as he did his Fathers will and to teach his doctrine which he taught them as his Father taught him so by the Word they are to do and teach but nothing beside the Word or without the Word More at large of this in the Treatise of Discipline Thus we see the word of life is God in the person of the Father the unbegotten Word in the Sonne the begotten Word and the incarnate Word In the person of the Spirit it is the proceeding Word and the ministeriall Word and this ministeriall Word is the power and the authority committed to the Church So the Ministers cannot doe any thing but by the power of the Word and this Word is Christ who abideth with them and with the whole Church alwayes unto the end of the world So Christ is the chiefe and they are his servants and embassadours Of the third Subsistence of the Church Government and Discipline AS Divine worship cannot bee wiâ—hout the divine power of the ministeriall Word from whence it extracts both the nutriment and efficacie so neither worship nor the Divine Word can be without order government and discipline whereby the whole spirituall body the Church is preserved in spirituall health and blessednesse shining in spirituall decencie and divine beauty As Psal. 45. 13. 14. The Kings daughter is all glorious within And her heavenly glory is most excellently set forth in Canâ—â—â—…es 6. 10. Who is shee that looketh forth as the morning faire as the Moone pure as the Sunne terrible as an army with banners Without externall pompe temporall confusion or humane policy for God hateth nothing more in the government of his Church and in his worship then pompe and policy and loveth nothing more then to have his Church excell in meeknesse holinesse and simplicity like himselfe as hee saith Bee ye holy for I am holy And learne of me for I am meeke and lowly And he exalteth the humble and meeke but the proud he sends empty away When we speake of the Church it is to bee considered in what fence we take the Church for the Church of God is in a twofold aspect to be apprehended one as she is in a mysticall union the body of Christ the Spouse of Christ the Lambe the Bride in this sence shee is spirituall pure and holy without spot without wrinkle his undefiled The other as she dwelleth in her naturall humanitie and abideth here on earth wherein shee is invironed with manifold temptations infirmities and afflictions fighting against the world the flesh and the divell and in this condition she is elementary naturall and visible Therefore God in his wisedome and goodnesse to man hath ordained externall dispensation thereby to communicate the holy and invisible mysteries of his Word to man through visible instruments elementary and naturall proper for mans capacity and nature lest naturall infirmities should become an excuse that God should not speake unto man For this cause God doth minister the mighty power of his Word by the weake and simple voyce of man Teaching man by letters syllables words and sentences divine truth and making evident to the mind and sences of man by elementary signes tropes and allegories and so demonstrating inscrutable mysteries and divine secrets of grace power and glory The first beames of the glorious gospell of Christ which Paul calls the Image of the living God that shines unto man is the publike and visible ministration whose glory compared with the glorious ministration of the law 2 Cor. 3. 7. which none was able to behold and live which made mountaines tremble and the Israelites excuse themselves is farre more exceeding glorious which we all are able to behold with openface shining through the vaile of Christs humanitie wherein as in a glasse or Crystall wee see the glory of God in the love of the Father and are changed into the same image from glory to glory as by the Spirit of the Lord And the thing that is ministred is the glorious gospell of Christ which is the doctrine of Christ or the mystery of the Father and it carrieth alwayes this Character with it to know it to be the true doctrine of God It giveth all glory to God the Father by Christ and it glorifies Christ through the Spirit for Christ saith that which is the Fathers is mine therefore the Spirit shall take of mine and give it you Outward ministration is called the face and countenance of God Therefore the Prophet David saith O. Lord God of hoasts turne us againe and make thy face to shine upon us and wee shall be saved It was Davids delight and his whole hearts desire Psal. 27. 4. One thing have I desired of the Lord that will I require that I may dwell in the temple of the Lord all my dayes to behold the beauty of the Lord and to visit his temple The first ordination of this ministration was instituted and practised by God himselfe in Paradise preaching unto Adam in a created voyce in the coole of the day and by that meeke voyce Gods presence was knowne unto man I heard thy voyce and was afraid The voyce or word of God for it is a significant voyce making it selfe to be understood howsoever God useth weake and despised instruments to expresse himselfe to mans capacity yet his voyce is mighty as in the 29. Psal. Reade the whole Psalme For the voyce of the Lord is powerfull the voyce of the Lord is full of Majesty And as Paul describes it it is mighty in operation and sharper then any two edged sword piercing through even to the dividing of the soule and the spirit and of the joynts and the marrow and is a discerner of the thoughts and intents of the heart For this cause preaching is called the power of God unto salvation But if the glorious beauty and power of Gods ministration seeme weake and foolish unto some men because it is ministred by the voyce of man and the weake signes of the Sacraments being of no strength nor beauty in themselves It is because the glorious Gospell is hid unto them that perish and becomes the savour of death unto death because the God of this world hath blinded the eyes of them that beleeve not lest the light of the glorious Gospell of Jesus Christ should shine unto them These riches are sent unto us of God from the Father of lights by the Sonne of the fulnesse of all rich grace through the Spirit the over-flowing waters of life and blessednesse and we have it in earthen vessels that the excellency of the power may appeare to be of God and not of man and those that are sent of God are qualified with the word of God and by having the Word they are knowne to be sene of God For they teach and preach not themselves but Jesus Christ the Lord and approve themselves messengers and servants to the Saints for Jesus sake For the word of God wee are alwayes to conceive to be the
sparing their bodily labour The manner of the publike worship of Gods Church from Adam till Moyses In this first age whilest the Church was domesticall in the family of Adam and Noah and Abram The first-borne and eldest of every family was ordained of God by creation to be a King for the common good A Priest to offer prayer to God for them and a Prophet to instruct them Of this royall dignitie we read that God gave dominion unto Adam over his posteritie and all sublunary creatures Gen. 1. 28. This is the fountaine of Soveraigntie succeeding in the birth-right of the dignitie of the first-borne untill Cain lost it by killing his brother Abel C ham lost it for scoffing his Father Noah Esan sold it for a mease of portage and Reuben lost it for desiling his fathers bed Then God tooke it into his owne hands and reserved soveraigntie and the dignitie of preheminence of the first-borne for his owne onely begotten sonne the first begotten of every creature the Lyon of Judah who is King of Kings and Lord of Lords by whom Kings raigne and Princes decree Justice Also man in Creation was the Prophet of God for God breathed in his face the breath of life and made him a living soule even that word which in the beginning was with God and was God was the light and life of man Adam was taught of God before his fall as in the second Chapter of Genesis and also after his fall as in the third Chapter of Genesis the seed of the woman should break the serpents head which doctrine he received of God and taught his posterity His Priesthood was manifest in that hee taught his sonnes to offer sacrifices of praise and thanksgiving to God the outward signes thereof they brought to their Father as their high Priest a figure of Christ Gen. 4. 3. also Hevah gave thanks to God for her issue The services used amongst the Patriarks Their practise and service in this age was plain and simple praise prayer and thanksgiving to God which consisted in confessing their sinfulnesse and acknowledging the mercie of God in his promise as after the birth of Seth and Enoch then it is said began men to call on the name of God Genes 4. 26. And in every family they taught and declared the promise of God to be the word of life as Lamech confessed at the birth of Noah Gen. 5. 29. and Noah and Enoch are witnessed to be Preachers of righteousnesse This manner of worship was more manifest after the flood in the life of Abraham by his obedience his familiar talking with God as in Chap. 15. 16 18 19 20. and Isaacks conversation who went out to meditate and pray in the evening so Jacob worshipped God leaning on his staffe and blessed his sonne Thus the pure and unspotted worship of God which was used both private and publique among his people was onely praise prayer and thanksgiving with teaching and Divine instruction And to this manner of worship none durst adde nor diminish only God himselfe did in the dayes of Abraham and unto this worship the signe of the everlasting covenant betwixt God and his saithfull servant Abraham and his faithfull seed to make a separation and visible distinction betwixt his people and the people of the world the seed of nature under which Covenant was promised the spirit of Regeneration or spiritual Circumcision in these words I wil be thy God and the God of thy seed the seed of regeneration Here we may observe that to the spirituall and Divine worship of God none can add any thing but God alone and God will add nothing but Divine Doctrine necessary to salvation And that figured under plaine and simple signes lest the naturall corruption of man prone to superstition and externall sanctity should leane and cleave to the signes and forget the heavenly things signified and to seeke holinesse in the action The same worship and service practised in the Nationall Church When Israel of twelve tribes became a multitude and a great Nation whom God exercised and humbled under the bondage of Pharaoh that hee might shew forth his mighty power mercy and loving kindnesse to his people Israel hee sent them a deliverer even his servant Moses Moses added nothing to the service of the first age but God added also the Sacrament of the Passeover to declare unto them that as none was to be esteemed the people of God but those that were under the signe of the Covenant of God so none should be delivered from the destroying wrath of God but those that were redeemed reconciled and washed or sprinkled with the blood of the unspotted Lamb of God the promised seed of the woman the word of life made flesh in whose death and shedding of his blood they were saved and delivered from spirituall bondage and death and this was to be observed for a perpetuall ordinance among Gods people for ever And after the Israelites and people of God were congregated and gathered together and brought out of the bondage of Egypt the Lord by the ministration of Moses and Aaron writ divulged and ministred the Divine precepts of the law of God the knowledge and perfection whereof man had lost and forgot by transgression Out of which law Moses by the commandement of God extracted Ecclesiastical ordinances for Aaron and the legall Priesthood and Levites for serving of the Tabernacle to instruct the people by types and figures in the Divine and heavenly mysteries of God under the law as by a Schoolemaster till the mysterie of God should be manifested in the flesh and dwell with men And of this Doctrine all the Prophets testified and writ declaring and fore-telling the comming of that Messias All the glory of the Tabernacle and after that the Temple with the typicall Sacrifices was but to set forth that spirituall and Divine glory and power which was to come and to be manifested in the flesh and then the outward and earthly glory should be abolished and done away that the Divine and invisible power thereof might onely remaine and shine in the hearts and soules of the Elect as the Prophet Ioel 2. 28. And afterward will I poure out my spirit upon all flesh and your sonnes and your daughters shall prophecie Ier. 31. 33. After those dayes saith the Lord I will put my law in their inward parts and write it in their hearts and I say this is the Covenant which I will make with them my spirit is upon thee my word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed saith the Lord from henceforth and for ever But in all this they held the daily publique service pure and undefiled without rites or any other ceremonies but only the reading of the word and ministring the Sacrament and teaching on the Sabbath dayes And the Jewes for their
him debarred from the holy Communion of the Supper of the Lord and continue him upon the stoole of repentance with much exhortation patience and long forbearing till they convince him or otherwise separate him from the Congregation for a time if after hee continue in his foulenesse of sinne then hee is againe called to the Congregation and admonished which if then it take no effect her is excommunicated by laying on of the hands of all the Elders after that hee is accounted as an enemie or as Paul saith Anathema to the Church and wholly and finally given over to Satan according to the words of our Saviour the 18. Matth. 18. Whomsoever yee bind on earth shall bee bound in heaven and whom yee shall loose on earth shall bee loosed in heaven Judge I pray you if all the politicke wits in the world could ever have devised such a pure and subtile discipline as should spie into the inward secrets of the thoughts and intentions of the heart and should purge the conscience and should cut off the consuming cankers and rotten members from the body of the Church What Romish Apothecary could ever have composed such a soule-saving medicine Observe how the holy Spirit hath commanded this discipline to bee alwayes practized in the Church When Achans covetousnesse troubled the Congregation by moving Gods wrath against them a diligent search was commanded to bee made and being found out Achan and his house were cut off Josh. 7. And also if there bee a scorner or contentious person saith Solomon cast out the scorner and so strife will goe out and so contention shall cease Also Rom. 16. 17. 18. Now saith Paul I beseech you brethren marke them diligently which cause division and offences contrary to the doctrine which yee have learned and avoid them And more plainly in the 2 Thess. 36. 10. Wee command you brethren in the Name of Christ that yee withdraw your selves from every brother that walkes inordinately and not after the instructions which yee received of us And in the foureteenth verse he saith If any man obey not your saying note him by a letter and have no company with him that hee may bee ashamed yet account him not as an enemy but admonish him as a brother But if he come to the last degree Excommunion then saith our Lord Christ let him be anathema But if you would see the Apostles practice in this discipline See 1 Cor. 5. chap. 4 and 5. verses Paul having certaine intelligence that there was odious fornication among them hee writ thus unto them When yee are gathered together and my spirit in the Name of our Lord Jesus Christ that such a one I say by the power of our Lord Jesus Christ bee delivered unto Sathan for the destruction of the flesh that the spirit may bee saved in the day of the Lord Jesus And out of this text make a profitable observation that Paul will not have Excommunication though but in the second degree executed in any private manner but by the publicke assembly gathered together neither doth hee allow it to be done in any name but in the Name of the Lord Jesus Christ Neither doth hee attribute the power either to himselfe or the Church but onely to the Lord Jesus Now and lastly I must conclude with the last part of Discipline that is Synodicall assemblies which are of three degrees The first is particular to every Congregation which consists of the Pastors the Deacons and the Elders of that Church whose customes is the best reformed Churches to meet once a weeke or as need requires to take an account of all things that concerne the duties of the Elders and the Church-revenues the Pastor being their chiefe guide Those things about which they chiefly busie themselves are first to catalogue the Professors of their Congregation their Catechuminists distinguished from those that are thought fit to be admitted to the Sacrament of the body and blood of Christ their Baptized their penitents their Excommunicates their number of Elders and Deacons Pastors and Teachers one or two as the place requires In this their assembly they consider the spirituall estate and condition of the flocke examine the revenues of the Church and the necessities of the poore and what things soever they find meet to edification The Pastor exhorting the Elders to diligence care and zeale in the worke of the Lord the Deacons to honesty compasson and a good conscience The second order of Synodes is in the reformed Churches called the assemblies of the Presbyteries held monethly or quarterly under which they comprehend the Pastors and Church Elders for every Pastor brings with him two or three Elders after the quantity of the Congregation and this Synode is a company of Pastors and Elders of a shire or wapontake In these Assemblies they examine the spirituall condition of every parish take view of their order diligence doctrine and manners as well the doctrine and manners of the Pastors and Elders as of the younger people And there they proceed to such further order and censure as by the holy Scriptures they are taught And in these Synodes all errours in opinion heresies and Schismes that are found noysome to the Congregation are reproved and the parties exhorted and admonished In these their Synodes they alwayes from time to time choose one President to guide the affaires and thus they avoyd that preheminence which Episcopacie greedily hunts after The third degree is the superlative assembly of Presbyteries which is either Nationall or Provinciall which in some Churches are held yearely or otherwise as occasions fit over which the prince and Soveraigne is the Principall Elder and the Presbyters and Elders appoint one Pastor for the time President of the assembly who moderates and guides the affaires The matters handled in this Synode are a generall review of both the former Synods and specially to take care of the preservation of the puritie of Doctrine and suppressing of Heretickes and errours and all misdemeanours and Schismes in the Church And whatsoever is done in any of these Synods is certified from one to another and through the Nationall Church of all their most materiall censures which may concerne them in generall wherby the Church is preserved in a sweet and pleasant decorum unitie puritie and peace The unerrable patterne of these Synods is taken from the practise of the Apostles Acts 15. shewing by what rules of temperance and wisedome they ought to judge and give sentence taking the Scripture for their rule the holy Ghost for their guide not laying any burden on the Church by Lawes Decrees or Canons as I have before spoken And this Divine rule and patterne was kept and observed throughout all the Primitive times till the great Councell of Nice as by the Chronography of Socrates scholast. may be observed yet the earthly glory of Babel hath so long dazeled the eyes of most men that they call the truth novelty But if men were of a
free spirit and cleere judgement not inthralled with prejudicate opinions nor darkned with the more then Egyptian mists of Rome they might here behold the virgin puritie of the Church of God both in her Worship Jurisdiction Doctrine Government and Discipline to have beene from the beginning of the world one and the same Thus have I adventured to present unto the eyes of men the true face of the Christian Church shining in her spirituall Iustre and Christ Jesus our Lord raigning and ruling over the soules and consciences of man not intrenching upon the temporall power of Kings and Princes Now the Lord give unto us understanding in all things and with the holy Apostle Paul I will bow the knees of my soule unto the Father of my Lord Jesus Christ of whom is named the whole Family in heaven and in earth that he may grant us according to the riches of his glory that wee may be strengthened by his Spirit in the inner man that Christ may dwell in our hearts by Faith that wee being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth all knowledge that we may be filled with all fulnesse of God Unto him therefore that is able to doe exceeding abundantly above all that we can aske or thinke according to the power that worketh in us be praise in the Church by Jesus Christ thorough all Generations for ever Amen Eph. 3. 14. Soli Deo Gloria FINIS Prov. 1. 8. Iohn 18. 26. Math. 20. 25. Col. 1. 26. 27. Col 1. 15. 16. 18. 19. 1 Chro. 12. 12. Ephes 4. 7 8. Ephes 4. 11. The subsistence of Gods Church threefold The nature of God is the rule of divine worship 1 Sam 5. 22. Ephes. 3. 10. Rom. 12 1. The law required a bloudy sacrifice the Gospell a contrite heart A Caveat The domesticall Church 1 King Prophet 2. Gen 2. Ioh. 16. Priest Vâ—â—â—… 1. The primitive worship Circumcision The nationall Church Passeover The word first ministred by God himself to Adam in the Garden then by Adam Seth Enoch Noah then by Moses Aaron and by the Prophets The publike worship under the law Acts 1. 13. 14. They avoyded Rites and Ceremonies as burdens not lawfull to be layd on the people of God Iustinus Martyr Apolo 2. about the yeare 130. Tertullian The faigned and false originall of the Masse Platina To tie the Ministers people of God to set uniform prayers is to incarcerate the Spirit of God In the whole time of the primitive Church we find no other uniform prayer save the Lords prayer used in administration of the Sacrament Why God used no sacramentall signes Why God shortned the dayes of mans life The reason why the second age was clogged with Ceremonies Why Christ did institute no new worship but approved and practised the old 1 Cor. 2. Why man studies to invent new worship The first in-let of set prayers compiled into a Service-book Mans invention in the worship of God is of dangerous consequence to the Church Eph. 4. 4. Rom. 12. 1. Iam. 1. 17. Colos. 1. 15. Dan. 7. 13. The kindome of God is threefold Providence Grace Glory * God the anointed man Of God the only proper Saviour Iesus God by his Incarnation hath united himselfe to his creatures and supporteth and preserveth all things by his mighty power The word of God is the patterne and rule of all goodlawes Dominion was by God given first to Adam the first-borne of man Gen. 1. 28. This Dominion lost by the sons of Adam Then to be conferred upon Christ the Son of God and man Restored in Christ to man Dan. 2. 21. A digression Civill government is to cut sin by the middle but supernaturall is to pull it up by the rootes The Church of God is the soule of a good Common-wealth and as a sensitive soule is bestial without the rational so is a body politique without the Church bestiall and tyrannicall 2 Psal. The Trinitie a true patterne to a Christian King Prov. 34. When God withdrawes the love of subjects Ioh. 18. 26. Math. 20. 25 26. As the Scriptures were first given so are they to be interpreted by inspiration A way to know the interpretation to be of the holy Ghost The Papist confesseth Christ in name but denieth his power in the flesh in that they say his death is not sufficient for actuall sins thence are pennance pardons satisfactions Purgatory The Church of God considerable in a twofold aspect Ioh. 16. 15 16. The first ordination of the ministration of the Word Pastors ought before their admission to be well known to the Congregations where they are to reside The Priest Numb. 3. 10. The Levite The Elder Apostles and Evangelists Pastors and Teachers Their Commission The Authority committed The substance of the Commission Blessing them The doctrinall part of it Helpers in government Governours The good effects of this government in the primitive times Elders derived Episcopus unde quid sit The office of a Bishop delineated by Scripture The primitive government twofold The Pastors function Pet. 1. 5. 1 2 3. 2 Tim. 4. 2. Matt. 20. 25 26 27 28. * With those that are drunk with the desire and coveting of power and riches The Deacons office The office of Elders Ambrosius * Thus the Church is incorporated in the Common-wealth the Common-weale in the Church A cleare difference and remarkeable distinction betwixt Elders of the Church and Common-wealth 1 Tim. 5. 17. The necessity of Church Elders Rules of private admonition Another duty of Pastors and Elders Bishop our superintendent Verse 23. The Apostles practise is the best of patterns Ordination * Or superintendour Die Ecclesie non Episcopo non Pastori tantum The private admonition by Elders The Assembly or Synod of Presbyteries within a shire or Wapontake The generall Synode
of God to whom is committed the Administration of that hidden mysterie of God which was promised since the world began it was hid from all ages but now in these latter dayes made manifest to his Saints To whom God would make knowne what is the riches of his glorious Mystery among the Gentiles Which riches is Christ in you the hope of glory and Christ is the Image of the invisible God the first begotten of every creature that Word by whom all things were created in heaven and in earth and he is before all things and in him all things consist and he is the head of the body of the Church hee is the beginning and the first begotten of the dead that in all things hee might have the preheminence for it pleased the Father that in him all fulnesse should dwell And through peace made by the blood of that his Crosse to reconcile to himselfe through him even through Christ all things both which are in heaven and which are in earth This is that Mysterie which is committed to me your mother not that I should adde or diminish but that I should deliver unto you that which I have received of the Lord and for that this mysterie my Lord Christ is my head and Soveraigne of my soule I am called his mysticall body Therefore cast away all carnall and wordly conceits of mee and behold me in that mysterie as I am growing up into 〈◊〉 Ephes. 4. 5. which is my head that is Christ by whom through the unitie of the spirit in the bond of peace I am a mysticall body like a naturall body coupled and knit together by every joynt for the furniture of the body according to the effectuall power which is in every part wherby the body receiveth encrease unto the edifying of it selfe in love And through this unity in my head I and my head make one compleat mysticall body so there is one body one spirit called unto one hope of our vocation one Lord one Baptisme one God and Father of all which is above all and through all and in us all But as a naturall body is one and hath many members and all the members of the body which is one though they bee many yet are but one body even so is Christ for I am his owne body by his spirituall union but marke well and understand this body is not one member as a Pope or Episcopus to take preheminence which would make division betwixt me and my head But in the body there are many members so in me the body 〈◊〉 Church of Christ there are many members and hee is the onely true and absolute supreme head And none but he can give many and divers gifts and administrations as in this 1 Cor. 12 4. 5 6 7. but the same Spirit the same Lord and though there 〈◊〉 diversities of operations yet one God is the same which work 〈◊〉 all in all Now if my head be God and my endeavour the gifts of the spirit who can impose upon mee any other gifts administration or operation but onely my Lord surely no Prince no Pepe no Prelate But consider me my sonnes in this thing that the administration of the Spirit is given to every man to profit withall no member nor person is to receive this talent and to hide is for God doth not light these lights to put them under a bushell but to enlighten the whole house the Church As every member of the body is profitable to other so are my members Therefore to some hee gives the word of Wisedome to another the word of Knowledge to another the excellencie of Faith to another the operation of great workes to another prophesie to another diversitie of tongues and to another interpretation of Tongues All these worketh one and the same spirit distributing severally as he listeth for Christ my Lord and head is God And the Father is in him and hee in the Father which is above all and through you all and in us all who gives unto every one grace according to the measure of the gift of Christ for it was prophesied of him that when he ascended who had first descended into the lowest dejection of earthly paines and debasement for the sinnes of man hee should also ascend and fit on the right hand of God and lead captivitie captive and receive of God the Father gifts to give unto man Not humane gifts to governe the terrestriall affaires of this life but divine gifts to guide and lead the soules of men into the way of peace and eternall felicitis Therefore seeing my â—â—â—d is the great mysterie of God and spirituall word of Life to whom I am united through the unitie of the Spirit I am his and he is mine and both one Christ one Church and Mysticall body or spirituall Spouse My Lord give me all spirituall gifts to translate me from darknesse into his glorious light from carnall and earthly things to bee made a spirituall and heavenly Spouse For God which made light to shine out of darknesse is he which hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ But wee have this treasure in earthen vessels that the excellencie of that power might be of God and not of man For these causes he gave and ordained some members to have diversitie of gifts and administration as first Apostles secondly Prophets and Evangelists thirdly Pastors and Teachers Then such as doe miracles for miracles follow the Word where there is need of confirmation and gifts of healing helpers as Deacons and Governours as Elders These are the instruments of ministration by divers gifts distinguished into divers administrations and offices which are distinguished by their spirituall operation and ministration of one and the same word and ministerie of God This is that order ordinance and government or spirituall jurisdiction which my Lord God your Father hath instituted for the repairing of the Saints for the worke of the ministery and for the edification of the body of Christ his Church even mee your Mother and this is to continue and not to be altered and restrained untill we all meet together in the unity of faith and that acknowledging of the Sonne of God unto a perfect Man and unto the measure of the age of the fulnesse of Christ Thus Right Honourable my Sonnes and Saints of God your Father I have presented my selfe unto the view of your heaven-bred judgements and spirituall wisedomes that you may behold mee all glorious within and not judge by outward appearance nor by politique reasons lest you be mistaken in my nature and condition and suppose me to be a terrestriall Hierarchie to bee governed by positive lawes traditions Decrees and Canons of men which cannot search the reines of the heart nor cure the soule nor lead her into blisse Therefore I request you to take into your consideration the heavie burdens
grievous to bee borne which the Scribes and Pharisees of Rome who pretended to fit in Moyses seat have laid upon my shoulders the Episeopall waight whereof you my sonnes have heretofore borne with much griefe whilst they advanced themselves to the chiefe seates and most eminent dignities loving to be reputed great and excellent Rabbies even above you the naturall Peeres and Potentates of State And now I conclude and doe offer unto your sacred considerations the holy Sinode of the Apostles set forth for a perfect patterne of all Counsells and Ecclesiasticall causes In the fifteenth of the Acts where you may observe that Synode consisted of the Apostles Elders and Brethren Their consultation was according to the rule of the written Word there conclusion and sentence was thus It seemed good to the holy Ghost and to us to lay no more burden upon you then these things necessarie That is that yee abstaine from things offered to Idols and blood which includes all Ceremoniall inventions and bloudy sacrifices and prohibits from that which is strangled with all crueltie and oppression and from fornication which imports uncleane conversation and lusts which if yee forheare yee shall doe well And though I here claime of you the honour of being your Mother being the body of Christ and Church of God in whom you also have the honour and prerogative to be the sonnes of God yet touching my earthly habitation and abode I am under your Dominion and tuition whom my Lord hath placed over me for my peace and prosperity on earth And that through Soveraigne power and authority which he hath ordained over all men to the end you may give his Gospell a free passage and be nursing and protecting Fathers of mee in your Common-wealth that your Father may give you and your King a blessing of welfare and happy being in my Lord Christ in whom all Nations are blessed and blessed is that Nation whose God is the Lord A Breviate of the ensuing second Treatise THe subsistence of the Church of God composed of a threefold cord 1. Worship 2. Dominion 3. Discipline In the Tractate of worship are declared 1. The nature of Divine worship 2. The nature of acceptable obedience 3. How this worship corresponds with the nature of God 4. The manner of publike worship from Adam till Moyses 5. The Service used by the Patriarkes 6. The same continued in the Nationall Church 7. The service used in the Synagogues 8. The same observed by the Apostles 9. The testimony of the Fathers 10. An amplification and undeniable reasons for the puritie of Gods word and worship In the Tractate of dominion or divine jurisdiction 1. Of the first gradation of this Dominion 2. How Christ ordaines his Vice-royes on earth 3. Difference betwixt Regall and divine power 4. The Glasse of Kings 5. How Divine power is derived unto man from the Father by the Word through the spirit 6. How the Word is the Divine power of God and the authority committed to the Church In the Tractate of Government and Discipline 1. Of the calling of Ministers 2. The manner of their ordination 3. The orders and degrees of Pastours and their 4. Denominations under the Law and Gospell 5. Of Discipline and censures 6. Of Excommunication The subsistence of the Church of God THe subsistence of Gods Church is composed of a threefold thred which cannot easily be broken 1. The first is spirituall and divine worship worship 2. Spirituall and divine Jurisdiction or Jure Divino dominion 3. Spirituall and divine discipline or government discipline I call this threefold cord of grace Divine and Spirituall because the universall Minister of Gods dispensation of all saving grace is the holy Spirit the third person of the Trinitie These are correlative subsistences in the Church of God so depending one upon another that they cannot be separated or untwisled without either some defect or dismembring of the Church in her selfe or utter dissolving of her in essence and nature to be any true Church Also without these distinct subsistences in the Church she cannot exercise the gifts and graces of Gods Spirit nor the functions and offices ordained of God for ministration of the Word For this cause I call them subsistences in the essence of the Church like unto the subsistences of the Trinitie in the essence of God himselfe Of Spirituall and Diuine worship The Worship which God requires must bee such as is agreeable to his owne nature and the good pleasure of his owne will therefore true divine worship is tyed to the prescript commandement of God and not to the devising invention of man therefore to obey is better then sacrifice and to hearken is better then the fat of Rammes The nature of acceptable Obedience It is a supernaturall and filiall worke of God internally and spiritually wrought seated and invested by Gods Spirit into the intellect making man a new creature created in Christ Jesus unto good workes which God hath ordained that he should walke in them being renewed in the spirit of the mind to offer himselfe unto God a living sacrifice in an understanding worshipping of God This worship and sacrifice is described by the Prophet David to be a broken and contrite spirit called a well-pleasing sacrifice to God presenting a sin-offering as Psal. 51 17. also in the 116 it is called the sacrifice of praise and thanksgiving How this Worship is correspondent to the nature of God The Lord doth shew it in the fourth of John 23. and 24. saying the true worshippers shall worship God in spirit and truth that is in the Spirit of sanctification dwelling in the mind helping our infirmities with sighes and groanes which cannot be exprest and in the truth of his Word dwelling in us in all wisedome and spirituall understanding such as these the Father requireth should worship him because God is a Spirit and they that worship him must worship him in spirit and truth and not in the ignorance of the mind nor in the invention and will-worship of man For this cause the Psalmist saith in the 51. 6. Thou O Lord lovest truth in the inward affections and in the 50. Psalme he saith Offer to God the sacrifice of praise and pay the vowes of the most high and call upon God for the Lord loveth truth in the inward parts This is the pure and simple worship of God without the glory and beautie of outward Ceremonies agreeing with the simple pure essence and nature of God himselfe Consider wel Pauls Caveat in the Coloss. 2 8. 18. 20 21 22 23. warning all men to beware of humane wisedome and deceitfull inventions and traditions according to the Rudiments of the world and not after Christ the outward shew of holinesse which puffes up mens hearts with selfe-conceit being burthened with traditions which having a glorious shew of holinesse of wisedome and voluntary religion wherein men are out of measure superstitious in zeale not
Divine Services had their Synagogues in every Citie and Towne and Christ did by his owne practise and presence observe the same upon the Sabbath day as it is Luke the 4. 16. 17. as his custome was he went into the Synagogue on the Sabbath day and stood up to read and there was delivered to him the book of Isaiah and Acts 13. 14. 15. Paul and Barnabas went into the Synagogue on the Sabbath day The forme of service used in the Synagogues First they began their Service with a generall verball confession which they gathered out of the Prophets Levit. 26. 20. Numb. 5. 6. 7. Nehem. 9. 23. The forme of this confession is set forth in the Jewes Talmond We have sinned O Lord we have done wickedly we have dealt deceitfully in thy fight we thy people and all the house of Israel we repent our selves thereof and are ashamed for the same and therefore O Lord we beseech thee forgive us our sinnes our iniquities and our transgressions as it is written in the book of Moses thy servant Then followed the reading of the Law and the Prophets and then after followed the expounding and exhortation then the Service ended with a generall thanks for all things and as Paul saith for all persons 1 Tim. 2. 1. 2. And thus their Service was concluded with blessings upon the people from the mouth of the Minister The same Service and Method observed by the Apostles Christ left no other forme of Service in Gods worship but onely such as was used in the Church of the Jewes naked and simple prayer praise and thanks reading preaching and exhortation with the ministration of the Sacraments commanding his Disciples to goe teach all Nations baptising them in the name of the Father the Sonne and the Spirit The Apostles observed their Masters commandement in every circumstance proper for the ministration of those Divine mysteries To all that Christ ordained they neither added nor diminished any thing Springing from superstition of time and place and circumstances for they knew that Ordination was not tyed to a day an houre or any solemne time or season but was instituted for the benefit of the soule of man therefore they thought fit to minister the Lords Supper every Lords day Neither did they use any other order or gesture but after the same manner sitting as Christ did institute it fearing the curse of God to adde or diminish And held that manner of order most worthy and fit to be observed in Divine mysteries which their Lord had formerly observed knowing the power efficacie to be of his spirit and not to consist in Rites and Ceremonies or circumstances of time and place After the ascension of the Lord he Apostles and the whole Church consisting of 120 persons assembled at Ierusalem in an upper Chamber and abode together with the 11 Apostles and continued with one accord in prayer and supplication And then and there Peter taught and preached and in the publique assembly and with their whole consent they chose Matthias to supply Iudas his place Acts 1. 13 14 15. also 2. 42. and they continued in the Apostles Doctrine and fellowship and breaking of bread and prayer In which words is set forth the whole form of their Service and worship used in the Apostolique times which consisted in preaching the true Doctrine of Christ their unity of faith and love ministration of the Sacraments and Prayer The Testimony of the Fathers On the day saith he which is called Sonday that is the Lords day there is an assembling and comming together of all manner of people dwelling either in the Fields or in the Cities into one place and there are read the Acts or Records of the Apostles and the Writings of the Prophets so long as the time would suffer then when the Reader hath left off reading that is to say he which was President or Chiefe in the assembly the Bishop or Pastor delivered an admonition or exhortat on by way of discourse tending to the stirring of them up to follow and practise those good things Afterwards wee rise all at once and send our prayers unto God And prayer being ended the bread and wine is brought and he that directeth the action delivereth with all the power and might he hath prayers and thanksgiving the people assenting say Amen Then followeth the distribution to every one present and the communicating of the things which were blessed by thanksgiving and they send of the same to those that were absent by the Deacons In the end they which are of ability and are moved therewithall give every one according as it pleaseth him and that which remaineth abideth with him that is president with which he makes provision for the fatherlesse widowes sicke persons captives and needy strangers The same Author in another place of the same Apologie After saith he that we have washed that is baptized him that hath received the fajth and joyned himselfe with us wee bring him into the Assembly and Congregation of the brethren where they are come together to make their common prayers both for themselves and for him and for all manner of persons whatsoever When prayers are thus ended wee salute one another with an holy kisse and then there is brought to the Pastor the Bread and the Cup and hee giveth praise and glory to the Father of all things in the name of the Sonne and of the holy Ghost and maketh a great thankes-giving for that hee hath vouchsafed to make them worthy of these things which being ended the people joyne and put their blessing thereto saying Amen Afterward the Pastor blessing them those whom wee call Deacons gives to every one who are present and they carry to those that are absent And this food is called the Sacrament of thankes-giving which is not lawfull for any one to receive which hath not before received the truth of our Doctrine of Faith and hath not beene washed with Baptisme of regeneration for remission of sinnes Also Tertullian in his Apologie about few yeares after Now saith he I will declare unto you the practises of the Christian function to the end that when I have refuted the evill I may shew you the good We come together into one Congregation to have recourse unto God by prayer forcing him as it were by joyning together of all our prayers and this violent enforcement is very well pleasing to God Wee pray for Emperours for their Officers and Potentates and for the estate present for the quieting of matters wee come together for communicating of the holy Scriptures as the present times doe presseus or to prevent somewhat to come or to make acknowledgement of the present And thus wee feed our faith with holy speeches we relieve and succour our hope we make strong our confidence and therewithall likewise fortifie our Discipline and manner of government by the urgent and uncessant rehearsall and renowing of the memorie of good precepts In our
the glory This kingdome is one entire kingdome of distinct gradations yet individuall like the wheeles in the vision of Exechiel one within another as the kingdome of Providence the Church of Christ militant with the Soules triumphant and the dominions powers and principalities of Angels ministring before him The dominion given unto Christ as he is the Sonne of man * Christ God and Man is the personall power of the Fathers eternall begotten Word by individuall union of Divine nature with the humanity communicated to Gods elect whereby hee is the ingraven forme of the Fathers owne person unto the world holding up all things by his mighty Word This Word by the ministeriall proceeding of the holy Ghost is that Scepter of righteousnesse whereby he guideth and ruleth his kingdomes as David saith thy Throne O God is for ever the Scepter of thy kingdome is a Scepter of righteousnesse This is that Scepter of righteousnesse by the precepts and power whereof Kings raign and Princes decree Justice For this cause Christ is called the King of Kings and Lord of Lords the onely ruler of Princes Of the first gradation For the first gradation of Gods great kingdome God by Divine ordination in nature in the Creation gave a blessing and dominion unto Adam to fill the earth with his seed and to subdue it under his obedience For this cause it is said the heaven of heavens is the Lords the earth he hath given to the Children of men from hence God claimes the first borne to be his substitutes on earth which honour in the beginning was due to them as the dignity of their birth-right by Gods ordination which continued in the Family of Adam till Cain lost it by killing his brother Abell Cham lost it by scoffing his father Noah Esau sold it for a messe of Pottage and Reuben lost it by defiling of his fathers bed Then by the law of that ordinance the dignitie of Birth-right was of divine right conferred upon the Tribe of Judah and reserved in the line of Iudah for the Lyon of Judah who is the image of the invisible God the first begotten of every creature and for that all things were created by him and for him and that he is before all things and in him all things consist And also being the ordained Lambe of God before the foundation of the world he is therefore made the head of the body of the Church King of Israel that in all things bee might have dominion and preheminence both of things in earth and things in heaven For it was the Fathers pleasure that in him all fulnesse should dwell from this fountaine all soveraigntie is derived How Christ doth constitute his Vice-royes on earth Kings Princes and Potentates c. The first ordination of Soveraignty being thus as I have shewed of Divine right conferred upon the naturall Sonne of God sitting upon his highest Throne of glory farre above all powers and principalities he doth by his divine and all foreseeing providence constitute whom it pleaseth him to sit upon his earthly Thrones over any Nation people or language induing them with proper gifts of his owne spirit for rule and government Thus doth God constitute Kings and Princes and Rulers after what manner soever it bee done on earth whether by lineall descent or Nationall choise or by the sword howsoever the hand of Providence doth direct appoint and establish 1 Sam. 2. 4. Psal. 123. Hee raiseth the poore out of the dust and lifteth the beggar out of the dung to set them among Princes and to make them inherit the seat of glory Also hee pulleth downe and setteth up at his pleasure It is profitable for us to observe that Adam by his transgression lost neither the natural faculties of his soule nor the honour and dignity of his birth-right and dominion though at the first by losing that breath of life which was the light and life of his soule and that made him the perfect Image of God they were weakened and blemished in capacitie For if he had lost his naturall faculties hee had lost the forme of his being and if his birth-right and dignity of dominion had beene abolished before it had beene conferred upon another then should nature have been deprived of the ministration of judgement Justice and equity which would have brought forth an utter dissolution of the whole generation of man But after the sonnes of Adam as it were forfeited their dignity and birth-right of dominion by multiplying transgression then God the Father conferred the preheminence thereof upon the Sonne of Man even Christ that he might consecrate and appoint whom it seemed good unto him to sit upon his temporall Throne so that birth-right and preheminence might be his in whom all fulnesse dwelt And that by him Judgement Justice and equity might reigne with men Thus the Regall power of Princes is derived from Christ by the rule of divine ordination in nature for he that is the Author of nature is the observerr and preserver of all the ordinances in nature so that this royall office is restored to man by ordination in Christ But the priestly and propheticall office man hath from God by union and communion with Christ and by inspiration and supernaturall donation through the holy Ghost For this cause a Tyrant may bee a lawfull King by ordination of God yet no Christian member of Christ Difference betwixt Regall ordination and Divine power From hence we may extract an evident difference betwixt the power of royall ordination in nature and the supernaturall power of God which is given to his Church on earth That is a ministeriall power to distribute Judgement Justice and equity amongst men with absolute power of coaction to punish actuall offences with corporall or pecuniary punishment upon body lands and goods This other is a supernaturall power and divine efficacy properly given to the elect of God by inspiration whereby they have union and communion with Christ and one with another for every ones owne particular prerogative of son ship and for the edification one of another and to some men it is given in a peculiar manner and a greater measure of divine power and gifts for the ministration writing teaching and preaching of the Word and Sacraments of God which is that which was revealed by God to the antient Prophets and that which was taught by Christ and after written by the Spirit of God from the pen and mouth of the Apostles And this power is a ministeriall power mighty in operation to bind and loose the conscience to open and shut heaven and hell by declaring the judgement of God against unpentient sinners and his mercy in Christ to the penitent man as he hath taught and revealed for this power doth not follow the judgement and will of man nor succession of profession but is tyed and limited to the power of the Word and will of God Therefore what they bind
he came not into the world to deprive Kings and Princes of their subordinate power and prerogative therefore he told them plainly that his kingdome was not of this world and he told his Apostles that among them there should bee no such government or dominion in his Church as the Princes have on earth among men but the chiefest among them should be he that tooke the most paines to serve the rest with food of life The Church is called a kingdome because as in earthly kingdomes Kings and Princes have power by their politique lawes over the bodies goods and lives of men for their wealefull being on earth to the glory of God so in this kingdome Christ onely and absolutely from the Father through the Spirit hath power by the divine Word and law of God over the soules of men for their eternall happinesse and salvation of his elect and to the just judgement and condemnation of the reprobate to shew forth the abundant riches of his grace in that and in this to shew forth his wrath and power suffering with long patience the vessels of wrath prepared for destruction and in both the exceeding excellencie of his glory doth appeare and is effected Also it is called the kingdome of God because God the Father is the immediate fountaine from whence it floweth the person of the Sonne the head to which the whole body and every member really and in a mysticall manner is united and incorporated into him their head because God the Spirit is the immediate minister and dispensator of all divine gifts and spirituall blessings in heavenly things For this cause the Church in Scriptures is sometimes compared to a house or building compact together and built of living stones Christ being the corner stone or foundation and thus it is a spirituall house of Saints It is resembled to a naturall body composed of a head Christ and many members knit unto it and one unto another and sometimes it is described by the similitude of a throne set in heaven and he that sits thereon is assimilated to be one in Deitie but three in distinct subsistences like to three pretious Jewels The first appearing like a Jasper of a pleasant never fading flourishing greene the mother of all pearles The second a Sardine which is of a reddish flesh colour The third is in aspect as a Rain-bow that is of the Emerald colour as the eye can behold nothing more sweet or delightsome These colours represent the nature of the Trinitie of the God-head and round about the Throne were twenty foure Seats and upon the seats twenty foure Elders sitting cloathed in white rayment and on their heads crownes of gold This name of Elders is here given to all the members and congregation of Christ in his kingdome and their white rayment is to expresse the righteousnesse of Christ which is imputed and freely put upon them and making them Kings Priests and Prophets to God the Father Their Crownes are to declare their Royall dignitie which they have by Christ for it is to be noted that whatsoever Christ is in himselfe either personally naturally or officially all his members are partakers of the same in some measure according to the gift of Christ by union communion inspiration and through externall and instrumentall ministration of his Word This is the Church of God now those things which are individually belonging to the Church at first the protecting power of God which is alwayes ready to defend and revenge the cause of his Saints for God takes their cause into his owne hand saying Vengeance is mine and I will repay it And God hath said touch not mine annointed and doe my Prophets no harme For this cause in this signe of the Church there is said to proceed out of the Throne lightnings and thunders and voyces because God doth punish the wicked horribly for the Churches sake none can escape his hands that oppresse his Saints for the Lord will roare out of Sion and will put forth his voyce out of Jerusalem A second sort of gifts are inward graces of Sanctification expressed in this vision by seven Lampes of fire burning before the Throne which are the seven Spirits of God which is the internall sanctification of Gods Spirit filling every soule with gifts like oyle of grace and fire of zeale to burne with praises before the Throne Like to the lampes in the Temple Exod. 27 20. by seven signifying by a definite number manifold gifts indefinite Next are outward gifts which are allegorically called a sea of glasse before the Throne like Crystall which expresseth the spirituall pure and unspotted worship of God and the ministration of his Word as transparent to the eye of the inlightned mind as Crystall glasse is to the eye of the body through which the Saints may see the glory and majesty of God in the face of Christ Jesus As this worship is pure without any spot of mans invention and consists as in the first tract is said of prayer praise and thankes arising and alwayes nourished by the doctrine of the word of God which the sea doth signifie because it is an Ocean of living waters pure like Crystall This Sea therefore declares the whole worship of God And in respect that the Saints inlightned by the holy Ghost are called burning Lampes it is to them like a sea of oyle to enrich and encrease their lights Another outward gift is described to be foure Beasts And in the middest of the Throne and round about the Throne were foure beasts the first like a Lyon the second a Calfe the third a face like a man the fourth like a flying Eagle and their bodyes are full of eyes before and behind These are the ministers and servants of God who attend the ministration of the Word and Doctrine and are placed betwixt the Throne and the Elders as embassadours and messengers of God to his people their place is in a neerer station to the Throne then the Elders They are compared to beasts to expresse their qualities which is required for the conditions of the times and seasons as the strength and courage of a Lyon the patience of an Oxe the prudence and wisedome of a man the Eagle-like contempt of earthly things and sharper sight in spirituall and heavenly things The number is foure to double the number of the tribe of Levi under the law to answer the number of Elders which is double to the twelve Patriarkes Their bodyes are full of eyes behind and before which describes that sharpnesse of riches and understanding in divine things wherewith they are inducd by the gift of the Spirit to discerne things past things present and things to come These beasts each one of them hath sixe wings placed round about them and full of eyes within the wings these wings are not for that use that the wings are to the beasts in Eâ—â—â—â—â—…el two to hide the face and two to flye and two to hide their feet
but they are placed about their bodyes as it were for furtherance and assistance in their proper place and not to flye withall from place to place These wings therefore signifie Governours and assistants or helpers by whom the ministers are ayded in their function and doe more swiftly and readily afford succour to every part of the Church These wings are full of eyes within These signifie the inward gifts of knowledge which are not placed in so neere a measure to the Throne as the eyes in the body but they are of the same nature of knowledge in divine things to this end they stand as in a watch tower to behold and discerne every ones manners and conversation and to reprove and exhort privately and to helpe the ministers in Censure and Discipline of the Church therefore Paul saith obey your overseers and leaders and yeeld submission unto them for they watch for your soules as those that shall give account These gifts are limited within and under the wings as to meddle onely with that which is committed unto their power 1 Pet. 5. 2. they are not to be strikers or busie-bodies and they are to watch over Christian people onely for what have wee to doe to judge them that are without ◠1 Cor. 5. 12. 13. They that desire to behold the patterne of Gods Church as she is on earth in Christ consider well this vision and reade it seriously as it is more fully expressed by Master Brightmans Exposition upon the fourth chapter of the Revelation This patterne is the perfection of the Church militant as she is in Christ and in the judgement of God the Father who onely knoweth who are his The beauty and glory thereof is not seene with mortall eyes for she is not composed of mortall but immortall seed even begotten of the immortall seed of the word of God 1 Pet. 1. 23. for it is the ministration of God the holy Ghost communicating the knowledge of the Word unto the hearts of the elect which doth beget them anew or regenerate and unite them unto Christ and those are the supernaturall powers the word of God cōmunicated unto man and gathereth them into one head Christ and by a well compact union makes them one Church all communicating of one spirit one faith and in one Lord and Father of all who is above all and in all and through us all blessed for ever Amen How the Word is the divine power of God and the authority committed to the Church WHen wee speake of the word of God consider that the word in essence and property of being is God with God in eternity eternitie it selfe as it is described in the first of Iohns Gospell and though it cannot bee divided in it selfe yet it is to bee distinguished after the personall order of the Trinitie Therefore we may say the Word in the person of the Father is the unbegotten Word in the person of the Sonne it is the begotten Word and in the person of the holy Ghost it is the proceeding Word So that by the proceeding Word all things flow from the Father and the Sonne By the order of this proceeding power the world was made by the word of God As the Psalmist saith Psal. 33. 6. By the word of the Lord were the heavens made and all the hoast of them by the breath of his mouth By this proceeding power of the Word man was made a living soule as Gen. 2. 7. And God breathed in his face the breath of life and the man was a living soule and Ioh. 1. 4. in it was life and that life was the light of man not naturall reason but supernaturall light which inlightened nature By this proceeding word Adam was restored after his fall by promising to make the Word the seed of the Woman and to breake the Serpents head Gen. 3. 15. for God by the proceeding of the Word saying he will put enmity betwixt Satan whose nature is wicked and evill altogether and the humane generation or seed which Satan had made like himselfe he thereby promiseth that by his proceeding Word he would make his Word the feed of the Woman whereby it should be of a contrary nature to wickednesse of a heavenly pure and holy nature and condition powerfull against Satan Thus by the proceeding Word the word God is made the word of promise and the Promise is made life and thus it comes to passe that the Just shall live by faith By this proceeding word all the Elect of the Father are called are sanctified are washed are inspired and by inspiration are made sonnes of God Kings Priests and Prophets for by inspiration of the proceeding Word God the Word dwelleth in them for in the proceeding Word is both the begotten Word and the unbegotten Word the Father as Christ saith my Father and I are one and the proceeding Spirit is one with the Father and the Sonne so these three are one in themselves and beare record in heaven and they also agree in one by inspiration in the soules of the faithfull or the Church which makes three to beare record on earth as the water of Sanctification and the blood of justification and our spirit enlightned with the Spirit of God it beares witnesse with our spirits that we are the sonnes and servants of God For this cause the faithfull are called the Temple of the living God 2 Cor. 6. 16. as God hath said I will dwell among them and walke there and I will bee their God and they shall bee my people Also know yee not that your body is the temple of the holy Ghost which is in you which yee have from God Ye are not your owne for ye are bought with a price therefore glorifie God in body and in Spirit for they are Gods As the proceeding Word hath proceeded by inspiration to dwell in man which is his internall ministration so he proceedeth by externall ministration to divulge and write the same proceeding Word by the instrumentall pen and voyce of man for mans instruction at first written by his Prophet Moyses and after by the rest of Prophets and Apostles and Evangelists to feed and preserve their holy faith worship of God among the faithfull As Paul witnesseth 2 Tim. 3. 15. 16. Thou hast knowne the holy Scriptures of a child which are able to make thee wise unto salvation through the faith which is in Christ Jesus For the whole Scripture is given by inspiration of God and is profitable to teach to convince to correct to instruct in righteousnesse Thus the proceeding Word doth proportion it selfe to mans capacity first it becomes the word of promise in the seed of the woman then the inspirated word to dwell in the mind and also it is the ministeriall Word declared written taught and preached for mans instruction and all is one Word for this cause the Apostle Peter saith we have a most sure word of the Prophets to which yee doe well that yee take
eternall Sonne of God by generation and to proceed from God by spiration in creation and to be communicated unto man since his fall by supernaturall inspiration and united unto man and man unto it by incarnation and ministred unto man by externall dispensation Thus the Word descends unto man by inspiration and dwels in man through the Spirit for the Lord is that Spirit and where the Spirit of the Lord is there is the Word for the Word and the spirit cannot be divided nor separated they are one For this cause God useth the externall ministration of his Word and Spirit that he may inspire and regenerate the mind of man After this manner are the ministers and messengers that are sent of God indued with the Word and Spirit of God Therefore let no man say that hee hath the Spirit if hee want the light of the Word neither can any man have the Word but by the Spirit and the Word and Spirit are both made manifest in this that they reveale the hid things of God even the mysterie of God in Christ 1 Cor. 2. 9. 10. which in Col. 2. 3. is called a full assurance of understanding in the knowledge of the mysterie of God in Christ for he which commanded light to shine out of darknesse shines into the hearts of the Messengers to give the light of the knowledge of God in the face of Christ Of the calling of Ministers As the externall Ministration cannot be without the Word and the Spirit so the Church cannot bee without Ministers and messengers of God and as the ministration is publicke and externall so the visible Church and Congregations have power of divine right to call and appoint such as God hath internally qualified to the externall and publicke exercise thereof For as by internall inspiration they are indued with a more then ordinary measure of the Word and Spirit so they ought to be well knowne and conversant in the Congregation or facietie of that Church wherein they live that by a mutuall consent they may be approved and thought worthy to be called to the publick ministration and dispensation of the VVord This was the practise of the Apostles and primitive Church Acts 1. 21. 22. Wherefore of these men that have companied with us all the time that the Lord Jesus went in and out with us beginning from the Baptisme of John unto the same day that he was taken up from us must one be ordained to be a witnesse with us of his resurrection and they appointed two Also Act. 6. 1. 2. When the nuber of the Disciples was multiplied then the twelve called the multitude of the Disciples together unto them and said unto them it is not meet that we should leave the ministration of the Word and serve tables wherefore brethren looke you out among you seven men of honest report full of the holy Ghost and of wisedome whom we may appoint ouer this businesse And it is to be observed that nothing was to bee done in the Church either by the Apostles or by those that in the ministration succeeded them without the consent of the whole Church which then at first were called Disciples Of the manner of their externall ordination Touching the manner of their Ordination that we find in the first of the Acts they prayed and said Thou Lord which knowest the hearts of all men shew which of these two thou hast chosen and then they gave forth lots and the lot fell upon Matthias And also afterwards in the sixt of the Acts the multitude of the Disciples or brethren those seven and set them before the Apostles and when they had prayed they laid their hands upon them In the first place of Scripture it is said the Disciples appointed two and left the choyce to God and therefore they give forth lots because it was an extraordinary calling to an Apostleship to succeed Judas But in the second place it is said they chose Srephin a man full of faith and the holy Ghost and Philip and Prochorus and others c. And it is remarkable that the Church received instruction from the Apostles as a rule to be observed in choosing Deacons and Elders as in the first of the Acts they were admonished by Peter to choose such as were conversant in the Church from their beginning By which I conceive they ought to bee of knowne conversation and men of good report and that they should be full of faith and the holy Ghost as Steven was or men endued with the holy Ghost and with wisedome These are the respects which ought to bee had in choosing Pastors Deacons and Governours in the Church For all gifts of learning and humane Sciences howsoever they be excellent and worthy much praise and honour yet without these Characters of grace they are nothing and not to be esteemed Of the orders and degrees of Pastors and their denominations both under the Law and the Gospell It is evident that the orders and degrees of Ministers and Governours of the Church of God under the Law were Priests Levites and Elders God also sending among them Prophets of extraordinary inspiration for revelation of the VVord to teach admonish and exhort the people The Priests office was figurative prefiguring Christ untill his comming offering sacrifices to figure the sacrifice of his body instructing the people in the promised seed unto the remission of their sinnes whose manifestation in the flesh should be the accomplishment of all figures and shadowes in the law which thereby were abrogated The Levites were given unto Aaron as an addition to his office as in Numb. 3. 6 7 8 9. to minister unto him to keepe his charge and the charge of the whole Congregation to doe the service and to keepe the instruments of the tabernacle of the Congregation The Elders though every Father of a Family bee called Elder and also the twelve tribes of Iacob yet those are properly Elders who are chosen and appointed to be Governours and Rulers both in Church and Common-wealth For the Governours in Pharaohs house were called Elders and the Rulers in the Church as first in the Tabernacle as Numb. 11. 25 26. and Temple were also called Elders And the Lord stirred up Prophets among them both of the Levites and Priests and others as occasion required never leaving his Church without a Prophet and Rulers till Shilo came And when that faithfull Prophet of God came into the world whose effectuall power and fulnesse of all divine perfection abolished all figures and darke resembling shadowes then in his owne person and humane presence hee spread abroad the glad tydings of his glorious Gospell causing the light of his truth to shine evident without vaile or vizard notwithstanding he neither altered nor abolished the order of ministration nor the manner of government but established the same by his owne example and the practise of his Apostles And therefore he said that Christ when he ascended on high
* arinke with the drunken that servants Master will come in a day when he looketh not for him and in an houre that hee is not aware of and will cut him off and give him his portion with hypocrites there shall be weeping and gnashing of teeth The office of Deacons of their ordination I have spoken before upon the sixth of the Acts is that they stand in place of the Levites to attend on the hand of the Pastors aswell to helpe to catechise to teach administer the Sacraments as to care for the poore and to take the charge of the goods and revenues of the Church but for their conversation and qualitie it is set forth by Paul in the first of Timothy the third chapter the 8 9 10 11 12 13. verses A Deacon must be grave not double tongued not given to strong drinke not given to filthy lucre holding the mystery of faith in a pure conscience Let him first be proved then let him use the office of a Deacon being found blamelesse Even so must their wives bee grave no slanderers sober faithfull in all things Let a Deacon be the husband of one wife ruling their children and their owne houses well For they that have used the office of a Deacon well purchase to themselves a good degree and great boldnesse in the faith which is in Christ Jesus And if Pastors and teachers would have the like zeale and consideration with themselves which the Apostles had Acts the sixth and the second and would have judged every thing an obstacle whatsoever might withdraw and hinder them in the preaching of Gods word and their care of soules and would make it their delight and labour to give themselves continually to prayer and ministration they would discerne that they can no more be without Deacons one or two in a Congregation then their bodies can be well without hands neither would they nourish that indigne opinion that ignorant Nay often improbous Church-wardens can serve in their place and office as some alledge Now touching the particular dutie and office of Elders which in this our age is taken in a corrupt and improper sence calling them lay Elders which in Scripture from the antient originall are tearmed Elders of Israel or of the Tabernacle as to say Elders of the Church of God or of the people of God to distinguish them from civill Elders and Governours and they are either such as by natures ordination are Fathers of Christian families or such as are publickely chosen by the severall Congregations of the Church and approved by their Pastors and Teachers Their office and duties were such as Ambrose said without whose counsell nothing was done in the Church and that both the Synagogue and the Christian Church had Elders They were to be chosen men such as Jethro advised Moyses Exod. 18. chosen out of the people men of courage such as feare God men of truth hating covetousnesse and place such over the people to rule thousands hundreds fifties and tens But these Elders are here rather to be for civill affaires then Church cares But thus we must conceive that Church Elders might as well be exercised in ministration of Justice for the Common-wealth as in the ministration of Discipline for the Church For this is the proper duty even of Kings Princes and their Magistrates as also of fathers of Families because the Common-weale of Israel is involved in the Church of God and the Church of God in a Christian Common-weale For so ought our Christian Kingdomes to bee composed as Magistrates may be chosen Church Elders in the Church of God For blessed is the Nation whose God is the Lord * And in such a Kingdome Christ raigneth as a King in excelsis and his Vice-roy by him and for him and the flourishing propagation of the ministery of the Word is the soule of such a Common-wealth But there is an evident difference betwixt the Elders that governe the Common-wealth and the Elders that governe the Church Distinct they are in their ordination and in their endowments and in the manner of exercise and execution of their office For Magistrates and Elders in a Kingdome are those who are appointed of the King or chiefe Governour as in the first of Peter 2. 13 14. Submit your selves unto all ordinances of man for the Lords sake whether to Kings as superiours or to Governours as sent of them and their office is for punishment of evill doers and for the praise of them that doe well And these are such as Moyses ordained by the counsell of Jethro before exprest But Moyses by Gods expresse appointment did afterward ordaine other Elders chosen out of those Elders whom God indued with the speciall gifts of his Spirit for helping of Moyses in governing of the Congregation of the Tabernacle as it is set downe Numb. 11. 16. 17. 25. 26. Then the Lord sayd unto Moyses Gather unto me seventy men of the Elders of Israel whom thou knowest that they are Elders of the people and Governours over them and bring them unto the Tabernacle and let them stand there with thee And I will come downe and talke there with thee and take of the spirit which is upon thee and put upon them and they shall beare the burthen of the people with thee so thou shalt not beare it alone So these were another sort of Elders Then the Elders that governed over the people as in the 24 25. and 26 verses So Moyses went out and told the people the words of the Lord and gathered seventy men of the Elders of the people and set them round about the Tabernacle There the Lord came downe in a cloud and spake unto him and tooke of the spirit that was upon Moyses and put upon the seventy antient men and when the spirit rested upon them then they prophesied and did not cease Here their ordination is of God their indowment is of the Spirit and their office and duty is to prophecie and not to cease and the end why they were to prophecie is to beare the burden of the people with Moyses for the people murmured and often tempted and provoked the Lord to wrath And though they received daily instruction and publicke ministration of the word of God from Moyses and Aaron yet the seed of truth fell sometimes among stony ground and sometime upon thorny ground sometime in the high way and either took no deepe root or it was choaked or otherwise picked up and carryed away by the sowles of the ayre so that their murmurings grudgings and rebellions were such a burthen to Moyses and an insupportable griefe that Moyses wished rather to die than to live Therefore God ordained these kind of Elders to be an assistance in his publicke ministration that as Moyses among the Jewes and Paul in the Church of God planted the Word in publicke So these might be as Apollo's to water it in private and that by their vigilancie and