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
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
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
now we must expect a rule proportionable Yea these must continue till the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that aetas constans that full stature 〈…〉 19. for the Church hath no old age but in Heaven there will be an eternall externall glorious way of worship If Christ had left humane reason his deputy to ordaine ceremonies in the Church the condition of the Church under the Gospel had beene more slavish then the Church under the Law for one ceremony of mans is worse then ten of Gods man's darken and oppresse the truth Gods illustrate and cleare it but God hath promised our condition should be more ingenuous Gal. 4.7 Christ should shew but little love to the dearely beloved of his soule to subiect her to humane inventions The Philosopher accounted the committing of a Common-wealth to man a committing of it to beasts in regard of their passions but the committing of it to Lawes he esteemed it a committing it to God and the Lawes And shall we thinke that Christ will leave his Spouse his body his beloved his Church where a Heathen would not leave a City If this were not true that Christ had laid downe an exact rule the Church would never know her load never attaine a setled estate For if there were a liberty for men to adde it were a duty too and so every High-priest in his time would be carefull to contribute something to the Churches benefit and so though Christ lay no other burthen Rev â— â—4 yet man might and would If Christ have not prescribed a forme there will arise divisions varieties inconformities for men would all set up their owne way One Bishop require one thing and another forbid it We shall never have peace so long as this Jezabel of humane power in spirituall things and her whoredomes remaine If this be denied Scripture will receive a blow for Lawes stand while they stand together their power is in their authority which is wounded when any one of them is violated And we see by experience that those that deny the Scriptures to be the rule of discipline have robd them of much of their authority in other things if not of all for they set their owne feet upon the neck of Scriptures and will tie them to speake not their owne but the Churches interpretation Humane traditions will make the commandements of God of none effect Matth. 15.6 wherever they are planted and suffered they will draw much honour from the holy Scriptures The contrary opinion derogates from the wisdome of Christ that he should not see what would be good for the Church or if he saw it that he should not communicate it Many arguments more might we bring to induce you to beleeve it let these be sufficient it is not a new truth but a banished one returned and a truth of very great consequence Till Christ be restored to this his lost dignity hee will never rise nor Antichrist fall Vse 2 Secondly Christ hath left a rule for his worship in all things here is worke for you that God hath called to the weeding of his garden the Church to pull up every plant that our heavenly Father hath not planted I speake to you whom God hath honoured with a power and I hope blest with a will to doe it I know you are not ignorant that there are many things yet standing that never came into Gods mind to command his Church It is an act of greatest mercie to ease consciences of these burdens humane impositions in divine things God doth now with you as with Saint John Rev. 11.1 He puts a reed into your hand to mesure the Temple he gives you the Scripture a right measure lay it to the worke and the outer court all humane inventions cast it out to the Gentiles send them home to Rome from whence they came What is not agreeable to this rule reject it as having no light in it Try all things Isa 8.20 and hold fast that which is good separate the precious from the vile and know in your worke the rule of innovations is not mans Law but Gods all substructions and additions to Christs rule are truly innovations against them must your zeale burne Doe as Hezekiah did 2 Chron â—9 command the Levites to carry all the filth out of the Temple Gather them that are faith full and charge them as Constantinus Magnus did them of the Nicene Councell Deposit â omni hostili discordiâ literarum divinitus inspiratarum c. that they should resolve all things in question by the word of God To move you to this consider It exceedingly provokes the wrath of God to see humane inventions stand by his owne he cannot endure Priests and Sacrifices not commanded The idolatry threatned and so often punisht in the Jewes was but false rites of worship which yet caused warre in their gates sold them into the hands of their enemies Especially he hates any new order of Priesthood not enjoyned by himselfe It was no lesse then death under the Law for any man to presse upon the Priests office without a call from God Num. 18.3.7 and he hath executed what he threatned Looke upon the examples of his displeasure in Vazah and the men of Bethshemesh 1 Chron. 13 7.10 And is not the office as sacred now as ever yea the ministration is more glorious and therefore every intrusion more dangeous Num. 4.5.15 Yea if particular acts were so grievous and punishable how much more a standing office which was never ordained of God and Aaron whose rodde never budded that never had the Vrim and Thummim put upon him They have made a breach in Israel and if they be not broken off we may feare God will make a greater Things set up by man set up another Gospel we see it by wofull experience in this Kingdome Gaâ— 1. Hundreds of congregations are constituted by humane Lawes and looke after no more for their Religion then Canon an Law To be a Minister is required no more but observance of Canon and to be a Christian it is enough if he be regular and observe the commands of the Church neither will ever men look for a bâ—tter till this be pull'd downe They make men distast the pure streames of divine truth Humane institutions are carnall easie such as reach not the heart and therefore much desired and doted upon being our owne and sutable to our natures The power of Religion the spirituall things of God are above us and require more of us to performe them and therefore loathed by carnall hearts therefore remove these as enemies of Christ secretly drawing the hearts of the people from him None such opposers of Christ as these Samaritans who have mixtures of their owne They beget a thirst after more of them A little Leaven leaveneth the whole lumpe Cal. 5.9 these left behind beget a desire of eating of Romes flesh-pots You will never stop all passages of returning to