Gospel Public Worship, Exposition · Objection 1 – Objection 2
THE EXPOSITION OF The 12. Chapter of the Romans, from Verſ. 1. to Verſ. 8.
IN this Treatiſe of Divine Worſhip, for avoiding Ambiguity, I wil firſt handle the noture, and then the nature thereof: Worſhip is taken three wayes, 1. Perſonally, and that both inſtinctively, and objectively. 2. Really, or ſubjectively. 3. Actively, and tranſiently between both. In the firſt it is taken for the venerable perſonage or ſtate of Superiority, as Majeſty, Grace, Highneſs, Lordſhip, and VVorſhip, are vulgarly uſed for a King, Duke, Lord, and Gentleman. In the ſecond, for the reſpective things and works of their Inferiors, impoſed upon them by their Superiors, as their claimed due by their Superiority. In the third, for the Inferiors exerciſing thoſe things and works towards their Superiors; but in that Doctrine we uſe it properly in the ſecond ſenſe; yet for want of uſual conjugates proper to each of the three and through their affinity, if we had them, we will ſtill allow alſo an obvious reſpect of the third, as tranſient to the firſt, as its rightful commander, and proper α. & ω. i. e. its beginning and end; Divine alſo we uſe in the ſame manner, properly for the matter inſtituted by Divine authority, yet alſo as having its relation a priore to its inſtituting Deity, and Apoſteriore to the ſame Deity, as the ſole object of that active worſhipping. Again, thirdly, the will of God hath the ſame three fold ſenſe in the generall, but it is here appropriated to the ſecond, by the word inſtituted, and ſo giveth the diſtinguiſhing term to this definition, as it doth the conſtituting by its making the church and its eccleſiaſticalls, parts of Divine worſhip. 4. Service, or ſerving God, may be taken for the works of Gods perſonall ſervice, and ſecondly, for his inſtituted, but partly for want of fitter terms, and partly for the diſtinction of the two latter ſenſes of worſhip mentioned, I will conſtantly uſe it for the third ſenſe of worſhip, or exerciſe of worſhip: In the ſecond ſenſe for the peculiar publike ſerving God, and as tranſient from us to God, as I will alſo for the ſame reaſons uſe the ſubjective worſhip for the matter thereof, and worſhip in the ſecond ſenſe, wherewith both the naturall and nationall uſe of the word well agreeth; for the Etymology thereof is from the Saxon and High Dutch words voorſt, Lord, or voerſt firſt, and Schapſhip, which is their, and our uſuall ſtative abſtract, both making vorſtſchap, (quaſi foreign ſhip, i. e. Headſhip) worſhip afrer our Engliſh Euphonie, all uſed in the ſaid three ſenſes; as alſo the Low-Dutch, Hereſchap, Lordſhip or Worſhip is, except that dieuſt, or, deu heren dicuſt, the Lords ſervice is ordinarily uſed for worſhip, in the ſecond ſenſe, as Gods ſervice is amongſt us; but the very propriety of the word, very well ſerveth with our frequent and onelyonly word, for the generall of Gods Ordinances, inſtituted for his Publike Service, i. e. Worſhip, as when our Divines ſay, there are three parts of Gods Worſhip, the Word, Sacraments, and Prayer, whereto Ridley and Feild adde a fourth, i. e. Diſcipline; and when they oppoſe the true worſhip of God againſt falſe worſhip, and ſay that the Maſs is a part of falſe worſhip, &c. yea, there is nothing between Gods Perſonall Lordſhip, Majeſty, Highneſs, and VVorſhip in the firſt ſenſe; and this his reall matter of Worſhip in the ſecond ſenſe, ſet by him for a Teſtimony, Homage, Badge, or Sign thereof, to make them not litterally the ſame, but an eaſie and uſuall metonymie of the ſign for the thing ſignified, which ſheweth them of a prime relation and nearneſs to Gods Majesty, head-ſhip, Lordſhip, (all which in our caſe are the ſame) and only not Gods caſe litterally, for they all are in reſpect of God the ſame, though Antichriſt with his names of Blaſphemy, whereof his devout and amazed followers are full, hath depoſed, oppoſed, and diſpoſed Gods titles, as alſo their ſubjective eſtates, according to his will, Dan. 11.36. with 2 Theſs. 2. …. Rev. 13.1.3. as in our caſe woorſchaep, as Lordſhip to the nobility, & our worſhip to the Gentry of his time, where, and while he domineered, for at other times and places this titularity was, and is ſcorned, the which he hath done to all eſtates of his Clergy and Laity, eſpecially to his Prelacie; but I will not ſtir in his Excrements, which he accounteth Ornaments, without urgent neceſſity; neither do I deny, nor want the preſent Hiſtoricall uſe of them, only let our preſent term, worſhip, be underſtood for Gods Headſhip, and its Prerogative Badges, as peculiar thereto, i. e. is as its quarto, modo, proprium, all primacies, and only, and alwayes to them in the original, proper, and exact acception of things and names, which I let ſerve for Explication of Peculiar, the only remaining doubtfull term of the ſummary definition of Divine Worſhip, that I may proceed to the native Doctrines thereof; for as for the Body, Sons, and Publique, they are diſcernable how they are there taken by all, to whom I intend theſe lines.
As for the obſerving, trying, and applying the Doctrines promiſed, the firſt is, divine worſhip is eſpecially to be known and obſerved; this is ſummarily ſhewn in the Metaphraſe and Analyſis of this place of Rom. 12. and in the Geneſis of this matter of worſhip, and further to be ſhewn, by parellelling this place with its beams, ſhining in the Goſpel, and in the Evangelically transformed minds for the direction of our humane nature, to divine communion with God, the firſt proof hereof in the place, is from Pauls accurate couching and artificially compacting the ſame therein diſcernable in the geneticall table, diſtinctly diſcloſing the ſame, which proveth it a matter of great moment, worthy his attentive teaching, and our attentive learning the ſame. The ſecond is from Pauls emphaticall Exhortations, the Apoſtolike commands Analyſed in the former part of the former Table, proving it to oblige us upon the breach of our ſon-like and ſervant-like Union and Communion with God to know the Particulars, Order, and Uſes thereof. A third is from Pauls urging us to a metamorphoſed renovation of our minds, for the ſearching, proving, and approving the ſame, v. 2.
WORSHIP in the generall, whether abſolutely taken for his Prerogative of worſhipfulneſs, as God, Creator, Redeemer, Preſerver, Increaſer, & Perfecter of every thing, or reſpectively to man, or a Chriſtian, who have this generall notion, acknowledgement of this Prerogative, affectionateneſs thereunto, and readineſs therein, imprinted in their hearts, together with his image, as a reflex of the thing ſealed on the ſeal, and printed on the form of Letters, or other ingraven form of printing, the parts of which are diſtinct in kinde, which anſwer to the correſpondent parts of Gods worſhip in generall, or theſe three parts or Offices thereof in queſtion in particular; ſo that they which confound ſome correſpondent parts, do by clear conſequence confound the like parts in the original print, and all proper reflexes therefrom, mediate or immediate; and Adam might much better have eaten any creature before, and without Gods free and particular gift of them, Gen. 1 29. & 9.3. and therein ſanctifying them to him in his word, which yet had been confounding what God had made diſtinct, and murder in particular; for he might have ſaid, all things are given me to eat, under, and in theſe two Particulars of Herbs and Trees, for though God have named that only, and not fleſh, and ſo there is a diſtinction between them, yet it is only graduall, whereby I am to eat of theſe more then thoſe, but not ſpecial and in kinde, ſo as I ſhould be bounded unto them, and from fleſh thereby; the like may be ſaid of Gods prerogative, in order of being the ſole Authour and Orderer of States and Laws for increaſe, at leaſt in the caſe of Fornication, Gen. 1.28. increaſe and multiply, with chap. 2.22. and he brought her to the man: It might as well be ſaid, That neither Iews, nor the Samaritanes, 2 Kings 17. were Idolaters, becauſe they worſhipped God more then Idolls; and that neither Vzzah, no… Vzziah broke Gods bounds, Leviticall, or Kingly, becauſe they dealt in their proper Functions and Offices more then in the Prieſthood; and alſo, that no man uſurpeth and incroacheth upon anothers civill Office, nor incurreth the cenſure of many maſters, Iam. 3.1. if he be more imployed in his own, & that exceeding much better, even as much as the order of Gods Houſe is better then that of the world; I know nothing more perverting, abſurd, and injurious, in reſpect of order and right then this, nor miſchievous, but utter breaking of all order and right, Eccleſiaſticall and Civill, ſo that the body and four main branches of the Original Root, and general of this matter, Rom. 12. do ſtrongly plead for the exact diſtinctneſs of the particulars intended, eſpecially if their coherence matter, order, and particular ſcope, do ſute & anſwer thereunto, which they excellently do.
The tree it ſelf is diſtinguiſhed into the body, and its branches, under the ſimilitude of a mans body and its members, v. 4. anſwering to the particulars in hand, viz. to the oneneſs, and the ſameneſs of the Church conſtituted, to which he ſpake, and the diverſity, diſtinctneſs, and multiplicity of its gifts, perſonall and miniſteriall, both in their eſſence and exiſtence, and ſo the not oneneſs of their works, functions, and miniſtrings, v. 5. What need we more but the particularizing of theſe two verſes, which he doth, v. 6, 7, 8. and their clearing and illuſtrating as they are, 1 Cor. 12.4. to 30. the particularizing he handleth moſt exactly, as is poſſible in ſuch a compendium, and ſo few words, as ſpeaking to men of underſtanding, both in expreſs applying the particulars unto the ſcope of their generalls, preceeding v. 6. and alſo in plain innumerating and diſtinguiſhing them, v. 7, 8. their Application is expreſs, both in Phraſe, viz. then, now, now, then, or, therefore, ſince, or, ſeeing that, or the like Terms of inferring, aſſuming, or conſequenting; and alſo in matter, anſwering to three parts of the generall matter in the root and body; firſt, to VVorſhip, v. 1. and the Portion, v. 3. in the root, and members, v. 4. in the body, viz Gifts, all which expreſs the ſubject and matter diſtinctly to be done, poſſeſſed, and received: id eſt, the Powers and Offices of the Church, as they are given parts of Worſhip, meaſured out to the members & Officers of the Church, one place explaning nother, and all perfecting the matter: Secondly, To the bounded diverſity and diſtinctneſs thereof, much inſiſted on, v. 3. to many given parts of Worſhip in exiſtence, and not one in action, actuation, function, or execution, v. 4, 5. viz. different, diſtinct, divers, or ſeverall, which is expreſſed, v. 6. in foreign and alſo in foreign i. e. according to the diſcreet diſtribution, geometrically different proportion of, &c. all which three expreſs the diſtinct boundedneſs, the foreign manifoldneſs, or many-kindedneſs, and not-oneneſs, and alſo the differences and diſcreet diſtribution of the parts of thoſe given parts of Worſhip, meaſured out to the ſeveral members and Officers of the Church. Thirdly, the Particulars or Branches are expreſly applyed to their preceding generalls, in the freeneſs, graciouſneſs and diſcretion of God, the giver and diſtributer of thoſe given parts of his worſhip ſo bounded, diſtinct in kinde, and diſcreetly diſtributed in theſe words; Gifts divers, according to the Grace that is given unto us, and according to the proportion of that faith, demonſtratively and expreſly referring us in the Root to the free Fountain of all Gods good will v 2. peculiarized in one inſtance of Pauls Apoſtleſhip, which he calleth a grace that is given him over them, v. 3. and very oft elſewhere, as chap. 1.5.15. 1 Cor. 3.10.15.10. 2 Cor. 8.19. Gal. 2.9. Eph. 2.3. to 7, 8. 1 Tim. 1.14, with 11, 12, 13. and alſo to the ſame matter, and almoſt words, in the laſt clauſe of v. 3. without the Particle foreign or foreign the which is applyed to the body, in v. 4, 5. by, for, have, and being, though principally it expreſs the diverſity, and not oneneſs of the parts of Gods good will, and Word-worſhip, bounded Portions, members, gifts, and offices of the Church, and their Functions, and the one-neſs of the Body and Church it ſelf, and touch this third part but ſlightly; yet that is to be ſuppoſed and ſupplyed out of the clearneſs thereof, both in the Root and Branches on both ſides; this compleat connecting and compacting the Root, Body, and Branches in their matter, and its diſtinctneſs of parts, miniſterial and perſonal, and reſpects, originall and objective, doth ſtrongly prove that the Holy Ghoſt hath a ſpecial intent to ſet, and ſhew the diſtinctneſs in kinde of the particulars after innumerated and ordered, and not onelyonly their difference in ſome degrees, which is the leaſt difference that can be imagined, & ſo is to be ſuppoſed in all things not the ſame, and therefore need not be expreſſed, much leſs ſo ſolicitouſly, conſtantly, & compleatly contrived, and the contrary confuſion ſo vehemently exaggerated, eſpecially if the particulars following anſwer this excellent foundation, general preparation, and their promiſed expectation, which they fully do, both in their ennumeration and diſtinctneſs.
The Worſhip of God Objective, Medial, and effective, is either common, general, and natural, or ſpecial, ſupernatural, or inſtitutive.
The ſpecial worſhip of God, as inſtituted in the VVord in general, commanded in the ſecond Word or Commandment, to be prayed for in the ſecond Petition, inſtituted at large, occaſionally and ſparſim by the Precept and Practiſe of Chriſt and his Apoſtles in the New Teſtament, and ſummarily, purpoſely, & orderly in Rom. 12.1. to 8. and reſpected both originally as cauſe, and effect, and exiſtingly, and then properly as whole, and part, and metaphorically as ſubject and adjunct, conſiſteth of an Ens and a Baſis, and is parted, divided and diſtinguiſhed into its
(a) Body, Soul, Baſis, Centre, Subject, or Pillar.
(b) Originall,
(c) Primary, or Proper, viz. Chriſt, as the Idea, Image, Word, Reaſon, Law, Promiſe, or Will of God, v. 2. will of God, v. 1. foreign 1 Cor. 3.11. viz. the Scriptures.
(c) Secondary, and in reſpect of VVorſhip derived, viz. the ſame, manifeſted to man, ordered or acted † in the ſame words of v. 1. & 2. foreign & foreign the word and will of God written, being the immediate Original of the Church, and its Offices and Ordinances, though but Chriſts ciſtern, as the breſts are to the woman and her nipples.
† Figuratively, viz. The Apoſtles and Prophets of the Goſpel, who are called ſuch foundations, Eph. 3.20. and authors, 2 Tim. 2.16. by a Metonymie of the adjunct for the ſubject, whether Chriſt or the word, they being but Chriſts tongue or pen to reveal the word, and ſo adjuncta ſubjecto cujus & cui, adjuncts to the ſubject original, both primary, and ſecondary, as ſimply taken, v. 3. by the grace.
(b) Exiſtential, ſubjective, integral, derived and effected, viz. the Church Miniſterial, 1 Tim. 3.15. which is now, 2 Cor. 6.16. with Levit. 26.11. as the Tabernacle, Exod. 25.35 &. 40.2.9.17, 18. Num. 7.1. and the Temple, 1 Chron. 28.20. 2 Chron. 5.1. 1 Kin. 6.38. the houſe with all the furniture thereof, 7.51. all the work for the houſe, were before Chriſt, viz. the hypoſtaſis, baſis, ſubjectum quod, or center to all the other Parts of Gods Worſhip, whether Ordinances, or Offices, lines or circles, V. 4, 5. one body.
(a) Members, furtiture, branches, cifcumferences, ad juncts and Chapiters, v. 3. to every one that is among you— as God hath meaſured to every one the meaſure of faith, v. 4, 5. many members— not one function being conſidered in themſelves, and without the particular ſcope of that place, i. e. to ſhew the diſtinctneſs of the Church its Offices, and Ordinances; theſe in reſpect of the church their body, are
(d) Immediate,
(e) Homogeneal, private, & naturall conſidered.
(f) Simply, as ſuch whether inherent, and that either innate or acquiſite, or acting in the body,
(f) Relatively, and order to the church, its offices, and their works.
Membral gifts, powers and habits, ſynecdocally expreſt, v. 6. whether propheſie.
Theſe are
(b) Common, viz. of knowledge, wiſdome, and dexterity, in divine and natural things, arts, tongues, utterance and actions, eſpecially grace, which is common to all members and abilities, and ſanctifying both.
(h) Special, & as diſtinct, prerequiſite, and peculiar to each of the three,
(i) Overſeeing offices, viz. to the
Teacher, as of knowledg, and making know in thoſe things, as the ſpirits, and annimal powers, in the Arteries
Exhorter, of wiſdome and wiſe-making therein as nutritive and vital as blood in the veins.
Ruler, i. e. honeſt conditionedneſs, foreign Rom. 13.13. 1 Theſ. 4.12. foreign 1 Pet. 2.12.3. & 2.16. Jam. 3.13. and working others good converſation, as the motive powers in the muſcles.
(i) Serving in Proviſion for the
(k) Eſtate, as reſpecting ſimply Chriſtians neceſſity, not private benefit or glory, as fleſh.
(k) Health as tender and merciful-hartedneſs, as the ſinews and feeling power, ſympathetically moving all the parts, in the hurt of any one.
(e) Heterogeneal, publike, or ſuch as are in place, office, State or Miniſtry organical, or ſuch as are inſtruments of the houſe, as Prophet, Prieſt, King, and Saviour, for moral, voluntarie church-common actions, or in a word, diſtinct working Offices, v. 7. or an Office, v. 4. many members, v. 5. ſowe being many in diſtinctneſs of place, office, ſtate, miniſtry, or giftedneſs, for ſomething muſt be ſupplyed, and the ſcope of the place toucheth not the myſticall and perſonall reſpect of Chriſtians, nor the meer individuall manyneſs and diverſity of the members of the Church, but chargeth us ſtrictly to keep diſtinct; the manifold and diſtinct reſpects of Gods beſtowing his divers membral and miniſterial gifts for diſtinct ends and works, or rather of his diſtributing and diſpoſing the diſtinct parts of his worſhip, to the diverſly fitted, and diſtinct members of the Church; theſe are in number five, viz. the Teacher, the Exhorter, the Diſtributer, the Ruler, the Pittyer, or mercyer, litterally tranſlated, v. 7, 8. Now to annex their diſtinctneſs to their innumeration, it is,
(l) Reſpective and mediate, for they are to be conſidered as fitly anſwering to the diſtinct, ſpecial, membrall gifts mentioned, as before, in, and after their exiſtence or application to Officers, which I have ſhewn before.
(l) Expreſly confined unto, denominated, and ſo informed, and ſo diſtinguiſhed by, and ſtirred up in thoſe ſpeciall, divers, and diſtinct gifts, proper and adaequat… Functions, v. 6. by the inference of our divers diſcharging of them, becauſe they are divers in themſelves, and in reſpect of the givers free and voluntary diſtribution, and of the receivers accordingly diſtinct meaſured portion, and v. 7. by the Particles foreign denorative, and foreign deſignative, as is ſhewn before, and alſo by the expreſs or equivolent, diſtinct paralelling them with their proper and adaequate Functions, viz. the teacher in the teaching, gift, function or work (or in the Doctrine, viz. of the Scriptures, Church, or rather of the Teacher, ſo appropriating the one to the other, even convertibly and in the higheſt degree) the Exhorter in the Exhortation, in the ſame manner, and ſo the other three; but becauſe the expreſs particularizing of them therein, would import them too childiſh, and becauſe the diſtinctneſs of the Offices and Functions, is not all or the onelyonly thing here intended, but onelyonly the principall; therefore the diſcreet, holy, and peculiar means of diſcharging them, is annexed to them, referring likewiſe to us the ſupplying the ſame to the two former, viz. to the Teacher, underſtandingly, or perſpicuouſly, and to the Exhorter holy, powerfully, or the like.
This incorporating, manifoldneſs, well orderedneſs, and compleatneſs of the Arguments, for the diſtinctneſs in kinde of the Offices of the Church, ſhould overſway and ſettle our judgments, purpoſes, and practiſes accordingly, yet as if nothing were enough to expreſs Gods care and jealouſie herein, as being the chief particulars of the ſecond Commandment, nor to perſwade Chriſtians to this ſtrictneſs, ſollicitouſneſs, and jealouſie, as being inſtituted, and ſo not naturally known, and ſuch as wherein the devill deceived Eve, and Eve Adam, and both fell: The Holy Ghoſt yet addeth two expreſs particulars as the two notes of a Patentheſis, to take all doubts from the underſtanding and ingenious, and cavils from the contrary, that, that diſtinctneſs of theſe Offices in kind is intended and included in this place, and properly and fully concluded, which I have ſaid; the former is in theſe words, or an office, let us accordingly be in the diſcharge of that office, whether it be the Teacher, or Exhorter, or, &c. their firſt Office or Miniſtry, is expreſly named, and ſet as the matter diſtinct, and ſo to be uſed, leaſt the diſtinctneſs ſhould be ſuppoſed to be properly or principally in the work, to be done according to the divers abilities of the gifted: Secondly, Church Miniſtry is expreſly divided into five particulars, by the disjunctive and proper diſtinctive conjunction, foreign the latter is in foreign which cannot be tranſlated, ſhe that pittyeth, becauſe both the article & the ſubſtantive are the Maſculine Gender: Nor he that pittyeth, becauſe the work is receivedly proper to the Church-widow, and ſo it ſhould be falſe Engliſh, and therefore muſt they be tranſlated, the pittyer, or ſhewer of mercy, denotating a known Church-office (and not only properly or principally a working, gifted, mercifull, and pittying Officer, or Member) that is ſo to do more than any other of the Church, whether Officer or Member; more, and more plain and exact proofs of what kinde you wil, I think cannot be ſhewn in any place of Scripture, for any point of inſtituted worſhip; ſo that we muſt admit it, or diſmiſs the ſecond Commandment, with the Papiſts profeſſedly, or with other hierarchicall or prophane and carnall worſhippers, ſo much as we can and dare.
(†) Mediate.
(*) Near.
¶ Apportioning, ordering, and confining the Offices to the Powers, and the Powers, to the Offices, i. e. the Functions of the Offices, not conſidered as abilities, and that either, as exiſting, inherent, or acting in the Members, prerequiſites to the Church-Offices, or Actions, or cauſes of the benefit of the Church, but only as the portions of faith meaſured out by God to every Officer, v. 3. the bounding proportions of faith, v. 6. the diſtinct, and not one work or function of the many members, v. 4. and the appropriated, paralelled, charged, adaequated, and proper deſignations of, and to every Office, v. 7, 8. for thoſe five expreſſed contain in, and under them, and intend all the paſſive and exequatable Ordinances of the Church, either as ſuch viz. the Sacraments, which as ſignes are teaching, and as conveyers and ſeals, perſwade and unite us, and the thing exhorted and ſealed to: And the cenſures and orderings of the Church-actions, are parts of ruling, or elſe as concurring to their being, viz. the collections for the poor unto diſtribution, in which reſpect teaching as a power or act ſubordnate, may be uſed by the Exhorter without breach of Chriſts order in the diſtinctneſs mentioned, it coming here under the reſpect and nature of exhortation, it being upon right underſtanding of that nature and reaſon intended to that end; but I know no other Functions that can be brought under the Exhorters; for excommunication that he may adminiſter the Sacraments only to worthy perſons, cometh not unto this caſe: Firſt, becauſe he adminiſtereth to the Church in whoſe power is Excommunication, and to perſons, not as ſuch, but as Members of the Church, and ſo it cometh not within his Office to judge of their particular unworthineſs, much leſs upon that judgement to excommunicate them. Secondly, becauſe his perſonall diſcomfort toucheth not his miniſteriall Function, they being of clean different natures and conſiderations. Thirdly, Excommunication is an Inſtitution, and ſo not to be by the Light of nature found, much leſs ordered as an eſſential, or ſubordinate unto any thing without authority from the Word expreſly, or under an expreſſed Reaſon, which is equivolent; but teaching is a Naturall, ſubordidinate to Exhortation, and ſo uſed in our caſe (which alſo is a fourth Argument) though v. 7. it be made alſo the inſtituted Function of the Teacher; but that in our, and the like caſe, it is otherwiſe, is evident, both by the Scriptures, and the Precepts and practiſe of Naturaliſts: boaſting and ſelf-p…iſing, is a ſin and folly, reſting in that nature and end, and more forbidden than teaching is the Exhorter: in the caſe of giving matter to the Corinthians to rejoyce of him, and anſwer the falſe Apoſtles, he Paul doth it, and yet denyeth that he doth it, 2 Cor. 5.12. becauſe he doth it as a neceſſary and proper ſubordinate to that end; and on the contrary, eating meat otherwiſe lawfully, was a ſin to the Heathen, being done in way of worſhip of Idolls, and that not only the idolatrous intent, but even the eating it ſelf was ſinfull, is evident, 1 Cor. 10.21. becauſe it was a ſin for the Corinthians to eat that meat in their feaſts, though without that intent, for that intent having made that eating a true ſubordinate to their worſhip, it was now the ſame Communion with Devils with the Corinthians.
The Precepts of Logicians are plentifull in this caſe, both of their Prince Ariſtot. 2. Phyſ.
And of their ſoundeſt, accuteſt, and moſt methodicall, and judicious Pillars, Zeb. a rel. lib. de Conſtit.
Scaliger de ſubtilitate, Exercit 307. Cap. 26. Keckerman. ſuſtem. Log. Lib. 2 Cap.
The practiſe hereof is moſt current in all civill Courts and courſes in the world: In England tryalls of right to Lands & Goods are peculiar to the common Pleas, and of perſonall actions to the Kings Bench; yet by way of tryall of Actions, Titles of Lands and Goods, may be, and are lawfully, & daily tryed, and ſo may Actions in the Common Pleas, and both in the Chancery, under the reſpects peculiar to each court. The truce between the Low-Countreys and Spain, was n…ver ſuppoſed to be broken by their warring together in Cleveland, hurts to any poſſeſſion of the City of Amſterdam are to be tryed & puniſhed by the Burgemaſters, yet by way of tryall of any perſons right thereto, they may be deſided by the Court of Skepins: A Woman is forbidden to ſpeak in the Church, 1 Cor. 14. yet in the caſe of confeſſion of Faith, ſhe may teach all the Principles of Religion in the Congregation, and as a witneſs ſpeak and ask therein, for it is the right Reaſon, Reſpects, and Order of Actions, which is their ſoul and life, and not their acts that make them lawfull, and on the contrary unlawful, and ſo our anſwerable knowledg and intention of them, that maketh them ſo to us; but the ſimple acts are meer matter, and ſo paſſive, and ſo neither under the ſtate of good nor bad; for Murder, Adulterie, Robbery, &c. are not evill, becauſe of their actions of killing a man, lying with a woman, taking goods from a man, &c. but becauſe they are either not Gods ſubordinate means to out intended ends of revenge, pleaſure, profit, &c. or elſe becauſe as ſuch means they are not committed to us, nor permitted, as might be cleared if preſent occaſion required, only let me not be miſtaken to compare teaching with the act of killing, and generating in the originall eſtate of things, for then were they ſimply unlawfull, but not teaching; neither ſpeak I here of teaching as a miniſterial Function, for ſo it is ſimply unlawfull to any but the Teacher, or the end of Expoſition, Analyſis, Metaphraſe, and Extraction of Doctrines, but as an ability and action, duly ſubordinate and neceſſarily prerequiſite to Exhortation, without which it cannot he, and ſo may by the Exhorter be uſed, as a Paſſenger may eat of the grapes of anothers vineyard, yet not reſidently, exportingly, or beyond the preſent neceſſity, nor in a pretended journey or occaſion; theſe Functions as apportioning are farther to be diſtinctly paralelled with their Offices on the one ſide, and their abilities on the other, being qualified internally, and externally, & alſo effectuated in their end; but it is beſt firſt to annex the three laſt particulars:
¶ Qualifying.
(*) Internally,
In common, and toward God, in whom they all are one, viz. the grace of acknowledging God as the gracious giver of them, and faith, v. 6. wiſe holy, and loving giver of them unto the faithfull, as ſuch, v. 3, 6. portion of faith, v. 4, 5. we; and ſo by the conſequences, which faith is to make upon both; God is again to be acknowledged and depended on, as the future bleſſer and ſo maker of them effectual, and alſo as the gracious accepter of his Saints worſhip therein, and the glorious end of that faith, the faithfull, his inſtituted, and their exerciſed worſhip, and of the fruits and conſequences of them all.
(*) Externally, peculiarly, and toward Chriſtians and their five-fold reſpects, viz. of their underſtanding, and its knowledge, heart and its wiſdom, the honeſty of their actions, foreign 2 Theſ. 3.13. the competencie of their eſtate, & of the health of their body; and alſo toward the managing of the five Functions, of Teaching, Exhorting, Diſtributing, Ruling, and Pittying; for their benefitting in thoſe five reſpects: Now though they be expreſſed only as anſwering to the three laſt reſpects, viz. in ſimplicity, in diligence, and in cheerfulneſs, yet the like is to be ſupplyed in the two firſt, in underſtanding and wiſdom, as the three latter confining Functions, were by the pattern and courſe of the two firſt, that foreign Epheſ. 3.10. the divers kinded, or manifold wiſdom of God, may be acknowledged in the penning of the Scripture, and of this place in particular, yea in ſpeciall, in contriving ſo much matter intelligibly into ſo few words, as in any other place, except the Decalogue, the Lords Prayer, and very few other; neither is the reaſon to be neglected which ſeemeth to me much to be intended; why in the appropriating part of the Functions, only the two firſt are expreſſed, and the reſt are left to be ſuppoſed and ſupplyed; but in their animating or enſouling part, on the contrary, viz. becauſe the Teacher and Exhorter are to be men of great knowledge, wiſdom, and dexterity in uſing them, and ſo are to be ſuppoſed of ſpeciall underſtanding, courage, affections, and other perſonall gifts, and ſo are rather to be bounded then ſpurred, as on the other ſide the other three are to be told that their Offices are parts of Gods worſhip, and ſo have not onelyonly a body, but eſpecially require the gifts of freeneſs of Spirit, diligence of Action, and cheerfulneſs of Affection, which is left to the other two, to apply to themſelves in their peculiar actuating qualities, the dividing the word aright, & being inſtant therein, not excluding the common reſpect of all to each, nor their remembrance that their Offices, Functions, Powers and Objects have alſo externall parts, for their moderating toward them all, and themſelves.
(e) Remote, i. e. the effects of the whole inſtituted worſhip of God, and every part thereof, ordered and exerciſed as is ſaid; this is intimated in the whole, as it is Gods worſhip, which as it principally reſpecteth Gods glory, ſo ſecundarily mans good; yea it is his chief, yea whole and only good, Eccleſ. 12.13. and the wiſe (i. e. the religious) is wiſe for himſelf, i. e. chuſeth the true happineſs; and expreſſed v. 2. in, the good will of God: v. 3. and 6. in, grace and faith, v. 5. in, one body in Chriſt: and v. 7.8. in all the five Offices, Functions, and Powers, except we wil ſuppoſe them idle or fruitleſs, & ſo croſs Gods main end in them, 1 Cor. 12.7. whereby eſpecially the five good effects, properly anſwering to them all, muſt be underſtood, viz. Knowledge, Wiſdom, Sufficiencie, Honeſty, or Well-eſteemed walking, and Health; theſe are indeed remote from the nature and body of inſtituted worſhip, and the laſt reſpect thereof in order and time, but not the laſt nor leaſt in Gods intention for his glory and ours, and therefore not in dignity like David, in reſpect of his Fathers houſe, the remoteſt, laſt and leaſt, yet in Gods, and true account, the holy and happy King, both of it, and Gods whole Kingdom of heaven and earth.
It is yet requiſite that I diſpoſe the Heads of this matter more ſummarily, thus:
Rom. 12.1. to 8. and as Expounded in its v. 4, 5. and 1 Cor. 12.4. to 30.
The abſolute ſender, operater, and object, is God, v. 2. that will of God, it deſcribeth the real, diſtinct matter, preſcribeth the zealous and jealous practiſe of Gods ſpeciall worſhip as exiſting
1. of God, viz. Chriſt as Mediator:
2. To us, the Word,
3. By God, Chriſt as ſent, v. 1. foreign, i. e. that VVord worſhip of God, v. 5. in Chriſt.
4. By men, the Apoſtles, v. 3. for by the grace (i. e. the Apoſtleſhip) that is given me, I charge every one that is among you, that, &c.
1. Inſtituting, as orderer, intitler, and inabler, v. 3. as God hath meaſured.
2. Inſtituted, as
1. One, whole, ſubjective, and incorporated; viz. the Congregation, v. 4, 5. one body.
2. Divers parts, adjuncts, and in membered, anſwering to the three inſtituting reſpects of God, viz. as
Inabler, immediately or mediately, viz.
(o) 1. Powers, inabling unto, and in:
1. The being of Faith and Grace, v. 3.6. Portion of faith—grace, perſonall Functions, v. 6. whether it be propheſie.
2. The receiving of one of the Church-Offices, the doing the common Church-works, in their matter, manner, end.
Entitler to the worthineſs, or capableneſs, poſſeſſion and execution of all things eccleſiaſtical, according to the Offices meaſured in their
1. Intent, and Eſſential reſpect, as means of Gods being worſhipped by us, v. 1. that your word worſhip of God—acceptable, and v. 2. conveying of Chriſt and all that is his to us, v. 2. that good will of God.
2 Extent toward each other, viz. exactly diſtinct in kinde.
1 In words affirmatively v. 6. divers. Negatively, v. 4. not one Function, v. 6. foreign v. 3. be not overwiſe.
2 In matter.
1 Root and generalls, v. 1, 2, 3, 6.
2 Branches and Particulars, v. 6, 7, 8. viz. the Church-Ordinances as apportioned unto them into five diſtinct portions, proper Functions foreign v. 4, 6. with Ioh. 17.4. i. e. given, or peculiar works or heads unto ſeverall Members of the Church, qualified with fit gifts, called thereto by the Church, and thereby making them the Church Officers or Miniſters, ordered unto a manner of exeqution, beſt befitting them, viz.
Prophet.
The Teacher reaching underſtandingly the mind by knowledge.
Prieſt.
The Exhorter exhorting wiſely the heart by wiſdom.
Provide….
The Diſtributer diſtributing with ſimplicity the eſtate by competencie.
King.
The Ruler ruling with diligence, the converſation with honeſty.
Preſerver.
The Pittyer, widow or mercy worker, pittying or ſhewing mercy with cheerfulneſs to the body or naturall man for health.
Ver. 7, 8. Or an Office, whether it be the Teacher, the Exhorter, the Diſtributer, the Ruler, the Pittier, and v. 6. gifts that are divers, viz. Offices five. V. 6. gifts that are divers, viz. Teaching, Exhorting, and ſo by the ſame conſequence, Diſtributing, Ruling, Pittying, or ſhewing Mercy. V. 8. with, or in ſingleneſs of eye, or ſimplicity, with diligence, with cheerfulneſs; and ſo the ſame conſequence of the ſame courſe, with underſtanding, with wiſdom; yea, and the ſpeciall requiſites of any other ſort, unto any Office, Function or end, v. 2. that good will of God, i. e. good to, or for us in the worſhip now in hand, and v. 1.2. acceptable, for none can do any work acceptable to God but he muſt give a proportionable and acceptable good to him thereupon.
(b) Ordinances,
Exiſting as means of Gods Worſhip, v. 1, 2.
Bleſſing us, v. 2. as above.
Ordered into
(c) Sorts. viz. as
(d) Miniſteriall,
Eccleſiaſticall, viz. all that are to be miniſtred by the Diſtributer, Ruler, and Mercy-worker.
Miniſterial, Proper, as the Sacraments, common, as all the reſt.
(d) Membrall,
Viz. Common, viz. what Chriſtians may do out of a Church, or p…rſonall, viz. Teaching, Exhortting, Comforting, Contributing, Viſiting, &c. v. 6. whether propheſie.
Proper actions of power, viz. judging Officers, Members, to be ſo, not ſo.
(c) Heads, viz. five, appropriated to the five Officers, as their proper Functions, unto a fit exerciſing in the five ſorts.
Operator, or Effector of all the former parts, viz. in all their five ends.
Accepter of his Servants ſervices, graces, and works, v. 1, 2. acceptable will of God.
But for cloying the Reader, and cumbering the Tables, both large, and this leſs, there might have been added unto theſe four ſorts, and their particulars, their many divine and humane reſpects, both a priore, and apoſteriori, mentioned before, which do exceedingly clear, ſtrengthen, and compleat the diſtinctneſs of theſe particular Offices, but I deſire rather that theſe things may be well digeſted, and the other after; at leaſt their divers Objects, viz. their wit, will, acts, ſtate and body.
There now remains only three tiles of this houſe to be laid, which I will very briefly do; The firſt is, the illuſtrating v. 4, 5. by 1 Cor. 12.4. to 30. The ſecond is, the epitomiſing the tree and body at large proſequted. The third is, an extracting, or recapitulating of the Arguments for the main point.
The ſcope of 1 Cor. 12. is to confute the Corinthians Opinion of Excellencie, Glory, Contentment, and Happineſs in common Spiritual Gifts, which he doth, firſt generally, by affirming them ignorant in that Point, v. 1. by proving that they are herein to ſuſpect themſelves and reſpect him, v. 2. and, by proving that they are not properly Spiritual gifts of the Holy Ghoſt; and then ſpecially, that the three ſorts of them, viz. given Powers, Miniſtries, and Effects, are ſo diſtinctly ſet, and diſpoſed by God, that we cannot ingroſs them to our ſelves, nor deprive others of them, and therefore neither ſimple, nor comparative happineſs can be attained in them; this he doth in all three ſeries ſummarily affirm; in the firſt, v. 4. in the ſecond, v. 5. in the third, v. 6. and at large prove in the firſt, v. 8. to 27. importing therein by the ſame reaſon or a majori the ſecond alſo: The ſecond, v. 28, 29, 30. in what remained or needed plainer to be expreſt: The third in both the former, for if they were ſo, then muſt their effects be accordingly, as is expreſt, v. 7.
The firſt is peculiarly handled, v. 8, 9, 10. & the ſecond, v. 28, 29, 30. and both very excellently proved and amplyfied in the verſes between both, in the words, & their plain expoſition of our v. 4, 5. yea it is ſo far exemplyfied, that I wil content myſelf with referring the matter to the reading and comparing both thoſe places by the ingenuous, though of mean capacity, what I have ſaid hereof, being well conſidered, only for v. 28, 29, 30. obſerve firſt, that he expreſly diſtinguiſheth the Offices and their Functions, ſo that one cannot have more then one, v. 28. God hath ſet ſome in the Church, as firſt, ſecond, third, then, after, that, and ſo of the reſt, and v. 29, 30, are all Apoſtles, are all Prophets, are all Teachers, are all, &c. to ſeven particulars: Secondly, that he inferreth the ſame upon his former proofs, that no Member hath many powers, and therefore cannot have many offices, or their given works: Iohn 17.4. And thirdly, that he proveth both by Gods practiſe, viz. God giveth but one power to one, and another to another, and ſo of Offices, and their Functions, and therefore we are not to take more to, or upon our ſelves, and therefore no happineſs can be had in them, whether abſolute, becauſe he cannot have many, much leſs all; or comparative, becauſe he ſhall bebeholding, yea inferior to another in another reſpect, gift or office; now if God uſed this diſcreet reſpectiveneſs, in the time of profuſeneſs of his Spirit, Acts 2. with Ioel 2. how ſay ſome that the PASTOR hath all Offices included in him, as if he were foreign or exempt from the rule of Gods practiſe, and Pauls conſequence of right thereupon, both in Powers and Offices, and others that the Offices are indeed diſtinct, but it is only in degree, as if all gifts were common, and given to all, and differed only in degree; or as if the works of the Miniſters were as common as thoſe of Chriſtians, which are required no more of one then another, but onelyonly according to their more gifts, means, or occaſions, yea, as thoſe of every Subject of a Kingdom, Servant of a family, to whom no particular work nor talent is given, but onelyonly by a generall place of a Servant, or charge to do the work of the Family, and ſo Gods Kingdome or Houſe were more without Offices, or they without diſtinctneſs, then the Kingdomes and Families of the world; but eſpecially others, that the Teacher, Exhorter, and Ruler are but one Office, expreſſing what the other import, and profeſſing what the other dare not, for the vehememcy of the word and world againſt it: The main ſcope of this Chapter and the next is to prefer happineſs by grace, above that by gifts, upon this ground, that that is indeed common, as they wrongly ſuppoſe this to be, which all thoſe opinions croſs, & are more croſſed by it.
Laſtly, (for I haſte,) Theſe make way for indifferency of Offices, Functions, Ordinances, and Orders, in Gods Houſe, & give way to Hierarchycall, yea, Romiſh uſurpation, as if they had not that love of the Truth of Gods VVorſhip which he exacteth, at leaſt not that firſt-love which he beſt accepteth: but this being at the utmoſt of my occaſion, & beyond my intent when I began it, I paſs to the ſecond Tile, referring further clearing the firſt, unto further knowledg of likely doubts, & occaſions to remove them.
The ſecond requiſite is, to epitomiſe and effigiat the Tree of this matter, ſo much proſequted, that it may the better be diſcerned whether it be that tree of Gods planting, of Paradiſe, and of Life, which it is pretended to be, i. e. whether its roots draw ſap from the River, in the midſt of the Paradiſe of God, and be fructified by the divine heat thereof, and the Negation of their contraries, and be of that proportion, variety, and preciouſneſs of fruit, which the Tree of Gods ſpeciall worſhip ought to do and be; onelyonly becauſe I fear I ſhal be too much ſtraightned if I ſhould ſet it and its explanation together, (as is fit) in this page, and alſo confuſe the matter; I will refer it to another place, and in this place collect and ſet the ſum of the Arguments which this place yeildeth for the proving the diſtinctneſs of the Offices in kinde, which is the third and laſt, requiſite to this place; they are of three ſorts, according to the three parts of the tree, viz. the Root, Body and Branches, each yeilding five.
The firſt is, becauſe they are integrall, and heterogeneal parts of Gods worſhip as inſtituted, ſpeciall, or in the ſtricteſt ſenſe, and ſo are fully under the nature of the diſtinctneſs of the immediate image, means and repreſentation of God, the breaking the bands and bounds, whereof is the moſt proper object of Gods higheſt jealouſie, hatred and curſe, except the ſins againſt the firſt commandment, in the ſame, or a higher degree, and it is annexed only to the ſecond, as moſt needing the ſame, v. 1. worſhip of God.
The ſecond, in that they are inſtitutions, and not grounded on the generall Light of Nature, and therefore are to be obſerved in the ſtricteſt manner of diverſitie, at leaſt in a true and proper differentneſs, manyneſs, and not oneneſs, which is expreſſed of them, v. 4, 5, 6. this is proved v. 1. in that they are parts of that word-worſhip of God; but all morall ſins are ſo, without, and before the Word.
The third is, That they are ſeverally meaſured out, v. 3. not one in Function, and many parts of one body, v. 4, 5. and divers, and proportioned, v. 6. by the expreſs will of God, v. 2. that will of God, that good and acceptable, and perfect one.
The fourth, in that the contrary ſuppoſition and practiſe, is called overwiſeneſs, immodeſty, and breaking the particular meaſure of God, v. 3.
And fifthly, conformity to the world, v. 2. Theſe five from the generall Root, do ſtrongly prove the point, if the Offices and their diſtinctneſs be particulars thereof, i. e. parts of Gods worſhip, as inſtituted in the Word, as lovingly to us, acceptably to himſelf, and perfectly in it ſelf, willed by God, and as oppoſed by the wit, immodeſty, and unboundedneſs of man, and by the like cuſtoms of the world: Now that the Offices are ſo, is not denyed, becauſe they are expreſly named, and by the ſame reaſon is their diſtinctneſs in kinde to be granted, ſince otherwiſe they are not divers many, nor one, nor ſtinted Officers, but the ſame in kinde, and not many; one, and not ſtinted out portions of faith; only the perſons are according to their gifts to uſe them diverſly in meaſure, which is no miniſteriall difference, nor in ſtate, office, or place, but only perſonall, in gifts and degree, which altereth not the kinde.
The ſixth Argument: And firſt, from the body of the Tree is, v. 4. as we have many members in one body; thus; What kinde of oneneſs is meant in the body, that kind of manyneſs is meant in the members: but in the body is meant oneneſs in kind: therfore the major I ſuppoſe that neither Scholler nor ingenious will deny; the minor alſo none deny in our caſe, that I know, to have expreſſed themſelves: the Papiſts holding one Church in particular, and the hierarchians one in kinde, but of a divers kinde from ours: but of neither of theſe we have now to do; and all reformed Churches, holding the ſame with us, that it is a Congregation.
The ſeventh is from the ſame words, thus: Such diverſity is meant between the Offices, as is between the members of our body, that is, heterogeneal, and not only individuall and graduall, therefore this alſo: if this yet convict not of it ſelf, as me thinks it ſhould, Pauls ground being from our members, which have not one and the ſame work, and not from the branches of a Tree which have, except of the Tree of Life, Rev. 22. Caſt but the eye on the conſonant reflexes on every ſide, on the ſix former Arguments, eſpeciall the ſixt, and on the more and more clear, following eſpecially on the next; and it wil, if any thing will.
The eight is alſo from the ſame, v. 4. but all thoſe members have not the ſame work; theſe are the expreſs oppoſite words and matter to thoſe that oppoſe me herein, for they ſay the Paſtors office hath alſo the ſame work with the reſt, eſpecially with the overſeeing offices, and they alſo with the reſt, and with the Paſtor, only occaſions, gifts, order, and arbitrary agreement may make a difference, yea and ought; but God hath not ſtinted and apportioned certain works to certain offices, ſo as when the church conſtituteth a Teacher, an Exhorter, and a Ruler, they ſhould ſhare out all the overſeeing Ordinances into three portions, functions, or deſigned works, which ſhould adaequately terminate their offices, and ſo make them diſtinct in kinde: this place ſaith the flat contrary, except they will flee to extraordinary offices, or to verball cavills, or elſe to inconveniences, as if they be Miniſters of Chriſt, (or rather of the Church) and not his Saints, they will not ſuffer themſelves to be hampered, yoked, and bound with his bands and cords, but oppoſe them and their courſes, that indeavour it as from Chriſt, ſo as they ſhal finde foreign extraordinary cavilling and inconveniences, out of which my preſent ſummary courſe will not ſuffer me to drive them, but muſt refer it to what is ſaid, and to the anſwer to the Arguments, for their tenent or rather practiſe; only the verball cavills againſt this place, I ſhall not there meet with, and therefore wil here touch them, The one is upon foreign all the other upon foreign not the ſame, in the former they ſhew their ignorance of the ordinary Greek phraſe in this kind, for that it is an ordinary Greek idiome, ſee Luk. 14.33. Iohn 3.8.15, 16. and 4.14. Acts 20.25. Gal. 2.16. 2 Ioh. 9. 1 Cor. 6.17. ſo that it were better tranſlated, and no members have the ſame Function, as the generalls, particulars, and coherence require it: For the ſecond, What Greek phraſe can they better (or ſo wel) expreſs my Tenent by, then by it? by foreign not many works? they might yet have had two or three, foreign divers works? let that then ſtand for good, v. 6, that it may ſhew the diverſity to be between the members, and not between them and the body, and this prove the nature of that diverſneſs to be real, ſpeciall, or in kind, and not only perſonall, reſpective, or in degree; each clearing other, and both according to the words, matter general and particular, and their coherence, with the ſcope, and all with me; and indeed, this ſeemeth to be the reaſon why the Holy Ghoſt uſed foreign rather then foreign which would have expreſſed the ſame more accurately, partly to teach us, rather to look to the ſcope, the preſent place, and its correſpondence with others of the ſame matter or ſcope, then to the words; and partly to ſhew, that matters of inſtitution are for Chriſtians and Sons, transformed into a renewed minde, v. 2. and for their benefit, ibid. and not for the convicting the gainſaying, & affronting the ſtiff-necked, as the Law and morall Duties are; yet if this be no… enough, the whole Verſe could not be mended, though ſome one word ſingled out, might in ſome reſpect, and particularly foreign the univerſal affirmative doth more ſhew the diſtinctneſs to be Eſſential, Internal, and in kinde, then foreign the univerſall Negative, though that more conſonantly to our phraſe of Speech conclude the matter, de facto, and that no two Offices have one and the ſame Function, common in kinde to both; and foreign having plain relation to the heterogeneal members of our body, as is alſo expreſt oft, 1 Cor. 12. doth exactly expreſs both the Affirmative naturalneſs, and the Negative ſtrictneſs, which can be expected: But I muſt proceed.
The ninth is, v. 5. ſo we being many; being, more expreſſing the eſſentialneſs and ſpecialneſs of the diſtinctneſs of the members, then either the heterogenealneſs, or foreign, or their mutual relatition, and therefore much more then any other words or matter, becauſe it more ſheweth that diverſneſs to be in the Offices, as ſuch, and not only that they are de facto poſitively and oppoſitely, negatively and excluſively diſtinct, which is the moſt naturall diſtinctneſs.
The tenth yet proceedeth a degree higher, (though neerer nothing can) ſhewing, that though no civill nor religious Office of mans making have indeed any ſuch, Internall Diſtinctneſſe whereby this matter might be the better expreſſed; yet thoſe of the Church have in reſpect of, or by the Law and inſtitution of Chriſt, v. 5. in Chriſt; wherein not only the diverſneſs and manineſs of the members, or offices, and ordinances of the church; but alſo the oneneſs, combination, or ſtateneſs of the church it ſelf, are proved to be jure divino, even of Chriſts own ordaining. I, but that ſheweth that all this matter is to bee referred to Chriſts myſtical body, members and ſervice, in Chriſt, or in the Lord, never being elſewhere applied to the outward worſhip? If I ſhould grant the ground, the conſequence would not follow, if the preſent matter and ſcope require that ſenſe here; nay, whether the diverſneſs of Offices be in kind or degree, it is granted on both ſides, that it is by Chriſts appointment, and if it be not elſewhere expreſſed, it ſhould the eaſilier be granted that it is ſo here; but the words are, and are to be applied to the outward reſpects of Chriſt, ſo oft as to the inward, as ſeemeth by Rom. 16.9, 16. 1 Cor. 4.15, 17. 2 Cor. 2.14.17. & 12.2, 19. Gal. 1.22. Coll. 1.2. 1 Cor. 15.22. 1 Theſſ. 4.16. 1 Tim. 2.7. 1 Pet. 3.16. Well then, what will this help you? Firſt, it ſheweth, that this is the matter pointed at in the VVord-worſhip, v. 1. and giveth us a mutual confirmation of both. Secondly, it further ſendeth us to the fountain of that VVord-worſhip whereof the Word is but the ciſtern, to the form thereof, that giveth its name and nature, and to the reaſon why it is ſo, and is ſo called, and ſo to the ſon that is more faithful than Moſes. Thirdly, It was requiſite that they ſhould be annexed to the body of this matter, as a ſeal that it is ſuch a body, (if indeed the Analyſis be true) that as Chriſt is the root and body of Gods Worſhip, ſo it ſhould be expreſſed in the expreſſeſt place of the Inſtitution, and Sanctification thereof, and of its ſpecial reſpects; and again, it being here accordingly done, it is no ſmall confirmation, that it is for thoſe reaſons. Laſtly, it not onelyonly ſetteth the body on the root, Chriſt upon Moſes, and the Soul of Gods VVorſhip into the Body, and external part thereof, and alſo compleateth the body of this place, and its foure lively reſpects, to our preſent point, with the crown, name, and nature of Chriſtian, proving thereby the diſtinctneſs proper, and moving our ſolicitouſneſs in obſerving the ſame, and jealouſie againſt the contrary; but alſo, that nothing ought to bee done in Gods outward Worſhip, but what is done in Chriſt, 1. In the acknowledgment, that is the Ordinance of Chriſt: 2. That they ought to be done in obedience to Chriſt, And thirdly, that none have right to the matter or manner, but thoſe that are in Chriſt, nor are to be admitted thereto, but ſuch as are ſo ſeeming to the Church, and as ſuch.
Againſt all this it may well be objected, That though thoſe words do prove, and move, as is ſaid, yet this, and the ſecond and ſeventh reaſon are the ſame, the inſtitutions of the VVord and of Chriſt being all one particular, and differ onelyonly in degree, and as the commands of the Law, and Law-maker, the one being the immediate, and the other original commander of them: To this, and what is more herein than in the ſecond, is in the ſeventh; I ſay, that though me thinks there is more in this than in the ſecond and ſeventh Arguments; yet if this whole Argument be granted to be annexed to the ſecond and ſeventh, pro rata, I wil not inſiſt upon the difference, but will here ſet inſtead thereof the proof of the ſame thing from the next words, foreign, i. e. but in reſpect of individuality, or particularity, one anothers members, this ſheweth, that he ſpake before of the reſpect of the members or officers, which is general, and as they are divers in kind, or heterogeneal, and not as individuals, exiſtents mutually reſpecting each other, or particulars of the ſame kind, differing only in degree of works, gifts, operation, or dignity in ſuch perſonal reſpects, becauſe he now annexeth that reſpect as oppoſite to what he had before intended, and that expreſsly in terms and matter; in terms, but individually; in matter, each others members; i. e. for each others help and benefit, in all their peculiar differences or proper works of teaching, exhorting, diſtributing, ruling and pittying, hereby making perfect the paralel, or correſpondency with 1 Cor. 12. in, not onelyonly proving the proper, ſpecial, kindlike, or ſort-like diſtinctneſs of the Offices, as before; but alſo now inſerting their union and communion ſo far as it reacheth, i. e. in reſpect of their individualneſs, and ſome mutual common ends of benefit; as, 1 Cor. 12. doth alſo diſcreetively and oppoſitely, v. 7. by foreign & v: 7.24.25, 26. by foreign, both agreeing in what I have ſaid before, ſo that this diſtinctneſs of Offices of the Church, is exceedingly well cleared in theſe two verſes; in the ſixth Argument, that it is in kind and ſort, and not onelyonly in number; In the ſeventh, that it is as between the integral, yea, heterogeneal members of mans body, and not as the great and little branches of a tree, except it be of the tree of life, bearing twelve ſorts of fruit, Rev. 22.2. in the eighth, that it is in function, and not onelyonly in ability; in the nineth, that it is eſſential, miniſterial, official, and as ſuch, and not only qualitative, quantitative, relative, or otherwaies accidentary, and in the tenth, that it is not numerall, nor in any reſpect whereof the individuum or particular as ſuch, is the Baſis or Subject, which excludeth the four former Negatives, or Oppoſites, and includeth the four Affirmatives and Poſitives thereby; yea, were but this laſt onelyonly throughly conſidered, the main matter would be cleer enough to the right Worſhippers; yet, as this ſecond ſort of Arguments being from the body of this place of Rom. 12. and of Gods Worſhip inſtituted therein, is more cleerly to our point than the firſt, from the ſoul and root of both; ſo is the third ſort more expreſs than the ſecond, even ſo much as the members or branches do more manifeſt the manifold powers of the original baſis, than they themſelves, as may out of what followeth, and by further proſecuting of what it occaſioneth unto, be well diſcerned by the tranſformed in the renovation of their minds, that have the free power of themſelves, and their underſtandings from under Antichriſtianiſm, cuſtome of others, and themſelves, and prejudice.
The third ſort of Arguments, is from the branches, or particularizing and explaining of what was generally and more obſcurely ſet down in the five former Verſes, and from the uſe of the Divine Doctrine thereof: This laſt fivefold confirmation of the point in hand, viz. that all the five Church-Offices are diſtinct in kind, and properly is revealed to us, v. 6, 7, 8. the firſt of which, and the eleventh of the whole number is v. 6. Since then wee have gifts that are divers; this needeth no ſyllogiſm, the words are ſo expreſs, if Gifts be granted here at all, to ſignifie Offices given to the Church, as is v. 7, 8. expreſſed, & 1 Cor. 12.28. with Epheſ. 4.6, 7, 11, 12. paralelled, and alſo proved in the ten places cited before. foreign there, and foreign here being all one, as oft elſwhere, both agreeing in term, nature and uſe to ſignifie a gracious gift, ſuch as are the Church-Offices, and that the greateſt, except Sanctifying and Inherent Grace it ſelf; ſo that there is no evading from conviction, but through the Word foreign divers, diſtinct, different or ſeverall, and ſurely it will be hard breaking through this ſtrength of the ſcope of the place, the conſonancie, with two generals in the ſame, compleatly proving the ſame, the one mediate, the other immediate; the one, as the root or ſoul; the other as the body, to which theſe words do illatively connect the Church Offices, as their branches and members, the expreſsneſs of the words, the highly reſpectibleneſs of the matter requireth the ſame in its nature, types, and evangelicalneſs, and alſo through the Army of Aſſociating Arguments, orderly and powerfully fighting for the ſame; yet will men object what they can againſt it, which are theſe two things.
Object. 1.
Firſt, from the word divers, ſaying, that it may ſignifie divers particulars, different degrees, diſtinct and ſeveral reſpects, and ſo the Offices may be one in kind, yet divers alſo.
Object. 2.
The ſecond from the matter ſutening therewith, in other particulars, alledging the extraordinary offices for inſtance, viz. that the Apoſtles might do the works of all the reſt, both extraordinary and ordinary.