be active in the active priviledges and seals and to receive actual assurance thereof themselves The third is of Males of age and discretion enrighted thereby both to the nourishing and trading Church-priviledges and also to the Church-power of voting whereby their voices are to be accepted The fourth is of Prophets or membral or integral Teachers enrighted to use and exercise their personall abilitie of Speaking to Edification Exhortation and Comfort in the exercise of Prophesie to edifie the Church These are the integral parts of the Church The first of the Organicall is the Teacher whose Ministeriall Office is Ministerially to teach inform prove disprove and administer the Teaching Seals for knowledge The second is the Exhorter whose instituted office is to exhort dehort comfort reprove and terrifie by the preaching the Word and administration of the Sacraments as Seals thereof unto the Sanctification of the Church The third is the Ruler whose office is to order Church-actions and other Church-estates and offices in their execution and pronounce the Church-sentences of Admission Excommunication Ordination Deprivation for good behaviour The fourth is the Distributer Deacon or Helper whose Office is to receive and distribute the alms of the Church to provide Meeting-places Bread Wine and Water with their fit Vessels for the Sacraments for provision The fift is the shewer of mercy Mercier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Widow or Woman-Deacon whose office is to keep the Sick and supply their naturall wants in Food Physick Warmth and other helps for their preservation The first three of these Offices are called by one common name of Bishops Act. 20.28 because their Office is set to oversee take care and charge of the Church in all Spirituall means of knowledge grace and honest behaviour for the benefit of the Church thereby Secondly they are Feeders Shepherds or Pastours Act. 20.28 for their duty to feed nourish and physick the Church by all means of information reformation and preservation spirituall for its benefit thereby They thirdly are also called Elders Presbyters or Ancients Act. 20.17 for their duty to be grave staid discreet and to be examples to the younger sort and by their experience and habit of knowledge vertue and gravity to benefit the Church The other two are also joyntly called Deacons and Helpers for their office of service to the Church and help to the other three offices in the mentioned particulars that nothing be wanting to the Church and its overseeing offices These are the nine sorts of Church-members Portions Proportions Gifts and Graces Rom. 12.3 to 6. enrighted there by to receive the benefits of Christ and do his speciall works allotted to his Church for his speciall worship and their good The first four as children women men Prophets have by their Church-membership an addition to their Personal Saintship of publike right to the duty and benefits of Divine Worship the second Commandement and the second Petition for their grace and exercise The last five as Church-officers have a farther priviledge and duty by their instituted offices to purchase a good degree in the Faith and to be promoted to an higher work and so to expect a greater blessing here and hereafter These are the particulars of the reall parts of Divine Worship c. and their subsequents the immediate previal thereof is the power of the Church sanctified by the Word of the Apostles of the Christ of God to enright those estates in those works for those ends The immediate previal cause of the first four is the actuated Covenant of the Saints to be a Church whereby they are made members thereof and therewith enrighted to receive and do their distinct works unto those benefits But of the last five it is the Church-power electing and ordaining them into those Offices enrighting them to those administrations for the Churches and their own edification exhortation and comfort and for Gods Worship Therein are two doubts whether Election or Ordination be the proper and predominant informing cause 1. But Church-Election is the procreating act in the Spirituall Nature of things 2. Giving the Office and Right 3. To administer 4. To God and the Church For Ordination is onely a Ministerial and no immediate and proper Church-action but one Minister hath no power sanctified by God to procreate another as under the Law but is onely as the Midwife to help in the birth of that office c. Secondly Church-election according to the express pattern of the Church its Power Offices and their choice and working set Rom. 12.1 to 8. createth giveth right charge unto the Officers elected to work for the Church but Ordination is onely a necessited act appointed by the body to manifest and compleat its choise by some ceremoniall act instituted to that end without any reall or arbitrary Power in the Ordainer c. The second doubt is Whether the consent of the chosen be essentially requisite but it is onely by conveniency and for the bene esse the efficient Power being in the Church to chuse its Officers c. but not to contract The superiour and remote previals and precedent Causes efficient material formal and intentionall are many but the chief are mentioned already The Uses are first in the generall of all the parts to observe their concordance in one Root even the Church from which they receive their Being Life and Power The four first by their admission The five last by their Election to do and receive good Then their agreement with each other in thei fraternity and portions Children having the same Church-membership with the other 8 women the same right with the last 7 to the Word Sacraments and Prayer Men the right to Church-power with the last 6 and Prophets so true a right to speak in the Church to the edification exhortation and comfort thereof as the three sorts of Bishops Pastours and Elders though not with the like measure charge authority and blessing Likewise the Teacher hath charge and authority over all both integral and ministerial members in matters of knowledge proof disproof and motives to knowledge The Exhorter over all in matters of Exhortation Comfort and their Opposites The Ruler in matters of order and government Also the Distributer hath charge to serve all Church-members in matters of provision and help in Church-services and the Widow in matters of preservation Secondly observe their speciall distinctness according to their diversity of gifts graces and proportions commanded Rom. 12.3 6 7 8. to every one of the Church in particular 1. The Under-aged to rest in their being estated in the Church and their passive priviledges of Baptisme and measure of the Word Prayer and Order and not to usurp above their giftedness with natural activeness 2. The Women not to meddle with any kind of authority order or power their inferiority of Sex dis-inabling them therein by a naturall disproportion thereto 3. Adulti and of active discretion not enabled to speak as Prophets must according to
Gospel Publique Worship OR The Translation Metaphrase Analysis and Exposition of Rom. 12. from v. 1. to 8. Describing and Prescribing the compleat Pattern of Gospel-Worship ALSO An Exposition of the 18 th Chapter of MATTHEW To which is added A Discovery of ADAM'S threefold Estate in Paradise viz. Moral Legal and Evangelical By THOMAS BREWER 1 Tim. 3.15 But if I tarry long that thou mayest know how thou oughtest to behave thy self in the house of God which is the Church of the living God the pillar and ground of the truth See Gal. 6.1 Gen. 2.7 and v. 17. with Chap. 3.3 and v. 15. LONDON Printed by W. Godbid for Henry Eversden at the Sign of the Greyhound in Pauls Church-yard 1656. Gospel-Worship by Mr. Tho. Brewer THE EPISTLE TO THE READER READER IN the ensuing Treatises are represented to thy view a few of those many excellent Manuscripts penned by Mr. Thomas Brewer who besides many former and some long Persecutions endured under the Prelates suffered Imprisonment by the Bishops in the Kings-Bench Prison above the space of fourteen years for saying That because the Prelates did not derive their Offices from his Majesty as they ought therefore he durst not partake with them nor the Derivers of their Offices from them in the proper works of their Offices which in his Petition to the Lords of the Upper-house of Parliament 1640. he proveth Legal Loyal Reasonable and Seasonable a Copy whereof is herewith published for which cause they often deprived him of many of his Writings by which means and through transporting and transmitting c. some Papers pertaining to this Treatise are missing for the Author wrote very largly of these subjects yet is not any thing hereby deformed or obscured though abbreviated Whereby he was prevented from publishing these with divers others of his Works the which he intended who upon the presenting of the said Petition was released but about a moneth after dyed in a good old age and full of days Indeed his sufferings for the truth were very great and of long continuance but as his sufferings did abound so his graces and vertues did much more abound and like odours being crusht gave a more fragrant scent or like silver passing the fire were more refined But what need I to guild a Diamond or what needs he my commendation his Piety Learning Experience and Depth of Judgment are eminently known both in this and other Nations and are in part discovered in these ensuing Tracts which are not many broken fragments of others Writings patcht up together but profound studied matter extracted from the very nature and scope of the several Texts and Subjects whereof it treats and wherein was made good to the Author those Promises Prov 2.5 9. in a great measure most of which with many other of the like nature were the Authors own Experiences and Practises and Experimental Observations who in the time of his liberty was a frequent publisher of them himself at Leyden in Holland where he walked in communion with Mr. Robinson and also with Mr. Ainsworth also after the time of his restraint procuring liberty of his Keeper and sometimes in the Prison he taught them frequently in several Congregations in London which is well known to and testified by many of his Hearers yet living But for my own part I had onely the happiness to become acquainted with him the three last years of his life within which time although it was part of the time of his close Imprisonment I reaped much precious benefit from him by the opportunity of visites c. and like Apollos Act. 18.24 25. he was a man mighty in the Scriptures and being fervent in spirit he spake and taught diligently the things of the Lord. The truth of the matter published I am humbly confident is able to defend it self against all Adversaries though subject to be scandalized from which the best things are not free First here is a more ample foundation for and a more stately Edifice as it were pourtrayed out of Gospel-Worship which both regulates and improves grace than ever yet was published this 1300. years since Antichrist reigned for as Gen. 1. and Job 38. and 39. Chapter contains the whole and also the main particulars of the Creation Exod. 20. and Deut. 5. the summe of the Law Gen. 12.2 3. the summe of the Promises Dan. 2. the summe of the Prophesies Matth. 5 6 7. Chapters the main qualifications of Christs Disciples Matth. 6.9 c. Luke 11.2 The Pattern of all Prayer 2 Pet. 1.5 6 7. The prime Signs and special Demonstrations of our Election Vocation and Salvation So these first 8. verses of the 12. Chapter to the Romanes as our Author saith well contain the whole body of Gospel Church-Worship And as Moses Exod. 25. to Chap. 40. and David 1 Chron. 28.11 gave exact patterns of the Tabernacle and Temple so here the Apostle Paul prescribes the like compleat pattern for this Spiritual Fabrick of Gospel-Worship of which the former were but Types and expressed so to be 2 Cor. 6.16 1 Tim. 3.15 Râ—v 21. compared with Lev. 26.11 Ezek. 37.26 27. This is the Central and Cardinal place of Scripture sanctifying the Divine Worship of the Word about which all other of this subject have their proper motion and use and whereon they depend as so many branches springing from this root and by which they are encorporated into one Order the want therefore of the clear understanding hereof is the cause of the seeming disjoyntedness of the Order of Worship and the long and much prevailing of Babylonisme thereby yea and errour and darkness yet so abounds that we have just cause to pray as the Psalmist doth Psal 43.3 Secondly in expounding the 18. Chapter of Matthew here is lively held forth that Meekness Love and Mercy which ought to be used for the recovery of a sin-sick-Saint Gal. 6.1 and on the contrary that pride railing and racking prosecuted both by the publike and personal Antichrist in such cases as Jam. 4.1 to 11. Thirdly and lastly here is set forth that three-fold or rather four-fold Estate of Adam in Paradise viz. Moral Legal Evangelical and Celestial his legal Estate or first Covenant of Works was saith the Author and what need be said more the first grand grandsire mystery of the Word and the Door key and Candle to all other Theologick Religious Personal publick and polemike the Epitomal Pattern of the Mosaical Law in folio and the Bridge garrison and Tutor unto the Gospel the Ladder and Key of Heaven These four Estates were founded in Paradise the first cultively the second epitomally the third personally the fourth inchoately so that this is the main hinge whereon the whole state of all mankind dependeth Now since this Work hath stuck so long in the Birth and having this opportunity now yet not till now put into my hands and withall considering the diversities of Judgments about and the many diligent enquirers after these things
their scope for Rom. 12.1 proveth it a particular of the Worship of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. to be a part of Gods Wil-worship so called to shew the high cause and nature thereof and in opposition to man's will-Will-worship Col. 2.23 and so to be deputed by Christ v. 3. chargeth its distinctness from the other divine offices in general which v. 7. doth also in particular in the word Within v. 4 5 6. shew it to be a Church-office member and gift v. 7. calleth it an office which the article á½ confirmeth especially in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. also sheweth its distinguishing form in the words the Teacher and Teaching vâ—z by personal and instituted Ordinances which are above-mentioned with their abilities and execution in the third part The end is strongly imported in all the other three parts of the definition for though definitions of natural things require onely the matter and form yet these institutions primarily require the efficient and end also and the goodness of the work on the Workers part requireth also knowledge of these things and sincere obedience to the commander and also his enrighting estate or membership of a Church before he is accepted as a Divine Worshipper and Officer of the Church In these Church-exercises are to be considered the works themselves toward each other In themselves first Prophesie is Gods Ordinance to gifted persons a membral speaking by two or three in the Church to edification exhortation and comfort of all the Church all but membral is expressed 1 Cor. 14.3 4 5 12 19 24. and that at least is to be understood in that it is written to a Church and v. 34. a woman is forbidden to speak in the Church in handling this Exercise Now none hath power or priviledge in the Church or its Exercises but Church-members and that at the least in that Rom. 12.6 with 7. it is expresly distinct from a Ministry indeed able gifts are necessary and as necessarily to be understood in speaking to Edification Exhortation and Comfort for without them none can so do and so is not necessary to be expressed 1. From this definition arise these points first all members of Churches that can speak to Edification Exhortation and comfort of the Church may and ought to do it in the exercise of Prophesie 2. Onely such and such may 3. The Officers of the Church as such except the Ruler ih his ordering the action have interest in Prophesie above other members but in priority of order and betterness of gifts the former giveth onely firstness in the course agreed on by the Prophets the latter onely more length of time 4. The Church or Rulers as such hath no more authority to prescribe the Doctrines and Texts to the Prophets then to the Ministers of the Word the Teacher and Exhorter but rather less in two respects First because the Ministers have right and charge from the Deputation of the Church but the Prophets not so but their membership they have by and with their Original Church-state and not by any derivation there-from and their gifts from their persons Secondly because the Ministers are to be supposed enabled to all Texts and Doctrines and the Church may more colourably require what Text and Doctrine they think best for them but the Prophets not so but are truly such though enabled but in some Texts and Doctrnes and so both in regard of their estates and abilities 5. The number and order of the Speakers are to be by the agreement of the Prophets themselvs 1 Cor. 14.29 to 33. The Ministers as Members and Prophets having but the priority and moreness of speech in the agreement and exercise and that onely by the light of nature giving more honour to the more honourable in estate and ability but giving no Ecclesiastical superiority in Prophesie the confusion of which two estates seemeth to have been the first Seed of and step to Antichristianisme 6. A distinct place for the Speakers in each exercise is to be designed by the Prophets or by those that design other Seats fit to speak out of and to be heard and seen by all which seemeth to be before the Elders Pue proofs hereof are 1. Act. 13.15 from the ancient Exercise of prophesie among the Jews for Paul and Barnabas were then and there not known to be Apostles but were received as gifted Jews and so manifested of themselves by sitting in the Seat designed to that end which also is to be supposed of Christ oft 2. and from 1 Cor. 14.30 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one or any that sitteth i. e. if it appear by the Sitters in that Exercise that much of the time will be employed by the after-speakers let the first contrive his matter accordingly that each may have his course and the Ordinance duly discharged 3. from the light of Nature the former grounds considered First that there may be an aim in the first Speaker how to contrive his time Secondly for the more honesting the exercise it self by putting some difference between the Speakers and not Speakers in that Exercise Thirdly for the better opportunity of speaking and hearing yea and of being seen neither is there insinuation of any office thereby if there be no assignment of the Speakers nor of their Text or Doctrine by the Church or Elders and if their original be taken from their memberships giftedness and their exercise and vicissitude be ordered amongst themselves and kept distinct from the officers exercised by a distinct prayer time and place and also by a more social and less authoritative speaking then the Teaching-Officers even in the best enabled especially in the Rulers who else by their other authority and sitting with the Ministers of the Word and in likelyhood by their betterness of gifts will much endanger the distinctness of the body of Christ so charged Rom. 12.3 to 8. which is worse then their gracing the Exercise by their office is good 7. A distinct measure of time emphasis and authority in the utterance is to be observed from the Ministers according to their less authority promise charge and gift lest confusion and injury grow by the Members Usurpation on the Officers there is rather doubt that the Prophets have no proper authority but a right to publish the Law of God which hath the legal authority of God in it self whereto is added the Ministeriall authority of Christ in his offices Prophetical in the Teacher Priestly in the Exhorter and Kingly in both as instituted by its extraordinary Deputations of Apostles Prophets and Evangelists and as ordered by its Ordinary as the Church-Rulers which also to disobey addeth greatly to the other disobediences to the Word personally or prophetically read expounded and applyed yet since every one that is truly sent to publish the Word hath a kind of authority the degrees are principally to be insisted on in the greater promise of a blessing to the Ministerial than to the membral
superstitious burial of the dead churching women and confirmation some of all which and other sorts of superstitions all the Daughters of Rome observe in homage to their mother of Abominations and in love of her whoredomes of the earth Thirdly in prohibiting Church-Covenants admission and excommunication of members election and dejection of Officers by the Church-power and in forbidding Baptisme without the cross c. and it and prayers without the Surplice and the Father to challenge his priviledges of Baptisme to his Infants and all to receive the Lords Supper every Lords day and at the Evening and at all without kneeling and the Surplice of any one and women to taste of the cup of blessing and in denying ordination to Rulers Distributers and Widows and prophecying to the gifted to teach exhort and comfort and to ask his doubts in the Congregation Fourthly in disordering all the Works of Divine Worship by Minister and people in mingling of their reading the Psalms and Prayers one verse by the one and another verse by the other and of singing with their reading and prayers and with the Lords Supper even in the very time of administration thereof and of prayer on their knees in the very act of receiving the same Fifthly in deifying the Ministerial Works far above their nature as in imputing to the Water in Baptisme to be the real blood of Christ and in ascribing to Baptisme washing away the guilt of sin ex opere operato and purging original sin and actual regenerating and to the Lords Supper real transubstantiation both of the bread into the body and wine into the blood of Christ and strange operations on the Sick in healing all Diseases and dispossessing them of divels by the very act of priestly administration yea they have ascribed the same unto the Cross it self in supposition that it is a Divine Institution or rather because it is a Bird of his own hatching and many the like wonders doth this Worlds-wonder work especially in Ordination which of every way the least Ministerial or Church-work he hath made by his omnipotency the Creatour of the Church Ministry and all things Ecclesiastical and Ministerial and himself the Creator Orderer and actor therof and of them all thereby Proofs of and Motives to incite to the knowledge and practice of the word-Worship FIrst from v. 2. which expresseth the word Worshâ—p to be worthy of yea to exact our best Wits and most serious yea emphatical extensions thereof in these words But be ye transformed in the renovation of your mind Secondly from the parental or proper procreating cause thereof expresly said v. 2. to be that Will of God which to know we are bound by all the Bonds of allegeance love wisdome glory and what not that is naturally or spiritually good Yea this equalenting that word Worship v. 1. with that Will of God v. 2. the particulars whereof are v. 4. to 8. expressed to be our present Church-Worship then practised in the Churches doth more radically and deeply dignifie it than can without more than ordinary ability and industry yea without our transforming our selves not onely into that new and spiritual Nature according to our new and supernatural estate by Faith but especially into the renovation or rouzing up of that new mind and nature be understood and without a special degree of Sanctification be approved which is expressed iâ— the intervening words For all that is there meant by that Will of God is that Word-Worship v. 1. in the general and its particulars v. 4. to 8 and much more is all that is meant by that Word-Worship v. 1. that will of God v. 2. But there is nothing of a higher natute either divine instituted or created than Will absolute neither is any thing more identically essentially and reciprocally predicated of God than Will for whatsoever is an absolute Will is God and God is an absolute Will and what is God is a simple Will And I could never attain to a properer definition of God than this God is a Will well actuating it self But you will say that Will of God is there taken metonymâ—cè by the cause for the effect True yet it is therefore both a proper and a special effect of that Will of God by this rule What is in the second declared by a descendent Metonymie is a prime propriety or proceed of that superiour Neither is that here taken meerly denotatively of any thing as aforesaid but properly demonstratively and emphatically for that which of all other things is most properly willed of God and may most truly be said and be thereby best taken for the will of God without farther addition than of the demonstrative article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. That This shal be farther cleered in the next Porisma where I shew by all the instances of Scripture I can find where God is said to be forsaken and that other gods are worshipped in his stead and the like that those places are not meant of the person of God but consequently which by that same consequence well proveth our point because they had forsaken this his Word-worship and used another which using God there and that will of God here for his Word-worship then and now ought much to provoke us to that through-knowledge thereof and devote us to and in the use and enjoyment thereof and also justifieth the approved use of Worship which properly signifieth Lord-ship as before for the signs means marks and testimonies of Gods Lord-ship over us by a Metonymie of the end or signed for the mean and sign which soul of that word ought never to be separated from the body thereof though never so frequently used left we understand not our own words or neglect them If then we would know what of all other is most necessited and worthy to be known know that will of God and what it willeth approve also know God himself and that whereby and wherein he most manifesteth his Deity and accordingly apply it to thy soul and thy self to it as therein most approving Gods Lordship over us Thirdly from the 3 Divine Epithites of that Will good acceptable and perfect good to us therefore omit not your benefit of this high nature acceptable to God therefore expose your selves in the extent of your love and fear to please him of through and for whom are all things perfect in them both and it self in kind and degree therefore this is above all things worthy and necessited to be throughly known Herein are three prooâ—s all very effectual but I rather avoid tediousness through the plenty of matter than heap up petty colours or search for quantity of matter herein Fourthly from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which taken demonstratively must have reference to that Word-worship v. 1. which expresseth that will v. 2. to be the efficient cause of that Worship v. 1. and its particulars v. 4. to 8. and the joynt cause thereof with the word yea of
all other pretended divine Worship which is not commanded by it 2. Wherefore from all these grounds I infer the same dehoâ—tation from your yeilding to conformity with any other divine Worship whereto the worldly worshippers wil wo and force you by all means they can but enforce ye your selves so much the more unto that transformedness from formality with it which our new-man-hood and renewedness of our minde exact of us even to appropriate our divine service to him only as we have done our Sonship in which peculiaring our selves in estate and service unto Christ he will bless us with the approbation of Gods peculiar will the originall and proper cause of those his Mercies and Graces as good to us and of these his services as acceptable to him wherein is the perfect Cyclopedia of Divinity and Religion obebedience whereto is better then any matter of worship and distinct boundedness whereby is better then the fattest Devotion to worship 1 Sam. 15.22 3. Wherefore as an Apostle of Christ by his peculiar gracious authority given to me for this end I charge the conscience of every one among you to fear and flee all arrogancy and overweeningness both in the matter and order of Divine Worship least ye transgress the rule and bounds thereof whereto ye are bound by God in all attentness and intentness of minde in the practise whereof therefore manifest your sound mindedness in each of your apportioning your doing the works and receiving the priviledges of Faith according to Gods apportioning them unto you as and because you are his faithfull ones united to him by faith and communicating with him in all the fruits and benefits of Faith especially in these of his Word-worship which are as good to us acceptable to him and perfect in themselves in the exactness of their matter and distinctness of order in their particulars as I have preparatively insinuated hitherto in the generall 4. For that whole and distinct Divine Worship is now instituted after the pattern of a City or a Body Politique with its City-States Members Officers and their works which are good for the Members thereof acceptable to the King who instituted them and exact in themselves For as we have many Members in one of those and in all naturall Bodies and every of these Members hath its peculiar function or practise 5. So is it in the Church and its Church-estates and works wherein though personally we be many severall Christians yet by an incorporating covenant to be a Church according to Christs institution we become one Body and each becomes others Members of the same bone and flesh for each others benefit practising his peculiar Function 6. Wherefore we having these enrighting and instrumentall Priviledges added to the said Mercies of God by Faith as son-like Portions distinct according to Gods peculiar grace distributing to every one as he pleaseth how should we not observe this unity of our Church-Estate and its variety of Membrall and Ministeriall Estates and their apportioned Functions and Rites and bound our selves to and within them according to that apportionment of God whether it be the enrighting state the Instrumentall or Medial work and enabling power of Prophesie which ought to have a generall eye to these things 7. Or a Ministeriall estate work and ability within which we are especially and peculiarly to bound our selves whether it be the Office of a Teacher within the function work and charge of teaching with all aptness and ability to teach to the information of the Church 8. Or of the Exhorter or Comforter within Exhortation to the Conformation and Reformation thereof with all serious sincerity according to his charge function and work of Exhortation Or of the Distributer within distribution with simple singleness of heart according to his Office to the relief of the necessities of the Church Or the Ruler within his Ruling-office and the charge and work thereof with all diligence therein Or the Pittyer Widow woman-Deacon or Mercy-shewer within that Office for the health and personall conservation of the Church with all personall cheerfulnesse even within all five Offices as Deputies in them to Christ as Prophet Priest Provider King and Preserver of his Churches Ministeriall and in them more evidently and eminently of his mysticall than without and before their constitution and also as good disposers of the manifold correspondent graces of that Spirit given to benefit the Church and lastly as Fellow-Members thereof imploying your distinct gifts and graces natural and spiritual to the benefit thereof according to the needs of the understandings hearts estates conversations and healths of every Member thereof and then you shal experimentally prove to your own and your brethrens consciences that these particulars of his Divine Word-Worship are that Divine will of God which I have said to be good to you acceptable to himself and perfect in themselves yea and perfecting Divine Communion between God and his Saints in the highest measure upon earth and nearest to heaven and directlyest and powerfullyest leading thereto The Analysis of these eight Verses follows ss First an Analysis of the eight Verses then also follows a draught of the matter per modum geneseos as the nature of the matter falls from the generals into its particulars the which to make them more portable and for some other reasons not requisite to be here rendred are published as followeth The Analysis or right distribution of these eight first Verses of the 12. to the Romans Gods instituted Worship is herein ¶ 1 Prescribed * 1 In the general †1 Positively 1 Impetrantly â— 1 Of our †1 Whole persons 1 Natural 1 Material your bodies ver 1. literally 2 Formal i. e. our souls ibid. by synecdoche of the part 1 Most backward and therefore all the rest a majori 2 Most pertinent in this case of outward Worshipping God before men i. e. The Body or material part 1 The vessel wherein the soul is to be presented to God and to present it self and its body and so the whole man as Gods peculiar service for his own table holy as informed by the word living as inspired by the spirit acceptable as required of himselfe as our Father and original Creator and correspondent Preserver 2 Circle 1 Whereby it is circumscribed 2 Whereto it is confined in all Gods Church-services to the visible manifestation of its self in them 2 Spirituall 1 Material i. e. our created nature v. 1. your bodies as above 2 Formal .i. e. our regenerate nature and renewed minds v. 2. but be ye transformed in the renewing of your minds †◠Distinct good things * 1 Personal †1 Mental 1 Intellectual all informing and informable faculties v. 6. whether Prophesie and v. 7. within teaching the Teacher 2 Animal of all our exhorting and exhortable faculties v. 6. Prophesie v. 8. the exhorter within exhortation * 2 Corporal 1 General our whole conversation 1 Active â— Passive v. 8. the ruler within ruling therefore also
have eaten any creature before and without Gods free and particular gift of them Gen. 1 29. 9.3 and therein sanctifying them to him in his word which yet had been confounding what God had made distinct and murder in particular for he might have said all things are given me to eat under and in these two Particulars of Herbs and Trees for though God have named that only and not flesh and so there is a distinction between them yet it is only graduall whereby I am to eat of these more then those but not special and in kinde so as I should be bounded unto them and from flesh thereby the like may be said of Gods prerogative in order of being the sole Authour and Orderer of States and Laws for increase at least in the case of Fornication Gen. 1.28 increase and multiply with chap. 2.22 and he brought her to the man It might as well be said That neither Iews nor the Samaritanes 2 Kings 17. were Idolaters because they worshipped God more then Idolls and that neither Vzzah no◠Vzziah broke Gods bounds Leviticall or Kingly because they dealt in their proper Functions and Offices more then in the Priesthood and also that no man usurpeth and incroacheth upon anothers civill Office nor incurreth the censure of many masters Iam. 3.1 if he be more imployed in his own that exceeding much better even as much as the order of Gods House is better then that of the world I know nothing more perverting absurd and injurious in respect of order and right then this nor mischievous but utter breaking of all order and right Ecclesiasticall and Civill so that the body and four main branches of the Original Root and general of this matter Rom. 12. do strongly plead for the exact distinctness of the particulars intended especially if their coherence matter order and particular scope do sute answer thereunto which they excellently do The tree it self is distinguished into the body and its branches under the similitude of a mans body and its members v. 4. answering to the particulars in hand viz. to the oneness and the sameness of the Church constituted to which he spake and the diversity distinctness and multiplicity of its gifts personall and ministeriall both in their essence and existence and so the not oneness of their works functions and ministrings v. 5. What need we more but the particularizing of these two verses which he doth v. 6 7 8. and their clearing and illustrating as they are 1 Cor. 12.4 to 30. the particularizing he handleth most exactly as is possible in such a compendium and so few words as speaking to men of understanding both in express applying the particulars unto the scope of their generalls preceeding v. 6. and also in plain innumerating and distinguishing them v. 7 8. their Application is express both in Phrase viz. then now now then or therefore since or seeing that or the like Terms of inferring assuming or consequenting and also in matter answering to three parts of the generall matter in the root and body first to VVorship v. 1. and the Portion v. 3. in the root and members v. 4. in the body viz Gifts all which express the subject and matter distinctly to be done possessed and received id est the Powers and Offices of the Church as they are given parts of Worship measured out to the members Officers of the Church one place explaning nother and all perfecting the matter Secondly To the bounded diversity and distinctness thereof much insisted on v. 3. to many given parts of Worship in existence and not one in action actuation function or execution v. 4 5. viz. different distinct divers or severall which is expressed v. 6. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to the discreet distribution geometrically different proportion of c. all which three express the distinct boundedness the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifoldness or many-kindedness and not-oneness and also the differences and discreet distribution of the parts of those given parts of Worship measured out to the several members and Officers of the Church Thirdly the Particulars or Branches are expresly applyed to their preceding generalls in the freeness graciousness and discretion of God the giver and distributer of those given parts of his worship so bounded distinct in kinde and discreetly distributed in these words Gifts divers according to the Grace that is given unto us and according to the proportion of that faith demonstratively and expresly referring us in the Root to the free Fountain of all Gods good will v 2. peculiarized in one instance of Pauls Apostleship which he calleth a grace that is given him over them v. 3. and very oft elsewhere as chap. 1.5.15 1 Cor. 3.10.15.10 2 Cor. 8.19 Gal. 2.9 Eph. 2.3 to 7 8. 1 Tim. 1.14 with 11 12 13. and also to the same matter and almost words in the last clause of v. 3. without the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which is applyed to the body in v. 4 5. by for have and being though principally it express the diversity and not oneness of the parts of Gods good will and Word-worship bounded Portions members gifts and offices of the Church and their Functions and the one-ness of the Body and Church it self and touch this third part but slightly yet that is to be supposed and supplyed out of the clearness thereof both in the Root and Branches on both sides this compleat connecting and compacting the Root Body and Branches in their matter and its distinctness of parts ministerial and personal and respects originall and objective doth strongly prove that the Holy Ghost hath a special intent to set and shew the distinctness in kinde of the particulars after innumerated and ordered and not onely their difference in some degrees which is the least difference that can be imagined so is to be supposed in all things not the same and therefore need not be expressed much less so solicitously constantly compleatly contrived and the contrary confusion so vehemently exaggerated especially if the particulars following answer this excellent foundation general preparation and their promised expectation which they fully do both in their ennumeration and distinctness The Worship of God Objective Medial and effective is either common general and natural or special supernatural or institutive The special worship of God as instituted in the VVord in general commanded in the second Word or Commandment to be prayed for in the second Petition instituted at large occasionally and sparsim by the Precept and Practise of Christ and his Apostles in the New Testament and summarily purposely orderly in Rom. 12.1 to 8. and respected both originally as cause and effect and existingly and then properly as whole and part and metaphorically as subject and adjunct consisteth of an Ens and a Basis and is parted divided and distinguished into its a Body Soul
third or sixt answer is from the predicate annexed in the same clause to divers viz. according to that grace given unto us which also is itterated in the same verse in according to that measure of that faith both referring us to v. 3. and so inferring the particulars following upon the preceeding generals and both being answered 1 Cor. 12.11 Eph. 4.7 with 8. to 11. 1 Pet. 4.10 11. wherein also are three sorts or heaps of Arguments couched which I must but touch The first is in the words themselves first laying the cause of that distinctness in Gods gracious and free Will not in mans discretion or will for reasons within himself in the former Clause And secondly In the proportion of faith which is here set as the formall Reason or soul of our Church-estate whether membral proper and immediate faith being the respect or cause why we have right to be Members of that State and why all other gifts are given unto us Mark 16.16 17 18. Acts 10.44 to 48. 20.8.32 and so why we are capable of the Offices of the Church according to which measure whether of Membership Gifts or State we are to actuate that we have received distinctly not confusedly i. e. of each according to his own Rules and Order not of any of the other two as of the State or Offices by the Rules thereof not of gifts properly and immediately though the Office was given to us in respect of fit gifts therefore yet now the predominant and denominant the constituter and distinguisher and the proper subject of order is the office or state it self and that only though they be also both Members and gifted which have also their proper Rules which we are also to observe in their respect as such other ARGUMENTS there are also to be drawn from these words viz. from given measured shewing us that the Rule of our exercising the Offices is to be taken from the respect as they are from God and not as inherent in us properly though secondarily both gifts and graces are to be respected and exercised therein as is expressed v. 8. with simplicity with diligence with cheerfulnes and fourthly from to us v. 6. to every one v. 3. with the reference of v. 6. thereto shewing the same and the specialness and singularity of the respect but we neither need nor may prosecute every thing to the utmost The second sort of Arguments is from ὠdemonstratively used four times thereby referring us in this point to the matters past in the generals which yeeld ten Arguments as is shewn all strongly though more obscurely proving the same distinctness which is here exprest The third sort is from the inference of distinct executing of those distinct gifts and Offices upon the former proved and present expressed distinctness of them connecting thereby the generalls and particulars the Root Body and Branches the Soul Body and Members and the preceding and subsequent matter of this place incorporatingly together and so communicating membrally the force of each Argument to the other the number weight of the following Arguments are well to be considered and applyed hereto after I have also answered the second Objection from the instance in the extraordinary Offices which now succeedeth To that second Objection I first answer that as those Offices are more hard to know in all the bounds rules and appurtenances and less concern us then the ordinary and also yeeld us no present light from their practise as these do so are they less distinctly known then these and cannot be perfectly paralelled to make the rules of these to square with those and therefore no good Argument a notiori can be brought from them against our point Secondly that the rule of the extraordinary Offices was principally according to the being immediately inabled and directed by God and not by the set State and Office as the proper subject of their gifts works and end since whosoever was indued with Apostolicall Propheticall and Evangelicall gifts did presently proceed to the execution of those Offices without expectation of a farther Ordination and as being thereby called thereunto but so is it not with the now permanent Offices Thirdly those were under the respect of Instituters Platformers and Law Rule and Worship-makers though mediate and not as instituted after the pattern seen in the Mount of the Word and so are not to be measured thereby as our instituted Offices are Fourthly That Order which is to be observed in them is rather by reflex from the Church to which they most properly are given 1 Cor. 3.22 1 Cor. 28. 1 Tim. 3.15 viz. in their Consultations Acts 1.15.21 22. and in Ordination Acts 13.3 1 Tim. 4.14 with 2 Tim. 1.6 4.5 then by any set Rule in themselves which yet is so sparsim and sparingly observed that it cannot be said to be the Rule of extraordinary Offices Fifthly They had divers properly distinct functions works and duties according to their inspired abilities which were specially and singularly distinct in severall persons 1 Cor. 12.8 9 10 with v. 28 29. especially v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributing to every one privately personally peculiarly or severally as he will and their Offices which came therewith and thereupon were alike distinct properly and in kinde Sixtly For authoritative Offices which required not only ability but also a sending or calling unto the Functions immediate or mediate about which is the greatest question they had also and especially their distinct Functions Works and Duties alotted to them either immediately as Apostles Mat. 28.18 19 20. Acts 1.26.9 with 26.14 to 18. or mediately deputedly and inferiorly as Evangelists 1 Tim. 1.3.18 4.14 with 2 Tim. 1.6.4.1 2. Tit. 1.5 to 13. Divers hard questions do here arise as whether Barnabas were properly an Apostle or no Whether Philip had the same authority with Timothy and Titus Whether Timothy and Titus had that Authority by Pauls deputation or by their Evangelicall gifts or office c. but for these I refer thee at this present to my four first Answers and proceed to the seventh Seventhly Neither all nor any of the extraordinary Offices were common in all works nor so only divers in kinde nor in number as differing only in gifts and their exercising which the two opposite opinions hold that the three overseeing ordinary offices are but divers also in office both in name and nature and therefore the instance from them is for neither of them opposite I say they are both against themselves in terms affection and course and in the two former clauses of the predicate in kinde in number and also against the scope of this writing and I think of Rom. 12.1 to 9. the subject thereof in matter affection and course and in the two latter clauses of the predicate in gifts in their exercising though in the latter part of that predicate they be one and thereby destroy the unity and order of Gods Worship giving yea
bountifull in his Portions of Faith The 17. is from Have not members have us That Church-offices Ministeries and States are adjuncts of the Church which is first in Nature and their Root and Basis but they are not its Root nor Basis nor any way precedent either in Time Nature nor Dignity before it as such but as it consisteth of particular members over the well-being of each of which they are set but not over their being as they be Christians nor a Church And also the 18. that the Ministers are the Churches Angels and members but the Church is not the Ministers Church The 19. is from We have That all Churches are in relation to each other as equall particulars of the Church in general as each of our persons are of man in general And the 20. There is no more an Universal particular Church Head or Body of Churches than of particular men And the 21. Our persons are the original pattern of the instituted Church imitable after the strictest manner of which a Spiritual Body Politick is capable as simillimum not idem And the 22. the knowledge of the nature of the Church and Church-Estates is easie to all reasonable men iâ— if Historically believing this one place much more to Christians led by the Spirit of grace in its patterning especially if they understand by Learning or Experience the nature of a Civill Body Politick the medium simillimum to both person and Church The 23. is from and That God hath avoided confusion in our many personal members by assigning them distinct Functions The 24. is from all Members have not one Function by a Graecisme or in English phrase No Member hath the same Function or rather it is of the same words And the 25. Our Members are bounded but not bondaged counter-distinct but not opposite The 26. is from Hath That membral Functions are adjuncts to the members of the Body and so that the Membral-Estates denominate the Membral-actions and administrations but not è contra The 27. is from One or in English one and the same or the same in kind That each member of the body hath its counter-distinct Function end or use And the 28. That each member is not to be employed to all that it can do but to its distinct and proper work as the Eye to see the Ear to hear the Nose to smell the Pallate to taste but none of them to feeling though in some sense they all can nor the hands to either of the foure though in some remote consequence they serve to the same use in case of defect with unseemlyness and out of the due course of Nature The 29. is from Practice Function or Work That no member ought to be idle but active and operative The 30. is from even so v. 5. That so much expresness of Form is necessary in this matter of Gods Worship as is to make way for and confirm the Logical consequences therein i. e. that it is an exact simile between man created after Gods Image and the Church of Ordinances instituted after Christs Image And therefore all the Doctrines well arising out of the former verse and protasis in respect of the body its members and their function are to be understood as good as expressed in the Apodosis in this verse adding onely the Church instead of the Body and Ministeriall for Membrall which I for the present leave to be done i. e. The 31. to be deduced from the 24 the 32 from the 25 the 33 from the 26 the 34 from the 27 supplying the particulars from v. 7 8. i. e. the Teacher to teach the Exhorter to exhort the Distributer to distribute the Ruler to rule the shewer of mercy to shew mercy and the 35 from the 28 with the same addition and the 36. from the 29. and the 37. from the 23. The compleat parallelling of this simile is very large and seeming in its exact prosecution more formal than necessary which seemeth to have been the reason why the Holy Ghost hath left them to be deduced by firm consequence but hath not exactly parallel'd all particulars wherefore I will not be extream herein either in negligence of all that is intimated nor in exactness in what it hath left unexact in particulars yet is there some vice versa to be applyed from the Apodosis to the Protasis as the 38. from in Christ or by the institution of Christ That the created order of the members of our body with their use and natural comelyness is to be observed perpetually And the 39. That each member of the body is for the benefit of each these two are to be deduced from the two next clauses following The 40. is from in Christ That the speciall form of all instituted Worship is Christs institution And the 41. from the same in relation to the many other causes of true worship That subordinate causes exclude not nor oppose each other so that the same worship may well be called the Worship of God of the Will of God of Christ and of the Word And the 42. in relation of this distinctness counter-distinguished from the materiall parts of Gods Worship That Christ is more manifested in the distinctness than in the materials of Gods Worship The 43. is from each one anothers members That each member of the Church is for the benefit of each other member thereof And 44. Much more for the whole and 45. Neither the Church nor its members are for any one member as for its superiour but onely as for its part or their fellow-member or as for their singular Superiour deputed by the Church as an encorporated general over each particular The 44. is from each in particular In relation to one body That there is an express difference between the Church-members relation to the Church and to each other so that the 45. Ministeriall or organical members have power or rather government of over or objectively for each member but not of over or objectively for the Church as an encorporated body but onely as deputedly and Ministerially for it And so 46. No Minister can excommunicate the Church The 46. is from the same words referred to Many That the Officers diversly respect the generality of the many Members and the particularity of each member The two first respecting the generality they being charged with the work of publication and pressing the general Word of God and the three last of the five respecting each particular member as a part of the Church to which they are concredited This divers respect is expresse in the Text but the apportionment is of the divers reason of the offices insinuated The 47. is from the mutuall relation of these three words one many each That the Church as one is suprâ—am in respect of its particular members is inferiour to all the offices but as many it is of a mixt State as the greater many it hath the power of the oâ—fices and their minâ—strations toward each member i.
last of all actions in the Congregation for the Widow is to do no work therein 3. It is the last and least of all Church or Ministeriall actions it being onely complementary ceremonial for solemnity distinct orderlyness but the essence and substance of the Ministry is effected in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church-election by holdâ—ng up the hands or the like choice-declaring act whereto the Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or laying on of his hand is but ad bene esse and for the solemnity of the Divine Office so that their first is Gods last their greatest is Gods least and the Prelats essence and essentiating work is it self but a circumstantial and complementary Ceremony no marvell then that they are such Ceremony-mongers Makers and Masters I had almost said Ceremony-Monsters These are extenuations of a speciall Nature but suppose it a Divine Ordinance yet there are many great extirpations of that Divineness and deposers thereof below the basest things as they use it For the Prelats appropriate it to their Bishops office which is none of Gods as they institute it distinct in office from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyter Elder or in their own term Priest for the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of the same extent convertible and used promâ—scue and that expresly in all the places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used which are but four Act. 20. Phil. 1. 1 Tim. 3. and Tit. 1. and so their Ordination of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by a distinct office is not a nullity divine but even an absolute nullity or worse even a Devil or Idoll where God's holy things are given or sacrificed Secondly their Ordination is administred not only out of the Church but without all relation as from it yea or as by it nay nor for it which is their only pretended respect thereof to the Church for first they suppose no Corporation for or to whom they are confined but onely the universall Church which is the mystical body of Christ and no Ordinance of Worship but that which is worst of all they usurp the nature arrogate the name of the Church to themselves and their natures and practise in all things proportionably though in case of opposition or danger they hide it as all Traytors Fellons c. do But alas this brevlate will not endure the deserved Aggravation of this Trojan horse but must in this entrance thereon abruptly refer the prosecution thereof to a distinct Tract no occasion being sufficient 4. The duties and works of the Distributer are receiving the contribution of the Church and distributing the same with simplicity Secondly helping the Church and Elders in providing Water Bread and Wine for the Sacraments and fit Utensils to that end and in other necessary services therein according to their names helps and servants not onely in respect of the Church but the overseeing offices thereof in counter-distinction from whom they are termed Deacons or Servants Thirdly preservation of the Church-stock as keeping of the purse by solliciting the Law-suits and attendance on the employments of that stock for the setting the Poor thereof on work and building or repairing the place of meeting 5. The adminâ—stration of the Mercier or shewer of mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to attend the Sick especially the Poor Sick who cannot hire helpers in their Food Physick Warmth Comfort and Naturall necessity Secondly their visiting the Sick and dejected in spirit and comforting them with all cheerfulness of motives mind and behaviour Rom. 12.8 with cheerfulness which is more proper to the diseases of the mind then of the body More especially of the thâ—â—e first offices and their functions both joyntly and severally as they in the generall agree in any terms and as they are effecting the same thing though in divers respects for the first they are joyntly termed and called in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surveyours Overseers or Bishops Act. 20.28 Phil. 1.1 1 Tim. 3. 1 Tit. 1.7 Secondly Act. 20.1.7 Tit. 1.5 1 Tim. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders Ancients or Seniors etymologically and Priests Popishly and Presbyters the Mincers and Refiners of Popish terms Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepherds Feeders Pastours Act. 20.28 Ephes 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leaders Superiours and Watch-men 1 Thes 5. 1 Tim. 5.17 The first 3. being applyed expresly to them as officers of one nature well joyntly mentioned by and under those three names The fourth or latter three have express relation onely to their joynt actions of going beforâ— standing over looking to the Church which yet are to be supposed to have respective relation to those Offices whose properly they are known to be by other places of Scripture which by the scope of the Holy Ghost not onely distinctly describe but institutingly prescribe them to us as divine and holy Offices or Ministries jointly concurring in those terms and things signâ—fied by them Now therefore to confuse this distinct order of God and to dis-joyn what God hath thus conjoyned is an abomination to the Divine Author and a desolation to his Divine Order and therefore well sirnamed by him that Babylon Babel or Confusion Rev. 14.17 18. both of Tongues and Terms originally both Gen. 11.9 and here and also and especially of his Divine Order of Worship therewith which God hath charged to be kept distinct Rom. 12.3 6 7 8. especially in the distinctness of these three eminent Church-offices so that to desolate them by pounding and confounding all three particular existents into one and that in the terms which the Scripture useth as general and common to all three yea thereby as by Divine Authority is the high degree of Ministerial confusion or Babylon that great Rev. 17.5 In the latter joynt respect they reflect a Externally on their b Author Enrighting i. e. Christ in his three Offices of Prophesie Priesthood Kingship Enabling i. e. the Holy Ghost in its three gifts of Teaching Exhorting Ruling b Objects Faculties or Powers i. e. their Understanding Heatt Practike powers Habits Moral knowledge vertue or sincerity in conversation Spiritual Information Exhortation Government a Internally on their subjects i. e. The Ministers Medial Ministerial or Functional Severally and particularly of the first it is a Church-office deputed by Christ as Prophet to administer all his teaching Ordinances for the Churches spiritual information Rom. 12.7 Ephes 4.11 the genus or common matter is a Church-Office the efficient is Christ deputing it as Prophet the formal scope or specifical difference is to administer all Christs teaching Ordinances the final cause is For Gods Worship and the Churches spiritual information All and onely which are requisite in this definition which is confirmed by the places annexed to be of a divine nature and authority for Christs service and Christians benefit in all spiritual knowledge compared with the rest of those Chapters and
them both which exceedingly dignifieth our subject of Worship or taken per emphasin which the urging thereby to disconformity with World-worship and to transformity in grace and the emphatical that v. 1. that Word-worship necessite it expresseth worth and necessity of this knowledge of the highest nature yea that double demonstrative emphasis importeth an unexpressable dignity and necessity thereof Which latter sense not onely excludeth the former but also importeth yea enforceth it by the mutual emphasing and inseparable Nature of the two emphased matters Fifthly beside the compacture of the number of particulars in the five last verses in the latter Table shewn there is a special distinctness of those particulars to be observed pressed v. 3. and expressed in the metaphrase analysis and genesis thereof Therefore there is not onely all kind of knowledge requisite unto this special matter but also in the same how to discern the several particulars their joynt encorporating and enchaining and their distinct order both lineal and collateral Sixthly another proof of the same kind is from the like compacture of all manner of compleatings of this subject both lineal a priori posteriori and collatera dextral and sinistral shewn in the main part of the former Table summarily and shall be in this prosecution thereof illustrated that therein the Deity in its Unity and Trinity as α ω the efficient and end in all its ordering means and actuating powers Natural and Civil Spiritual and Ecclesiastical personal publike pleaseth to encircle embrace this his own instituted Son Image and Spouse as thereby parallelling his adopted and imputed mystical Church the particular matter of this his Ministerial Church of both which conjoyned and glorified he intendeth the compleating of his perfect celestial Church By these glimpses you may discern in this proof strength enough to evince the matter in hand that the subject of Divine Worship is very worthy of our knowledge and best endeavours to understand even as any thing knowable for Gods essence none can know and live a natural life and so there is no corrival but the mystical Church and the like relation of the Deity to it and of it again to the Deity which is the soul of our present body as in the next proof Seventhly 1. call to mind here the manifold motives and divine commands to get knowledge understanding and wisdome and the spiritualness and plenty of teaching thereof in the word and 2. the world-cloying Volumes thereof of the Divines of all sorts and ages and also the unsatiable and uncessant studies and labourings of Christians of all sorts and ages after the same and then consider that it is wholly reduced to the Ten Commandements Exod. 34.27 where it is expressed that they are the Epitome of Gods whole Covenant with his Church And 3. consider that onely the first second and fourth Commandement prescribe matters between God and Us for the third onely requireth our sincerity and seriousness in them and the other six are immediatly between man and man And in the first mentioned three that the first toucheth onely matters personal immediatly between God and Us and the fourth onely the Sabbath so that the second Commandement is the adequate object of Divine Worship Whence conclude the highness of the nature thereof that it is of the second sort all the matters of Religion and also the extent thereof that it possesseth the whole head of one of the Ten wherein God hath contrived his Covenant and that the largest of the Ten and strengthened with many excellent Reasons and Motives of all sorts expressed therein which yet are excellently varyed and illustrated in the three first verses of Rom. 12. and the particulars thereof compleatly in the kind thereof instituted in the five next and their distinctness charged with Apostolike authority v. 3. All which shew the highness of the matter and the excellency of this place and therein the necessity dignity and pretiousness of the knowledge both of the prescribing and instituting place and it s instituted matter Eightly Obedience then to God necessiteth us to know these his peculiar commands and the love of God constraineth us thereto the excellency also of the matter and its order both internal and relative lineal and collateral strongly moveth us thereto which two heads shew it acceptable to God and perfect in it self if now it also appear specially beneficial to us then it wanteth nothing to prove it that good acceptable and perfect will of God for that therefore mind the ends thereof and you shall find the one half for our good for as they are for Gods glory and worship which proveth them to be son-like duties of love to our Father upward so are they for our good five several ways and so they are means and so duties of wisdome for our own and brethrens benefit and so we thereby serve God immediatly as in Duties of the first Table and mediatly as in the second therein also serving and preserving our selves in wisdome and our equals in love The first of these five is in getting knowledge of all kinds of good to be obtained and the Science of Science it self and so of the means and manner of obtaining them which is proved v. 6. Prophesie which is expressed 1 Cor. 14.3 to be for edifying which cannot be without knowledge and its counter-distinction from exhortation and comfort proveth knowledge to be meant thereby and v. 7. the Teacher within teaching So one whole office with its function and exercising is for our information The second is in getting grace sincerity and holy power and vertues of all sorts which both are proper and prime good things and the Sanctifiers of all other goods whereby they become onely good to us yea and of all evils also in turning them to our good whereby even our sins are our physick and many wayes for our benefit in their co-operation and last end This is also proved v. 6. Prophesie with 1 Cor. 14.3 Exhortation and comfort and v. 8. The Exhorter within Exhortation and so also the whole 2d office and its ministration and administring are for our internal sanctification of Heart and Affections Thirdly the Ruling-Ministry and its Function Works are for the external nourishment of both these internals and suppression of their contrary Heresies and wickedness in the Church v. 8. the Ruler Fourthly God hath given to the Church not onely authoritative and magisterial Labourers in the Word and Doctrine and Rulers 1. Tim. 5.17 with their ministerial information exhortation and government Rom. 12.7 8. 1 Cor. 12.28 but also inferiour and servant-like helpers and their works of servant-like helps ibid. both for our personal provision in and by the Church Rom. 12.8 the Distributer i. e. the Orderer and Disposer of the provision of the Church by a Synecdoche of one particular for the general whereof there are many branches of which more at large else-where and also fiftly for our personal