SCRIPTVRE A PERFECT RVLE FOR CHVRCH-GOVERNMENT Delivered in a Sermon at Margarets Westminster before sundry of the House of COMMONS By William Seigwich Minister in Farnham in Essex Published according to Order LONDON Printed for Ralph Smith at the signe of the Bible in Cornhill neare the Exchange SCRIPTVRE A PERFECT RVLE FOR CHVRCH-GOVERNMENT Isaiah 9.6 The Government shall be upon his shoulders THE text is a Propheticall solemnity of the incarnation and inauguration of Christ and sets forth his birth and raigne Christ in the wombe and on the throne The second is exprest very fully in a stately and lofty stile apt and fit to the greatnesse of the matter every word swels with royall and Princely excellencies so full of evangelicall glory that the Septuagint were astonished at the Majesty of it and therefore durst not expresse it but render it in their translation veiled and obscured but Christ by his comming hath expounded them to us and we see them a very excellent plaine and full description of the Kingdome of the Lord Jesus Christ shewing to us 1. His regall office to governe the government 2. The burthen and weight of this office it was not honds but onus not a crowne upon the head but the government upon his shoulders the part imployed with bearing heavy and pressing burthens 3. His propriety to it it lay upon his shoulders alone he had no helpe from others he suffered and raignes alone 4. After this there comes a troope of titles setting forth those royall graces which doe adorne assist the crowne of Christ The first shewing the nature and kind of this government it is not an ordinary vulgar or a carnall kingdome but wonderfull mysterious other states have some mysteries in them this is a state of mysteries The second shewes how it is assisted with wisedome and counsell the great support of states and that too within himselfe he needes not goe to others for it and therefore the more faithfull and safe he is the counsellour The third title sets forth his power he is wise to prescribe lawes and as potent to execute them able to defend his Lawes and Subjects in their obedience to those Lawes the mighty God The fourth sets forth his love hee can doe all things but his love limits him and sets his wisedome and power on worke his government is not tyrannicall but paternall his Subjects are his children he is the everlasting Father The fifth shewes the successe of it a government so well assisted and composed must needes be very peaceable the Print of peace The sixth shewes the continuance what is peaceable will continue warre either open or civill being the ruine of states and of his government shall be no end We will take onely the head of all the subject of these excellent properties the government And concerning it observe but these considerations by way of explication of the text and we shall draw up our conclusion to be insisted on Considera 1 That under this tearme of government is meant all Christs power extending to internalls and externalls By the first he rules internally in the Soules of men by grace and holinesse By the second he rules externally the outward man together with the inward in his worship We omit the first although the more excellent and glorious and aime at the second as more seasonable the externall government That this is here included as well as the former beside the extent of the word reaching to all in which Christ exercises dominion two acts of his government expressed vers 7. shew 1. He orders it which is properly a right disposing of things externally 2. To establish it with judgement and justice c. and an act of justice is properly ad extra and therefore though it be not onely understood it cannot be excluded externall government Considera 2 Consider that the text is evangelicall and what was here promised we must expect it to be performed under the Gospell Considera 3 That there is a twofold government 1. Supreme Lordly legislative unlimited 2. Subordinate inferiour shut within bounds By government here is meant the first the power of constituting Lawes of ordaining and laying a government for the second may be and is in the Church-officers but the first proper to Christ These three considerations laid downe the conclusion naturally flowes from the text That Christ hath left or constituted an externall government or a government in externalls for the Church under the Gospell Before we come to the proofe of it two things neede explaining 1. What the Church is that is the subject of this government 2. What this government is and what is the extent of it Concerning a Church the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used to expresse civill Assemblies any Congregation of men met together for a civill use Act. 19.32 39 40. and is in Scripture taken sometime in a good sometime in a bad sense It is used in spirituall things variously Acts 19 32.39.40 We will not trouble you with the severall acceptions of the word Church in Scripture but take it in its common and most ordinary use and that which accords best with the originall use of it in the new Testament It is a particular or congregationall Church which is a similar part of the Catholique and hath the nature of the whole intire viz. immediate fellowship with Christ and right to all the ordinances The Church is visible or invisible a distinction not of genus into severall species but of the subject into the severall adjuncts for the same Church may be and is visible and invisible We are to consider of the Church onely as visible for so it is the subject of that government we are to speake of a visible and externall body for an externall policy It is ordinarily defined thus to be a company of beleevers joyned together in the name of Christ to enjoy fellowship with God and each other in all Gods ordinances according to the word The matter of this Church must be Saints faithfull men such whereof Christ may be the head Art of Church of England 19. they must all be members that make up a body i. visibly and in appearance These materials cast into a visible union knit together in one body in Gospel-order whereby they are apt and fit for communion with God in holy things and that in the name of Christ this is a Church called his house and family Jun. de Eccl. his City and Kingdome in Scripture I shall not need to spend much time in shewing what this Church is It will conduce much to the businesse in hand to prove that there is a visible politicall Church whose government is distinct from the invisible instituted by Christ And this will appeare 1. From the word Church applied to particular congregations in many places of Scripture to the Church of Corinth Antioch the seven Churches in Asia 2. 1 Cor. 15.24 The Apostle speakes of a
Kingdome to be delivered up to God at the last which is not the invisible Kingdome of grace for that is perfected in the end and so to continue for ever nor the externall Kingdome of the Jewes that already is dissolved but this ministeriall and evangelicall dispensation of ordinances which agrees with that of the Apostle Ephes 4.13 Those offices and administrations must stand till we all come in the unity of the faith c. For as the comming of Christ in the flesh abolished the Leviticall Church so the comming of Christ in glory shall thrust out the evangelicall 3. Hebr. 12.28 Wherefore we receiving a Kingdome let us have grace c. It cannot be meant of the internall for that consists in grace the Apostle argues from this Kingdome to grace which were absurd if they were but one The consequence is not good any otherwise but thus having a visible and glorious Church let us have grace to enter into it and to walke worthie of it And that the externall Church is meant is apparent from the antithesis that it hath with the Jewish Church vers 18. c. For nothing is opposite to the externall Church under the Law but an externall under the Gospel 4. Many places in the Gospel where Christ speakes of this Kingdome to come can be meant of no other Repent for the Kingdome of Heaven is at hand Matth. 4.11 10.7 Christ intending to set up his government prepares materials converts Saints And Matth. 11.11 he compares the ministery of John with the ministery of the Gospel which he cals a Kingdome He that is least in the Kingdome c. i. e. He that is the weakest Minister in the Church under the Gospel is greater then John And that Christ hath instituted such a society and Kingdome such a visible Church reasons prove it If there were not such a Church there would be no communion of Saints here on earth That there is such a communion the Scriptures are plentifull it will be granted the consequent will appeare if we consider what communion is it is an arct close orderly and profitable fellowship For as in civill society that politicall vertue that is in a man is not exercised toward men in a crowd for a man may be solus in civitate alone in a multitude to be politicall or in society is to be united to families Cities Kingdomes So this spirituall fellowship is not with Christians as Christians nor many Christians within a same walls but with Christians united together in one body spirituall 1 Cor. 12.20 Psal 122.3 Ephes 4.16 and that rightly compacted and fitly joyned together Minister and people c. such as are to exercise offices and to administer to each other Now the reason why God would have such a fellowship is 1. For himselfe that he might enjoy the perfection of mankind which is men in society politicall is a step above reasonable By this his service is more rich and glorious having the grace and strength of many in one That we may with one mind and one mouth glorifie God It is a goodly and beautifull service that is thus presented to God Rom. 15.16 and is very acceptable as that Psalme is interpreted How good a thing it is for brethren to live together c. 2. For us Psal 133. there is as great necessity of communion in divine as civill things First in respect of our weaknesse It is not good for man to be alone was Gods judgement of man in innocency and now man cannot be good alone When we are as scattered Sheep the Lions will devoure us while we are as eares of corne growing alone Jer. 50.17 we shall be carried away with every wind of Doctrine against which tossings this is a remedy Ephes 4.14 Church-fellowship having a Kingdome of sinne and darknesse to fight with we need the power of a Kingdome to resist them Secondly in respect of our graces God that gives us grace gives us it to profit with A man cannot be happy alone 1 Cor. 12.7 nor good alone grace will fade and wither if it want objects to worke upon and is never so glorious as in propagation God that hath given us grace hath given it for others as to our selves as a faculty in a member is for the whole body the eye sees for all the eare heares for all c. And therefore there is a necessity of communion and so necessary there should be a Church There must be a Church that there may be ordinances For clearing this consider but these two things 1. That a Church is a chiefe ordinance 2. That the Church sanctifies and upholds all other ordinances First that it is the chiefe ordinance It is Gods Temple under the Gospel 1 Pet. 2.5 Heb. 3.6 called his building and house therefore the greatest 1. Compare it with the Temple under the Law in whose place it comes and under which this is prophecyed of familiarly in the Prophets that was the greatest under the Law so this under the Gospell 2. Compare it with the substance Christs body which is the Temple of all worship Destroy this Temple In whom the God-head dwels bodily Joh 2.19 Col 2.9 That which serves to so high a use as to represent Christ and in the maine worke of Christ to bring us into the presence of God must needes be the greatest 3. It is fullest of Christ many beleevers shining with the graces of Gods Spirit each having some of the divine nature all united in one body It sets forth the glory of God and in them Christ is compleate so full of Christ that it obtaines the name of Christ 4. Other Ordinances were made for the Church not the Church for them Man was one made for the Sabbath but the Sabbath for Man so other ordinances for the Church Therefore as under the Law the Temple was greater then the gold of the Temple so the Church is greater then the Ordinances of the Church 1 Cor. 11.12 Secondly other Ordinances subsist not but in the Church The ministery of the word a steward is not a steward but to a house a Pastor is not a Pastor but to a flocke How can a man Preach except he be sent Rom. 10.14 15. and a true mission doth require an externall call Discipline is not exercised but in the Church 1 Cor. 5.12 What have I to doe judge them that are without The Churches censures reach not till they be within the Church the keyes are nothing without a Kingdome All the Ordinances and Sacraments they are not due to Christians as Christians nor as members of the Catholike but to Christians in society in relation ministers and People therefore there is and must be an externall and visible Church distinct from the internall And hence it is that there are distinct callings to the internall and externall Church 1 Cor. 1.2 He writes there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a company
called out and afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called to bee Saints a calling seperatim and a calling conjunctim as Junius and vers 9. called to the fellowship of the Saints Expositors observe a double calling from the words One to be members of Christ and of the inviâ—â—ble Church and another of a particular Church to beleeve and to be added to the Church So that as a man is considered as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as reasonable and as politicall so a Christian may be considered as a Christian or member of Christ and as a member of a visible Church We have beene large in this being a speciall meanes to cleare the whole truth and the ignorance of this causeth much mistake in the world about Church-matters The second thing to be explained is the government of this Church Being a Kingdome or City or Family it must have a policy being not a worldly but a spirituall Kingdome it must have a spirituall policy and being a visible Kingdome it must have a visible policy such as the body is such must be the government of it To shew what this is For the name the Apostle helps us to a very apt one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2 14. the policy of Israel and what that is the Philosopher tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is order the word used here vers 7. and Col. 2.5 their faith and order So that by government we understand that order left by Christ to the Church for the administring of Church affaires or holy things For the extent of it we take it in the largest sense not onely for that part of government called commonly discipline or jurisdiction or the power of one over another c. but more largely for the whole ordering of the Church in all Church-affaires All are reduced to these two heads 1. The order of the parts of the body 1 Cor. 12.14 called the tempering of the body a right disposition of the parts every one in their place Pastors and Elders and Deaeons every one in their ranks 2. The order of the administrations and services of these parts to God and to each other as Prayer Word Sacraments Discipline and all the holy things of God And that we take in the largest sense too including the matter and manner for both come within this policy Christ commands the things themselves and the rites and ceremonies belonging to them For 1. Christ would not ordaine ordinanecs and leave them confused imperfect and halfe composed and subject them to humane skill to receive their forme and beauty 2. All things that God made in the world were perfect and every creature brought its shape into the world with accidents sutable to its being and sure God would not leave his holy ordinances and this second and more glorious world of the Church imperfect 3. If man were to prescribe the manner man had i.e. to command that we should injoy them in their manner or not at all a negative voice which is a greater power then God ever left man in his owne ordinances to admit and refuse 4. Christ hath left rules for them not onely for Preaching but by whom and to whom so in Baptisme and the Supper how they should be administred and to whom onely admit of this distinction Some things viz. such as are religious and immediately and particularly belong to the nature of the things themselves are peculiarly commanded such as are more remote as naturall and civill things are only in generall rules prescribed How these are distinguished we shall see hereafter For the extent of this government we shall lay these two grounds First for all internals Christ hath laid downe some internals both persons and things As 1. For matters of Doctrine and faith and inward sanctification there are Word Sacraments and Pastors and Teachers to administer them 2. For matters of conversation there is watching admonition c. for which there are Elders to joyne with the former as helps of government 3. For matters of charity there is collecting and distributing of Almes and for that are Deacons appointed For these externalls are as the barke of a tree or as a vaine in which the bloud runnes in these the inward life of grace is conveyed and to these three heads are they by Authors reduced Secondly that Christ hath laid downe all externals that are for the good of the Church That 's the property of a good Law to containe all and leave nothing to the Judge but the interpreting of such Lawes and the executing of them Christ the King of his Church hath made as many Canons as need all that is left for the Church is to execute these rules and in cases of doubt or difficulty to draw out the rule to particular occasions Or to conclude this point the government laid downe by Christ is ordinances of divine service or a liturgy a compleat way of serving the Lord in all his ordinances so called Hebr. 9.1 Having explained these two maine termes we proceed to prove the point The point will be sufficiently proved in demonstrating these five propositions 1. That it is necessary there should be a government of such an extent with all the rites and ceremonies belonging unto it 2. That it is necessary that Christ himselfe should prescribe it 3. That Christ hath actually done it and that sufficiently 4. That this government so commanded is perpetuall 5. That neither the Church nor any other hath power to alter any part of it or to adde any thing to it Propos 1 First It is necessary there should be such a government shewing the persons administrations with the rites and ceremonies belonging to them 1. Necessary by the Law of nature to the Gospel as a Religion for there never was a Religion without such The Aegyptians Romans Turks had their Priests Temples Rites belonging to them and shall Christ be defective in that which even nature requires Nature requires some Christ prescribes what 2. Necessary by the naturall Law by the second Command The affirmative part of a command is of the same nature with the negative the negative denies externall devised manners of worship therefore the affirmative requires a form of Gods devising The Jewish ceremonies did append to the second Command With out a prescribed forme the Law is imperfect therefore there must necessarily come a Law of service in the place of that which is abolished to supply the roome of it for till that be added a rule of externall worship the command binds in affirmatives but potentially viz. to worship God in his owne way when he should prescribe it 3. Necessary to our natures consisting of soule and body both created by God and redeemed by him 1 Cor. 6. ult therefore God must be worshipped by both 4. Necessary to tâ—â—… Church as a Kingdome or City for policy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of a City and without a Law for
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
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