officers and duties and bounds and limits for them it is ananarchy not a policy Christ should leave a miserable City without a policy 5. Necessary to the Church as visible and externall for being visible it must have something visible to knit it to the head Christ For as the invisible is knit to Christ by faith so is the externall united to Christ by these externall things neither is there any meanes any ligaments to ty the body to the head or the members to each other externally but these prescribed by Christ The Apostle Colos 2. being to deale upon this subject against humane impositions and will-worship he brings his maine argument from Christ and our union to him which were no argument if these did not knit us to Christ vers 7. we are rooted and built on him By these we are knit as the tree to the root not onely by the body but by the barke And vers 19. they that set up any other worship or order then that which Christ prescribes they hold not the head they quit Christ which sets a high price upon these things and makes them necessary By them the Church doth immediately close with Christ and in them the fulnesse of Christ is seene and the life of Christ conveyed and therefore necessary as nerves and sinews to the body 6. It is a necessary part of the Gospel by the Apostle accounted a principle and a fundamentall one Hebr. 6.2 setting downe the principles he counts this as one laying on of hands which is a part of this externall policy a ceremony belonging to ordination and if a part be fundamentall then the whole is I am not ignorant that some interpreters carry this another way viz. for confirmation but there is little reason for it 1. Because confirmation is not commanded in any one Scripture but this and therefore not likely to be a principle in Religion that hath footing but in one text 2. Confirmation hath nothing fundamentally distinct from baptisme being but to confirme the same and not to adde any thing new Some esteeme it exegeticall as an â—â—position of baptisme going before but that were not agreeable to the Apostles intent being to set downe a briefe epitome of the principles of Religion Yea laying on of hands is more darke then baptisme and therefore cannot be an exposition of it Therefore it is meant of that laying on of hands in 1 Tim. 4.14 and 5.22 c. a part of ordination So not onely the Sacraments but ministery calling ordaining with the ceremonies of them are fundamentals of the Gospel Doe not mistake mee I count them not absolutely necessary to salvation For he that beleeveth shall be saved Nor are they all necessary to the being of a Church a Church may subsist without part of them a Church gathering and beginning or a Church in persecution or a Church corrupted and lame and declining may be a true Church without some of them but necessary they are necessitaee praecepti as a rule for every Church to walke by and to the bene esse of a Church They are necessary with the same necessity as the Leviticall rites were to the Jewes they were bound to performe them and incomplete in the want of them but when they were in Babylon and deprived of them or through negligence had lost them yet then they were a Church So is it in these things under the Gospel But being necessary so many wayes either Christ hath left them for his Church or else he hath not left all things necessary Propos 2 It is necessary they should be laid downe by Christ none else can be the author of them Because he is the onely Lord of his Church 1 Cor. 12.5 6. Many ministrations but one Lord. The onely husband of the Church and Law-giver the onely captaine head King and therefore the Church ought not to subject hen selfe to any but Christ Isa 33.22 Jam. 4.12 she is his Spouse and so not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be her owne rule nor may any other lord it over her Christ onely gives the being to the Church Jun. de Eccl. the being of the Church is relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two or three gathered together in the name of Christ and therefore from him onely can come the operations of that being all the actions flow from the form Quod dat esse dat operari and therefore the essence of the Church being divine all that the Church doth as a Church must be divine In relatione hac magnified omnia divina Jun. in Psal 122. In this divine relation all things are divine And the same Author Quicquid tangit audit c. Id. ibid. Whatsoever the Church touches heares sees enjoyes ought to be divine The things themselves are such as none but Christ can be the Author of them The Apostle gives a right character of worship Rom. 12.1 2. That it is meant of service or worship the last word of the first verse shewes That it is externall we see in the sequell of the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle is upon Church-officers and their manners of administration In the verse there is sacrificing an externall rite and that of the body So that it must be understood of externall worship that cannot be excluded Of this he required it should bee 1. Living being to serve the living God it must not be dead service there must be nothing dead in it And therefore of Christ for no man can give naturall life much lesse spirituall It is the word that quickens Man may shape a service but he cannot give life unto it it will be vaine and dead 2. It must be holy now nothing that is holy can come from man that is uncleane none but Christ can ordaine holy things the things in themselves must bee holy whatsoever infirmity be in the doing them He that erres in the weake performing them erres in the doing of his duty but he that invents some of his owne erres more then he needs what we invent we must justifie Christ will warrant no more then he commands what his wisdome commands his righteousnesse shall make good Therefore the Pope to make good his authority in enjoyning Church-matters claimes an unerring faculty and so he had need 3. It must be acceptable to God and therefore according to his owne minde as in the second verse now who knowes the minde of the Father but the Sonne or what doe we know of God more then is written Therefore Christ onely is able to prescribe such service as God would have living holy acceptable and consequently able onely to prescribe a policy in his Church And sure he did what belonged to him to doe Propos 3 Christ hath actually done it You will say here is the great worke prove this and we have done We might prove it undeniably by producing the particulars and set them up before you And if I should you would say
and Angells 3. Because of that diametricall opposition that is in Scripture betwixt Christ and all false worship Gal. 1.6 Col. 2.8 often in the old and new Testament 4. From the strong fence set about this command Gods jealousie his greatest hottest and most implacable rage God will propagate his wrath to the third and fourth generation count them haters of him that break it and esteeme them to love him that keepe it and binds himselfe to thousands that observe it God doth not use to lay such words upon matters of small moment there is something more in it then ordinary and what can that be but Christ Secondly but there is a second Image commanded and that is that externall worship prescribed by Christ As the way prescribed by Antichrist is called the Image of the beast Rev. 13.14 15 so the way prescribed by Christ is his Image which is that we have spoken of and is meant in this Heb. 10.1 So that having an Image such externalls as doe represent Christ fully we neede no more but such an Image we have A fourth proofe is in Act. 1.3 speaking of those forty dayes after the resurrection of our Saviour he saith in them he taught them all things belonging to the Kingdome of God To parallel this with the forty dayes that Moses was in the mount with God would little helpe us you may thinke we neede it not That by the Kingdome of God is here meant that visible Kingdome that we have spoken of is apparent 1. From consent of other Scriptures wherein we shall finde that Christs great businesse after his resurrection was ordaining of Ministers Matth 28.18 Ma k. 16. dispatching their commissions prescribing them rules for that purpose 2. Because the Apostle treating of things of this nature 1 Cor. 14.37 challenges this honour to his rules that they were Commandements of the Lord how did the Lord command them not by writing extant in the old or new Testament nor by ordinary revelation or inspiration for in another case in that Epistle giving rules for married Estates and resolving some doubts saith ◠Cor. 7 12. This speake I not the Lord i. e. not the Lord in any part of the word then written but I not as a private person but as inspired by the Holy Ghost Therefore calling them the Commandements of the Lord he must need meane those orders left by Christs mouth to the Apostles for the ordering of the Church and which by them were to be derived to the Church 3. That which helpes to confirme this is that Christ did but rarely touch upon this point of his government in his life but taught matters of faith and holinesse of life The reasons were 1. He was but a Minister of the circumcision Rom. 15 8. and therefore would not prescribe Lawes as a King 2. The old government was not abolished and to teach a new before the old was displaced would have caused a confusion and rent in the Church he tooke away the old that he might set up the new Heb. 10.9 3. The people were not fit for this new government hee would not put this new wine into old bottles he therefore prepares them by the doctrine of repentance for it 4. His Kingdome was to be laid in bloud he must first triumph on the Crosse and then on the Throne and therefore he spake Prophetically of his government of his kingdome to come Matth. 28.8 After his resurrection he saith All power is committed to me in heaven and earth now goe teach all Nations therefore he left this part of his doctrine till this season after his resurrection There is a fifth proofe Rom. 12.1 That he speakes of outward worship hath beene proved already concerning this he requires it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both words prove a forme prescribed in the word 1. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service and therefore commanded for there can be no other reason given of service to God but his commanding of it Obedience is better then Sacrified 1 Sam. 15. Obedience makes Sacrifice acceptable and when Sacrifice is without obedience God disclaimes it Sacrifice thou wouldest not Psal 40. Nor can there be imagined a reason why God should favour any service but because God commands us to bring it him there being no reason why God should require service but that we might shew our obedience Not because he needs them rivers of oyle Mic. 6.7 8 the beasts of a thousand mountaines are nothing to him Nor because they are beautifull there is nothing beautifull but himselfe and that which comes from him God is not taken with glory Nor because it is chargeable to thee if it be thy body to be burnt he cares not if it be not commanded worship not required is no worship 2. This service must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is translated reasonable this translation will helpe us sufficiently for what can be reasonable in spirituall things but mens Christi that is vera ratio the rule of reason neither may we thinke any thing reasonable in divinity but that which is according to the principles of divinity Christs mind But we may well wave that interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly word-service or a service agreeable to the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the same word is used 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the milke of the word and therefore why not here the service that is agreeable to the word and Christ may not require word-service if the word be not a rule We might argue from the sufficiency of the word It teacheth us every good way saith Salomon It will make the man of God perfect for every good worke And this is a good work the chiefest worke of all to have fellowship with God in his ordinances The Scriptures instruct us as they did Timothy how to behave our selves in the house of God 1 Tim. 3.16 If Timothies religion will serve us he had no other Canon what need we All confesse that Christ instituted part of this government and why not all of it being of the same nature What he did he did perfectly and the Church did retaine all till carnall ease pride and ambition wrought this strange metamorphosis neither is that to be despised Acts 20.20 The Apostle saith He kept backe nothing that was profitable If there had needed any more he would not have suppressed it And verse 27. he declared the whole counsell of God When we say Christ hath left his government for us in the Scriptures we meane the whole Scripture commands and examples for both are binding rules to us 2. It is in Scripture either in plaine words or else in good and suffici-consequence either actually and in the letter or else potentially and by cleare and good deduction Although it be not laid downe in one continued methodicall discourse but scattered in small peeces here and there
in Scripture and although not obvious to a slight and superficiall view of the letter but lies deeply and closely couched yet it will doubtlesse be found by those whose faithfull labours God shall assist in the search of it Propos 4 Our next proposition is This government is perpetuall We might take all Christs institutions for perpetuall and not seeke a particular reason to entaile them upon the Church but there being a contrary opinion we shall meete it with three or foure arguments 1. From 1 Cor. 15.24 a place formerly quoted and proved to be meant of the externall Kingdome which Christ will render up to his Father If the Kingdome stand the policy will stand too 2. Heb. 12.27 It is called a Kingdome that cannot be shaken Christ hath set it upon such firme pillars as never to be removed till he come himselfe to pull it downe by erecting a full Kingdome of glory 3. Eph. 4.12 c. Those officers are to continue till we all come in the unity of the faith c. That which the Apostle said of the Sacrament of the Supper is true of all the rest It is to keep in remembrance his death till he come Beside Scripture there is reason for it It is a Law a Commandement called so in many places the word doth perpetuate it See 1 Tim. 6.14 because a Commandement therefore to be kept till the appearing of Jesus Christ What is made a Law no authority can pull it downe but that which sets it up Therefore the Apostle backs the command with Christs regall power Who is the onely Potentate King of Kings c. a sufficient reason to prove his Lawes unalterable because made by the supreame and highest power and therefore they are to stand till a greater then Christ come This government was universall in respect of places and why not in respect of times In all Churches thus I ordaine 1 Cor 4.17 7.17 thus I teach If the disposition of the subject had required a different rule the Apostle was very barren to ty all up to one or the Church of Corinth abounding with variety of gifts and so richly furnished might take it ill that shee should be kept in the same bounds with others and have no state and honour more then the poorest Church The government prescribed in the word is ordinary and therefore perpetuall for there is nothing that is in the word that can be thought temporall but that which was occasionall and extraordinary but the government prescribed by Christ is ordinary Things ordinary and extraordinary are found to differ 1 In their gifts Ordinary officers have ordinary endowments such as are of perpetuall use in the Church as the gifts of Pastors and Teachers To looke to the flocke to be apt to teach to be wise c. but the gifts of Apostles were extraordinary the gift of tongues miracles c. 2. In their imployments and ends Pastors and Teachers are to edifie the Church to build us up in faith a worke of perpetuall use and cannot decay in the Church Eph. 2.20 but to be the foundation to lye in the bottome of the building and to be a Master-builder this proper to extraordinary officers 1 Cor. 3.10 viz. Apostles It is not hard to shew what is ordinary and necessary and what occasionall and accidentall Object That which is urged against the perpetuity of this policy is weake That it was fit for the times in which it was practised being times of persecution but when the Church hath peace another government may be more profitable and usefull Answ For answer to it know that this is a project that the Scripture is ignorant of and affords no colour for it and that is reason sufficient to reject it But they that know what our soules are know that we have alway need of such offices and such ministrations as are in the word commanded And on the contrary the government now pleaded for would have better suited with times of persecution 1. For one Priest to serve two congregations three if need be is it not better for a poore persecuted Church then to maintaine Pastors Teachers Elders and every one to have double honour maintenance or allowance Sure Paul knew not this way of saving charges Why should he that desired to free the Church from burthens and did labour with his owne hands to doe it not suffer this new way of Curats 2. For officers to dispatch businesse privately in a chamber is safer a great deale in bad times then to make a publike businesse of it Why did the Apostle ordaine all Church affaires to be publike 1 Cor. 4.5 When you come together cast out that person And that which they would thrust out is fitter for times of prosperity 1. It is a strict and exact way close bands that give not that liberty that the other doth and therefore sittest for such times wherein men are apt to take the greatest liberty Persecution is a discipline it selfe and then men may be left more to themselves but profanenesse is apt to grow in times of pence and then it is no wisdome to have the remedy discipline 20. or 40. miles absent 2. Mercies should make us better not worse If God gives Kings to be nursing Fathers shall the Church grow wanton upon such bounty shall so happy a blessing make us worse We have a Christian King shall we therefore grow Antichristian Men say persecution was an occasion of the Apostles setting up such a discipline we are sure persecution hath kept it out Object But men object That Church-government ought to hold good proportion with the civill and episcopall government suits best with a Monarchy and that which men would ground upon the word is dangerous to Monarchies Answ If it be prejudiciall to Monarchy it is strange the Apostles would practise it under persecuting Monarchs It was no wisdome to runne themselves into a premunire to endanger the splitting of the Gospel in every place by giving just occasion to Princes of persecution Or indeed they were not persecutors in opposing the Gospel but just opposers of enemies to their state neither were the Apostles Martyrs but seditious persons that brought in things dangerous to Caesar and so died justly But this is an old tricke of the Devill to set Christ and Caesar at difference a plot as old as abominable and so grosse that a man may easily discerne it Not to speake any thing of the difference betweene corporals and spirituals betweene Moses and Aaron King and Priest of so wide a distance that they cannot interfere nor one endanger another States have stood intire without Church-government yea without Christian Religion and the government of Christ hath stood in all States without molestation Religion confirmes what it finds in a Kingdome meddles with nothing that is civill to alter it It makes princes better rulers and people better subjects but changeth neither The government endangers Princes honours and royalties no