SCRIPTVRE A PERFECT RVLE FOR CHVRCH-GOVERNMENT Delivered in a Sermon at Margarets Westminster before sundry of the House of COMMONS By William Seigwich Minister in Farnham in Essex Published according to Order LONDON Printed for Ralph Smith at the signe of the Bible in Cornhill neare the Exchange SCRIPTVRE A PERFECT RVLE FOR CHVRCH-GOVERNMENT Isaiah 9.6 The Government shall be upon his shoulders THE text is a Propheticall solemnity of the incarnation and inauguration of Christ and sets forth his birth and raigne Christ in the wombe and on the throne The second is exprest very fully in a stately and lofty stile apt and fit to the greatnesse of the matter every word swels with royall and Princely excellencies so full of evangelicall glory that the Septuagint were astonished at the Majesty of it and therefore durst not expresse it but render it in their translation veiled and obscured but Christ by his comming hath expounded them to us and we see them a very excellent plaine and full description of the Kingdome of the Lord Jesus Christ shewing to us 1. His regall office to governe the government 2. The burthen and weight of this office it was not honds but onus not a crowne upon the head but the government upon his shoulders the part imployed with bearing heavy and pressing burthens 3. His propriety to it it lay upon his shoulders alone he had no helpe from others he suffered and raignes alone 4. After this there comes a troope of titles setting forth those royall graces which doe adorne assist the crowne of Christ The first shewing the nature and kind of this government it is not an ordinary vulgar or a carnall kingdome but wonderfull mysterious other states have some mysteries in them this is a state of mysteries The second shewes how it is assisted with wisedome and counsell the great support of states and that too within himselfe he needes not goe to others for it and therefore the more faithfull and safe he is the counsellour The third title sets forth his power he is wise to prescribe lawes and as potent to execute them able to defend his Lawes and Subjects in their obedience to those Lawes the mighty God The fourth sets forth his love hee can doe all things but his love limits him and sets his wisedome and power on worke his government is not tyrannicall but paternall his Subjects are his children he is the everlasting Father The fifth shewes the successe of it a government so well assisted and composed must needes be very peaceable the Print of peace The sixth shewes the continuance what is peaceable will continue warre either open or civill being the ruine of states and of his government shall be no end We will take onely the head of all the subject of these excellent properties the government And concerning it observe but these considerations by way of explication of the text and we shall draw up our conclusion to be insisted on Considera 1 That under this tearme of government is meant all Christs power extending to internalls and externalls By the first he rules internally in the Soules of men by grace and holinesse By the second he rules externally the outward man together with the inward in his worship We omit the first although the more excellent and glorious and aime at the second as more seasonable the externall government That this is here included as well as the former beside the extent of the word reaching to all in which Christ exercises dominion two acts of his government expressed vers 7. shew 1. He orders it which is properly a right disposing of things externally 2. To establish it with judgement and justice c. and an act of justice is properly ad extra and therefore though it be not onely understood it cannot be excluded externall government Considera 2 Consider that the text is evangelicall and what was here promised we must expect it to be performed under the Gospell Considera 3 That there is a twofold government 1. Supreme Lordly legislative unlimited 2. Subordinate inferiour shut within bounds By government here is meant the first the power of constituting Lawes of ordaining and laying a government for the second may be and is in the Church-officers but the first proper to Christ These three considerations laid downe the conclusion naturally flowes from the text That Christ hath left or constituted an externall government or a government in externalls for the Church under the Gospell Before we come to the proofe of it two things neede explaining 1. What the Church is that is the subject of this government 2. What this government is and what is the extent of it Concerning a Church the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used to expresse civill Assemblies any Congregation of men met together for a civill use Act. 19.32 39 40. and is in Scripture taken sometime in a good sometime in a bad sense It is used in spirituall things variously Acts 19 32.39.40 We will not trouble you with the severall acceptions of the word Church in Scripture but take it in its common and most ordinary use and that which accords best with the originall use of it in the new Testament It is a particular or congregationall Church which is a similar part of the Catholique and hath the nature of the whole intire viz. immediate fellowship with Christ and right to all the ordinances The Church is visible or invisible a distinction not of genus into severall species but of the subject into the severall adjuncts for the same Church may be and is visible and invisible We are to consider of the Church onely as visible for so it is the subject of that government we are to speake of a visible and externall body for an externall policy It is ordinarily defined thus to be a company of beleevers joyned together in the name of Christ to enjoy fellowship with God and each other in all Gods ordinances according to the word The matter of this Church must be Saints faithfull men such whereof Christ may be the head Art of Church of England 19. they must all be members that make up a body i. visibly and in appearance These materials cast into a visible union knit together in one body in Gospel-order whereby they are apt and fit for communion with God in holy things and that in the name of Christ this is a Church called his house and family Jun. de Eccl. his City and Kingdome in Scripture I shall not need to spend much time in shewing what this Church is It will conduce much to the businesse in hand to prove that there is a visible politicall Church whose government is distinct from the invisible instituted by Christ And this will appeare 1. From the word Church applied to particular congregations in many places of Scripture to the Church of Corinth Antioch the seven Churches in Asia 2. 1 Cor. 15.24 The Apostle speakes of a
Kingdome to be delivered up to God at the last which is not the invisible Kingdome of grace for that is perfected in the end and so to continue for ever nor the externall Kingdome of the Jewes that already is dissolved but this ministeriall and evangelicall dispensation of ordinances which agrees with that of the Apostle Ephes 4.13 Those offices and administrations must stand till we all come in the unity of the faith c. For as the comming of Christ in the flesh abolished the Leviticall Church so the comming of Christ in glory shall thrust out the evangelicall 3. Hebr. 12.28 Wherefore we receiving a Kingdome let us have grace c. It cannot be meant of the internall for that consists in grace the Apostle argues from this Kingdome to grace which were absurd if they were but one The consequence is not good any otherwise but thus having a visible and glorious Church let us have grace to enter into it and to walke worthie of it And that the externall Church is meant is apparent from the antithesis that it hath with the Jewish Church vers 18. c. For nothing is opposite to the externall Church under the Law but an externall under the Gospel 4. Many places in the Gospel where Christ speakes of this Kingdome to come can be meant of no other Repent for the Kingdome of Heaven is at hand Matth. 4.11 10.7 Christ intending to set up his government prepares materials converts Saints And Matth. 11.11 he compares the ministery of John with the ministery of the Gospel which he cals a Kingdome He that is least in the Kingdome c. i. e. He that is the weakest Minister in the Church under the Gospel is greater then John And that Christ hath instituted such a society and Kingdome such a visible Church reasons prove it If there were not such a Church there would be no communion of Saints here on earth That there is such a communion the Scriptures are plentifull it will be granted the consequent will appeare if we consider what communion is it is an arct close orderly and profitable fellowship For as in civill society that politicall vertue that is in a man is not exercised toward men in a crowd for a man may be solus in civitate alone in a multitude to be politicall or in society is to be united to families Cities Kingdomes So this spirituall fellowship is not with Christians as Christians nor many Christians within a same walls but with Christians united together in one body spirituall 1 Cor. 12.20 Psal 122.3 Ephes 4.16 and that rightly compacted and fitly joyned together Minister and people c. such as are to exercise offices and to administer to each other Now the reason why God would have such a fellowship is 1. For himselfe that he might enjoy the perfection of mankind which is men in society politicall is a step above reasonable By this his service is more rich and glorious having the grace and strength of many in one That we may with one mind and one mouth glorifie God It is a goodly and beautifull service that is thus presented to God Rom. 15.16 and is very acceptable as that Psalme is interpreted How good a thing it is for brethren to live together c. 2. For us Psal 133. there is as great necessity of communion in divine as civill things First in respect of our weaknesse It is not good for man to be alone was Gods judgement of man in innocency and now man cannot be good alone When we are as scattered Sheep the Lions will devoure us while we are as eares of corne growing alone Jer. 50.17 we shall be carried away with every wind of Doctrine against which tossings this is a remedy Ephes 4.14 Church-fellowship having a Kingdome of sinne and darknesse to fight with we need the power of a Kingdome to resist them Secondly in respect of our graces God that gives us grace gives us it to profit with A man cannot be happy alone 1 Cor. 12.7 nor good alone grace will fade and wither if it want objects to worke upon and is never so glorious as in propagation God that hath given us grace hath given it for others as to our selves as a faculty in a member is for the whole body the eye sees for all the eare heares for all c. And therefore there is a necessity of communion and so necessary there should be a Church There must be a Church that there may be ordinances For clearing this consider but these two things 1. That a Church is a chiefe ordinance 2. That the Church sanctifies and upholds all other ordinances First that it is the chiefe ordinance It is Gods Temple under the Gospel 1 Pet. 2.5 Heb. 3.6 called his building and house therefore the greatest 1. Compare it with the Temple under the Law in whose place it comes and under which this is prophecyed of familiarly in the Prophets that was the greatest under the Law so this under the Gospell 2. Compare it with the substance Christs body which is the Temple of all worship Destroy this Temple In whom the God-head dwels bodily Joh 2.19 Col 2.9 That which serves to so high a use as to represent Christ and in the maine worke of Christ to bring us into the presence of God must needes be the greatest 3. It is fullest of Christ many beleevers shining with the graces of Gods Spirit each having some of the divine nature all united in one body It sets forth the glory of God and in them Christ is compleate so full of Christ that it obtaines the name of Christ 4. Other Ordinances were made for the Church not the Church for them Man was one made for the Sabbath but the Sabbath for Man so other ordinances for the Church Therefore as under the Law the Temple was greater then the gold of the Temple so the Church is greater then the Ordinances of the Church 1 Cor. 11.12 Secondly other Ordinances subsist not but in the Church The ministery of the word a steward is not a steward but to a house a Pastor is not a Pastor but to a flocke How can a man Preach except he be sent Rom. 10.14 15. and a true mission doth require an externall call Discipline is not exercised but in the Church 1 Cor. 5.12 What have I to doe judge them that are without The Churches censures reach not till they be within the Church the keyes are nothing without a Kingdome All the Ordinances and Sacraments they are not due to Christians as Christians nor as members of the Catholike but to Christians in society in relation ministers and People therefore there is and must be an externall and visible Church distinct from the internall And hence it is that there are distinct callings to the internall and externall Church 1 Cor. 1.2 He writes there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a company
officers and duties and bounds and limits for them it is ananarchy not a policy Christ should leave a miserable City without a policy 5. Necessary to the Church as visible and externall for being visible it must have something visible to knit it to the head Christ For as the invisible is knit to Christ by faith so is the externall united to Christ by these externall things neither is there any meanes any ligaments to ty the body to the head or the members to each other externally but these prescribed by Christ The Apostle Colos 2. being to deale upon this subject against humane impositions and will-worship he brings his maine argument from Christ and our union to him which were no argument if these did not knit us to Christ vers 7. we are rooted and built on him By these we are knit as the tree to the root not onely by the body but by the barke And vers 19. they that set up any other worship or order then that which Christ prescribes they hold not the head they quit Christ which sets a high price upon these things and makes them necessary By them the Church doth immediately close with Christ and in them the fulnesse of Christ is seene and the life of Christ conveyed and therefore necessary as nerves and sinews to the body 6. It is a necessary part of the Gospel by the Apostle accounted a principle and a fundamentall one Hebr. 6.2 setting downe the principles he counts this as one laying on of hands which is a part of this externall policy a ceremony belonging to ordination and if a part be fundamentall then the whole is I am not ignorant that some interpreters carry this another way viz. for confirmation but there is little reason for it 1. Because confirmation is not commanded in any one Scripture but this and therefore not likely to be a principle in Religion that hath footing but in one text 2. Confirmation hath nothing fundamentally distinct from baptisme being but to confirme the same and not to adde any thing new Some esteeme it exegeticall as an â—â—position of baptisme going before but that were not agreeable to the Apostles intent being to set downe a briefe epitome of the principles of Religion Yea laying on of hands is more darke then baptisme and therefore cannot be an exposition of it Therefore it is meant of that laying on of hands in 1 Tim. 4.14 and 5.22 c. a part of ordination So not onely the Sacraments but ministery calling ordaining with the ceremonies of them are fundamentals of the Gospel Doe not mistake mee I count them not absolutely necessary to salvation For he that beleeveth shall be saved Nor are they all necessary to the being of a Church a Church may subsist without part of them a Church gathering and beginning or a Church in persecution or a Church corrupted and lame and declining may be a true Church without some of them but necessary they are necessitaee praecepti as a rule for every Church to walke by and to the bene esse of a Church They are necessary with the same necessity as the Leviticall rites were to the Jewes they were bound to performe them and incomplete in the want of them but when they were in Babylon and deprived of them or through negligence had lost them yet then they were a Church So is it in these things under the Gospel But being necessary so many wayes either Christ hath left them for his Church or else he hath not left all things necessary Propos 2 It is necessary they should be laid downe by Christ none else can be the author of them Because he is the onely Lord of his Church 1 Cor. 12.5 6. Many ministrations but one Lord. The onely husband of the Church and Law-giver the onely captaine head King and therefore the Church ought not to subject hen selfe to any but Christ Isa 33.22 Jam. 4.12 she is his Spouse and so not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be her owne rule nor may any other lord it over her Christ onely gives the being to the Church Jun. de Eccl. the being of the Church is relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two or three gathered together in the name of Christ and therefore from him onely can come the operations of that being all the actions flow from the form Quod dat esse dat operari and therefore the essence of the Church being divine all that the Church doth as a Church must be divine In relatione hac magnified omnia divina Jun. in Psal 122. In this divine relation all things are divine And the same Author Quicquid tangit audit c. Id. ibid. Whatsoever the Church touches heares sees enjoyes ought to be divine The things themselves are such as none but Christ can be the Author of them The Apostle gives a right character of worship Rom. 12.1 2. That it is meant of service or worship the last word of the first verse shewes That it is externall we see in the sequell of the chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle is upon Church-officers and their manners of administration In the verse there is sacrificing an externall rite and that of the body So that it must be understood of externall worship that cannot be excluded Of this he required it should bee 1. Living being to serve the living God it must not be dead service there must be nothing dead in it And therefore of Christ for no man can give naturall life much lesse spirituall It is the word that quickens Man may shape a service but he cannot give life unto it it will be vaine and dead 2. It must be holy now nothing that is holy can come from man that is uncleane none but Christ can ordaine holy things the things in themselves must bee holy whatsoever infirmity be in the doing them He that erres in the weake performing them erres in the doing of his duty but he that invents some of his owne erres more then he needs what we invent we must justifie Christ will warrant no more then he commands what his wisdome commands his righteousnesse shall make good Therefore the Pope to make good his authority in enjoyning Church-matters claimes an unerring faculty and so he had need 3. It must be acceptable to God and therefore according to his owne minde as in the second verse now who knowes the minde of the Father but the Sonne or what doe we know of God more then is written Therefore Christ onely is able to prescribe such service as God would have living holy acceptable and consequently able onely to prescribe a policy in his Church And sure he did what belonged to him to doe Propos 3 Christ hath actually done it You will say here is the great worke prove this and we have done We might prove it undeniably by producing the particulars and set them up before you And if I should you would say
as the Jewes said of Christ He hath done all things well he hath well provided for the government of the Church and that it is so perfect it needes no addition But that were a taske neither befitting the time nor my weaknesse I shall labour according to my power to prove there is one and then I hope you in whose hands the worke lyes will employ more able men to finde it out It will be so full and satisfactory that no man will finde a place to adde any thing to it and therefore the best confutation of humane policy The Epistle to the Hebrewes being well searched will afford aboundant proofes it being the maine businesse of the Epistle to perswade them to leave the Jewish Ordinances and to accept the Ordinances of the Gospell that came in the place of them note this through that Epistle The government of the Gospell is said to be a better Testament and a more perfect Covenant It is not meant of the internall for that is the same Christ yesterday to day and for ever but of the externalls that were brought in new they are said to be better 1. In their use they present Christ to the Soule more lively and clearely more feelingly and spiritually more fully and abundantly 2. In their end they end in heaven the comming of Christ to glory whereas they of the Law had their period in the grave of Christ 3. In themselves this is a more perfect Testimony the rites being fewer the questions and controversies are not so many as did arise concerning the legall ceremonies First A Plaine place it Heb. 7.12 There being a change of the Priest-hood there is necessarily a change of the Law The Basis of that text is this that a Priest-hood and Law are inseparable and indissolubly united Cornel. a Lap. in loc Every Priest-hood must have precepts promises punishments and ceremonies annex-to it It must be so or else these holy things whereof he is a Priest must needes suffer prophanation That which he infers is this the old Priesthood is abolished and we have a new to wit Christ the High Priest and Servants under him we confesse there is not under the Gospell an expiatory Priest or a Priest of intercession but Christ but an Eucharisticall and of oblation which is nothing but a Steward or Minister of holy things Having a new Priest-hood we must have a new law the old Law will not serve a new Order we must have a new one and such a new one as was the old that abolished contained Ordinances Sacraments Rites so must the new The summe is this the Apostle would prove that Moses and Aaron are met together in one Christ for he is not onely a Priest as Aaron but a Law-giver as Moses he did both their workes a High-priest to succeed Aaron and an Apostle to succeed Moses as Heb. 3.1 they are joyned together hee is Aaron in sacrificing and Moses in prescribing Lawes for holy administration Secondly There is a plaine place Heb. 3.2 3 c. commonly urged to this purpose where the Apostle compares the faithfulnesse of Christ and Moses To inforce it consider 1. That their faithfulnesse was both in â—…conomy or homhold government one as a Servant the other as an owner and this cannot be without externall policy 2. Their faithfulnesse is compared in those things wherein they differ and so it is more effectuall Christ was not faithfull onely in laying downe that which Moses did viz. doctrine and internalls but Moses was faithfull in setting downe his legall service Christ in setting downe his evangelicall service Object Some object that there was no government committed to Christ as the patterne of the Arke was to Moses Sol. It was committed to him here in the text in generall although not in the particulars of it God laid the government upon his shoulder that he might appoint one in his Church And in this text Heb. 3.2 by commission and designation of the Father He was faithfull to him that appointed him and by nature vers 6. he is the owner the Father of the family and therefore the government of the family is naturally in him naturally government is seated in the Father and so in Christ Christ sayes he delivered what be had heard and seene and what he had received of the Father Therefore could not Christ bee as faithfull as Moses if he had not prescribed and laid downe a government for his Church 3. If we have so many externalls as doe make an Image of Christ and represent Christ to the Soule we have a sufficient platforme in Scripture but we have such an Image Heb. 10.1 For the Law being a shadow of good things to come and not the very image of the things There are three things spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The good things themselves the truth the substance which is Christ and those mercies that flow from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. There is a parte ante a shadow or a rude inperfect picture such as painters draw with a coale And 3. à parte post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image a more lively and compleate representation of them which Image is in externalls for internalls are part of the good things and it is composed of the whole policy of the Church all the administrations thereof As the shadow included all under the Law so the Image all under the Gospell Word Sacraments and Ceremonies annexed to them The Apostle expresseth the ministration externall under the Gospell in this manner 1 Cor. 13.12 Having spoken of the Church and all her gifts and operations he saith Wee see Christ as in a glasse i. e. they doe represent the image of Christ So 2 Cor. 3.18 speaking in the former part of the Chapter of the ministery of the Gospell uses the same expression And these externalls being an image they must belong and appertaine to the second Commandement and are a part of it Give me leave for the clearing this truth and the vindicating the second command to digresse a little We shall find in Interpreters that there are two things forbidden under the name of an Image in the second Command First that great Idolatry then in use among the Gentiles worshipping of an Image And secondly all feigned and devised wayes of worship as in other commands viz. The seventh forbids adultery and all wantonnesse lasciviousnesse c. and things conducing thereunto And as two things forbidden so two things commanded Firâ—t The first is Christ the summe of that command it is Zanchies opinion and there is good reason for it 1. Because he is the true and expresse Image of the Father Hâ—b 1.3 Col. 1.15 2. He is the onely medium of worship In him the Father is found He is the Way the Truth and the Life 2 Cor. 5.18 Phil. 2.10 and in him shall every knee bow i. e. all worship must be done by Christ and in his name to the Father by men
in Scripture and although not obvious to a slight and superficiall view of the letter but lies deeply and closely couched yet it will doubtlesse be found by those whose faithfull labours God shall assist in the search of it Propos 4 Our next proposition is This government is perpetuall We might take all Christs institutions for perpetuall and not seeke a particular reason to entaile them upon the Church but there being a contrary opinion we shall meete it with three or foure arguments 1. From 1 Cor. 15.24 a place formerly quoted and proved to be meant of the externall Kingdome which Christ will render up to his Father If the Kingdome stand the policy will stand too 2. Heb. 12.27 It is called a Kingdome that cannot be shaken Christ hath set it upon such firme pillars as never to be removed till he come himselfe to pull it downe by erecting a full Kingdome of glory 3. Eph. 4.12 c. Those officers are to continue till we all come in the unity of the faith c. That which the Apostle said of the Sacrament of the Supper is true of all the rest It is to keep in remembrance his death till he come Beside Scripture there is reason for it It is a Law a Commandement called so in many places the word doth perpetuate it See 1 Tim. 6.14 because a Commandement therefore to be kept till the appearing of Jesus Christ What is made a Law no authority can pull it downe but that which sets it up Therefore the Apostle backs the command with Christs regall power Who is the onely Potentate King of Kings c. a sufficient reason to prove his Lawes unalterable because made by the supreame and highest power and therefore they are to stand till a greater then Christ come This government was universall in respect of places and why not in respect of times In all Churches thus I ordaine 1 Cor 4.17 7.17 thus I teach If the disposition of the subject had required a different rule the Apostle was very barren to ty all up to one or the Church of Corinth abounding with variety of gifts and so richly furnished might take it ill that shee should be kept in the same bounds with others and have no state and honour more then the poorest Church The government prescribed in the word is ordinary and therefore perpetuall for there is nothing that is in the word that can be thought temporall but that which was occasionall and extraordinary but the government prescribed by Christ is ordinary Things ordinary and extraordinary are found to differ 1 In their gifts Ordinary officers have ordinary endowments such as are of perpetuall use in the Church as the gifts of Pastors and Teachers To looke to the flocke to be apt to teach to be wise c. but the gifts of Apostles were extraordinary the gift of tongues miracles c. 2. In their imployments and ends Pastors and Teachers are to edifie the Church to build us up in faith a worke of perpetuall use and cannot decay in the Church Eph. 2.20 but to be the foundation to lye in the bottome of the building and to be a Master-builder this proper to extraordinary officers 1 Cor. 3.10 viz. Apostles It is not hard to shew what is ordinary and necessary and what occasionall and accidentall Object That which is urged against the perpetuity of this policy is weake That it was fit for the times in which it was practised being times of persecution but when the Church hath peace another government may be more profitable and usefull Answ For answer to it know that this is a project that the Scripture is ignorant of and affords no colour for it and that is reason sufficient to reject it But they that know what our soules are know that we have alway need of such offices and such ministrations as are in the word commanded And on the contrary the government now pleaded for would have better suited with times of persecution 1. For one Priest to serve two congregations three if need be is it not better for a poore persecuted Church then to maintaine Pastors Teachers Elders and every one to have double honour maintenance or allowance Sure Paul knew not this way of saving charges Why should he that desired to free the Church from burthens and did labour with his owne hands to doe it not suffer this new way of Curats 2. For officers to dispatch businesse privately in a chamber is safer a great deale in bad times then to make a publike businesse of it Why did the Apostle ordaine all Church affaires to be publike 1 Cor. 4.5 When you come together cast out that person And that which they would thrust out is fitter for times of prosperity 1. It is a strict and exact way close bands that give not that liberty that the other doth and therefore sittest for such times wherein men are apt to take the greatest liberty Persecution is a discipline it selfe and then men may be left more to themselves but profanenesse is apt to grow in times of pence and then it is no wisdome to have the remedy discipline 20. or 40. miles absent 2. Mercies should make us better not worse If God gives Kings to be nursing Fathers shall the Church grow wanton upon such bounty shall so happy a blessing make us worse We have a Christian King shall we therefore grow Antichristian Men say persecution was an occasion of the Apostles setting up such a discipline we are sure persecution hath kept it out Object But men object That Church-government ought to hold good proportion with the civill and episcopall government suits best with a Monarchy and that which men would ground upon the word is dangerous to Monarchies Answ If it be prejudiciall to Monarchy it is strange the Apostles would practise it under persecuting Monarchs It was no wisdome to runne themselves into a premunire to endanger the splitting of the Gospel in every place by giving just occasion to Princes of persecution Or indeed they were not persecutors in opposing the Gospel but just opposers of enemies to their state neither were the Apostles Martyrs but seditious persons that brought in things dangerous to Caesar and so died justly But this is an old tricke of the Devill to set Christ and Caesar at difference a plot as old as abominable and so grosse that a man may easily discerne it Not to speake any thing of the difference betweene corporals and spirituals betweene Moses and Aaron King and Priest of so wide a distance that they cannot interfere nor one endanger another States have stood intire without Church-government yea without Christian Religion and the government of Christ hath stood in all States without molestation Religion confirmes what it finds in a Kingdome meddles with nothing that is civill to alter it It makes princes better rulers and people better subjects but changeth neither The government endangers Princes honours and royalties no
Rome but by pulling downe this bridge of humane impositions and superstructions yet standing But a man may deale with them upon their owne claime They have hitherto stood as things convenient things in themselves mutable and changeable and as taken up upon good ground so to be laid downe againe except prescription be a better they never yet had any other title And if they be added by the same power and upon the same reason if they be found inconvenient and hurtfull they may be removed Therefore if they be found inconvenient I hope all men will yeeld them up and that they are so appeares in that They are much distasted by some and that by the best witnesse the generall Petitions that come to your hands from all parts for their removall By them and your owne experience you see they doe as the sin of Elies sons cause the Lords Sacrifice to be abhorred they trouble and offend the consciences of many And however others cruell Butchers of soules are pitilesse to mens consciences you have learn'd with Paul the high price of soules for which Christ died and cannot but count one of those thousands of soules that are offended of more worth then all that trash They are as much ador'd by some as distasted by others made very Idols never were there grosser Idols in Rome then these things as they are used by some and what is abused to superstition ought not to be retained The brasen Serpent though Gods owne institution when made an Idoll that could not warrant his standing They that are zealous of Gods glory will burne up what ever doth rob God of his honour Crosses and Crucifixes not more abused by Papists then some things now standing are abused by popishly affected Protestants Upon these different affections what divisions will necessarily arise if not prevented yea what persecutions We have felt the heat of their rage already the bondwoman and her seed have persecuted the free woman and her seed and worse â—ill be if they be not prevented But if we should take away all we should cast a blemish upon antiquity and despise our Ancestours holy Martyrs that liv'd and died in a love and liking of those things we oppose Sol. We injure them not but give them all honour due to their learning and piety To looke no further then the reformers of our Church we say that what might be then tolerable may be now superstitious and idolatrous Paul circumcised Timothy and yet after opposed it And they that did at first tolerate these things had they lived to see them abused and the power of Religion thrust out by them they would themselves have throwne the first stone at them Beside they have left their marke upon them that they did but admit them for the present and accounted the reformation imperfect because of them But suppose they counted them good yet the Apostle teacheth us to save the men and destroy their worke 1 Cor. 3.12 if it be hay or stubble and will not indure the fire And we may without arrogance thinke the Gospel hath gotten something in these fourescore yeeres there is some more cleare light They lived in the dawning of the day we enjoy more light that which succeeds us will be greater and therefore it is no dishonour to them for us to proceed in a further reformation Object But corruptions flow not from the things themselves but from persons abuse of them the things may be good if you teach men to use them well Sol. The things themselves are a corruption All humane inventions have a malignity in them and smell of the fountaine from whence they come The wisdome of the flesh is enmity and they cannot be otherwise that come of it They will doe mischiefe secretly or openly iâ— not as Lions yet as Foxes many Lawes will not prevent evill to be done by them one will make them sure if it abolish them better a Devill be cast out then tied up Object Another government may degenerate Sol. Christs government hath no corruption in it no hidden things of dishonesty 2 Cor. 4.2 no false endâ— no deceitfull 〈◊〉 come it is sound Men may swarve much under it but hardly fundamentally decay till government be neglected It is the pattern of wholsome words it hath an active sanity in it 2 Tim. 1.13 and if men decline they will not endure it There is a great difference betweene humane Lawes and diviâ—â—mans Lawes must be kept the Magistrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Gods Lawes will keepe the men Object To remove all not commanded would indanger the shaking of the whole frame of Religion Sol. Feare not that those things that are to be removed Religion will stand the surer without them they have little Religion in them they are onely riotous branches growne out of the abundance of worldly policy and carnall affection the Church may spare them as well as the body ill humours They are heterogeneous to the truth and like the clay in the feete of Nebuchadnezzars image it would not cleave to the iron The spirit of judgement and burning that the Lord hath given to you will separate the drosse without dammage to the gold Object But we shall shake our owne Lawes by it and make a great breach in them Sol. It is good to maintaine humane right but much more Gods The Apostle argues so Gal. 3.15 if a man may not adde to a mans Testament much lesse to Gods It is good to maintaine our Lawes against all but God who must keep us and our Lawes too The best way to keep a State is to purge it from sacriledge if there be any thing of Gods wound up with them it may justly cause God to pick a quarrell with the whole Keep Gods Lawes and God will keepe yours Observe this all arguments for them are politicall and they are but weake in divine things therefore let them not move you to retaine any thing against Christs institution Vse 3 If there be a cure to be wrought on the Church heare another reasonable motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist polis to cure according to the principles of Art the word Methinks Christians should make no doubt of this Search the Scriptures is alway necessary but then especially when we are at a losse and want truth which is our condition Here all good reformations have begun Hezekiah's Joseah's Nehemiah's Send to the Priests and Levites and let them produce the Law Therefore if you want a rule we send you to the Law and Testimonies Now we are to enquire Isa 8. non quid aliitante nos sed quid â—aelestia testimonia quae aâ—te omnes The Pharisees will flie to traditions Cypâ—ian the Samaritans to their Fathers but the voice of God is to the Scriptures When the Church of Corinth was corrupted Joh. 4. Paul leads them to the institution of Christ The Churches of Asia were lapsed 1 Cor. 11. they have no