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 [Page 2]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 [Page 3]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.

1 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 [Page 4]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 [Page 5]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.

1 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 [Page 6]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 [Page 7]place it comes, and under which this is prophecyed of famili­arly in the Prophets: that was the greatest under the Law, so this under the Gospell.

2. Compare it with the substance, Christs body, which is the Temple of all worship. Destroy this Temple. In whom the God-head dwels bodily. Joh 2.19. Col 2.9. That which serves to so high a use as to represent Christ, and in the maine worke of Christ to bring us into the presence of God, must needes be the greatest.

3. It is fullest of Christ, many beleevers shining with the graces of Gods Spirit, each having some of the divine nature, all united in one body. It sets forth the glory of God, and in them Christ is compleate; so full of Christ that it obtaines the name of Christ.

4. Other Ordinances were made for the Church, not the Church for them: Man was one made for the Sabbath, but the Sabbath for Man; so other ordinances for the Church. There­fore as under the Law the Temple was greater then the gold of the Temple, so the Church is greater then the Ordi­nances of the Church. 1 Cor. 11.12.

Secondly, other Ordinances subsist not but in the Church. The ministery of the word; a steward is not a steward but to a house, a Pastor is not a Pastor but to a flocke. How can a man Preach except he be sent? Rom. 10.14, 15. and a true mis­sion doth require an externall call. Discipline is not exer­cised but in the Church; 1 Cor. 5.12. What have I to doe judge them that are without? The Churches censures reach not till they be within the Church, the keyes are nothing without a King­dome. All the Ordinances and Sacraments, they are not due to Christians as Christians, nor as members of the Ca­tholike, but to Christians in society, in relation, ministers and People: therefore there is and must be an externall and visible Church distinct from the internall. And hence it is that there are distinct callings to the internall and exter­nall Church. 1 Cor. 1.2. He writes there [...], which is a company called out; and afterward [...], called to bee Saints, a calling seperatim, and a calling conjunctim, as Junius, and vers. 9. called to the fellowship of the Saints. Ex­positors observe a double calling from the words. One to [Page 8]be members of Christ and of the invi [...]ble Church; and ano­ther of a particular Church: to beleeve, and to be added to the Church. So that as a man is considered as [...], and as [...], as reasonable, and as politicall; so a Christian may be considered as a Christian or member of Christ, and as a member of a visible Church. We have, beene large in this, being a speciall meanes to cleare the whole truth: and the ig­norance of this causeth much mistake in the world about Church-matters.

The second thing to be explained is the government of this Church. Being a Kingdome, or City, or Family, it must have a policy; being not a worldly but a spirituall Kingdome, it must have a spirituall policy; and being a vi­sible Kingdome, it must have a visible policy: such as the bo­dy is, such must be the government of it. To shew what this is,

1 For the name, the Apostle helps us to a very apt one, [...], Ephes: 2 14. the policy of Israel: and what that is the Philoso­pher tels us, [...], it is order, the word used here, vers. 7. and Col. 2.5. their faith and order. So that by government we understand, that order left by Christ to the Church for the administring of Church affaires or holy things.

2 For the extent of it, we take it in the largest sense; not onely for that part of government called commonly disci­pline, or jurisdiction, or the power of one over another, &c. but more largely, for the whole ordering of the Church in all Church-affaires. All are reduced to these two heads.

1. The order of the parts of the body, 1 Cor. 12.14. called the tempering of the body, a right disposition of the parts every one in their place; Pastors, and Elders, and Deaeons, every one in their ranks.

2. The order of the administrations and services of these parts to God and to each other, as Prayer, Word, Sacra­ments, Discipline, and all the holy things of God. And that we take in the largest sense too, including the matter and manner; for both come within this policy: Christ com­mands the things themselves, and the rites and ceremonies belonging to them. For,

1. Christ would not ordaine ordinanecs, and leave, them confused, imperfect, and halfe composed, and subject them to humane skill to receive their forme and beauty.

2. All things that God made in the world were perfect, and every creature brought its shape into the world with ac­cidents sutable to its being; and sure God would not leave his holy ordinances and this second and more glorious world of the Church imperfect.

3. If man were to prescribe the manner man had ( i.e. to command that we should injoy them in their manner or not at all) a negative voice, which is a greater power then God ever left man in his owne ordinances to admit and refuse.

4. Christ hath left rules for them; not onely for Preaching, but by whom, and to whom; so in Baptisme and the Sup­per, how they should be administred and to whom, onely admit of this distinction. Some things, viz. such as are religious, and immediately and particularly belong to the na­ture of the things themselves, are peculiarly commanded: such as are more remote, as naturall and civill things, are on­ly in generall rules prescribed. How these are distinguished, we shall see hereafter.

For the extent of this government we shall lay these two grounds.

1 First, for all internals, Christ hath laid downe some inter­nals, both persons and things. As

1. For matters of Doctrine, and faith, and inward san­ctification, there are Word, Sacraments, and Pastors and Teachers to administer them.

2. For matters of conversation, there is watching, admo­nition, &c. for which there are Elders to joyne with the former, as helps of government.

3. For matters of charity, there is collecting and distribu­ting of Almes, and for that are Deacons appointed. For these externalls are as the barke of a tree, or as a vaine in which the bloud runnes, in these the inward life of grace is conveyed, and to these three heads are they by Authors reduced.

2 Secondly, that Christ hath laid downe all externals that are for the good of the Church. That's the property of a [Page 10]good Law, to containe all and leave nothing to the Judge but the interpreting of such Lawes and the executing of them. Christ the King of his Church hath made as many Canons as need: all that is left for the Church is to execute these rules, and in cases of doubt or difficulty to draw out the rule to particular occasions. Or, to conclude this point, the go­vernment laid downe by Christ, is ordinances of divine service, or a liturgy, a compleat way of serving the Lord in all his ordinances, so called, Hebr. 9.1.

Having explained these two maine termes, we proceed to prove the point. The point will be sufficiently proved in de­monstrating these five propositions.

• 1. That it is necessary there should be a government of such an extent, with all the rites and ceremonies belonging unto it.
• 2. That it is necessary that Christ himselfe should pre­scribe it.
• 3. That Christ hath actually done it, and that sufficiently.
• 4. That this government so commanded is perpetuall.
• 5. That neither the Church, nor any other hath power to alter any part of it, or to adde any thing to it.

Propos. 1 First, It is necessary there should be such a government, shewing the persons, administrations, with the rites and ce­remonies belonging to them.

1. Necessary by the Law of nature to the Gospel as a Re­ligion: for there never was a Religion without such. The Aegyptians, Romans, Turks, had their Priests, Temples, Rites belonging to them, and shall Christ be defective in that which even nature requires? Nature requires some, Christ prescribes what.

2. Necessary by the naturall Law, by the second Com­mand. The affirmative part of a command is of the same na­ture with the negative, the negative denies externall devised manners of worship, therefore the affirmative requires a form of Gods devising. The Jewish ceremonies did append to the second Command. With out a prescribed forme the Law is imperfect, therefore there must necessarily come a Law of ser­vice in the place of that which is abolished, to supply the [Page 11]roome of it: for till that be added, a rule of externall wor­ship, the command binds in affirmatives but potentially, viz. to worship God in his owne way when he should prescribe it.

3. Necessary to our natures consisting of soule and body, both created by God and redeemed by him, 1 Cor. 6. ult. therefore God must be worshipped by both.

4. Necessary to t [...] Church as a Kingdome or City, for policy is [...] the life of a City: and without a Law for 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 [...]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.

1 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 [Page 13]her owne rule, nor may any other lord it over her.

2 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.

3 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 [Page 14]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 [...]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 [Page 16]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 [Page 17]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.

Fir [...]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, H [...]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 and An­gells.
• 3. Because of that diametricall opposition that is in Scrip­ture betwixt Christ and all false worship,
  Gal. 1.6. Col. 2.8.
  often in the old and new Testament.
• 4. From the strong fence set about this command; Gods jealousie, his greatest, hottest, and most implacable rage: God will propagate his wrath to the third and fourth gene­ration, count them haters of him that break it, and esteeme them to love him that keepe it, and binds himselfe to thou­sands that observe it. God doth not use to lay such words upon matters of small moment: there is something more in it then ordinary, and what can that be but Christ?

Secondly, but there is a second Image commanded, and that is that externall worship prescribed by Christ. As the way prescribed by Antichrist is called the Image of the beast, Rev. 13.14, 15 so the way prescribed by Christ is his Image, which is that we have spoken of; and is meant in this, Heb. 10.1. So that having an Image, such externalls as doe represent Christ fully, we neede no more, but such an Image we have.

A fourth proofe is in Act. 1.3. speaking of those forty dayes after the resurrection of our Saviour, he saith, in them he taught them all things belonging to the Kingdome of God. To parallel this with the forty dayes that Moses was in the [Page 18]mount with God would little helpe us, (you may thinke) we neede it not. That by the Kingdome of God is here meant that visible Kingdome that we have spoken of, is apparent.

1. From consent of other Scriptures, wherein we shall finde that Christs great businesse after his resurrection was ordaining of Ministers, Matth 28.18. Ma k. 16. dispatching their commissions, pre­scribing them rules for that purpose.

2. Because the Apostle treating of things of this nature, 1 Cor. 14.37. challenges this honour to his rules that they were Commandements of the Lord: how did the Lord command them? not by writing extant in the old or new Testament, nor by ordinary revelation or inspiration; for in another case in that Epistle, giving rules for married Estates, and resolving some doubts saith, [...] Cor. 7 12. This speake I, not the Lord, i. e. not the Lord in any part of the word then written, but I, not as a private person, but as inspired by the Holy Ghost. There­fore calling them the Commandements of the Lord, he must need meane those orders left by Christs mouth to the A­postles for the ordering of the Church, and which by them were to be derived to the Church.

3. That which helpes to confirme this, is, that Christ did but rarely touch upon this point of his government in his life, but taught matters of faith and holinesse of life. The reasons were,

• 1. He was but a Minister of the circumcision,
  Rom. 15 8.
  and therefore would not prescribe Lawes as a King.
• 2. The old government was not abolished: and to teach a new before the old was displaced would have caused a con­fusion and rent in the Church: he tooke away the old, that he might set up the new.
  Heb. 10.9.
• 3. The people were not fit for this new government: hee would not put this new wine into old bottles; he therefore prepares them by the doctrine of repentance for it.
• 4. His Kingdome was to be laid in bloud: he must first triumph on the Crosse, and then on the Throne, and there­fore he spake Prophetically of his government, of his king­dome to come.
  Matth. 28.8.
  After his resurrection he saith, All power is committed to me in heaven and earth; now goe teach all Nations; [Page 19]therefore he left this part of his doctrine, till this season af­ter his resurrection.

5 There is a fifth proofe, Rom. 12.1. That he speakes of out­ward worship hath beene proved already: concerning this he requires it should be [...], both words prove a forme prescribed in the word.

1. It must be [...], service, and therefore commanded; for there can be no other reason given of service to God but his commanding of it. Obedience is better then Sacrified. 1 Sam. 15. Obe­dience makes Sacrifice acceptable, and when Sacrifice is with­out obedience, God disclaimes it; Sacrifice thou wouldest not. Psal. 40. Nor can there be imagined a reason why God should favour any service, but because God commands us to bring it him; there being no reason why God should require service, but that we might shew our obedience. Not because he needs them; rivers of oyle, Mic. 6.7, 8 the beasts of a thousand mountaines are no­thing to him. Nor because they are beautifull; there is nothing beautifull but himselfe, and that which comes from him; God is not taken with glory. Nor because it is chargeable to thee: if it be thy body to be burnt, he cares not, if it be not commanded: worship not required is no worship.

2. This service must be [...], it is translated, reasonable; this translation will helpe us sufficiently; for what can be reasonable in spirituall things but mens Christi, that is vera ratio, the rule of reason: neither may we thinke any thing reasonable in divinity, but that which is according to the principles of divinity, Christs mind. But we may well wave that interpretation. [...] is properly, word-service, or a service agreeable to the word, from [...]. And so the same word is used, 1 Pet. 2.2. [...], the milke of the word, and therefore why not here, the service that is agreeable to the word? and Christ may not require word-service, if the word be not a rule.

6 We might argue from the sufficiency of the word; It teacheth us every good way, saith Salomon. It will make the man of God perfect for every good worke. And this is a good work, the chiefest worke of all, to have fellowship with God in his ordinances. The Scriptures instruct us (as they did Timothy) [Page 18] [...] [Page 19] [...] [Page 20] how to behave our selves in the house of God. 1 Tim. 3.16. If Timothies religi­on will serve us, he had no other Canon; what need we?

All confesse that Christ instituted part of this government, and why not all of it; being of the same nature? What he did he did perfectly: and the Church did retaine all, till car­nall ease, pride, and ambition wrought this strange metamor­phosis.

neither is that to be despised, Acts 20.20. The Apostle saith, He kept backe nothing that was profitable. If there had needed any more, he would not have suppressed it. And verse 27. he declared the whole counsell of God.

When we say, Christ hath left his government for us in the Scriptures, we meane the whole Scripture, commands, and examples; for both are binding rules to us. 2. It is in Scripture either in plaine words, or else in good and suffici-consequence: either actually, and in the letter, or else poten­tially, and by cleare and good deduction: Although it be not laid downe in one continued methodicall discourse, but scattered in small peeces here and there in Scripture: and al­though not obvious to a slight and superficiall view of the letter, but lies deeply and closely couched: yet it will doubt­lesse be found by those whose faithfull labours God shall as­sist in the search of it.

Propos. 4 Our next proposition is: This government is perpetuall. We might take all Christs institutions for perpetuall, and not seeke a particular reason to entaile them upon the Church: but there being a contrary opinion, we shall meete it with three or foure arguments.

• 1. From 1 Cor. 15.24. a place formerly quoted, and pro­ved to be meant of the externall Kingdome which Christ will render up to his Father. If the Kingdome stand, the po­licy will stand too.
• 2. Heb. 12.27. It is called a Kingdome that cannot be shaken. Christ hath set it upon such firme pillars as never to be removed, till he come himselfe to pull it downe by erect­ing a full Kingdome of glory.
• 3. Eph. 4.12. &c. Those officers are to continue till we all come in the unity of the faith, &c. That which the Apo­stle [Page 21]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.

2 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.

3 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, [Page 22]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 [Page 23]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 more then mens private estates. It requires nothing of Prin­ces but protection and favour, that they be nursing Fathers, and payes them againe in a more firme loyalty and zeale for their honour and safety.

Can these men make good their charge, that ever Prince was molested in his government by the Disciplinarians? Did they ever conspire their ruine, combine with their ene­mies, lift up their heeles against them or their power over them, as the Episcopacy hath? Or hath not the discipline [Page 24]beene faithfull to heathenish Princes, having the chef throw a bowl of rabbit droppings at your headom. 13.1 and will it prejudice Christian? Or doe we thinke that Jesus Christ, by whom Kings raigne, will institute or allow of a government that shall by the remotest consequence undermine it? Or, Christ being to carry the Gospell round about the World, would he so compose the government of it, that he should justle downe the civill powers, or clash with them? These are odious aspersions; and they that charge Christs government with this, are guilty of it themselves. It is easily proved they have beene, and it is dangerous they will ever be en­croachers upon Princes rights. If any government endan­ger Monarchy, 'tis Monarchicall. The Ivy that pretends to uphold the Tree, sucks away the sap of it: they that dare challenge so much interest in Thrones as to support them, may come to challenge the disposing of them. By such ascents, the Pope rose so high as now to come betweene heaven and Kings. Kingdomes depending lose part of their glory. The Throne is established by God and Righteous­nesse: and needes not the helpe of a faction to support it. But these weake arguments doe put jealousies not reason into Princes heads; when it shall be considered that it is Christs, these aspersions will fall off, and his institution will stand bright, cleare, and perpetuall. Thus much of the fourth Proposition.

Propos. 5 The fifth is this, Christ hath so established his govern­ment in all the parts of it, that no man may alter either part or whole, none may adde to it or take from it.

1. For any man to doe so, were directly against the com­mand of God. Deut. 4.2. and 12.32. He doth not say, you shall adde nothing to the Leviticall Law: but, you shall adde nothing to that which is commanded: so that the rea­son is the same now, that it was then: and therefore confir­med Rev. 22.18, 19. as a close of the Bible. For though that be particularly and especially meant of that booke, yet the reason of it concernes the whole Scripture.

2. Contrary to the second Commandement, that forbids all feigned worship and manners of worship.

3. Contrary to Colos. 2.18. which forbids all voluntary or wil-worship.

4. The Church never had any power given unto her to command any thing in the Church. The highest power that ever was in the Church, was but [...] Ministry, Act. 1.17. or Ministration: a step above that is to Lord it, and will be in danger of that charge against Antichrist, 2 Thes. 2.4. to rule in the house of God. Reasons there bee strong ones.

1. If the Church may alter one, she may alter many; Reas. if she may adde one, she may adde twenty; and so a wide gap o­pened to all the superstitions of Rome. We may bow to an Altar, to a Crucifix, modo interponatur autoritas: let au­thority command it, it is no longer superstition.

2. If the Church or any humane power may enjoyne any thing externall, 'tis to signifie something internall: but of man can conferre such a power to any thing to set forth the spirituall things of God. If he may appoint things to that end, he may separate, consecrate to that use, and conferre a power supernaturall, for naturally no artificiall thing or naturall thing can signifie divine grace. This is to intrench upon Gods peculiar, whose right onely it is to institute signes, yea signes of this nature are Sacraments or Sacra­mentall.

3. Men cannot invent any thing that can edifie; not affir­matively, and of its nature. In civills, things may be orde­red to edification negativè, i. e. so that edification be not hindered.

4. Nor for ornament: The designe of God is cleane con­trary. God hath chosen the meane, base things, 1 Cor. 1.27, 28. &c. Upon this conclusion we give this reason, why the Lord made choyce of water and bread and wine to set forth the great mercy of Christ, because they were ordinary, meane, low things, that men might not looke for great state in his ser­vice, but that his state is spirituall: And therefore to erect a stately Priesthood, Altars, Worship, 'tis a designe above Gods, and non honor, sed dedecus, si vel praeter vel contra man­datum. Chrysost. quo­ted by Bishop Andrewes on second Com­mandement. That which men boast of a starre of reason to be suf­ficient to direct us in things externall; 'tis strange to suppose that so poore a guide should serve us in things of so high a nature. In those things that are naturall or civill, reason san­ctified [Page 26]may advise something, but in things religious she is to be excluded.

Consider mans insufficiency and unfitnesse to such a work, to invent any thing for the service of God. Man is ignorant, not able to judge of spirituals: all imaginations that are in man of God beside the rule are idolatrous; neither can we safely suffer a thought of God beside what is written. Every thought changes the infinite nature of God into a compre­hensible frame and modell, and subjects God to mans capa­city: therefore we may not bring the object to our soules, but by revealed truths raise our hearts to the object. And man that brings a service not commanded, thinkes of God above what is revealed. He that comes to God must beleeve, &c. As we beleeve, so we come: that which is the rule of belee­ving, must be the patterne of service. If God have revealed as much as we many know, he hath commanded what he will accept: he is not a God that can be prescribed service, nor is man able to doe it.

As man is unable, so an enemy. The wisdome of the flesh is enmity to God; and God hath no reason to trust an enemy in moulding his service. Besides, the heart of man is crooked, false, deceitfull: and therefore why should god put out his worship to man to make?

Consider on the other side the high nature of Gods pub­like worship.

1. It is to have communion with God, who is everlasting burnings; and therefore it is no wisdome to bring wood, [...]y, stubble, Cor. 3.12. &c. or any combustible matter of humane inven­tions.

2. It is publike communion, which is the greatest ho­nour that God hath of man; and therefore not fit that man should rule any thing in it.

3. They are such things as come out of Gods bosome. If he be a God, he is to be worshiped according to his owne minde. They are a part of the morall Law positive, not na­turall. It is naturall there should be externall worship; but what that is, is positive: for what reason can there be given for any part of Gods worship? What reason in nature [Page 27]why Baptisme or the Supper should be a service to God more then any thing else? onely he commands them.

4. They are evangelicall, things that have their use about Christ; and Christ is purely supernaturall. There may be naturall Theology, but no naturall Christianity: therefore reason hath little to doe in the things of Gods worship.

Object. But what power hath the Church? none at all?

Sol. What she hath may be seene in the names given the Church. Shee is called the pillar of truth. 1 Tim. 3.15. So that shee may as a pillar, hold up the truth in her practice, and maintaine and defend it from errours and profanenesse; she may keepe the truth committed to her. Or she hath the power of a Spouse, to make knowne her Lords minde and see it perfor­med: Ephes. 5.23, 24 shee hath power of service, dispensation, ministration, preservation, &c. but no lordly or legislative power.

Object. Are there not some things indifferent, and in them the Church hath power?

Sol. Suppose the Church rightly constituted, and she hath power: but that power is not in another; neither hath it power till the Church be a Church: the accident cannot subsist without the subject. But here will arise a double que­stion. 1. What things are indifferent. 2. What power the Church hath in them.

For answer to the first, we must know, that nothing that is religious is indifferent, but necessary, externals as well as internals; Religion requires the one as necessarily as the o­ther. Those things that are indifferent and not religious, but in the power of the Church, may be reduced to three heads.

• 1. There be some naturall circumstances which attend the worship of God, in respect of those naturall actions im­ployed in it, as speech, motion, which require circumstances of time, place; which the Church may order.
• 2. Civill circumstances. The congregation being a civill thing, though applyed to a spirituall end, yet retaines its civility, and so hath sutable circumstances, as a distinct place for meeting, decency and comelinesse in utensils, table, cloth, cup, pulpit, and such like, which are in the power of the Church. These are more ordinary: but there are some­things
• [Page 28]3. Extraordinary, such as concerne not the things them­selves, but something without, viz. the consciences of the weake, which occasioned some temporary commands in the Church, as forbearing of bloud, &c. In these things the Church hath a power, but what? not perpetuall, absolute, unlimited, but occasionall, respective, and bounded by gene­rall Lawes, and that during the occasion offered; which be­ing removed things ought to cease, and the Church is free againe. Which power is not so much of making Lawes, but of wise instructing of us how to keepe Lawes already made.

But how shall we discerne between things religious and ci­vill? Their nature and use will discry them: take in stead of many, these three rules.

• 1. Such things as are not competent to civill societies, nor ordinarily used in them, but of particular use in Religi­on, are religious.
• 2. Such as have beene religious and appointed by God, or were religious if God should appoint them, are religious, as vestments in worship, orders of Priesthood and degrees, signes of internall and spirituall things: these are religious.
• 3. Such as doe that which religious things doe, that which God commands his ordinances to doe, viz, teach, edi­fie, instruct, confirme in grace, &c. Object. these are religions and onely in Gods power to assigne them.

Answ. The Apostle saith, Let all things be done decently and in or­der; doth not that give authority to ordaine ceremonies?

A text much abused with small reason. Know this text is a rule not of commanding, but of doing; a rule so generall; and appliable to all particulars, as it is laid downe to prevent further Lawes.

1 Let all things be done in order, that is, not new things commanded, but things commanded rightly placed, so that one doth not dash against another; and so order is opposite to confusion spoken of before in the chapter.

2 And decently, that is the comelinesse of that order, a come­lines that ariseth from things well set together, not borrowed or added beauty from other things, otherwais the Apostles did not serve the Lord comely that neglected these garbes, gestures [Page 29]and vestures. Thus you have this point cleared to the for­mer, that no man hath power to alter, or adde, or diminish any thing in the worship of God.

I hope the point is sufficiently proved; let us now see what use we may make of it.

Ʋse 1 Let it perswade all men to imbrace this truth. I know it is a persecuted truth, and hath been much malign'd: The pro­fane Esaus have had an evill eye at this Jacob, and have coun­ted it a supplanter of their honours and great places, which is their blessing, and of their lordly priority, their birth­right. They have pursued it so close that they have driven it almost out of the minds of good men. They have buried it under so much errour and malice that it is almost forgotten: which shewes their malice, that would not onely deprive us of our priviledges, but either corrupt or obliterate our Char­ter, and so prevent our claime for ever. But we hope, you that have freed them that suffered for truth, will not suffer truth it selfe to be imprisoned. It begins to spring forth, let it have favour and it will flourish. Give us leave to set it up in your soules. We know some have laboured to poyson mens minds with false principles, and fill their heads with prejudices; but we hope you are ready to receive it with a love of it: I know it will be acceptable to a godly heart: Doe not thinke government is not in Scripture, because you yet see it not: that were too much, to thinke our knowledge the rule of what is knowable, especially in a thing so much sup­pressed: but whatever have preoccupied your understandings, give me leave to expect what Paul did of the Corinthians in the same case, having the chef throw a bowl of rabbit droppings at your head Cor. 14.37. He that is spirituall will acknowledge that these things are the Commandements of the Lord. To remove jealou­sies, consider,

1 That in al ages the Church hath her externall policy

1. In Paradise, two Sacramentall Trees.

2. In the infancy of the Church while the Church was within families, they had Sacrifices and a Priest-hood, the first-borne.

3. When the Church grew to be a Common-wealth, and a subject fit for a Law of ordinances, he prescribed them a [Page 30]compl te forme: In the Wildernesse a worship apt, a moving Temple, a Tabet nacle; in Canaan a fixed house with holy things. This is [...] pupillaris, Gal. 4.2.

4. There is aetas juvenilis, now under the Gospel, no more children, Eph [...]s. 4.14. al though in comparison of Heaven but a childhood; [...] Cor. 3.11. and now we must expect a rule proportionable. Yea these must continue till the [...], that aetas constans, that full stature, [...] 19. for the Church hath no old age: but in Heaven there will be an eternall externall glorious way of worship.

2 If Christ had left humane reason his deputy to ordaine ceremonies in the Church, the condition of the Church un­der the Gospel had beene more slavish then the Church under the Law; for one ceremony of mans is worse then ten of Gods: man's darken and oppresse the truth, Gods illustrate and cleare it: but God hath promised our condition should be more ingenuous, Gal. 4.7.

3 Christ should shew but little love to the dearely beloved of his soule to subiect her to humane inventions. The Phi­losopher accounted the committing of a Common-wealth to man, a committing of it to beasts, in regard of their pas­sions; but the committing of it to Lawes he esteemed it a committing it to God and the Lawes. And shall we thinke that Christ will leave his Spouse, his body, his beloved, his Church, where a Heathen would not leave a City?

4 If this were not true, that Christ had laid downe an exact rule, the Church would never know her load, never attaine a setled estate. For if there were a liberty for men to adde, it were a duty too; and so every High-priest in his time would be carefull to contribute something to the Churches benefit; and so though Christ lay no other burthen, Rev [...]. [...]4. yet man might and would.

5 If Christ have not prescribed a forme, there will arise di­visions, varieties, inconformities, for men would all set up their owne way: One Bishop require one thing, and another forbid it: We shall never have peace so long as this Jezabel of humane power in spirituall things and her whoredomes remaine.

6 If this be denied, Scripture will receive a blow: for Lawes [Page 31]stand while they stand together; their power is in their au­thority, which is wounded when any one of them is viola­ted. And we see by experience that those that deny the Scrip­tures to be the rule of discipline, have robd them of much of their authority in other things, if not of all: for they set their owne feet upon the neck of Scriptures, and will tie them to speake, not their owne, but the Churches interpre­tation. Humane traditions will make the commandements of God of none effect: Matth. 15.6. wherever they are planted and suffered, they will draw much honour from the holy Scriptures.

7 The contrary opinion derogates from the wisdome of Christ, that he should not see what would be good for the Church, or if he saw it, that he should not communicate it.

Many arguments more might we bring to induce you to beleeve it, let these be sufficient: it is not a new truth, but a banished one returned, and a truth of very great consequence. Till Christ be restored to this his lost dignity, hee will ne­ver rise, nor Antichrist fall.

Ʋse 2 Secondly, Christ hath left a rule for his worship in all things: here is worke for you that God hath called to the weeding of his garden, the Church, to pull up every plant that our heavenly Father hath not planted. I speake to you whom God hath honoured with a power, and I hope blest with a will to doe it. I know you are not ignorant that there are many things yet standing that never came into Gods mind to command his Church. It is an act of greatest mercie to ease consciences of these burdens, humane impositions in di­vine things. God doth now with you as with Saint John, Rev. 11.1. He puts a reed into your hand to mesure the Temple, he gives you the Scripture, a right measure; lay it to the worke, and the outer court, all humane inventions, cast it out to the Gentiles, send them home to Rome from whence they came. What is not agreeable to this rule, reject it as ha­ving no light in it. Try all things, Isa. 8.20. and hold fast that which is good, separate the precious from the vile; and know in your worke the rule of innovations is not mans Law, but Gods: all substructions and additions to Christs rule, are truly in­novations; against them must your zeale burne. Doe as [Page 32] Hezekiah did, 2 Chron [...]9. command the Levites to carry all the filth out of the Temple. Gather them that are faith full, and charge them as Constantinus Magnus did them of the Nicene Councell, De­posit â omni hostili discordiâ, literarum divinitus inspiratarum, &c. that they should resolve all things in question by the word of God. To move you to this consider,

1 It exceedingly provokes the wrath of God to see humane inventions stand by his owne: he cannot endure Priests and Sacrifices not commanded. The idolatry threatned and so often punisht in the Jewes, was but false rites of worship, which yet caused warre in their gates, sold them into the hands of their enemies. Especially he hates any new order of Priesthood not enjoyned by himselfe. It was no lesse then death under the Law for any man to presse upon the Priests office without a call from God, Num. 18.3.7. and he hath executed what he threatned. Looke upon the examples of his displeasure in Vazah and the men of Bethshemesh. 1 Chron. 13 7.10. And is not the office as sacred now as ever? yea the ministration is more glorious, and therefore every intrusion more dangeous. Num. 4.5.15. Yea if parti­cular acts were so grievous and punishable, how much more a standing office which was never ordained of God; and Aaron whose rodde never budded, that never had the Ʋrim and Thum­mim put upon him? They have made a breach in Israel, and if they be not broken off we may feare God will make a greater.

2 Things set up by man, set up another Gospel, we see it by wofull experience in this Kingdome. Ga [...]. 1. Hundreds of congre­gations are constituted by humane Lawes, and looke after no more for their Religion then Canon an Law. To be a Mi­nister is required no more but observance of Canon, and to be a Christian it is enough if he be regular, and observe the commands of the Church: neither will ever men look for a b [...]tter till this be pull'd downe.

3 They make men distast the pure streames of divine truth. Humane institutions are carnall, easie, such as reach not the heart, and therefore much desired and doted upon, being our owne, and sutable to our natures. The power of Religion, the spirituall things of God are above us, and require more [Page 33]of us to performe them, and therefore loathed by carnall hearts: therefore remove these as enemies of Christ, secretly drawing the hearts of the people from him. None such op­posers of Christ as these Samaritans, who have mixtures of their owne.

4 They beget a thirst after more of them. A little Leaven lea­veneth the whole lumpe: Cal. 5.9. these left behind beget a desire of eating of Romes flesh-pots. You will never stop all passages of retur­ning to 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,

1 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.

2 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 [...]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, i [...] 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 end [...], 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 divi [...]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.

Ʋse 3 If there be a cure to be wrought on the Church, heare ano­ther reasonable motion, [...], Arist. polis. to cure ac­cording [Page 36]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 [...]aelestia testimonia quae a [...]te omnes. The Pharisees will flie to traditions, Cyp [...]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 other phy­sicke but, Hearken what the Spirit saith to the Churches. And there is nothing to be done now but searching the Scriptures and holding forth that light that is in them, and promoting the practise of it. The worke is great, let not God have cause to complaine when you have done, Isa. 30.1. you looke counsell, but not of me.

Vse 4 Let me perswade you a step higher, to set up the govern­ment of Christ. It is a worke God hath called you to, and an honourable one, to build the Lords Temple, and to in­courage others in it to set him up an house. We have beene in Egypt; what God said to Pharaoh as an enemy, he entreats you as friends, Let my people go [...] that they may serve me. Wee have served our task-masters, and they have served their lusts of us; let us now serve the Lord. Set your selves cheerefully to the worke, you will meet with difficulties, but the reward will answer your pains.

1. Doe this and you shall be assured of Gods perpetuall presence. This is the mount in which he hath said he would dwell for ever; and manifold are the promises that God hath annexed to it.

2. By this means you will wither Popery at the roots. Set up this wall of discipline and it will keepe out Antichristian errours. Take Christs materials to build a Church with, and venemous beasts will not endure to dwell in it.

3. Truth and righteousnesse shall flourish: it is a fruitfull [Page 37]soyle, they that are planted in the Courts of Gods house shall bring forth much fruit in their old age.

4. The way to Heaven will be more comfortable, easie, and short. It hath much of Heaven in it.

5. Hereby Christ will be honoured, the Church flourish, Religion increase and grow, when the Lords mountaine is exalted above every mountaine, Isa. 2.2. then shall Nations flow unto it. It will have so much order, beauty, and glory in it, as it cannot but prevaile and win where ever it commeth.

Honoured Senatours, It hath beene often tendered to the Parliament and refus'd, but never so hopefully as now, when the Father of Spirits hath sent in the spirits of the people to helpe you. It is Gods opportunity, and therefore embrace it, and your reformation will succeed as Hezekiahs. The Lord prepared the hearts of the people, 2 Chron. 29. ult. and the worke was done suddenly. As the worke will be easie, so the guilt great if refused.

But never yet did any government challenge jus divinum but this, and therefore it is dangerous receiving it.

We should not expect that any should refuse it for this reason, because it is Christs. Shall we take the advantage of Christs absence so as to disclaime him, and say as the Citi­zens in his absence, we will not have this man to rule over us: but our King comes, and then what shall be done to such? The Heathens did all they could to challenge jus divinum; and to honour their Lawes, would pretend they came from the gods, and shall we refuse that which comes in the name of the Lord? Rather at the first hearing of such a mercy as a go­vernment of Christ, search, seeke earnestly for it. For every line of truth that comes from Christ is full of his bloud, eve­ry peece of this building is full of divine excellency, and therefore we should count every dust of it Gold and precious. What can any man say against the yoake of Christ? he saith himselfe it is easie, and his burden is light. God offers a Ju­bile, and if we love not freedome, it is just with God to boare our eares and keep us servants for ever.

Object. There be variety of opinions, there be divisions amongst men that challenge a government of Christs institution.

Sol. It is no wonder, considering the darknesse that we have [Page 38]beene kept in. God brings back our captivity as the rivers of the South, and we are as men that dream, our thoughts an­gles and [...] counter. We have not yet had leave to talke of discipline. When we have more light, and may see each o­thers faces and thoughts, we doubt not but we shall consent quickly. I dare prophecy as Paul, Phil. 3.15.16. If any man be otherwise minded, the Lord shall reveale even this unto him. There is no argument can be good against this truth, and therefore practise it. I dare not charge you to doe it, but a greater hath, Paul, and in him Jesus Christ, 1 Tim. 6.14. It concernes all that professe Christ to the end of the world, till Christs com­ming, and therefore you. The command he speaks of is this of discipline especially, and therefore not easily wiped off. I give thee charge in the sight of God who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good con­fession, that thou keep this commandement without spot, unrebukable, untill the appearing of our Lord Jesus Christ. I know the great affaires of Church and Common-weale lye heavy upon you, take the incouragement this text affords. For this part Christ offers his shoulders to beare the burden. God laid it there, you need doe no more but take care to lay it there tod. He hath beene wonderfull in bringing you together, and will doe wonders by you. If you see your selves to doe it, [...]eare not want of advise, he will be your Counsellour; nor strength to go through with your work, he will be a mighty God unto you; nor encouragement, he will be your everlasting Father, and give you a place in his house better then of sons and daughters. Christ will rule in peace, and oppression shall be far from us; Christ shall be our King for ever: and happy are the people that are in such a case. If you are not so zealous as to doe it, we are sure the zeale of the Lord of Heasts will performe this.