose prayers are not heard, unless from the heart they shall forgive those that trespass against them, Mat. 6. But in this holy ordinance, both prayer and praises wait for God in his Churches; therefore it behooveth, that all wrath, anger, and clamour be put away with all malice.

To discern the Lord's Body is necessary in all that approach this solemn Manducation; which standeth not only in making a difference between this and our common Tables, for the refreshment of our bodies, which yet must be done; But also First, that we believe the reality of his humanity, represented in that holy ordinance, and that therein he did the Will of God, and by that will, which he fulfilled, we are sanctified, as it is written, Heb. 10. 10. And that God hath accepted human nature to a state of glory, giving the earnest thereof to us in the exaltation of Christ's Body at his own right hand, being there our High Priest to make intercession for us; and finally to usher us into the holy places not made with hands, Eternal in the Heavens, where he is for us entered. Secondly, that this ordinance is not a Sacrifice propitiatory, but commemorative only of that one only sacrifice which takes away sin; Do this in remembrance of me, saith Christ, which is needless if he were there corporally present, as some do vainly pretend, For if he were on earth, he should not be a Priest, Heb. 8. 4. Thirdly, the Body of Christ mystical is here to be discerned, as this is the evidence of that unity between the Head and the Members, We being many, are one Body and one Bread, for we are all Partakers of that one Bread: By Faith we herein eat the Flesh of the Son of God, and drink his Blood; and without this Faith it is impossible herein to please God. Rightly therefore it is said by Mr. Perkins, Without Faith the Sacraments profit nothing.

SECT. VIII. Of the due manner of Celebration of the Lord's Supper, wherein several necessary Questions are resolved.

To manifest what is truth, in opposition to the devices of men in this case, we shall propound and resolve these following Questions.

SECT IX. Of the great abuse which the Papists have offered to the Lord's Table by their pretended Sacrifice of the Mass.

To let pass their manifold abuses done to this holy Ordinance by the multitude of their Ceremonies, and those so vain and ridiculous, (as recounted by Dr. Willit in his Synopsis Papismi: ) As it is a reproach to Religion to mention them, we shall give place to a learned Protestant, about the Sacrifice of their Mass itself, wherein doubtless as great wrong hath been offered to the Christian Faith and Religion, as in anything, whilst they blindly affirm their Sacrifice (or Wafer-Cakes) to be the very flesh of Christ, yea, whole Christ God-man, and worship the same with the highest Adoration.

The point of Transubstantiation (saith my Author) is justly ranked among our highest differences. Upon this quarrel how many souls went up to Heaven in the midst of their flames, as if the Sacrament of the Altar had been sufficient ground of these bloody Sacrifices.

The definition of the Tridentine Council is clear and express, Si quis dixerit. &c. If any man shall say, that in the Sacrament of the sacred Eucharist there remains still the substance of Bread and Wine, together with the Body and Blood of our Lord Jesus Christ, and shall deny that marvelous and singular Conversion of the whole Substance of Bread into the Body, and the whole substance of Wine into the Blood ( the Species) semblances or shows only of Bread and Wine remaining, (which said Conversion the Catholic Church doth most fitly call Transubstantiation) Let him be accursed. Thus the Papists.

Now let us inquire how old this piece of Faith is? Bellarmine himself dare not affirm it to have been determined much above 500 years ago. Nor can this be said to be the determination of the Universal Church; for the Greek Church to this day do deny it, and the judgment of their Church is expressed by their Patriarch. (Et enim vere) The Body and Blood of Christ are truly Mysteries, not that these are turned into man's Body, but that the better prevailing we are turned into them. [ We being many, are one Body and one Bread, even as we are all partakers of that one Bread. ] The Ancient Greek or Latin Church, are so far from countenancing this Opinion, and that our learned Whitaker durst challenge his Duraeus, Si vel unam, &c. If you can bring me but one testimony of sincere Antiquity, whereby it may appear that the Bread is transubstantiated into the flesh of Christ, I will yield my cause.

Were it not that men do willfully hoodwink themselves with their own prejudice, the Scripture is plain enough; for the same Christ that said of the Bread, This is my Body, and had said before that, concerning his Body, My flesh is meat indeed: and yet the Papists do not believe that the flesh of Christ was then transubstantiated into meat, or his Blood into drink. He says also, I am the Bread which came down from Heaven, and S. Paul saith, ye are the Body of Christ, yet no man is so unwise to think here is any Transubstantiation.

When Christ saith, Mat. 26. 26. This is my Body, if whiles he says, This is, implies it already done, then it must needs follow, that Body was transubstantiated before he spake these words. But who knows not that his true human Body was there present with them, and took the Bread, brake it, gave it, eat it? If the Bread were now the real Body of Christ, he must either have two Bodies there, or else the same Body is by the same Body taken, broken, eaten, and is (the while) neither taken, nor broken, nor eaten. And as the Apostle, 1 Cor. 11. 26, &c. calls it Bread no less than five times after the pretended change, or Transubstantiation. So it must be granted that Christ was man, truly as we are (yet without sin); and our human Body shall once be like his glorious Body, yet shall we not lose the true Essence of a Body; we shall not then be capable to be in ten thousand places bodily at the same time, yet we shall be like Christ. And it is certain his Body which was raised did not fill all places at once, for saith the Angel, He is not here, for he is risen. And saith the Apostle, the Heavens must retain him till the times of the Restitution of all things. And again; If he were on earth he should not be a Priest. The Papists Transubstantiation therefore is against the Scripture, and particularly against the Priesthood of Christ, who as he is said by one offering to perfect forever them that are Sanctified, so also it is true that he need not daily to be offered. And hence the erroneousness of the Missal Sacrifice is apparent, in that they make it a Sacrifice propitiatory, and offer it daily for the sins of the quick and dead.

In reason (saith my Author) there must be in every Sacrifice a destruction of the thing offered [ and Bellarmine denies it not ]: and shall we say that the Papists make their Savior (for they do hold that the Priest doth make the Body of Christ by the words of Consecration) and crucify him again? No, they allow not this, But they eat him. For ( Consumptio seu manducatio quae fit à Sacerdote ) The Consumption or Manducation which is done of the Priest is (with them) an Essential part of this Sacrifice. Suppose we then, the true human Flesh, Blood and bone of Christ, God and man, really and corporally made such by their Transubstantiation; whether is it more horrible to crucify, or to eat it?

It is granted by the Papists that the half-Communion, or giving of Bread only to the people, is a palpable Innovation. Vasquez saith, We cannot deny that in the Latin Church there was the use of both kinds; and that it continued till the days of S. Thomas, which was about Anno. 1260. As for the Greek Church, the World knows they always communicated in both kinds. And in this case the Papists are not more bold to contradict the Scriptures than to oppose themselves against both Councils and Fathers. 〈 in non-Latin alphabet 〉 , saith Ignatius, One Cup distributed to all. Cyprian would not deny the Cup to those, whose duty it was (when called) to shed their blood for Christ. And of the same mind was Jerome, Ambrose, Augustine, Gelasius, Paschasius.

In this practice Reason is no less their enemy, than the Scripture and Antiquity: for though it be but a man's Covenant, yet if it be confirmed, no man disanulleth it, Gal. 3. 6. How much less shall Flesh and Blood presume to alter the last will of the Son of God, and in so material a point, as utterly destroys the Institution? for as D. White observes; Half a man is no man, half a Sacrament, no Sacrament. And there is certainly as much ground thus to conclude against the Papists, as for S. Paul, to conclude the Corinthins did not eat the Lord's Supper, 1 Cor. 11. And having thus briefly touched their Opinions in this case, by doing little more then reciting the heads of what their Learned Adversary hath written, we shall leave them till we find, occasion to consider what they have done to the prejudice of Christian Religion in other cases. Only let it be here noted, that as from hence it appears the Papists have not the Sacrament of the Lord's Table among them, so we have formerly shown (and shall do it yet more particularly in our defense) that they have no Baptism, and consequently they have no Church-State remaining, however they are pleased to bear the world in hand that they are the Church, and that all are Heretics that communicate not with them.

SECT. I.

AS all parts of the Christian Religion have suffered great violence, by the encroachment of human Innovations, this solemn part of God's holy Service hath suffered with the rest, insomuch that it is become hard to bring men off from the mistakes they have fallen into, and perhaps not so easy to clear the truth in this particular, as in some other; nevertheless we shall endeavor to do somewhat; as God shall assist in this behalf, and shall first show,

1. That Psalms and Hymns, as recommended to us, or required to be performed as a part of the Public Worship of God in the Christian Church, are to be Sung there, by such as God hath fitted thereto by the help of his Spirit, for the Edification of the Church.

2. That the matter of these Psalms are to accord with the Psalms or Hymns in the Scripture; And that the Primitive Churches used no other manner of singing than such, as that the Church might be Edified by understanding the voice of him that sung.

3. That the formalities now used generally in singing Psalms, &c. differ greatly from that which God hath ordained, for his Worship and Service in that case.

4. An Essay to make manifest the sincerity of this service in praising God in Psalms, Hymns and Spiritual Songs, in the Christian Church. And first,

It is to be considered that there are only two ways to perform the Service under consideration, and that is, either by mere Art, as those do, who only speak what another puts into their mouths, or by the gift of God's Grace and Spirit. The first in its greatest perfection cannot sit any man to perform this Service, as it is a Christian Ordinance, what ever it might do in the Jewish Paedagogie: because he that worshippeth Christ acceptably, must worship him in Spirit: For they that are in the flesh, i. e. in a legal Form, or only present their Bodies in the Worship of God, cannot please God, in Gospel-services. To sing therefore by mere Art in the Christian Church, is a mere counterfeit Psalmody: an empty sound of words, no Spiritual Song; which is therefore called Spiritual, because sung with the Spirit, or with Affections raised to Godward by his Grace, as well as for the matter whereof the Psalm or Song consists. For when the Apostle exhorts Christians to desire Spiritual gifts, he as really intends the inward rectitude of the mind; and the heightnings of our faculties, as to have matter to speak; as will not I suppose be denied by any knowing Christian; otherwise it will follow that he that can but discourse aptly of the Scripture, is a person of Spiritual Gifts, when yet he is a mere stranger to the motions of the Spirit of truth in the holy Operation of it; being most enormous in his Life. John 14. 17. The Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he is with you, and shall be in you. And again, Ye have received not the Spirit of the World, but the Spirit of God, that ye may know the things which are freely given you of God.

Wherefore first, we shall seriously consult the holy Apostle, 1 Cor. 14. 26. How is it then, Brethren, everyone of you hath a Psalm, hath a Doctrine, &c. Let all things be done to edifying. Plain it is from hence, that everyone had not a Psalm, anymore than everyone had a Doctrine, and therefore everyone could not actually sing Psalms according to this direction. 2. None had either a Psalm or Doctrine, but such as might be judged and tried, yea and refused too, if not according to the Word of God: and therefore these men spake not by the immediate dictates of the Spirit (as some would have it) as those who delivered to us the Oracles of God. For v. 29, 36, 37. It is said, What came the Word of God out from you? No? the Apostle denies that; or came it unto you only. No, neither so, it came to others as well as unto them. If any man think himself to be a Prophet, or Spiritual, let him acknowledge the things that I write unto you are the Commands of the Lord. These gifted men therefore, were only such as were enabled by the gift of Grace to speak something to the Edification and comfort of others as ver. 3. Thirdly, all had the Psalms of David to read, as much as any; the Scripture being free for all Christians, so that the having a Psalm, according to this place, is something further than to be able to read or sing them out of a Book, or as set forth by another: for so a child of seven years old might have a Psalm, &c. 4. He that hath a Psalm, is required to sing a Psalm in the Church, and none else, like as he that had a Doctrine, was required to produce it, and not he, that had it not. 5. Singing is to be performed to Edifying, Like as Doctrine is so to be performed. And consequently the Church is to attend on him, or to what he holds forth in way of Psalmody, that they may be taught and admonished by him, or have their hearts exhilarated or drawn up to praise the Lord in Conjunction of their Spirits with his, and so be said to sing with him that singeth, as they may be said to pray with him that prayeth; so that this Text fully harmonizeth with our first proposition. And it is further to be noted that in this place we have the most exact direction, how to sing Psalms in the Christian Assemblies, that we meet with in any part of the New Testament, yet we shall consider what further we meet with touching this Christian duty.

2. In Ephes. 5. 19, 20. Christians are exhorted to speak to themselves in Psalms, Hymns, and Spiritual Songs; singing and making Melody in their Heart to the Lord; giving thanks always for all things to God, &c. Now if this Direction do respect the Service of the Church when congregate, then either it is the same with that mentioned before, 1 Cor. 14. or else there are diversities of Methods or ways by which to carry on this Ordinance in the Church. That it is not the same with the former, 1 Cor. 14. will hardly be said, much less proved; and if it be the same, then the Direction given, 1 Cor. 14. serves to unfold the way of Singing here intended: As for the Variety of Expressions Psalms, Hymns, Spiritual Songs, I perceive there is no great difference as to the Matter or Manner of them, anymore than in the like various Expressions of Prophesying, Preaching, or Teaching: But that these Psalms, &c. are to be sung promiscuously of the whole Congregation, is no way credible: For, these words speaking to yourselves, cannot imply, that every Man and Woman in the Congregation must needs speak together, anymore than this place, Jude ver. 20. Building up yourselves on your most Holy Faith, praying in the Holy Ghost, implies that every Man and Woman is to preach and pray actually at the same moment in the Church; no, nor yet that Women (nor Men neither, unless gifted as ordinary Prophets in the Church) are to do these things at all in the Church. But this speaking to themselves in Psalms, &c. must either respect each Christians private Devotion (which I suppose is the most likely sense of the place) or else it may be thus understood, That every Christian hearing the Psalm or Song which any singeth understandingly in the Church, ought to apply or bring the matter of the Psalm to his own Heart, and there to make Melody to the Lord, as bearing a part in that spiritual Praise and Thanksgiving, which is offered to God in the behalf of the Church: And thus the place 1 Cor. 14. and this do very well agree, if understood of the public service of the Church.

Nor doth that passage Col. 3. 16. prejudice, but rather confirm what we have said: For here those that sing in the Church, are to have the Word of God dwelling in them RICHLY in ALL WISDOM, teaching and admonishing one another; and surely there are but few of many Christians, attain to this capacity, which I conceive to be a more difficult way of teaching, than that of the common gift of exhortation: And it's plain that some are to teach and admonish even in this Service. Now if all speak together, where are the persons that are taught and admonished? Is it not said, exhort one another daily, as well as teach one another in Psalms; yet who can think that everyone is to speak in that Service, at the same moment? And truly there is as little reason to infer from Col. 3. 16. that all the Church are to speak at once, when they admonish one another in Psalms, &c. Is it meet that the weakest Youth or Virgin in the Church should admonish and teach the Pastor, as much as the Pastor teacheth or admonisheth them in his Service? This is to make all the Body a Mouth, and wholly to take away the use of the Ear whilst Psalms are thus a singing. There may be more said why the Congregation should all pray at once, than that they should all sing at once, prayer being not so much for teaching or admonishing one another, as for pouring out the Soul to God: Yea we speak to God, and not one to another when we pray; and so if God do but hear us, all is well: But in Psalms we speak to one another, and therefore of necessity some must hear; and care must be had, that the voice be not confounded. And whereas it is added, singing with grace in your Hearts to the Lord; this may very well premonish the Singer especially, that he is to approve his Heart sincere in this Service; lest whilst his skilfulness in praising God may profit and delight the Hearts of the Hearers, himself be without the Fruit of the Service which he performeth; as Paul observes in a like case, 1 Cor. 9. ult. And hence it may be observed, that to sing publicly in the Church, to teach and admonish others, is as difficult a Service as to pray publicly, or rather more difficult, both for matter and manner; the Cases often varying, and consequently the Psalms ought to vary also, for the greater benefit of the Church, whilst for the most part prayer is much the same; as appears by our Savior's Direction for the Daily Exercise of his Disciples, Mat. 6. 9. &c. And the manner of Prayer differeth little. But Singing seems to have been used by David and others with great variety: And for the Manner of it, as now to be used, seems hard to be determined; and therefore it is not likely, that it is a Service to be actually performed in Public Assemblies by every Member in Christian Congregations, as much as by the most skillful in the Service of the Church.

Nevertheless, as all Christians are to pray to God in private, how weak soever: so also, God giving them cause of joy, are to praise him, in singing Psalms to the Lord: As James 5. Is any afflicted? let him pray; is any merry? let him sing Psalms. We conclude therefore, that seeing this Service, as it concerns the Public Exercise of the Church, is as difficult as any other Service, and as much designed for Public Edification. There is the same Reason, and as clear Evidence from Scripture, That those who actually minister in that Service, be gifted for it by the Spirit of God, as well as for Prayer, Exhortation, &c.

SECT. II. Of the Practice of the Primitive Church in singing of Psalms.

The Primitive Church used no other way of Singing, than what we have declared. This is a negative, and stands upon the grounds given before, at least till the contrary can be shown from grounds more cogent: And because something of that kind is pretended, we will consider what is urged by some. And First, it is alleged, That our Blessed Savior sung an Hymn with his Disciples at his last Supper. But to this Allegation we have divers things to say: First, The various Readings or Interpretations (rather) of the Word 〈 in non-Latin alphabet 〉 ; which though we read sung an Hymn; yet others, as Montanus, read Hymno dicto, an Hymn being said; and hence our old Translators (probably) from the Arabic, render it, when they had given Thanks, or said Grace; so that it is not necessary to render the Word, they sung an Hymn of a musical singing of many together, because they might laud or praise God, though they did not sing in that manner. 2. Though I grant that this Interpretation is good, as doubtless it is, yet an Hymn might be sung without everyone speaking together; nor are the Words, they sung, in the Original; so that who said or sung this Hymn, is not expressed, but most probably Christ himself was the Mouth; for we never find, that his Disciples used to give thanks, when himself sat at the Table. But if we allow the Supplement, they sung, yet will it not prove that they all spake together: for is anything more usual, than to say, they prayed, they gave thanks, &c. and yet no ground to think that all the Members of such Assemblies, as of whom these things are spoken, did actually give thanks. 3. No evidence can be given, what Hymn this was, whether premeditate, or ex tempore; or whether one of the Psalms of David, or other Psalmist: However, this we know, Christ had no need to borrow words as we have. But had there been any select Psalm now used, 'tis very probable that it would have been noted to us, as made sacred to the continual celebration of the Lord's Table: But since we only understand that an Hymn was sung, without any note what words were used; it hence appears, that we are not tied to any form of words, but left at liberty to use what manner of Praises may best suit with that sacred Ordinance, according to the measure of the Gift of Grace received of God, to minister in such Holy Services. Now if our Savior used no known Psalm of David, then the Disciples could not sing with him, unless we will needs suppose our Savior set it out for the rest to sing after him, which yet to suppose is wholly groundless; so that from this Example, (which is all that can be pretended, with any color from the New Testament) there is nothing which with certainty can be inferred, to justify a promiscuous way of singing, by a multitude of voices together in Christian Assemblies, nor any fair probability of any such thing.

And though we read of the After-Celebration of this sacred Ordinance, the Lord's Table, by the Apostles or Primitive Churches, yet have we nothing at all from them to justify such a confused singing, as many use in these days; nor any account of any Psalm which they made use of, either of David 's, or their own composing; but this we are plainly told, that they continued steadfastly in breaking of Bread, in praising of God, and in Prayers, Acts 2. 42, 47. And when Paul recounts the Institution of this Service, 1 Cor. 11. He tells us only of Christ's taking and blessing the Bread and Wine, or giving Thanks. And he mentioneth also the Practice of the Church, 1 Cor. 10. yet only saith, The Cup of Blessing which we bless, &c. And giving us no account of the Hymn or Psalm used by our Savior at that Holy Manducation, it clearly informs us the thanksgiving, or praising the Lord at this Holy Table, is the same with which we come before the Lord in other Solemnities: for had there been anything in special to be observed on this account, either with respect to the Hymn itself, or manner of singing, we may rationally conclude we should have had some account of it, when he so solemnly tells us, He delivered that to the Church which also he received of the Lord, and then gives us the Particulars which respect this Service.

The next Instance alleged for singing Psalms by many voices together, is that in Act. 16. 25. And at Midnight Paul and Silus prayed and sung Praises: But this place opens itself presently: for no man imagines they prayed both with audible voice at the same moment, but rather by course; or else, one was the Mouth, and the other consented in the same Supplications: And then there is also the same Reason to believe they sung God's Praises after the same manner; certain it is, that the Text will justify us in the one, as well as in the other. But 2. If by Singing we will needs understand some artificial and melodious Tune, (as with some there can be no Singing without it,) then, I say, the Greek will not afford it; for 〈 in non-Latin alphabet 〉 is well rendered by Orantes laudebant, &c they prayed and lauded. The Rhemists translate, praying, did praise God. And as to the Matter of these Prayers and Praises, who can doubt, but that they were the Effect of those Spiritual Gifts, wherewith God had so richly endowed them? and then they could not both speak the same words, (without a miracle) And if they spoke variously, then the Confusion must be greater; so that it is most rational to conclude they spake by course, and not both at the same instant.

Some allege, 1 Cor. 14. 15, 16. What is it then? I will pray with the Spirit, and will pray with understanding also: I will sing with the Spirit, and I will sing with understanding also. Else when thou shalt bless with the Spirit, how shall he that occupieth the room of the Unlearned, say Amen at thy giving of Thanks? But this is so far from justifying a promiscuous Singing by many voices together, as in Parochial Assemblies, or other Congregations of Christians, that it quite overthrows it: For here the Apostle makes it necessary, that the Voice which giveth thanks, or singeth, be intelligible to him that stands by, as much as it ought to be in Prayer, that so the rest may be edified, and give their Amen, to what is expressed in prayer or praises. Which clearly holds forth these two things: 1. That as Prayer, so Singing in the Christian Churches, are to be performed by Persons gifted, and not by Art only. 2. With understanding, which he interprets thus; That with my Voice I might edify others, namely so to pray and sing, that others may understand us: But how shall this be when the loudest Voice carries it (be it Man or Woman) in promiscuous singing; or else as none can be heard distinctly from the rest, so none can be edified by that which another speaks; yea it is hard in such a Noise for any to edify themselves; only the Music may please the Ear, but the understanding is nothing so fruithful, as if all attend to the Voice of one, who by the Gift of God's Spirit, sets forth his Praises with joyfulness.

How little those two Texts, Ephes. 5. 16. Colos. 3. 19. do afford to warrant the Custom which many have taken up to sing David's Psalms, or their own composures, in a mixed multitude of voices, we have seen already: And indeed this Custom is wholly without any Example from any of the Primitive Churches of Christ; yea it is so foreign to the sincerity and simplicity of this Holy Service, that no tolerable reason can be given, to evince the Particulars. For to say nothing of the common way of singing Psalms in Parochial Assemblies, let us consider the practice of those that think themselves more happy, in that they have found out a way to compose Hymns themselves, and set them out, that others may sing the same things with them. Alas, what a groundless Practice have we here? the Holy Scripture is a stranger to it, none of the Apostles used to do thus, that we read of: Nor is there any reason that any man's Verses should be introduced in the Church as a part of the Service of God, or that all should be tied to one Man's Words, Measures, and Tones in so great an Ordinance: truly it seems to be far more unfitting, than to tie ourselves to the Psalms contained in the Scripture; and yet no Word of God does bind us to those Words and Measures, used by the Holy Pen-men, anymore than we are tied to the same forms of Prayers inserted in the Scripture: both which are given to instruct us in these Duties respectively; but neither to limit us, or put a Bar against the free enlargement, which may be made in prayer and praises by the assistance of God's Spirit, which dwelleth in all that are Christ's; For it is the Spirit that doth enable us to do these things according to the Will of God.

Surely, this new Device of Singing what is put into men's Mouths by a Reader, makes a fair way for Forms of Prayer to be introduced together with it; Nor can Reason show any material difference in the Cases. Have we not seen both the Spirit of Prayer and Praises greatly taken away where these formalities have prevailed? and shall we therefore decline that Custom, and then do the same thing, or that which perhaps is less warrantable? Let us rather learn to beware by the Failings and Vanities of others herein. And this shall lead me to the next Proposition.

SECT. III. Of the innovated Formalities about Singing in Parochial Assemblies, or other Congregations.

Many good Men of Antient, as well as Latter times, have greatly disliked the Musical way of singing Psalms; insomuch that with great difficulty it got entrance in some Churches, for 3 or 4 Centuries after the Death of Christ; as appears by Aug. Confess. l. 10. c. 33. who, though overcome with the Custom of the time, (in this as well as many other things) yet shows no small dislike, against both Musical Voices and Instruments, as used then in the Church: His Words are these: Yea very fierce am I sometimes in the desire of having the Melody of all pleasant Music (to which David's Psalter is so often sung) banished both from mine own Ears, and out of the whole Church too; yea the safer way it seemed unto me, which I remember to have been often told me, of Athanasius B. of Alexandria, who caused the Reader of the Psalm, to sound it forth with so little warbling of the voice, as that it was nearer to pronouncing than singing. Note here, that they did not sing by multitudes together, but one Man only is the Mouth in this Service, in the Church at Alexandria. This was about Anno 400.

To this purpose writeth Rabanus Maurice: The Primitive Church did sing so, that with a little altering of the voice, it made HIM that sang to be heard the further, so that the Singing was more like loud reading, than a Song.

Augustine again, Confess. l. 9. c. 6, 7. informs us, That it was not long before his Conversion, that the Church of Milan began to use Singing, which was more then 300 years after Christ: And though he saith, this Singing was after the manner used in the East Churches, yet he cannot mean that way of Singing used in the Primitive Churches; no, nor so much as the Order used in the Church of Alexandria, since both himself, and Rab. Maurice do testify, that one man only sung, and the rest gave audience; and that he who sang, did it with so little bowing of the Voice, that it seemed more like pronouncing than singing; whereas the Use at Milan, was to sing promiscuously by many voices together. And indeed Athanasius was so far from admitting such a confused way of Psalmody, that he utterly forbad it, that he might put away all lightness and vanity, which by reason of singing doth often rise in the Minds both of the Singers and Hearers. And Guliel. Durand as alleged by Marb. saith, That the use of singing, (meaning in such a Musical way) was ordained for carnal and fleshly men, and not for spiritual and good men.

The said Author brings Erasmus, in Annot. on 1 Cor. 14. saying thus: Why doth the Church doubt to follow so worthy an Author as Paul? yea how dares it be so bold to dissent from him? What other thing is heard in Monasteries, in Colleges, in Temples almost generally, than a confused noise of voices? but in Paul's time, there was no singing, but saying only: Meaning perhaps, that singing and saying differed little in the manner of delivery, though the matter must needs differ. But it is added, Singing was with great difficulty received of them of the latter time, and yet it was none other thing, than a distinct and plain pronunciation, even such as we have yet among us, when we sound the Lord's Prayer.

Theod. Basil, in his Book of Relicks, informs us, That Pope Vatalian being a lusty Singer, and a fresh courageous Musician himself, brought into the Church Pricksong, Descant, and all kind of sweet and pleasant Melody: And because nothing should want to delight the vain, foolish, and idle ears of fond and phantastical men, he joined the Organs to the curious Musical. Thus was Paul's Preaching, and Peter's Praying, turned into vain Singing and childish Playing, unto the great loss of time, and to the utter undoing of Christian men's Souls, which live not by singing and piping, but by every Word that cometh out of the Mouth of God. This happened, Anno 653. or as some, 666.

As some would hence derive the Original of Church-Music (though I believe it was in use 200 years before, though not with these Curiosities;) so the Vanity thereof hath been ever censured by Wise Men, and particularly by Dr. Cornel. Agrippa. Music, saith he, is grown to such, and so great licentiousness, that even in the Ministration of the Holy Sacrament, all kind of light, wanton, and trifling Songs, with piping of Organs, have their place. As for Common Prayer, it is so chanted, and minced, and mangled by our costly-hired Musicians — that it may justly seem not to be a Noise made by Men, but rather a Bleating of brute Beasts; whiles the Children neigh out Descant, as it were a sort of Colts: Others bark a counter Tenour, like a number of Dogs. Some bellow out a Tenour like a company of Oxen: And others grunt out a Base, like a Company of Hogs: So that a foul-ill-favored Noise is made; but as for the Words and Sentences, nothing is understood, but the Authority and Power of Judgment from the Ears and Heart.

And as this Complaint of Dr. Agrippa gives fit occasion to show something of the vanities formerly used in Cathedral Devotions, I shall here set down one of their Anthems, which I suppose is now also of common use in several places of this Nation, by which judgment may be made of the rest: It is taken out of the Collects, and the manner thus.

Sometimes the Words, so be it, are repeated at the end of the Anthem twenty times together, and otherwhiles the Word, Amen, as often. By all which we may consider the dreadful effect of giving entrance to Innovations in the Worship of God; particularly in this great Duty of singing Psalms, Hymns, and spiritual Songs: About which men have as greatly erred, as in any part of the Worship of God. Wherefore we come now to the 4 th. Proposition, viz. Of the sincere way of praising God in Psalms, &c.

SECT. IV. A sure way of praising God in Psalms, Hymns, and spiritual Songs; according to the Scripture.

Although singing Praises to God be a standing Ordinance in the Church, and that she hath a peculiar Interest in it, in some respects; nevertheless I doubt not but this Duty of singing Praises to the Lord, extends itself to the Universe, as well as Prayer; and may be said to be a part of that natural Religion, which obligeth all man-kind. For as all men are bound to seek the Lord by Prayer; if happily they may find him, and feel after him: Even so all men are bound to praise him, as the common Benefactor, or giver of all good things to Man: yea he fills with food and gladness, Act. 13. Doth wondrous things for them, Psal. 107. that they might praise him for his Goodness, and for his wonderful Works to the Children of men. And hence is the Invitation so frequent in the Book of Psalms to all manner of Nations upon Earth, to sing Praises to the Lord. As Psal. 100. Make a joyful noise unto the Lord, all ye Lands. Serve the Lord with gladness, come before him with singing. And Psal. 148. All Creatures in their kind, but especially Angels and Men, are obliged to praise the Lord; Kings of the Earth and all people, Princes and all Judges of the Earth, both young Men and Maidens, old Men and Children, let them praise the Name of the Lord, for his Name alone is excellent, his Glory is above the Earth and the Heavens. And then follows a more particular Direction to the Church, as a People that have special Obligations to this Duty. He also exalteth the Horn of his People, the Praise of all his Saints, even the Children of Israel, a People near unto him: Praise ye the Lord. Nor find I any cause to doubt, that if men be truly thankful to God, praising him with joyfulness and faithfulness, according to the means vouchsafed them to know the Lord and serve him, that he will accept them, yea and reward them; for he will render to every man according as his Work shall be, Eccles. 12. ult. Rev. 22. 12.

2. This Duty of praising God with Psalms, &c. may be considered as it was attended with many Ceremonies in the Jewish Pedagogy, whose Hearts being generally very gross, were ordered the use of Musical Instruments, to exhilarate their Minds, and to give the greater outward glory and solemnity to that part of the Service of God. Psal. 81. 1, 2, 3, 4. Sing unto God our strength, make a joyful noise unto the God of Jacob. Take a Psalm, and bring hither the Timbrel, the pleasant Harp and the Psaltery. Blow up the Trumpet in the new Moon, in the time appointed on our solemn Feast day. For this was a Statute for Israel, &c. The same we find, Psal. 150. upon which Calvin saith well, That Musical Instruments in the whole order of them, was for the Law of Schooling, or gross state of the Jewish Church, but now they are no more meet for setting forth God's Glory, than if a man should call again Censing, Lamps, and other Shadows of the Law: Foolishly therefore, saith he, have the Papists borrowed these things of the Jews. And how then the Protestants can be excused I know not: For certainly the Singing in Tunes and Measures by a company of Singing-men (or a confused multitude) will be found to be as much borrowed from the Jews, as the use of Musical Instruments themselves; there being such affinity between Poetical Tunes and Meeters, and the Art of Music, that the one cannot well be without the other. Howbeit, the Law of these Ceremonies being peculiar to the Jewish Church, and no ways transmitted to the Church of Christ by any part of Christ's Doctrine in the New Testament. It remains, that we stand fast in the Liberty wherewith Christ hath made us free; lest falling back to one Shadow of the Law, we be entangled with more. It is, I confess, the common Doctrine of the Protestants, that the use of Music in the Worship of God is abolished: See the common Notes on Psal. 33. and Psal. 150. It is the more strange therefore that they should so contradict themselves, as they do by their Cathedral Services.

3. Now for the better understanding of the Nature of this Duty (about which men do generally mistake) we shall, as duly as we can, consider these four things.

• 1. Of the Matter which Christians are to sing, when they thus praise God.
• 2. The Manner how they are to sing, when they thus praise God.
• 3. The End for which Psalms are to be sung, in the Christian Church.
• 4. Of the Duty of Private Christians, in singing Psalms to the Lord.

First then; For the Matter of spiritual Songs, it must be the Word of God, or that which is according to it: Colos. 3. Let the Word of God dwell richly in you — admonishing one another in Psalms: But then it is the Word as seated in the Soul of the Christians, and not as it may be read unto them out of a Book only, and then repeated by them; for this is without all president, or rational imagination. Again, the Word which is to dwell in the Hearts of Christians, is called the Word of Christ, it being the most suitable Word on which we can ground our Spiritual Songs. Indeed David 's Psalms, and other Divine Hymns, contained in the Scriptures, are good Presidents, and Guides to us in the Performance of this Duty; but to take these Psalms barely as they lie, and to sing them; or to translate them into Meeter, and then to sing them; or to take them as others have translated them into Meeter, and so to sing them, is that which we find not so much as one of the Primitive Christians to have done before us; and how we should then suppose such doings to be acceptable to God, in his Worship, I know not. It is certainly the Heavenly Matters which are to be found couched in the Sacred Psalms, and Word of Christ, which Christians are to hold forth in their Psalmody, and not the bare words of Scripture only; as this appears, First:

From 1 Cor. 14. 26. by comparing these two Cases, viz. The having a Doctrine, and the having a Psalm. For like as he that hath a Doctrine, hath no new Oracle, nor yet the bare recital or reading of the Scripture only, but therewithal some part of the Heavenly Wisdom or Doctrine, contained in the Word of God, with a present capacity, or fitness in his Spirit, to show forth the same, to the Profit of the Lord's People or Congregation. Even so, he that hath a Psalm, hath no new Oracle, nor only a bare recital of some part of the Sacred Scripture, but therewithal some part of the Heavenly Mystery, or Mind of God contained therein, with a present capacity and fitness of Spirit, to sound forth the same to his Praise that gave the Word, and to the Profit of the Church. How is it Brethren, saith the Apostle, when ye come together? Everyone of you hath a Psalm, hath a Doctrine, &c. Let all things be done to edifying. Assuredly, as a Spiritual Taste of the Word of God, is that by which the Man of God, is thoroughly furnished to every good work in the House of God; so by the same, and not without it, is he also furnished to edify the Church in Psalms, Hymns, &c. As therefore it is not everyone that hath a Doctrine, to edify the Church, but only such as God hath fitted thereto by a peculiar Gift: Even so it is not everyone that can edify the Church with a Psalm, but only such as God hath gifted for that Service.

Again, What the Matter of a Psalm should be, will further appear, if we compare it with the Duty of Prayer; as indeed they are nearly related, insomuch that it's not often but they go together. Now the Matter of our Prayer, though it ought to be agreeable to the Rules given in the Sacred Scriptures, and particularly the Lord's Prayer, Mat. 6. Yet he that prayeth in the Church for others edification, must have the Gift of Prayer, or the Spirit of Prayer, without which he cannot minister in that holy Service, as it is an Ordinance of Christ to be observed by his Church: 1 Pet. 4. 10, 11. As every man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold Grace of God. And by virtue of the Gift of Grace received, he that prayeth in the Church, though he carefully observe the general Rules of Prayer contained in the Scriptures, yet he doth, and may lawfully enlarge abundantly according to the occasions which occur, and often vary in the Churches of Christ. Thus then he prayeth with the Spirit, and with understanding also.

And since it is as truly necessary, to sing with the Spirit, and with Understanding, as to pray with the Spirit, &c. It must needs be as necessary for him that singeth the Praises of God in the Churches for others edification, to have a Gift suitable thereunto, as the other: And as all our Prayers in the public Assemblies, are to be reducible to the general Rules aforesaid; so must our Psalms be also, (though perhaps with greater variety than Prayer) taken of the common Treasury of the Word of Christ, and Psalms contained in the Scripture, which Word dwelling richly in us, together with the Spirit of Wisdom, how to enlarge upon them to the profit of God's People, affords fit matter for the Christian Service of singing Psalms, Hymns, &c. If any man speak, let him speak as the Oracles of God, 1 Pet. 4. And thus by a parity of the Cases of Preaching and Praying, with that of Singing in the Christian Church, together with a parity of the Reasons going along therewith; It's evident, that he only hath a Doctrine, hath a Prayer, hath a Psalm, fit for public use in the Church of Christ, who understands the Scriptures, and the Nature of these Services respectively, and gifted by God's holy Spirit to exercise himself therein, after a public manner. And hence we fairly assume, that as he only that hath a Doctrine, or a Gift to teach, &c. ought (in a modest way) to preach in the Church; Even so he that hath a Psalm, or Gift to praise God in his Church, ought to sing there to edify others; For as every man hath received the Gift, so let him minister, &c.

Object.

Now some will probably object, That though he that hath a Doctrine, and he that singeth or hath a Psalm, be parallel'd in this Text, 1 Cor. 14. yet respecting the present State of the Church, it is not ad rem; the Gifts here spoken of being extraordinary or miraculous?

Answ.

This is to cut ourselves out of the use of this Scripture, as if it only served for a few persons in the first Age, &c. But sure this Direction is perpetual; otherwise, we may pray without the Spirit, sing without the Spirit, and without understanding also: Or can we believe that the Gifts of the Spirit are not necessary to us, for the due performance of these holy Services? Nay rather we might argue, if those that had such great Gifts, had need of direction to perform those Services with the Spirit, (which for all their Gifts they might fail to do) and with understanding also; much more are these words of use to us who have less Gifts, and yet as great a necessity to worship God with the Spirit and Understanding, as they had, John 4. 23, 24.

Men fancy extremes too much; some are so high in their pretence to Spiritual Gifts, that they contemn both Scripture and Reason in comparison. Others are as low, and will have nothing necessary but the Scriptures and Reason, &c. But the Truth lieth between these: For as the Spirit was not promised, to the intent that the Gifts thereof should make void the Authority and necessity of the Scripture, &c. So neither was the Scripture and Reason given, to serve us in the Sacred things of God, without the Gifts of the Spirit; wherefore the Promise of the Spirit in respect of Spiritual Gifts, is perpetual to the Church, John 14. He shall abide with you forever, saith Christ. And the Exhortation to desire Spiritual Gifts, is perpetual, 1 Cor. 14. 1. Therefore are the Gifts of the Spirit always necessary in the Service of God, though miraculous. Operations are not always so.

SECT. V. Of the Manner how Christians are to sing Praises to God in the Church-Assemblies.

Two things are here diligently to be examined: 1. Whether one alone, or many persons together, are to sing in the Christian Assemblies. 2. Concerning ordering the Matter sung in Meeters, and the Voice musically.

To the First, It is certainly both lawful, and very profitable, for one only person to sing the Praises of God at once in Christian Assemblies; being as fully warranted from 1 Cor. 14. as that one person only may pray or preach at once in Christian Assemblies: Yea there is no plea can lie against the one, which will not equally lie against the other; so that we need say no more to that; especially for that though it be perhaps but rarely done in these days, (at least not as it should be) yet I know not of any that denies the thing to be lawful. And on the other side, that a multitude of Christians, or a whole Congregation ought to sing together at the same time, is not at all warranted from 1 Cor. 14. nor any other place of Holy Scripture, as we trust is sufficiently demonstrated already. So that we shall speak to the Second Point briefly, viz. The ordering of the Voice, which chiefly respects the Manner how to sing God's Praises in Christian Churches.

And here I find some who are zealous for promiscuous Singing, yet doubt not to reject all kind of melody formed by Art. And indeed it would appear very much unlike the Gravity of Christian Worship, for him that hath a Psalm of Praise to edify the Church withal, if now he should bring it forth in the mode of Plain-song, Pricksong, Descant, or other Poetical strains. But however it might seem (for men's apprehension of things differ much) the business is, of whom he must learn the modes of such Singing? Either God hath taught him this, or else it's but of Mans device; and then how shall he be assured that this device is acceptable to God, or at least that it is not offensive to him? However of this we are certain, that such things as these are not of Divine Institution, have no foot-steps in the Christian and Apostolic Churches, and consequently must come into the Church under Licence, not with the face of Authority. But alas! admit such things once, and get rid of them when you can.

Wherefore the best, and for ought I can find, the only certain and undoubted way or manner to be used in Christian Churches, to sing the Praises of the Lord, is this; That such persons as God hath gifted to tell forth his Mighty Acts, and to recount his special Providences, and upon whose hearts God hath put a lively sense of present Mercies, should have their liberty and convenient opportunity, to celebrate the high Praises of God, one by one, in the Churches of God, and that with such words, as the nature of the matter and present occasion requires; so that they be careful to keep to the Language of the Sacred Word, and as near as may be to the methods of those Hymns and Psalms used aforetime by holy Writers of the Scriptures: And that all this be done with a pleasant or cheerful voice, that may serve to express the Joys conceived in the Heart of him that singeth, the better to affect the Hearts of all the Congregation with the wondrous Works of God, and the continual Goodness which he showeth towards the Children of Men, and especially towards his People. And thus he that hath a Psalm, becomes an useful Minister in the House of God, whilst as others wait on their Gifts; whether it be Prayer, Teaching, Exhortation, &c. So he waits on his Gift also, being as studious how to find out acceptable words, and to set his Hymns and Psalms in good order for common edification, as the wise Preacher is careful to the same intent about his Doctrine or Sermons, Eccles. 12. compared with 1 Cor. 14. 26. Let all things be done to edifying.

For evident it is, that this Service of singing the Praises of God in the Church, doth require as great ability, and as spiritual a mind, as any other service performed in the Churches, and consequently calls for as great study, and holy waiting upon God for his help in the performance or ministerial part thereof, as the rest. All which it will be granted are to be done with as much spirituality as possible, because the whole Worship of God, who is a Spirit, MUST be performed in Spirit and Truth, John 4. 24. which is not only meant (as some conceive) of the Gospel-ministration, which is termed Spirit in comparison of the Law, 2 Cor. 3. but also of the raisedness of the state of the Worshippers themselves, in respect of the Illumination and Affection of the Hearts, especially of such as minister in the New-Testament-Services: For the words, such the Father seeketh to worship him, do clearly refer to the Heavenly Qualifications of those that worship him in the Gospel of his Son.

Now, that this Service of singing the Praises of the Lord in Christian Churches, requires as great ability as other holy Services, is evident;

1. Because the ablest among God's People can hardly show the true nature and order of this Ordinance, with like ease as they do show the other. Nor have many pious Congregations attained to anything therein as a distinct service, (and they that have are not a little divided in their doings) though there are no Churches (I trust) but do perform some Duty to God this way in generals, whilst they daily praise him with joyful Hearts and Lips, for his Goodness. And,

2. Because of the great variety of apprehension among Christians about this Ordinance both in former and latter times, as in part is shown: And further, some Learned among the Protestants do affirm, That to sing David 's Psalms in a Rhythmical way (as now used) hath no foundation, so much as in the Customs of the Ancients. And that Beza being very poetical, made his Pastime become a part of the vulgar Devotion. That the Papists deride these Psalms, calling them Geneva Jiggs. And that to make the Davidical Hymns (though better translated than they are) a part of our rational Worship — is as ridiculous, as to make our Addresses to persons in Authority, by Epistles and Orations out of Tully. [But if David 's Psalms, though better translated than they are, will not pass in the Judgment of a Learned Protestant, for a part of our rational Worship: I marvel how such as pretend to a higher pitch of Reformation, should think that their private Poetisms should find acceptance in the Churches of God;] How much better is it, to content ourselves where we are, rather than to take up such Fancies? Or else to set upon the Duty (in the fear of God) according to Paul 's direction, that he that hath a Psalm, should hold it forth for the teaching and admonishing of the Churches. Thus may we safely and confidently speak to ourselves, and admonish one another also in Psalms, Hymns, &c.

Object.

But some may say, That though it must be granted on all hands, that so much as you affirm, is both lawful and profitable for all Churches, and may be truly called a Singing of Psalms and Hymns to the Lord. Yet that this only is what is lawful, or that this fully answers the mind of God, as it concerns the Church, doth not so clearly appear, as might be wished.

Answ.

1. What other Singing than this, had the Church at Corinth? Will you say they had two kinds of Psalms, some for particular men to sing, and some for all to sing together? Sure the Apostle directs them in relation to the Duty of singing Psalms, as God had ordained it for the use of the Christian Churches, and what would we have more?

2. If this which we have shown to be warrantable, be all that can be warrantably said, or asserted without just exception, touching the way of singing Psalms in the Christian Churches (at least for substance) we are not curiously to inquire further, at least not till we have performed this Duty as it is plainly held forth, which I fear most Churches do too much neglect. As for a Musical Singing, with a multitude of voices together in Rhime or Meeters (which is all that is desired further than what we assert) it is liable to so many just Exceptions, as may caution any good Christian to beware of it, which in part we have shown.

Except. 1.

And which was also soon perceived by the very Founders and Users thereof themselves, so as to be disgusted, as we have seen out of Augustine, the Church at Alexandria, and may take notice of the same also of late days. For in the Injunction 49 of Elizabeth, it is ordered for the better understanding what is said, that there be a modest and distinct Song, so used in all parts of the Common Prayer in the Church, that the same may be plainly understood, as if it were read without singing. And yet is also provided, that it should be permitted (mark that) that there may be sung an Hymn or Song to the best sort of Melody or Music that may conveniently be devised (note that) for comforting them that delight in Music; which is a Reason so weak and carnal, as the very mention of it is sufficient confutation.

Except. 2.

The Second Exception is taken from the Novelty of Musical Singing, with a confused multitude of voices in the Church of God, no man being able to show the use of it in any one Church in the Apostles days; and for the Ancients in the next Ages, we have seen them rather against, than for such a Practice; it having its beginning in the West Churches about 400 years after Christ.

Except. 3.

The Third Exception is taken from the Preventions of Instruction or Edification; for when all speak, none can hear; and here also spiritual Gifts are drowned, by the voice of Men and Women who have no gifts at all; and thus the End of the Ordinance is made void.

Except. 4.

The Fourth Exception. None can be confident they have done the Will of God, so, as rightly to sing his Praises, when they have sung in Meeter with a Tune, and with a multitude, one of David 's Psalms, or a Poom of some Man's composing; and thus the comfort of the Service is taken away for want of assurance that this is the Service which God requires.

Except. 5.

The Fifth Exception, lieth against those who take upon them, to turn the sacred Scriptures into Meeters, for, or to the intent, that others may say or sing after them; or that bring in their own Poetisms, into the Worship and Service of God, for the whole Church to conform to them, and that perhaps before they know them; or if they do know them, yet thus to make men obedient to our dictates, that they must say them after us, is of very dangerous consequence, and opens a Gap for Forms of Prayer, &c.

Except. 6.

The Sixth Exception. This kind of Singing will make void that way of singing in the Church which is undoubtedly warrantable, viz. For such as have a Psalm, as aforesaid, to minister therewith to common Edification; or else we must allow two ways of Singing, the one by a single person according to the gift of Grace received; the other by a multitude, according to Art, or Poetical Devices.

Except. 7.

The Seventh Exception. To admit singing in the Church of Christ by Art or pleasant Tunes, will bring Music into the Service of the Church, such singing being the ground of Music, or Music itself. And when such Singing was allowed in the Jewish Church, Instruments of Music were also allowed together with it. Now since those Musical Instruments are laid aside, sure all Poetical Singing ceased with them, in respect of the Solemnity of Christian Worship.

Except. 8.

The Eighth Exception. To hold a Musical Singing in the Church of Christ to be necessary, infers this Proposition; That no Christian Church is complete in the Order of God's Worship, without some skill in Poetry and Music; no, though they come behind in no gift of the Spirit. If otherwise, then it followeth that Music and Poetry is not necessary in the Worship of God, and then Musical Singing is not required in Ephes. 3. nor Colos. 3. and then 'tis not required in any other Scripture in reference to the Church of Christ. And then Psalms, Hymns, and spiritual Songs may be sung in Christian Churches, according to the Will of God, without Musical Tunes, or Poetical Arts. And consequently the only justifiable way to sing God's Praises in Christian Churches, is, for such as God hath gifted to that Work, to do it with joyful Heart and cheerful Voice, to the Glory of God, and the Edification of the Churches of Christ.

Finally, Whereas in James 5. we find direction to particular Christians, who are of a cheerful heart, to sing Psalms; and hence some conceive, that these were Psalms already formed and prepared to their hands. It is all granted with this consideration only, That the Psalms were no more provided or made ready for those that were merry, than the Prayers were made ready for those that were afflicted; that is, there is sufficient direction in the holy Scriptures for all such (though but weak Christians) as have occasion to pray, or to rejoice before the Lord, how they shall discharge those Duties respectively, not that the one or the other is tied just to so many words; no, the Apostle doth neither assign them what Psalm, or what Prayer recorded in the Scripture they should make use of; but having assigned the Duty of each, he leaves them to the Assistance of God's Spirit by the Graces common to all Saints, whom Christ hath sent to comfort his Church, and to make Intercession according to the Will of God, Rom. 8. 26, 27. For we know not what to pray for as we ought, it is the Spirit that helpeth our Infirmities with Sighs and Groans, &c. What is it then, I will sing with the Spirit, and I will sing with understanding also. I will pray with the Spirit, and I will pray with understanding also. And thus all Pious Christians, who are not able to express anything in public Congregations, yet may both pray, and sing the Praises of the Lord in their private Devotions: And were the Churches better seen in spiritual Gifts, and more diligent in the Exercise of them this way, private Christians would understand thereby much better how to quit themselves in their particular Duties; so that I shall not need to enlarge.

Finally, after all that I have said hereabout, I would not be understood to censure those that differ from me in understanding or practice in this particular, who have a pious mind in setting forth God's Praises, in some of the Modes here opposed. Yet do I think it necessary that all Christians, and especially the Baptized Churches, do more seriously consider this matter than hitherto, that this Part of God's Service might be better known to the Glory of God and the good of the Churches. And let this one thing further be considered, that since there is as truly a Singing with the Spirit, as a Praying with the Spirit, as well as a Singing and Praying to give, or fitted to the Understanding of others; It must needs follow that the Church may as truly be said to praise the Lord with an Hymn, &c. when one only Person pronounceth it, as she is said to pray when one Person alone expresseth her Desires in Prayer, and therefore that this Duty of Singing, may be done without promiscuous singing by many voices together, no man can deny; but to do it by a multitude, is liable to many Exceptions, as hath been shown.

SECT. I.

AS it is certain that Governors and Government is as necessary to the well-being of the Church of Christ, as to Bodies Politick; so it is as dangerous to have them of human Device, and not of Divine Institution. For since the whole Church, as such, is of Divine Institution, it's necessary her Guides or Rulers, as such, should be of Divine Institution also. We shall therefore neglect as unprofitable Trifles, these swelling Titles, of his Holiness the Pope, with his Attendants the Cardinals, Lord Abbots, Arch-Bishops, Lord Bishops with their Appendants, Deans and Sub-Deans, Chanters and Sub-Chanters, Canons and Petty-Canons, Arch-Deacons and Sub-Deacons, Prebendaries, Chancelours, Proctors, and Apparitors, &c. All which serve more for the lifting up of Men than Christ; witness (beside experience) some of eminency among themselves, who being under a deep sense, (as one reports) have upon their Oaths as in the presence of God acknowledged, That the Calling of Arch, and Diocesan Bishops, as now in use, was a mere Politick Device of Man, and utterly contrary to the Word of God, and of much cruelty and tyranny against the People. That the cruel Effects and pernicious Consequences thereof, have been very damnable and pernicious in all places where it hath any footing: That it hath been the cause of neglect of preaching the Word of God, and that out of it, the Primacy of the Pope hath sprung.

Leaving them therefore under consideration of the Censure of their convinced Fellow Bishops, we shall endeavor (God assisting) the Restauration of Truth in this Particular, and the rather, for that upon a due settlement of the Church of God in respect of her lawful Officers, depends, in a great measure, her growth and peace in the Truth in general. And that we may the better do this, we will first show what enquiries have been made in time past by good men, and particularly by the Learned Salmasius, whose design being mainly to oppose the Popish Sacrifice, hath chiefly bent his style against the Title of Priesthood in the Christian Church, as being an Innovation, and borrowed either from the Jews or Heathens, without Authority from Christ or his Apostles, who acknowledge no Priesthood to offer Sacrifice-propitiatory in the Christian Church, save that of Christ's only; and this I will set down in a Section by itself.

SECT. II. Salmasius against the Popish Priesthood, &c.

There is no such thing as Priest and Priesthood, [meaning to offer propitiatory Sacrifice, save that of Christ himself] to be found in the Gospels or Apostolic Writings. Not the Apostles, nor those whom they set in the Churches, neither the one nor the other are so called. But Bishops, Presbyters, &c. where there is not so much as the Name recorded, why should we imagine the thing itself to have been? Yea the Apostles, who first of all divulged the Gospel, seem to have made it their work to abolish the Name and Memory of Jewish Sacrifices, in the places they converted. Where there were no Name of Sacrifices, there ought to be no Priest or Priesthood. The Name of Altar was not heard of in the Primitive Churches, established by the Apostles. It was a Table, not an Altar whereat the Lord's Supper was celebrated. Since therefore it is not read, that Christ or his Disciples did ascribe unto the First Ministers or Propagators of the Gospel the Appellation of Priest, but of Bishops and Presbyters, it is not like that they would introduce or fix a Priesthood, however distinguished in Model, from that which they went about to abolish. They were converted from being Jews, whose Laws and Ceremonies Christ did antiquate. Nor would he call these Publishers, or Ministers of the Word, Priests, because in the New Law, there was not any need of Sacrifices, as in the Old. — Let them talk what they will of a Sacrament of Orders, — there is not any Sacrament of Christ, the Administration whereof doth qualify a Priest, because Christ instituted no Priesthood. — The Name of Priest, as it was ascribed to the Christian Presbyters, and that of Chief Priest, to be distinct from the Laity, was introduced in the 2 d. Century, and in the Age after the Apostles. For when many came over from Heathenism to Christianity, and several Jews were converted, both which in that Religion which they deserted, had been used to Priests and chief Priests, it was easy for them so to accommodate things, that in their newly embraced Religion, they should either find or create Priests, especially in Name; and indeed they did rather create them, for there were none at first among Christians, nor was the change of Names opposed by such as received Converts, that so they might gain more and more upon the Jews and Gentiles; — they did little think that such temporizing and compliance in words, would at last beget an alteration in the things themselves. The Bishops and Presbyters in those days were so far Laics, as to be esteemed only the more honorable part of the People; and therefore it was that several Lay-men were chosen to be Presbyters and Bishops, without being promoted gradually through inferior Orders. And that Custom did continue long in the Church. Thus Ambrose at Milan, Nectarius at Constantinople, &c. who had been brought up in civil Emploiments: And it is evident out of Leo 's Epistle, that this was the Custom in several places in Italy, which he went about to abolish. Thus far Salmasius. He that would see more to this purpose, may read Mr. H. S. Light shin▪ out of Dark.

SECT. III. Concerning the Titles of the Officers of the Christian Church, and First, Of Messengers or Apostles.

The Rubbish of men's Devices being removed, we shall apply ourselves to the Word of God, where we find only these four sorts of Ordained Officers or Ministers given to the Christian Churches, viz. Messengers, (or Apostles), Bishops (or Elders), and Deacons. For though we read of Prophets, Evangelists, Teachers, and Pastors; yet these are either included in the Former, or else are Titles arising from the Gift received, and not from any Church-Election or Ordination: And of these in order.

Touching the Office of Messengers or Apostles, as a perpetual Ministry to the Church, I shall say but little here; because I shall have occasion to express myself fully on that Subject in my Defense, or last Book. Yet thus much by the way; That though it is most certain there were several things proper and peculiar to the First and Chief Apostles, not to be pretended at all by their Successors the subordinate Messengers; yet it is also true, that many things pertaining to their Office as Itinerate Ministers, are of perpetual duration in the Church with respect to that Holy Function, and consequently to descend to those who were to succeed them as Travelling Ministers, to plant Churches, and to settle those in order who are as Sheep without a Shepherd, &c. For this Office is as firmly settled in the Church, as any other, and therefore the Abrogation of this is in effect to abolish them all. See 1 Cor. 12. Ephes. 4. The Promise of Christ, Mat. 28. 20. pertains to them to the End of the World, as well as to any part of the Church: And that Commission, to teach all Nations, must have a Ministry authorized by it, whilst the Nations are to be taught, or the Gospel to be preached to every Creature; at least the Commission is of virtue to impower such a Ministry to teach all Nations, as well as to baptize Converts; yet no Officers as such, in the Church, save that of Messengers or Apostles, are obliged to do that Work, but to look to their particular Charge. This Office is perpetuated by virtue of Christ's Speech, Luke 11. 49. I will send them Prophets and Apostles. As also in that the Primitive Churches, by the Will of God, had such a Ministry of Apostles inferior to the Chief Apostles, 2. 8, 23. where certain Brethren of the Travelling Ministry, are called the Apostles or Messengers of the Churches, and the Glory of Christ.

And to this we have the Consent of Learned Writers of Christianity, both Antient and Modern; As Clement Alexander. calls that Clemens which was Paul 's Companion, the Apostle Clement. Theodoret calls Titus the Apostle of the Cretans; and Timothy he calls the Asian Apostle. Irenaeus calls some Apostles who lived more than an hundred Years after Christ, (as Dr. Hammond ); and therefore were none of the Chief Apostles who deceased ere that time. For a Modern Writer ( Bullinger ) is very plain, Howsb. 5. Decade p. 880. We deny not (saith he) that after the death of the Apostles there were oftentimes Apostles raised up of God, which might preach the Gospel to Barbarous Nations: We confess also, that God even at this day, is able to raise up Apostles, Evangelists, and Prophets, whose Labor he may use to work the Salvation of Mankind. Thus then both the Sacred Scripture, great Antiquity, and later Doctors, do all consent to the Truth of our Opinion in this Particular.

SECT. IV. Of the Divine Institution of Bishops in the Christian Church.

The Office of Bishops is of Divine Institution in the Church of Christ, being given by, and being originally in him, who is the Chief Shepherd and Bishop of our Souls, 1 Pet. 2. 25. and 5. 4. was thence derived unto the Apostles, Act. 1. 20. 〈 in non-Latin alphabet 〉 Et Episcopalum ejus accipit alter: And from this Office or Charge Judas that False Apostle fell, yet it remained in the rest, and by them committed to Faithful Men, and from them to others also, 2 Tim. 2. 2. And thus the Divine Institution of this Sacred Office is clearly found, both in the Original, and after Ordinations in the Apostolical Churches. And therefore by what Right or Power True Churches may be (and are) gathered this day, by the same these Officers may be revived also, even there, where a Succession of Churches and Officers have failed. Christ Jesus by his Holy Spirit being always powerfully present with his own Doctrine, to put those into a capacity to manage the Affairs of the Gospel, who receive the Truth thereof in the Love of it: An Instance of this kind we meet with, Act. 13. 1, 2, 3, 4. where we find no man an Ordained Officer, yet by God's Direction they ordain Paul and Barnabas to the Work of the Ministry; and we are to hear what the Spirit saith to the Churches, our immergency falling out (as it may) to be the same.

Hence it is that we cannot but greatly dislike what some Learned Protestants (among whom B. Bilson ) tell the World, viz. That Christ took his Pattern in making Officers for his Church from the Jews sending the Messengers of their Synagogues to others. And that the Apostles likewise borrowed the Titles of Elder, or Presbyter, from the Order used in the Jewish Synagogue. Yea Dr. Hammond would persuade the World, That the Christian Baptism is only a Copy taken from the Jewish Custom, which he makes the Original. From which unwary reasonings of Learned Men, probably hath sprung no small contempt of the Offices and other Holy Ordinances of the Christian Church. Doubtless our Savior was not beholden to the Jews for any direction how to constitute his Church under a Ministry with fit Titles; which if well observed, may rather be said to be taken of the Nature of the Work, which they oblige the Officers respectively to perform, than to be borrowed from the Jews: But to let these Conceits pass,

The Divine Authority of the Office Episcopal, is clearly asserted by the Apostle, Act. 20. — the Holy Ghost hath made you Bishops or, Overseers. What can make any Office to be of Divine Institution, if to be made so by the Holy Ghost will not do it? Was not Paul's Office with Barnabas 's; of Divine Institution? Yet how shall we prove it so well, as to show from Act. 13. 4. that they were sent forth by the Holy Ghost? How Sacred this Office is, may be gathered from Paul 's Epistles to Timothy and Titus, by whose Divine Pen, God pointeth out the most Heavenly-minded Men to that Work, and orders his Church to elect such as he hath first chosen: They that are called by God, and by his Church, as such; and ordained to officiate by his Ministers as such, cannot lightly have more to make their Office of Divine Institution.

Some have labored to make a difference between the Office of Bishops and Elders; but since the Holy Scripture makes them rather one Office than two; we shall not concern ourselves in the Controversy: For it is most plain, that the same whom the Apostle calls Bishops, Act. 20. 28. are expressly called Elders of the Church, ver. 17. And so again in Titus 1. 5. the Direction is, that Elders be ordained in every City, of such Persons who are blameless, &c. And the Reason is rendered, ver. 7. For a Bishop must be blameless: So that Paul 's Judgment is, that a Bishop and an Elder is all one; and of this mind was Jerome also. We conceive therefore, that the variety of Titles used to express the same Office, doth import the variety of the Work, both to take care, oversee the Flock, to feed and rule it. As the Apostle Peter, 1 Pet. 5. 1, 2, 3, 4. where, as Peter shows, the greatness of the Care and Work which lieth upon the Ministry, who are to feed the Church, whom he calleth Elders; so to encourage them the more, he calls himself an Elder also: And hence we infer, that if Peter 's Office as an Elder was of Divine Institution, then so was the other also. It should seem by the First Epistle of Clement to the Corinthians, that this Sacred Office began to be despised; he therefore, to establish the Church in this Truth as well as in others, speaks very largely to this Business; his Words to this Effect.

The Apostles were appointed to preach the Gospel unto us from our Lord Jesus Christ, and Jesus Christ from God himself — and the Apostles by him — They therefore preaching the Word through divers Countries and Cities; ordained in them the first Fruits of those that believed — to be Bishops and Deacons. Neither was this any human device; for many Ages before, mention was made of Bishops and Deacons in the Holy Writ: And somewhere thus it is written, I will appoint them Overseers in righteousness, and Deacons faithful. And afterward he makes these Bishops and Elders to be both one: for speaking of those who were cast off, who had holily and unblameably undergone the Duties of their Episcopacy; He adds, Blessed are those Elders, who having already dispatched their Journey, have gained a fruitful and perfect Dissolution. Thus far Clement, taken to be the same Man that Paul writes of, and affirms his Name to be in the Book of Life, Phil. 4. 3. Whose Doctrine fully agrees with the Contents of this present Section, in opposition to the devised Episcopacy of Arch and Lord Bishops; as we shall hear further from him also anon touching this Matter.

SECT. V. Of the Work pertaining to Bishops or Elders in the Church of Christ.

Truly said the Apostle, If any man desire the Office of a Bishop, he desires a good Work: He never dreamed of a good or great Revenue, great Pomp and Domination in this World; no, 'tis the Work which he insists upon, that's it which is truly honorable in that Office. Now this Work consists of divers Parts; they are to be as Eyes to the Church, to oversee or provide. They are to feed or nourish the Flock with the sincere Milk of the Word. They are to rule with diligence, and to keep good order in the Church of God, &c.

1. They must oversee, or provide: Hence they are called Watchmen, Heb. 13. whose care and trust is over the Souls of Men, the weightiest Charge of all others: They must Look diligently, lest any man fail of the Grace of God, lest any root of bitterness springing, trouble the Church, and thereby many be defiled, Heb. 12. For where the Seers are blind, or the Watch-men indiligent, Nettles, or grievous Offences, cover the Face of such Vineyards or Churches; They are to watch in all things, 2 Tim. 2. They have the Charge of Doctrine, as well as Souls: Take heed to thyself, and to the Doctrine: continue in them: in so doing, the Faithful Pastor shall both save himself, and them that hear him; 1 Tim. 4. Yea they are to warn others, that they teach no other Doctrine: For Novelties in Doctrine, are the ruin of Churches; and for these Causes it is necessary that Bishops reside near their Flock, to be a Pattern to them, to warn the unruly, to support the weak against those that lie in wait to spoil them through Philosophy and vain deceit, after the Rudiments of the World, and not after Christ. They are carefully to hold fast the Form of sound Words, that they may be able both to stop the Mouths, and convince those that oppose themselves against the Truth received.

2. Thus also shall they feed the Flock, as faithful Stewards of the Mysteries of God; in the Dispensation whereof, they are to show all good fidelity and constancy, their care must be to bring forth the sincere, or incorrupt Milk of the Word; to beware of the Leven of the Pharisees and of the Sadducees, and to drive away the Leven of Malice and Wickedness. In a word, they are closely to follow the Steps of the Lord Christ, and of a ready mind to take the Over-sight of the Flock, not as constrained, nor for the love of filthy Lucre, the Ruin of all goodness in the Ministry. They are to go before the Flock as Examples, in Word, in Faith, in Spirit, in Purity; and as good Ministers of Jesus Christ, are instantly and constantly to put the Brethren in mind of their Duties, as Christians and as Men, in Religion, and in good Living; as Husbands and Wives; as Parents and Children; as Masters and Servants; as Princes and Subjects; as Ancients or Juniors. For the Gospel which is committed to their trust, frequently presseth all these Duties as necessary, lest upon the neglect hereof the way of Truth be evil spoken of: Yea they are the Men who as valiant Soldiers of Jesus Christ should endure hardness, and show forth true courage in partaking cheerfully of the Afflictions of the Gospel.

3. The Government under Christ of the Church of God, is committed to the Bishops or Elders, they are therefore to exhort, reprove, rebuke with all authority; to bind and loose in conjunction with the Church of God, as those that sin against God are found to be penitent or obdurate respectively, John 20. 23. 1 Cor. 5. 3, 4, 5. They are to exercise this Authority in love, aiming at the Salvation of the Transgressor; they are to do their Duty herein without partiality: They are sometimes to abate the extremity of their Power, which is given for edification, and not for destruction; they are to consult whether to come to the Offender with a Rod, a Staff, or in the Spirit of Meekness, will best comport with God's gracious Ends in the Exercise of Discipline, who himself oftentimes abates much of severity; but Heretics they must reject.

Finally, they are to exercise all longsuffering and patience, they are not to distress men's Bodies, nor injure their Estates, this is wholly beside all Direction or Example in the Sacred Scripture. They must watch against Wolves; and in the pious Defense of the Truth, and the Church of God, must not refuse to lay down their Lives for the Sheep, like good Shepherds. And who is sufficient for these things?

SECT. VI. Of the low-outward Condition of the Antient Bishops of the Church, which may serve for an Apology to the present Bishops or Elders of the Baptized Churches.

What manner of men the Primitive Bishops of the Christian Churches were in respect of Heavenly Virtues, I need not say anything, the Qualifications belonging to such Stewards of God, being so precisely set down in the Epistles of Paul to Timothy and Titus, and which are so necessary to that Sacred Function, that it is to mock God, to ordain men to that Trust and Office who are destitute thereof. But forasmuch as it is seldom found, that these Gracious Qualifications, and worldly advantages go together, but contrariwise God still chooseth the Poor of this World rich in Faith, as well as aforetime, it shall not be amiss to show the disparity which is to be observed between the Primitive Bishops, and those who are termed Arch-Bishops, Lord Bishops, &c. To speak of the latter is needless, all men see how they are advanced both in Honors and Riches, more like Princes than Laborers in the Vineyard, and more especially those in the Papacy, who indeed do excel in worldly Pomp, and Power too, the Highest Potentates in that part of the World called Christendom. Now I envy no man's prosperity in the World, but yet it seems strange that the Ministers of Christ should vary so very much in their outward Advantages in this World. That Christ the Bishop of our Souls, the Apostle and High priest of our Profession, should be so low, and those that pretend to be his Vicars should be so exceeding high, looks very strangely, especially when our Savior saith, The Servant is not greater than his Master, nor the Ambassador greater than he that sent him; it is enough that the Servant be as his Lord, Mat. 10. 25. Of what mean condition in this World the Apostles were, is known to all that read the Scripture; and how they disclaimed Lordship is evident, 2 Cor. 4. 5. For we preach not ourselves, but Christ Jesus the Lord, and ourselves your Servants for Jesus's Sake. And absolutely prohibits the succeeding Bishops the Title and Authority of being as Lord's over God's Heritage, 1 Pet. 5.

And in this mean Condition did Constantine the Great find the Bishops in his time, who came not in pomp and state to the Council of Nice, but were brought thither by the common Waggons, and were provided for at the Emperor's Charge, as Eusebius testifies. Yea in in Chrysostom 's time it appears they were not advanced to any large Revenues, but contented themselves with very mean things; as best suiting the Nature of their Calling, which is a State of very great self-denial; and they were wondered at for their Humility and Poverty, and not for their Riches and Lordliness. Chrysostom himself, got envy for no greater Pomp, than when he was aged to get an Ass to ride on, for the better discharge of his Duty in that great City of Constantinople; Whouh, say the People, He hath Servants to attend him, and rides upon an Ass! Why is he placed over us? It seems, whilst he was more strong of Body, he used to travel on foot to visit his Flock. But what would the People have said, had his Servants gone bare before him! or if the Emperor had held his Stirop and led his Horse! or else if he had rid in his Coach with six Horses, with a Train to attend him like a Prince? For this hath been the Mode of Popes, Arch-Bishops, and Lord Bishops since his time. Such also was the Poverty or low Condition of our Ancestors the Britain Bishops in the 4 th Century, who being at the Council of Ariminum, were not able to buy themselves Bread, and were therefore nourished at the Charge of the Emperor. And their Revenue at home was very moderate, being supplied by the Milk of three Cows for a Bishop; and when any of them became dry, the People took that and supplied them with another. I mention not these things, as if the Lord's Servants in the Ministry may not use convenient things in this Life, for doubtless the Workman is worthy of his Meat: and God that provides for the Ox that treadeth out the Corn, hath provided in that Rational Law for his Ministers. But this I will say, That it's hard for a Bishop to be very rich and very good, otherwise our Savior could have chosen such. Nor is it the Wisdom of the Church, nor of Princes, to load them with worldly Honor and Riches, for this is the way to make them swell, and was the ruin of virtue in the Clergy (as they call themselves) as Histories do abundantly declare, and experience shows the same at this day. Hence Chrysostom excellently; A Christian (saith he) is more glorious in poverty than in riches: How can that be? Because it keepeth a Man from swelling-pride: He that is poor cannot be lofty, but rather obedient, modest, meek, wise; but he that hath much wealth hath many things which hinder him from well-doing. And ( saith Bonaventure) Poverty is the Way to Salvation, the Nurse of Humility, the Root of Perfection, and hath many hidden Fruits and Commodities known to very few. If this Speech be a little too high, or rather perhaps too low, we will acquiesce in Agur 's Saying: Give me neither poverty nor riches, feed me with food convenient for me; lest I be proud, or full, and say, who is the Lord? &c. Prov. 30. 8, 9.

SECT. VII. Of the Office of Deacons in the Church of Christ.

The Deacons Office is a Sacred Ministry, and an Holy Trust or Calling in the Church of Christ, being also comprehended in the Apostolical Office, and by them exercised till the opportunity of Preaching and Prayer was so great, that they could not attend the Service of Tables, Act. 6. Whereupon Seven men are chosen by the Church to wait upon the Deacons Office, and solemnly ordained to that Employment by the Imposition of Hands. Hence we gather the Divine Institution of this Office also. For the Apostles had no power to make Civil Officers, or to appoint men to any trust in the Magistracy, but they acted here as Ministers of Christ, and therefore their Ordination, being an Act of Power, must needs be of Divine Authority. And the same appears from those Divine Rules left us by the Apostle touching their Qualification for this Sacred Office, being for the most part the same which is given in the Case of the Election of Bishops, 1 Tim. 3.

And though their Office do more precisely engage them to take care of the Necessities of the Poor in the Christian Churches, in a faithful distribution of the Alms of the Faithful People, &c. Yet I see no reason to doubt, but they are greatly concerned in all the matters of Religion, as Helps in Government: Yea these are the most likely to be intended by those Expressions, especially the First, to wit, Helps; for even therefore were they chosen to assist the Apostles in the Work of the Ministry. And since they are not only to be men of honest report, but also full of the Holy Spirit; it may inform us, that they were to be concerned in the Mystery of the Faith; as it is also said, 1 Tim. 3. He that hath used the Office of a Deacon well, hath purchased to himself a good degree, and great boldness in the Faith; which implies a liberty or great freedom to preach the Faith, or Mystery of the Gospel.

The Ancients (and particularly Tertull. in his Book of Baptism) informs us, that the Deacons had authority to baptize, yet, saith he, it was by the appointment of the Bishop: But this was only for preventing inconveniencies; for unless God allow him to do this, the Bishop could not impower him. It is true, the Holy Scripture doth but hint at these things, and therefore we shall not be peremptory; only considering, that a Liberty in ministering the Word in the Churches is allowed persons upon the account of the Gifts of God received, though not ordained to any Office, it must needs be rather greater on the Deacons part, who are chosen and ordained to serve the Churches of Christ in things pertaining to the Ministry.

In this Office we see the Wisdom and Goodness of God to the Poor of his Flock, in providing a distinct Office in his Church for their sake especially. And therefore let his Church take heed they despise them not, but know that God hath chosen the Poor of this World: And let his People cheerfully communicate to their necessities, that God may bless them, and cause all grace to abound towards them, 2 Cor. 9. 6, 7, 8. For such as sow sparingly must expect to reap sparingly: Yea to do good, and to communicate according to the Will of God, is to sow to the Spirit, and the way not only to reap Blessings here, but in the end to obtain Eternal Life, Luke 14. 14. Ane thou shalt be blessed, for they ( viz. the Poor) cannot recompense thee, for thou shalt be recompensed at the Resurrection of the Just. And let the Deacons bless God for that he hath counted them worthy to be put into this Ministry, for they do not so much wait on the Poor as on the Lord; they shall shortly find that Christ will account their Visits of his Poor as his own Visits. Let them also mark the Temper of those to whom they minister, and put them in mind of that Thankfulness which they owe to God, who hath so graciously provided for them; and let the Poor requite their Brethren with their Prayers to God; they may show a grateful mind, and prevail with him for a Blessing, who both giveth Seed to the Sower and Bread to the Eater, and blesseth the Seed sown: And let them beware of a covetous and murmuring Spirit, lest the Lord see it and it displease him, and he eject them, as unworthy of his Provision.

It is here also to be observed, that we hear not a word of Arch-Deacons and Sub-Deacons, nor find any such Creatures in the Primitive Churches: Men have found out this Device, to the great abuse of God's Ordinance, to the neglect of the Poor, yea rather to the grinding of their Faces than the relieving of them; according to the intent of this Sacred Institution. In the mean time those Arch-Deacons live in great state, as men not knowing what belongs to the Simplicity of the Gospel, or the Nature of this self-abasing Office; being rather such as are ministered unto, than devoting themselves to minister to others. Whilst the Civil Magistrate is constrained to take care of the Poor, and to appoint Overseers for them, as if this were a Work too low for a Minister of Christ: But blessed Paul was of another mind, Gal. 2. 10. Only they would that we should remember the Poor; the same which I also was forward to do.

SECT. VIII. Of the Due Election of Messengers, Bishops, and Deacons, in the Christian Church.

Here we meet a Cloud of Questions or Objections, old and new; By what Authority do you these things? and who gave you this Authority? With Qui estis? unde venistis? quid agitis in Vinea mea? Who are you? whence came you? what have you to do in my Vineyard? Thus the Papists out of Tertullian; and sometimes the Prelatists urge us after the same manner. To the latter therefore we say, Look how well they can defend themselves against the Papists, so well at least may we defend ourselves against them; because we are ready at any time to show that the Grounds on which we separate from them, are every way as clear, as those on which they separate from the Papists. Nor are they exactly of a mind about the Lawfulness of their Call to the Ministry. Luther and Beza, holding for an Extraordinary Call, whilst our English Reformers from Cranmer to this day, rather adhere to the Ordination which they brought with them from the Papists, deeming it a valid Ordination, the Corruptions attending it notwithstanding. But this is disclaimed by Luther, who saith:

Whoso loveth Christ, ought to endure anything, rather than to be ordained by the Papists; because in their Ordinations all things are carried on with such wicked preposterousness, that if they were not mad and blind, they would perceive how they mock God to his Face — being stricken with an universal blindness, they do not so much as know thae Word of God, or Ministry thereof, especially the Bishops, who ordain — Let me be counted (saith he) a Fool, a Knave, a Liar; if there be any one ordained by them, who dare say, that at such time as he received Orders, he was commanded to dispence the Mysteries of Christ, or to teach the Gospel — But they ordain Sacrificers of the unbloody Sacrifice of the Mass, and to hear Confessions, &c. This is that which the Bishop intends when he gives them the Chalice. Thus far Luther. To which agrees the Oath taken by the Bishop himself to the Pope, at what time he is consecrated, which we find at large in Bullinger, the Contents whereof are thus: That he will be a true Subject to the Pope, obey the Decrees of the Fathers and the Church, (meaning the Roman Church) and that he will persecute Heretics, &c. But not one word that he will serve Christ and preach his Gospel.

Beza censures all ordination taken from the Papists: thus he speaks:

What ordinary vocation is that which you say the First Reformers had, excepting some few of them; is it not the Pall? Shall we think then that the Popish Orders are valid, in which there is not any preceding inquiry into manners? no such inquiry or procedure as is inviolably to be made or observed by Divine Right in Elections and Ordinations — Shall we think so highly of their Ordinations, that as often as any false Bishops are converted to true Christianity, immediately all the filth, uncleanness, and impurity collated, is washed away? Nay — but with what face or conscience will he be able to forsake Popery, and not abjure his irregular Ordination, or if he do abjure it, how can he by virtue thereof claim authority to teach?

Thus we see these two Pillars of the Protestant-Reformation are so far from deriving a Call to the Ministry through the Papacy, and so to the Primitive Times, as some Protestants pretend to do, that they utterly reject any Ordination that comes from them. Nor were Luther or Beza ordained after they came from the Papists, and therefore Beza defends himself by instances of those that were called extraordinarily, as Isaiah, Daniel, Amos, Zecharias, &c.

These things premised, we now assume that either of these ways, approved of by our Reformers respectively, could we go as well as yourselves, being, 1. Many of us ordained by those who received Ordination from you, and so we could run with you to Cranmer, and then proceed, &c. And as for the Opinion of Luther and Beza, about their Extraordinary Call, it's not impossible for us to give as fair a demonstration that we have it, as either of them; especially if we take the Rules given by Beza to judge of such a Call by to be cogent, viz. Good Life, sound Doctrine, and the Election of the People. But to be short, we do not very well like either of these ways: not the First, it is so sordid, as that the Papists themselves in deriving their Call through many Diabolical Popes, even Witches and Devils incarnate by their own Confession, make but a lamentable succession of it in the end. Not the Second, for we will not compare with Isaiah, Daniel, Amos, Zecharias, in respect of their immediate Mission. But this we say;

That our Call to the Ministry is no otherwise extraordinary, than our Call to believe the Gospel, or as it standeth clear from all the idle Ceremonies used by Papists or others in their Ordinations; or as it is ordered according to the Word of God. And is the Sacred Word of power to beget us to God, and not of power to enable us to worship him in his own Ordinances? this seems justly ridiculous. We make no doubt at all but that it's easy with God, and no extraordinary thing neither, to raise a People to himself in a Nation, where all are gone out of the Way of the Lord, merely through his Blessing upon the Reading and diligent Searching of the Scriptures; (I speak of a Nation where the Scriptures are received for God's Word, as that is our case, otherwise the difficulty were greater). The truth is, all the ways of God's Worship are made ready for us, and laid at our doors; and we do but take up gladly what others let lie as useless things; that they may hug their own Shadows or other men's Vanities. Yea to silence a Papist forever (which one would think to be a hard thing) in this Question, Do they not allow, in case of necessity an Heathen to baptize, and count it a valid Baptism? And why then may not we, when God hath opened our eyes to see any other truth as well as that, enter upon the dutiful observance of it in the best way we can, our circumstances being considered. Will not necessity warrant a man to administer the Lord's Supper, as well as Baptism? For my part I shall never believe but the one Ordinance is as Sacred as the other; and where Churches are settled, ought to be dispensed in the most honorable way, and by the most meet Instruments: Wherefore a Papist granting me so much as aforesaid in the case of Baptism, I will not thank him (unless to serve him to his good) that he grant me the same power to take up the practice of any other Ordinance whatsoever.

And hereupon I do boldly (yet humbly) affirm, That true ordination is only found, (at least in some part of it) in the Baptized Churches. First, Because they only have true Baptism, and where true Baptism is not, Ordination cannot be regular. 2. Because due Election of Officers is found among them, whilst neglected both by Papists and Prelatists. And 3. The true Form or Order of Ordination is found in our Churches. The First is evident of itself. No Baptism no Ordination, is a Truth no rational man will deny, excepting only Extraordinary Cases, which are not in the bounds of our present Question. And for the Second, 'tis certain none are ordained to any Office in the Baptized Churches, till elected by the Consent of the Church, or at least the Major part: And herein they follow the Steps of the Apostles, Act. 1. when one must be chosen in the room of Judas, the CXX. which was the whole Assembly, allowed the Choice of two, and left it to the Lord which of the two should take part in that Ministry; and good reason there is, that where all are equally concerned, they should be equally satisfied in the Choice of such, as to whom they commit the Care and Feeding of their Souls. And when Deacons were to be ordained, the whole Church is consulted, and the Election made by them who knew the Qualifications of the Persons; these the Apostles ordained to serve the Church in that Office: This is most plain, Act. 6. yet men seem to take no notice of it at all.

And as the Scripture, so Antiquity stands with us in this Case. The Nicene Council, writing their Minds to the Church at Alexandria, concerning some that were to succeed in the room of other Bishops, gives these Directions in the Case: If so be they shall seem to be worthy, and the People shall choose them: Where we see the old Rules given by the Holy Ghost carefully observed. Nor did they judge of their Worthiness according to the Mode of these days, as they were men that had taken such and such Degrees in the Schools, &c. For Clement gives an account of the Antient way in that Case, in these words: Having made trial of them by the Spirit to be Bishops and Deacons. — And again: Others well approved of should succeed into the Office and Ministry, who therefore have been constituted — by famous and discreet Men, with the good liking and consent of all the Church, — and who withal have had of a long time a good Testimony from all men.

Leo also gives the same direction, and chargeth that none be ordained against the Wills and Petitions of the People.

Dr. Bilson saith; Each Church stands free by God's Law, to admit, maintain, and obey no man as their Pastor, without their liking; and that the Peoples Election — dependeth on human fellowship, and first principles of human Society or Assemblies.

And Leo again, in Ep. 89. The Custom was that he should be chosen of All that was to be over All; and wills that the liking of the People and their Testimony be sought: That in Ordinations the Rules of the Apostles and Fathers may be followed; that he who is to be over the Church should not only have the allowance of the Faithful, but the Testimony also of them that are without.

Cyprian is very express in this Case: That the People, who full and perfectly know the Life of him that is to be ordained Bishop, are to be present, and he chosen with their allowance who know the Conversation of everyone. And he brings Salimus his Colleague for instance, who was chosen by the Voice of the whole Brotherhood, and the Judgment of the Bishops which came together.

But as Dr. Field shows, this Right of the People hath been invaded many ways. 1. By great Personages and Magistrates. 2. When the Bishops grew to great pomp and the Clergy began to be enriched by Benefices, Elections were, and to this day, are made according to the Interests of the Rich and Strong, whilst the People are not only deprived of, but become ignorant that any right remains in them to choose their own Ministers or Pastors.

Now this Privilege is restored and maintained in the Baptized Churches, where none are elected Messengers, Bishops, or Deacons without the free Choice of the Brotherhood where such Elections are made. And after such Election of persons of known integrity and competent ability, we proceed to Ordination, with Fasting and Prayer, and the Laying on of Hands according to the Scripture, Act. 13. 3. And when they had fasted and prayed they laid their Hands on them, and sent them away. Thus for the Ordination of Messengers, or a Travelling Ministry, Act. 14. 23. And when they had ordained them Elders in every Church, and prayed with fasting, they commended them to the Lord, on whom they believed. Thus for the Ordination of Elders or Bishops, Act. 6. 5, 6. And they chose Stephen, a Man full of Faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Permenas, and Nicholas — whom they set before the Apostles; and when they had prayed, they laid their Hands on them. Thus for the Ordination of Deacons. All which Apostolical Practices are religiously observed in the Baptized Churches, without any devised Adjuncts or Ceremonies of our own or others.

And very remarkable it is from Act. 13. That though the Apostles were yet living, it was not thought necessary, that the Ordination of Paul and Barnabas should be derived from them: But they were ordained by men who were not under Ordination, but only Teachers and Prophets in the Church. This Dr. Fulk allows, and saith; The Papists cannot prove that any of them (that assisted in the Ordination of Paul and Barnabas) were Bishops, for though by their own stories Peter was then Bishop at Antioch, yet he is not concerned in this Astion: So that we see from this Instance a successive Ordination from the Apostles and from Persons ordained by them, is interrupted even in the Apostles days; and therefore we conclude, that where the Truth of the Gospel is received with the Gifts of God's Holy Spirit, there is a sufficiency of power also on the Persons so gifted with the Advice and Consent of the Church, to send forth, or to appoint men to the Work of the Ministry, whom God hath fitted for such Services. Although this course is not to be taken in contempt or neglect of that way which is more ordinary and regular. Howbeit, to tie the power of Ordination so straitly to the Persons of men Ordained, by those who were ordained by such as were ordained by the Apostles themselves, would in all likelihood throw the Power of Ordination out of the whole Church of God at this day, especially if we stand upon the due Election and Qualification of the Persons so claiming a Succession from the Apostles themselves. And indeed it is granted by the Rhemists themselves, that men sent by the Church to minister in the Gospel, are sent by the Holy Ghost; so that if we prove our Churches true Churches of Christ, (as that we have and trust further to manifest) then the Controversy about our Lawful Call to the Ministry is at an end.

SECT. I.

BY General Assemblies we do not mean a Convention of Bishops, &c. throughout the World, not conceiving the thing possible to be attained at all times, if at any time, since the Propagation of the Gospel throughout all Nations, or the greatest part of the World. Whether we consider the State of Nations, or of the Churches in all Nations; especially if a competent Number of Christians of differing Apprehensions (for whose sake only such a Meeting were desirable) should so convene or come together: Certainly the Magnitude would exceed the conveniency of Communication in any one place, and not a little disturb the Peace of the Nation or City where they should so convene. But that which is of greatest force against such a Convention, is this; That God hath not required such a thing. Neither have the Apostles left us a President of that nature: For though great Controversies did arise in their days, yet they did not call together chosen men out of all Nations where they had preached Christ, to remedy such Inconveniencies, but by Doctrine and Writing did still assert the Truth once delivered, and detect those Innovations, &c. But this we say, That a Convention of the Pastors of as many Churches as by reason of the vicinity of Country, and acquaintance of each others Affairs; and who, without the disturbance of the Public Peace of such Nations, may so meet together; this we doubt not may lawfully be done, and through God's Blessing is very profitable for the management of the great affair of Christian Religion with one consent. And for this, that best of General Assemblies, Act. 15. is a good Precedent, where we find the Church at Antioch, disturbed with the great Controversy about the necessity of Circumcision, and of keeping the Law; whereupon they send divers men to the Church at Jerusalem to consult and resolve the point in question, which they did effectually perform (after a through debate, wherein was great dissention and disputation) to the consolation of the Churches, and the increase of their number daily, Act. 15. 31. and 16. 5.

Yet it is here to be observed, That the Church at Antioch did not send to Jerusalem, for that they wanted power to decide this Question, but as taking herein a course which was both laudable and profitable for themselves and others: For they had not only Barnabas, but Paul also; who was not destitute of authority to censure the contrary-minded, and to avouch the Liberty of Christians in opposition to the Bondage of the Law. But considering the matter as a common cause, and as all Churches are but one Mystical Body, and though equally entire Communities in themselves, yet have an Interest in the Gifts of each other, no one being able to say to the rest, I have no need of thee. And there being men at Jerusalem of equal fitness to try and judge in this case; and more especially for that they who caused the Contention came down from Judea, and went out from the Apostles, Act. 15. 1, 24. It was meet this Matter should there be examined, where it was like to undergo the strictest enquiry; as also that the Apostles might have the fairer opportunity to purge themselves from that Suspicion which might hence arise, that they favored such Doctrine, because those that taught it to the Gentiles came out from them, as ver. 24. And therefore the Apostles do in the first place clear themselves in that case, as having given no such Commandment to these Zealots for the Law.

This mutual Consultation therefore of many Churches together, shows not the Superiority of Churches one above another; but only the Brotherly Interest which they have in the Strength of each other, and the Duty which lieth upon the Churches one to help another in their difficulties. And doubtless her Strength thus united, is the most powerful Means under Heaven, (through the virtue of Christ's Promise to be with them as his Church) to stop the Current of Heresy, and to keep the Churches in unity, both in Doctrine and Manners, as appears in the Result of this Sacred Assembly, and the Effect which followed thereupon. And since we read but of one Assembly so general as this in the Apostles days, it may teach us they are not to be convened but upon emergent occasion, or when lower endeavors fail to effect the Peace of the Churches.

According to this President, the Baptized Churches in this Age and Nation (though unworthy to compare with those Worthies) have kept an Assembly General for many years, for the better settlement of the Churches to which they are related, and do hope to see a good issue thereof towards the better Manifestation of such Truths, as by reason of the Corruption of former times have been neglected, and that by men who yet have done very worthily in many things pertaining to the Restitution of Christianity.

It is true, we read of unhappy Effects of general Meetings of Bishops in former times, (and the like may and doth too often happen now) whence some seem to disgust Assemblies of this kind. But this can be no Plea against the thing, but only against men's abuse of it; and what good thing is it, which God hath allowed for the well-being of his Churches, which at some time or other hath not likewise been abused by men of corrupt minds. We may not say the Apostles left us any ill President, yet it is certain they left us this; and to forsake them, and follow others fancies, will not attend us with any comfort, or ground of better success. Let not then the Ministers of Christ neglect the Means which was blessed of God, with such good effect (though when they had done what they could, men ceased not to do mischief in the Churches) but let them watch against Pride and Ignorance, which are the greatest Impediments to good proceedings in such Conventions.

SECT. II. Of the Question, who hath Power to Convene General Assemblies

Although it must ever be granted a most virtuous thing for a Christian Prince to give the Invitation to such an Assembly, yet our Answer to this Question is, That neither such a Prince, nor any man else, hath Power to command the Churches in this Case. But it rather seems to be a Privilege equally pertaining to all Churches, and that all Pastors have the same liberty to move, that there may be such a coming together: But that which calls the Assembly is the emergency of the Occasion. For thus it was in the First General Assembly at Jerusalem: The Church at Antioch happened to have the occasion among them, yet they could not command the Church at Jerusalem to undertake in the Quarrel; neither could the Church at Jerusalem command the Church at Antioch to refer the Cause depending to them, or to attend their Assembly in the Debate of the Question; or if any should affirm these things, we know they can never prove them. But this is evident, the one desires assistance, and the other denies it not: thus The Apostles and Elders came together to consider of this Matter, Act. 15. 6. We find not a word of any one commanding the rest, but they being concerned as Members and Ministers of the Church of God, take a natural care of one another's preservation; as it is written, 1 Cor. 12. 25. That there should be no Schism in the Body, but that the Members should have the same care one for another. When our Neighbors House is on fire, he cries out for Help, and the good Man looks for no other Mandate; and this was the Case of the Church at Antioch, Act. 15. 2. Which being represented to the Church at Jerusalem, straight a Cure is prepared for the Wound. And surely the strong and perfect Bond of Charity, and that Heavenly Relation that is among Christians, will not suffer any to deny a helping Hand in such distresses, when they befall other Churches, especially if they will admit of assistance.

Such as would have a Power to reside in someone man, whether it be the Pope or the Emperor? we will not dispute: Being well assured, let them take to which they please, they have nothing whereon to ground such a thing: For seeing Princes, as such, have nothing added to the Office Magistratical which God hath given them by becoming Christians, more than when they were no Christians, (otherwise it would follow no man is a Magistrate complete that is no Christian) it cannot be within the Verge of his Princely Authority to command Christ's Ministers to leave their respective Charges, to attend an Assembly in remote Countries: Only this is most true, the Dignity of his Place gives him a fair opportunity to promote such (or any other) good works to the Glory of God. And for the Pope we shall say no more but this: The First Assembly was procured without Peter 's Invitation, much less his Commission: Ergo, General Assemblies may be convened without the Pope 's Authority. If we must prefer any before those where the Cause is most pressing, it must be the most grave, holy, and active in the Ministry.

Nor are we alone in this that we say about General Assemblies; Dr. Field doth favor us at least in part, whilst he seems to allow, That though Magistrates failed to procure such Councils, yet the Churches have their Guides and Rulers distinct from them that bear the Sword; and that there is in the Church a Power, [we say a Privilege] of convocating her Spiritual Pastors, to consult of things concerning their Wellfare, though none of the Princes of this World do favor her. And though we know not ( as he ) any Diocesan Bishop or Metropolitan, to whom he seems to allow the Power of Convening such an Assembly; yet we should think those Bishops of greatest experience, and approved fidelity to be chiefly advised with, next to those who are immediately under the Calamities which befall the Church, as aforesaid: For we know nothing that gives a precedency in honor to one Bishop above another, but as he excels in laboring in the Word and Doctrine, &c.

SECT. III. Of the Second Question, How far Agreements made by a General Assembly do oblige the Churches concerned by their Representative.

To ascribe Infallibility to any Assembly since the Apostles days, as to that Assembly whereof they were Members, Act. 15. must in no wise be allowed; For then it would follow, that the Decrees made in such Synods, must be added to the Scriptures, as the undoubted Dictates of the Holy Ghost, for so were the Decrees of that Assembly, as we see, Act. 15. And thus we should still be receiving New Oracles, and never know when the whole Counsel of God was delivered to us. Wherefore, though we ought to consider with great respect what is concluded by a General Council of Christ's true Ministers, yet may we lawfully doubt of what they deliver, unless they confirm it by the Word of the Lord: For there is not anymore reason to believe such Assemblies to be as infallible as that of the Apostles, than there is to believe that the Succeeding Bishops or Pastors are as infallible as those first Ministers of the Gospel: For as that was infallible in that Writing or Decree set forth in all their Names, so they were infallible also in their Particular Epistles: But so are neither particular Ministers of Christ, nor yet whole Synods of them, since the Apostles Decease; as is apparent by the Oppositions which have been found among them; to which purpose Augustine