Gospel Public Worship, Exposition · Description
A Summary Deſcription of all the Nine Church-States, with their diſtinct Works.
THE ſpecial reall parts of Divine worſhip, of the ſecond Commandement, of the ſecond Petition, of the ſecond work of Faith, 2 Pet. 1.5. i. e. Knowledge of Gods ſpeciall Will, are the Church-Eſtates, Miniſtry, or Member-ſhips, their power or actuation, and ſucceſs.
The Church-States are in number 9; 4 integral; & 5 organical, inſtrumental, or miniſterial: in all wch, in common, there is to be conſidered their perſonal exiſtence, eſtate of order, their power in actions of Worſhip, and the proceed of them all.
The firſt Church-eſtate is of Infants, and ſuch as are not of Diſcretion, Reaſon, and Knowledge, to diſcern the Lords body, and acts of Worſhip: yet are they true members of the Church, enrighted thereby to receive the ſeale thereof, and its priviledges.
The ſecond is of women, who have nor onelyonly right by their Church-eſtate, to paſſive priviledges, as the firſt; but alſo to be active in the active priviledges and ſeals, and to receive actual aſſurance thereof themſelves.
The third is of Males of age and diſcretion, enrighted thereby both to the nouriſhing and trading Church-priviledges; and alſo to the Church-power of voting, whereby their voices are to be accepted.
The fourth is of Prophets, or membral or integral Teachers, enrighted to uſe and exerciſe their perſonall abilitie of Speaking to Edification, Exhortation, and Comfort in the exerciſe of Propheſie, to edifie the Church.
Theſe are the integral parts of the Church.
The firſt of the Organicall, is the Teacher, whoſe Miniſteriall Office is Miniſterially to teach, inform, prove, diſprove, and adminiſter the Teaching Seals for knowledge.
The ſecond is the Exhorter, whoſe inſtituted office is to exhort, dehort, comfort, reprove, and terrifie, by the preaching the Word, and adminiſtration of the Sacraments, as Seals thereof, unto the Sanctification of the Church.
The third is the Ruler, whoſe office is to order Church-actions, and other Church-eſtates and offices in their execution, and pronounce the Church-ſentences of Admiſſion, Excommunication, Ordination, Deprivation: for good behaviour.
The fourth is the Diſtributer, Deacon or Helper, whoſe Office is to receive and diſtribute the alms of the Church, to provide Meeting-places, Bread, Wine, and Water, with their fit Veſſels for the Sacraments: for proviſion.
The fift is the ſhewer of mercy, Mercier, foreign, the Widow, or Woman-Deacon, whoſe office is to keep the Sick, and ſupply their naturall wants in Food, Phyſick, Warmth, and other helps for their preſervation.
The firſt three of theſe Offices are called by one common name of Biſhops, Act. 20.28. becauſe their Office is ſet to overſee, take care and charge of the Church in all Spirituall means of knowledge, grace, and honeſt behaviour, for the benefit of the Church thereby.
Secondly, they are Feeders, Shepherds, or Paſtours, Act. 20.28, for their duty to feed, nouriſh, and phyſick the Church, by all means of information, reformation, and preſervation ſpirituall, for its benefit thereby.
They, thirdly, are alſo called Elders, Presbyters, or Ancients, Act. 20.17. for their duty to be grave, ſtaid, diſcreet, and to be examples to the younger ſort, and by their experience and habit of knowledge, vertue, and gravity, to benefit the Church.
The other two are alſo joyntly called Deacons and Helpers, for their office of ſervice to the Church, and help to the other three offices in the mentioned particulars, that nothing be wanting to the Church and its overſeeing offices.
Theſe are the nine ſorts of Church-members, Portions, Proportions, Gifts, and Graces, Rom. 12.3. to 6. enrighted there by to receive the benefits of Chriſt, and do his ſpeciall works allotted to his Church, for his ſpeciall worſhip, and their good.
The firſt four as children, women, men, Prophets, have by their Church-memberſhip an addition to their Perſonal Saintſhip, of publike right to the duty and benefits of Divine Worſhip, the ſecond Commandement, and the ſecond Petition for their grace and exerciſe.
The laſt five, as Church-officers, have a farther priviledge and duty by their inſtituted offices, to purchaſe a good degree in the Faith, and to be promoted to an higher work, and ſo to expect a greater bleſſing here and hereafter.
Theſe are the particulars of the reall parts of Divine Worſhip, &c. and their ſubſequents; the immediate previal thereof, is the power of the Church ſanctified by the Word of the Apoſtles of the Chriſt of God, to enright thoſe eſtates in thoſe works for thoſe ends.
The immediate previal cauſe of the firſt four is the actuated Covenant of the Saints to be a Church, whereby they are made members thereof, and therewith enrighted to receive, and do their diſtinct works unto thoſe benefits.
But of the laſt five, it is the Church-power electing and ordaining them into thoſe Offices, enrighting them to thoſe adminiſtrations for the Churches, and their own edification, exhortation, and comfort, and for Gods Worſhip.
Therein are two doubts, whether Election or Ordination be the proper and predominant informing cauſe?
1. But Church-Election is the procreating act in the Spirituall Nature of things.
2. Giving the Office and Right.
3. To adminiſter.
4. To God and the Church.
For Ordination is onelyonly a Miniſterial, and no immediate and proper Church-action: but one Miniſter hath no power ſanctified by God to procreate another as under the Law, but is onelyonly as the Midwife to help in the birth of that office, &c.
Secondly, Church-election (according to the expreſs pattern of the Church, its Power, Offices, and their choice and working, ſet Rom. 12.1. to 8.) createth, giveth right & charge unto the Officers elected to work for the Church; but Ordination is onelyonly a neceſſited act appointed by the body to manifeſt and compleat its choiſe by ſome ceremoniall act inſtituted to that end, without any reall or arbitrary Power in the Ordainer, &c.
The ſecond doubt is, Whether the conſent of the choſen be eſſentially requiſite; but it is onelyonly by conveniency, and for the bene eſſe; the efficient Power being in the Church to chuſe its Officers, &c. but not to contract.
The ſuperiour and remote previals, and precedent Cauſes efficient, material, formal, and intentionall, are many; but the chief are mentioned already.
The Uſes are firſt in the generall of all the parts to obſerve their concordance in one Root, even the Church; from which they receive their Being, Life, and Power: The four firſt by their admiſſion: The five laſt by their Election, to do and receive good.
Then their agreement with each other in thei fraternity and portions; Children having the ſame Church-memberſhip with the other 8; women the ſame right with the laſt 7, to the Word, Sacraments, and Prayer; Men the right to Church-power, with the laſt 6; and Prophets ſo true a right to ſpeak in the Church, to the edification, exhortation, and comfort thereof, as the three ſorts of Biſhops, Paſtours, and Elders; though not with the like meaſure, charge, authority, and bleſſing. Likewiſe, the Teacher hath charge and authority over all, both integral and miniſterial members, in matters of knowledge, proof, diſproof, and motives to knowledge: The Exhorter, over all in matters of Exhortation, Comfort, and their Oppoſites: The Ruler in matters of order and government. Alſo, the Diſtributer hath charge to ſerve all Church-members in matters of proviſion, and help in Church-ſervices; and the Widow in matters of preſervation.
Secondly, obſerve their ſpeciall diſtinctneſs according to their diverſity of gifts, graces, and proportions, commanded Rom. 12.3, 6, 7, 8. to every one of the Church in particular.
1. The Under-aged to reſt in their being eſtated in the Church, and their paſſive priviledges of Baptiſme, and meaſure of the Word, Prayer, and Order; and not to uſurp above their giftedneſs, with natural activeneſs.
2. The Women not to meddle with any kind of authority, order, or power, their inferiority of Sex diſ-inabling them therein, by a naturall diſproportion thereto.
3. Adulti, and of active diſcretion, not enabled to ſpeak as Prophets, muſt according to that want, abſtain from Prophecying, and works of Office, not being deputed thereto by ſtate or act.
4. The Prophets alſo are not to ſpeak Miniſterially with authority, charge, threats, and vehemency; but onelyonly with ſtrengh of arguments, brotherly perſwaſions and motives, and leſs frequent and large then the Miniſters; and alſo in their diſtinct courſe, place, and time.
5. The Teacher alſo is not to preſs Exhortations, Comforts, & their contraries, on the affection and hearts in purpoſes of practiſe, but to leave them diſtinct for the Exhorter: neither is he to exerciſe any work of government.
6. No, nor the Exhorter, but as actually deputed by the Church, in caſe of abſence of a Ruler, but in which caſe, neither of them are to admit, excommunicate, ordain, degrade members nor officers, nor order the Church-exerciſes.
7. Neither is the Ruler Miniſterially to preach, but onelyonly on particular occaſions; in Church-dealing with the Erroneous, perverſe, and ill-behavioured, they are to inform, exhort, and do all acts of Preaching to thoſe parties; but they are on no occaſion to adminiſter the Sacraments.
8. The Diſtributer is not to uſe any of thoſe three kinds of works: neither are any of theſe to ſpeak in the exerciſe of Propheſie, but as Prophets; laying aſide in that act, all Miniſterial authority, &c. nay, they are not by their office to do the work of the widows.
9. But they (i. e. the widows) onelyonly are Miniſteriall to attend thereon, but to uſe no Miniſteriall work in the Congregation, nor to propheſie.
This mutual diſtinctneſs, is ſo mainly charged on the Church, and every Church-eſtate, for obſervation of order, and avoiding conſuſion, as the due derivation of thoſe eſtates, and exerciſe of their works, for avoiding deſolation, and the refuſall of other eſtates derivations and works, for avoiding of abominations, the contrary practiſe and titles being the proper nature and brandmark of Antichriſt, as that Babylon the great, that Apollyon, Abaddon, deſtroyer and deſolation, and that abomination, out-law, that vile one, that Tyrant ruling by his own Will, Dan. 11.21, 31, 36, 37. yea, this diſtinctneſs is the prime and proper ſcope of Rom. 12.1. to 8. as v. 3. in the whole, and the boundings in every verſe after, and the no affectionate provocation in any verſe, do ſhew, as I have amply cleared before.
Thirdly, obſerve their variety and adequate extent to Chriſts fulneſs, and our emptineſs, and to our abilities and Chriſts employments: But this being ſeaſonable, after the third real part of Worſhip now enſuing, I will refer it thither, both for the neer relation of the third part to the two preceding, and for the joynt pertinency of that obſervation to both the laſt parts.
The third real part of Divine Worſhip of the ſecond Commandement, of the ſecond Petition, the ſecond Title of Chriſt, Eſa. 9.6. viz. Orderer, Councellor, or Judge, of the ſecond fruit of Faith, 2 Pet. 1.5. Knowledge of what vertues he requireth, &c. conſiſteth of the Adminiſtrations of thoſe Miniſtries, and priviledges of thoſe memberſhips, or joyntly of the works and priviledges of that Church, and thoſe Church-eſtates.
The abilities requiſite to the firſt Office, and the correſpondent exerciſe of them are;
1. Skill in the Original Tongues, and clearing the difficulties of the Tranſlation.
2. Skill in the inſtrumentall Arts, Grammer, Rhetorick, and Logick, and expounding, metaphraſing, and analyſing the Text, as need is.
3. Knowledge of poſitive Divinity, and ſhewing the Doctrine thereof in the Text.
4. Knowledge of the controverſies raiſed againſt the ſame, and ability to anſwer them, and confuting them.
5. Informing, conforming, comforting, and confirming in thoſe Knowledges, and their Uſes in the general; partly, in a fraternal referting the particular proſecution thereof to the Exhorter, as the propriety of his office; and partly for conſonancy therewith.
2. The powers and practiſes of the ſecond office, are, exhortation to the ſaid dutys, and promiſes particularly, with all power and charge, as Gods Embaſſadours, 2 Cor. 5.18, to 21. Epheſ. 6.20. and conſequent dehortation from the contrary, and confirming in the ſame Faith, Holineſs, and Order; and alſo diſcouraging, reproving, and terrifying from the contrary: all four, with all arguments of proof to the mind, motives of conſent to the heart, provocations to the affections and to practice, and with removal of the contrary: for the differencing properties of theſe two offices, are not onelyonly in the mentioned actions, but principally in their diſtinct ſcope: of the firſt to inform the mind: of the ſecond to conform the heart; that though in their proſecution of their ſaid ſcopes, they promiſcue uſe the actions of informing and conforming: yet thoſe actions are, and are to be denominated according to the drifts and predominant purpoſe of thoſe diſtinct officers, in the diſcharge of their offices: yet where there is all due ability, and loving communicating of each others ſtudies and purpoſes, there is little need of this obſervation to preſerve the diſtinctneſs of theſe two offices; the Sacraments and Prayer are common to theſe two.
3. The Duties and works of the Ruler are firſt ordering the beginning of the Congregation, by Prayer and a Pſalm, and every diſtinct ſtate and work thereof, and their continuance; and diſſolving the Congregation, with his Prayer, and a Pſalm.
2. Diſpoſing of the place of the whole Congregation, and each diſtinct part thereof.
3. Charging each diſtinct part to perform their office, and keep their bounds.
4. To ſee all the Ordinances of Worſhip orderly performed, and falſe Worſhip ſuppreſſed.
5. He is not onelyonly thus the mouth of God to the Church, and its eſtates; but alſo the mouth of the Church to the eſtates thereof to be admitted, excommunicated, ordained, and degraded; for upon the Church acts of election or rejection of a Member or Miniſter, he is to declare the ſentence, and perform the ſentenced act of admiſſion, or diſmiſſion of a member, and of Ordination or Degradation of an officer, in way of complement of the act, and publiſhing the Decree of the Church. Of which laſt, and leaſt work of the Ruler, i. e. of his doing, or undoing ordination, it is very remarkable, that where Chriſt endeth his Elders, Overſeers, and Shepherds Offices, viz. in Ordination, there Antichriſt beginneth his: like Herod, who never ſaw Chriſt till the day of his crucifying.
Secondly, though to conjoyn the Elderly, charging and feeding offices, I thus place the Ruler before the Diſtributer; yet both in order of Execution and in neceſſity; and alſo in all the expreſſions of the Word, Rom. 12.8. 1 Cor. 12.29. Act. 6. the Diſtributer is firſt; and ſo this act of Ordination is the work of the laſt of all Male-Officers of the Church, and that his laſt and leaſt work; for his works from God to the Church, and its Church-eſtates, are greater than his work from the Church to its Members; and alſo his compleating and pronouncing about Election or Rejection of a Member, is before the ſame about and Officer; for he muſt be firſt a Member integral, and ſo it is the laſt of all actions in the Congregation; for the Widow is to do no work therein.
3. It is the laſt and leaſt of all Church or Miniſteriall actions, it being onelyonly complementary, ceremonial, & for ſolemnity & diſtinct orderlyneſs; but the eſſence and ſubſtance of the Miniſtry is effected in foreign in the Church-election, by hold…ng up the hands, or the like choice-declaring act, whereto the Rulers foreign, or laying on of his hand, is but ad bene eſſe, and for the ſolemnity of the Divine Office: ſo that their firſt, is Gods laſt; their greateſt, is Gods leaſt; and the Prelats, eſſence and eſſentiating work, is it ſelf but a circumſtantial and complementary Ceremony: no marvell then, that they are ſuch Ceremony-mongers, Makers, and Maſters, I had almoſt ſaid Ceremony-Monſters.
Theſe are extenuations of a ſpeciall Nature; but ſuppoſe it a Divine Ordinance: yet there are many great extirpations of that Divineneſs, and depoſers thereof, below the baſeſt things, as they uſe it. For the Prelats appropriate it to their Biſhops office, which is none of Gods, as they inſtitute it diſtinct in office from foreign Preſbyter, Elder, or (in their own term) Prieſt; for the two words foreign and foreign are of the ſame extent, convertible, and uſed prom…ſcue, and that expreſly, in all the places where foreign is uſed, which are but four, Act. 20. Phil. 1. 1 Tim. 3. and Tit. 1. and ſo their Ordination of a foreign by an foreign, as by a diſtinct office, is not a nullity divine, but even an abſolute nullity, or worſe, even a Devil, or Idoll, where God's holy things are given or ſacrificed.
Secondly, their Ordination is adminiſtred not only out of the Church, but without all relation as from it, yea or as by it: nay, nor for it, which is their only pretended reſpect thereof to the Church; for, firſt they ſuppoſe no Corporation, for, or to whom they are confined, but onelyonly the univerſall Church, which is the myſtical body of Chriſt, and no Ordinance of Worſhip; but that which is worſt of all, they uſurp the nature, & arrogate the name of the Church to themſelves; and their natures, and practiſe in all things proportionably, though in caſe of oppoſition or danger they hide it, as all Traytors, Fellons, &c. do. But alas this brevlate will not endure the deſerved Aggravation of this Trojan horſe, but muſt in this entrance thereon abruptly refer the proſecution thereof to a diſtinct Tract, no occaſion being ſufficient.
4. The duties and works of the Diſtributer are receiving the contribution of the Church, and diſtributing the ſame with ſimplicity.
Secondly, helping the Church and Elders, in providing Water, Bread, and Wine, for the Sacraments, and fit Utenſils to that end, and in other neceſſary ſervices therein, according to their names, helps, and ſervants, not onelyonly in reſpect of the Church, but the overſeeing offices thereof, in counter-diſtinction from whom they are termed Deacons or Servants.
Thirdly, preſervation of the Church-ſtock, as keeping of the purſe, by ſolliciting the Law-ſuits, and attendance on the employments of that ſtock, for the ſetting the Poor thereof on work, and building or repairing the place of meeting.
5. The admin…ſtration of the Mercier, or ſhewer of mercy foreign is to attend the Sick, eſpecially the Poor Sick (who cannot hire helpers) in their Food, Phyſick, Warmth, Comfort, and Naturall neceſſity.
Secondly, their viſiting the Sick and dejected in ſpirit, and comforting them with all cheerfulneſs of motives, mind, and behaviour, Rom. 12.8. with cheerfulneſs, which is more proper to the diſeaſes of the mind, then of the body. More eſpecially of the th…e firſt offices and their functions both joyntly and ſeverally, as they in the generall agree in any terms, and as they are effecting the ſame thing, though in divers reſpects: for the firſt they are joyntly termed and called in the Scripture foreign, Surveyours, Overſeers, or Biſhops, Act. 20.28. Phil. 1.1. 1 Tim. 3. 1 Tit. 1.7.
Secondly, Act. 20.1.7. Tit. 1.5. 1 Tim. 5. foreign, Elders, Ancients, or Seniors, etymologically, and Prieſts Popiſhly, and Presbyters the Mincers and Refiners of Popiſh terms.
Thirdly, foreign, Shepherds, Feeders, Paſtours, Act. 20.28. Epheſ. 4.11. foreign, Leaders, Superiours, and Watch-men, 1 Theſ. 5. 1 Tim. 5.17. The firſt 3. being applyed expreſly to them as officers of one nature, well joyntly mentioned by and under thoſe three names.
The fourth, or latter three have expreſs relation onelyonly to their joynt actions of going befor…, ſtanding over looking to the Church, which yet are to be ſuppoſed to have reſpective relation to thoſe Offices, whoſe properly they are known to be by other places of Scripture, which by the ſcope of the Holy Ghoſt, not onelyonly diſtinctly deſcribe, but inſtitutingly preſcribe them to us, as divine and holy Offices or Miniſtries, jointly concurring in thoſe terms and things ſign…fied by them.
Now therefore to confuſe this diſtinct order of God, and to diſ-joyn what God hath thus conjoyned, is an abomination to the Divine Author, and a deſolation to his Divine Order, and therefore well ſirnamed by him that Babylon, Babel, or Confuſion, Rev. 14.17, 18. both of Tongues and Terms, originally both, Gen. 11.9. and here, and alſo, and eſpecially of his Divine Order of Worſhip therewith, which God hath charged to be kept diſtinct, Rom. 12.3, 6, 7, 8. eſpecially in the diſtinctneſs of theſe three eminent Church-offices; ſo that to deſolate them, by pounding and confounding all three particular exiſtents into one, and that in the terms which the Scripture uſeth as general and common to all three; yea, thereby, as by Divine Authority, is the high degree of Miniſterial confuſion, or Babylon that great, Rev. 17.5. In the latter joynt reſpect, they reflect
(a) Externally on their
(b) Author,
Enrighting, i. e. Chriſt in his three Offices, of Propheſie, Prieſthood, Kingſhip.
Enabling, i. e. the Holy Ghoſt in its three gifts of Teaching, Exhorting, Ruling.
(b) Objects.
Faculties or Powers, i. e. their Underſtanding, Heatt, Practike powers.
Habits: Moral; knowledge, vertue, or ſincerity in converſation.
Spiritual, Information, Exhortation, Government.
(a) Internally on their ſubjects, i. e. The Miniſters;
Medial, Miniſterial, or Functional.
Severally and particularly of the firſt: it is a Church-office deputed by Chriſt, as Prophet, to adminiſter all his teaching Ordinances, for the Churches ſpiritual information, Rom. 12.7. Epheſ. 4.11. the genus or common matter is a Church-Office; the efficient is, Chriſt deputing it as Prophet; the formal ſcope, or ſpecifical difference is, to adminiſter all Chriſts teaching Ordinances: the final cauſe is, For Gods Worſhip, and the Churches ſpiritual information: All, and onelyonly which, are requiſite in this definition, which is confirmed by the places annexed to be of a divine nature and authority for Chriſts ſervice, and Chriſtians benefit, in all ſpiritual knowledge; compared with the reſt of thoſe Chapters, and their ſcope: for Rom. 12.1. proveth it a particular of the Worſhip of the Word, foreign, v. 2. to be a part of Gods Wil-worſhip, ſo called, to ſhew the high cauſe and nature thereof, and in oppoſition to man's Willworſhip, Col. 2.23. and ſo to be deputed by Chriſt; v. 3. chargeth its diſtinctneſs from the other divine offices in general, which v. 7. doth alſo in particular, in the word Within; v. 4, 5, 6. ſhew it to be a Church-office, member, and gift, v. 7. calleth it an office, which the article ὁ confirmeth, eſpecially in foreign; v. 7. alſo ſheweth its diſtinguiſhing form in the words, the Teacher, and Teaching, v…z. by perſonal and inſtituted Ordinances, which are above-mentioned, with their abilities and execution in the third part. The end is ſtrongly imported in all the other three parts of the definition; for though definitions of natural things require onelyonly the matter and form: yet theſe inſtitutions primarily require the efficient and end alſo; and the goodneſs of the work on the Workers part, requireth alſo knowledge of theſe things, and ſincere obedience to the commander; and alſo his enrighting eſtate, or memberſhip of a Church, before he is accepted as a Divine Worſhipper, and Officer of the Church.
In theſe Church-exerciſes are to be conſidered the works themſelves toward each other. In themſelves firſt, Propheſie is Gods Ordinance to gifted perſons; a membral ſpeaking by two or three in the Church to edification, exhortation, and comfort of all the Church: all but membral is expreſſed 1 Cor. 14.3, 4, 5, 12, 19, 24. and that at leaſt is to be underſtood, in that it is written to a Church: and v. 34. a woman is forbidden to ſpeak in the Church, in handling this Exerciſe: Now none hath power or priviledge in the Church, or its Exerciſes, but Church-members; and that at the leaſt, in that Rom. 12.6, with 7. it is expreſly diſtinct from a Miniſtry: indeed, able gifts are neceſſary, and as neceſſarily to be underſtood, in ſpeaking to Edification, Exhortation, and Comfort; for without them, none can ſo do, and ſo is not neceſſary to be expreſſed.
1. From this definition ariſe theſe points: firſt, all members of Churches that can ſpeak to Edification, Exhortation, and comfort of the Church, may, and ought to do it, in the exerciſe of Propheſie.
2. OnelyOnly ſuch, and ſuch may.
3. The Officers of the Church as ſuch, except the Ruler ih his ordering the action, have intereſt in Propheſie above other members; but in priority of order, and betterneſs of gifts, the former giveth onelyonly firſtneſs in the courſe agreed on by the Prophets: the latter onelyonly more length of time.
4. The Church (or Rulers) as ſuch, hath no more authority to preſcribe the Doctrines and Texts to the Prophets, then to the Miniſters of the Word, the Teacher and Exhorter; but rather leſs in two reſpects: Firſt, becauſe the Miniſters have right and charge from the Deputation of the Church, but the Prophets not ſo; but their memberſhip they have by and with their Original Church-ſtate, and not by any derivation there-from, and their gifts from their perſons. Secondly, becauſe the Miniſters are to be ſuppoſed enabled to all Texts and Doctrines, and the Church may more colourably require what Text and Doctrine they think beſt for them; but the Prophets not ſo, but are truly ſuch, though enabled but in ſome Texts and Doctrnes; and ſo both in regard of their eſtates and abilities.
5. The number and order of the Speakers, are to be by the agreement of the Prophets themſelvs, 1 Cor. 14.29. to 33. The Miniſters, as Members and Prophets, having but the priority and moreneſs of ſpeech in the agreement and exerciſe, and that onelyonly by the light of nature, giving more honour to the more honourable in eſtate and ability, but giving no Eccleſiaſtical ſuperiority in Propheſie: the confuſion of which two eſtates ſeemeth to have been the firſt Seed of, and ſtep to Antichriſtianiſme.
6. A diſtinct place for the Speakers in each exerciſe, is to be deſigned by the Prophets, or by thoſe that deſign other Seats, fit to ſpeak out of, and to be heard and ſeen by all, which ſeemeth to be before the Elders Pue: proofs hereof are, 1. Act. 13.15. from the ancient Exerciſe of propheſie among the Jews; for Paul and Barnabas were then and there not known to be Apoſtles, but were received as gifted Jews, and ſo manifeſted of themſelves, by ſitting in the Seat deſigned to that end; which alſo is to be ſuppoſed of Chriſt oft: 2. and from 1 Cor. 14.30. in foreign, to one or any that ſitteth, i. e. if it appear by the Sitters in that Exerciſe, that much of the time will be employed by the after-ſpeakers, let the firſt contrive his matter accordingly, that each may have his courſe, and the Ordinance duly diſcharged. 3. from the light of Nature, the former grounds conſidered:
Firſt, that there may be an aim in the firſt Speaker how to contrive his time.
Secondly, for the more honeſting the exerciſe it ſelf, by putting ſome difference between the Speakers, and not Speakers, in that Exerciſe.
Thirdly, for the better opportunity of ſpeaking and hearing; yea, and of being ſeen: neither is there inſinuation of any office thereby, if there be no aſſignment of the Speakers, nor of their Text or Doctrine by the Church or Elders; and if their original be taken from their memberſhips, giftedneſs, and their exerciſe, and viciſſitude be ordered amongſt themſelves, and kept diſtinct from the officers, exerciſed by a diſtinct prayer, time, and place; and alſo by a more ſocial and leſs authoritative ſpeaking then the Teaching-Officers, even in the beſt enabled, eſpecially in the Rulers, who elſe by their other authority and ſitting with the Miniſters of the Word, and in likelyhood by their betterneſs of gifts, will much endanger the diſtinctneſs of the body of Chriſt, ſo charged Rom. 12.3. to 8. which is worſe, then their gracing the Exerciſe by their office is good.
7. A diſtinct meaſure of time, emphaſis, and authority, in the utterance, is to be obſerved, from the Miniſters, according to their leſs authority, promiſe, charge, and gift, leſt confuſion and injury grow by the Members Uſurpation on the Officers; there is rather doubt that the Prophets have no proper authority, but a right to publiſh the Law of God, which hath the legal authority of God in it ſelf: whereto is added the Miniſteriall authority of Chriſt in his offices, Prophetical in the Teacher, Prieſtly in the Exhorter, and Kingly in both, as inſtituted by its extraordinary Deputations of Apoſtles, Prophets, and Evangeliſts, and as ordered by its Ordinary, as the Church-Rulers; which alſo to diſobey, addeth greatly to the other diſobediences to the Word perſonally or prophetically read, expounded, and applyed; yet ſince every one that is truly ſent to publiſh the Word, hath a kind of authority, the degrees are principally to be inſiſted on in the greater promiſe of a bleſſing to the Miniſterial than to the membral Deputations of Chriſt, and of like confident expectation thereof: in the greater charge and duty to obey; and alſo in the greater meaſure of gifts, which are to be ſuppoſed in the Miniſters, whereof an anſwerable ſucceſs is to be expected.
8. None hath right to exerciſe as a Prophet out of a Church-Aſſembly, at leaſt but to Church members, much leſs one that is no Church-member, whether within or without the Church; though they may, and that ſucceſsfully, to the begetting and nouriſhing Faith and its fruits, exerciſe the ſame gift, becauſe and as it is perſonal, which alſo hath a leſs meaſure of authority, charge, promiſe, and gifts annexed.
9. The ſcope of the Prophets is to ſpeak to the edification, exhortation, and comfort of the Church, and not for triall, no nor exerciſe of gifts, though both may alſo yield that uſe; and therefore diſtinct prayer in thoſe reſpects onelyonly is not good, though the goodneſs of prayer alone be added, becauſe it is here uſed as a Sanctifier of an action (and not as a diſtinct action) for the edifying, exhorting, or comforting the Church; much leſs is the Churches cuſtome, eſpecially if begun on a divers reaſon, warrant for it, but leaſt of all fear of Innovation, both which are of, through, and for Babyloniſm, and nouriſh up carkaſſes and traditions, yea tyranny in the Church, to the eating the heart of Religion and purity of Worſhip thereout.
Secondly, therefore matters of ſin, or diſorder therein, are no more cenſurable within that time, then the ſins and diſorders committed in any other Exerciſe, but are to be referred to the Exerciſe of Ruling, at leaſt if great and turbulent; but if onelyonly in the length of time, and number, or other orders agreed by the Prophets, they are to be remedied firſt by the reaſons & perſwaſion of the Prophets, 1 Cor. 14.32. or by them referred to the cenſure of the Church, in caſe of obſtinacy.
Thirdly, therefore each is to be referred to the knowledge of his own ability, and to his fitting it with Text, Doctrine, and Manner; for the fruit is much diminiſhed by the inequality of the matter and ability.
Fourthly, though reſpect be to be had of ſtrangers in many mean circumſtances and obſervations: the main of the courſe is not to be ſhaped, nor altered for them.
Again briefly of the Organical and five Officers there are five diſtinct objects, functions, portions, and proportions of Faith, Rom. 12.7, 8. with 3, 4, 5, 6. The firſt is of the Teacher, who is v. 7. confined within Teaching, which is fourfold, Lingual, Grammatical, Logical, and Ethical. The firſt is, his apt expreſſing the Original Tongues, by the Mother-Tongue of the Church. The ſecond is his apt expounding the meaning of the Holy Ghoſt in the Grammer Phraſes and Figures; either in his own perſon, or metaphraſtically in the perſon of the Writer. The third is, his analytical dividing the word of truth aright into its proper parts, and his genetical incorporating them into one body, enſpired or enſouled by the ſcope of the Holy Ghoſt. The fourth is, his diſtinct extracting the Doctrines of the Holy Ghoſt teſtimentary and preceptive, and the genuine conſequences from them, both confirming and confuting; and his ſuaſive preſſing them to approbation.
The ſecond is of the Exhorter, which is there called Exhortation, which is either unto good, & from evil, or to ſtay in good, or flee out of evil; which four are peculiarly called Exhortation, Dehortation, Comfort, and Terrour. Now the Sacraments, and ſinging Pſalms, being both teachingly exhorting, and exhortingly teaching, are the works of both theſe Offices, but moſt plenarily and properly of the Exhorter; but prayer is equally common not only to theſe two, but to the other three Offices, before and after the execution of their offices; and that in reſpect of their offices, and not onelyonly of their perſons.
The third is that of the Ruler, which conſiſteth in ordering of others in the execution of their functions, and the Church in its Church-duties, as its decreeing, admiſſion, excommunication, ordination, degradation, &c. or in executing his own; the former is his ordering the Church unto, and in its Aſſembly, and in its Members and Officers, unto and in their Church-works late mentioned and promiſed: the latter is his admitting, excommunicating members, ordaining, degrading Officers, and diſmiſſing the Church, and in reſpect of other Churches and perſons, and abſent members, to receive and read in the Church their Letters, and write and ſend to them; in this reſpect he is written unto, under the name of the Angel of the Church, ſeven times, Rev. 2. & 3. Chap. and charged with the faults of their Churches, as not uſing their offices to their beſt redreſſing them, and commended for their good, on the contrary.
Fourthly, the Function of the Diſtributer, to provide for the relief of the Poor of the Church, by the richer ones thereof, and to do all the ſervices of the Church in matter of proviſion, by employment of Church-ſtock, buying, ſelling, or building, or ordering its meeting-place, and following its neceſſary Suits in the Law, and providing bread, wine, water, and other neceſſaries, for the Elders, Biſhops, or Paſtors proper diſcharge of their offices; in which reſpect he is called the Servant, Helper, and Deacon of the Church.
The laſt and leaſt is the Function of the Pittier, ſhewer of mercy, Widow, or Deaconneſs of the Church, which is to tend upon the health of each member thereof in caſes of need, as in ſickneſs, child-birth, and in all matters of preſervation of their perſons: ſo that by theſe five offices, and their functions, all the needs of the Church are ſupplyed, as by the five offices of Chriſt our Prophet, Prieſt, King, Provider, and Preſerver, and the anſwerable gifts of the mind infuſed, and acquiſite, and humane innate abilities, three whereof are the three faculties of the reaſonable ſoul, apprehending, applying, and expreſſing; and two of the ſenſitive, i.e. deſire-of proviſion, and preſervation; and ſo all Gods promiſes, Chriſts purchaſes, and the Spirits graces for us, and all that Faith, Hope, and Love expect in this life, is in theſe as in the immediate niples, ſpoons, and hands of the nurſing Mother, the Church encorporate, for the viſible preſervation of the myſtical or ſaved Church, wherein the one half of the ſpecial uſes and ends promiſed, is performed; and the other half will be ſhewn after my preſent ſummary manner, by obſerving in them all, God as our Lord, as in the former half he is ſhewn to be Jeſus, or our Saviour (which two are the ſole object of Faith, 2 Pet. 1.2.) for they are means of Gods ſanctifying both for his ſervice, and our preſervation, and that convertibly; for whatſoever is divinely to ſerve God, is divinely to preſerve his; and è contra; and wherein can he be more glorified by us, than by our acknowledging of all theſe to be means of, and by God, for our ſalvation, and of all them, and our ſelves alſo to be for Gods ſervice and worſhip? for if they be for Gods Divine Worſhip, and our ſpiritual welfare, what can be of a greater neceſſity of duty, or concluder of Rebellion againſt God, or murder of our own ſoules? eſpecially ſince they are expreſſed to be that good, acceptable, and perfect Will of God, Rom. 12.2. That Word-worſhip ſo vehemently preſſed, v. 1. unto the approbation of both which, we muſt be transformed into a renewedneſs of mind, and diſconformed from the World-worſhip, (as dead, unholy, and unacceptable unto God, v. 1.) and renounce our own Wills, as evil, odious, and imperfect, v. 2. by which high dignity of the Commander and Commender of theſe for his own peculiar Divine Worſhip, and his Worſhippers eternal glory, and the Divine Nature of the Worſhip and Worſhippers, and the heavenly end of the former, and benefit to the latter; and alſo by the Deity of the Mediator, and inſpirer of them thus manifeſted, another promiſed branch is alſo performed, but competently indeed, in reſpect of what may more be ſaid of them; yet compleatly, being compared with the dignity of any other thing but God their original Author, and ultimate End; and his Saints, for whom they and all things but God are, and by and for whom they are exerciſed, and their Inſtitutors and Divine Declarer; and Grace, and Heaven, for which they are: But I haſte to their further dignifying, by ſhewing the odious baſeneſs of their Oppoſites, Antichriſt and his Worſhip, having only firſt marſhalled them into their comely order, lineal and collateral.
Pſal. 19. Gods natural works are highly extolled in that their line is gone through the Earth, and their words unto the ends of the World, v. 4. and the like is ſaid of the Sun, v. 6. but the extenſion of Gods ſpiritual works are far more magnified in the reſt of that Pſalm; and throughout that ſpirituall Record, nothing is more evident and eminent both in lineal and collateral extenſion, than the pillar and ground of true Worſhip, which is the Houſe and Church of the Living God, 1 Tim. 3.15. For the Word is Truth, both as the Sanctifier of the Truth of Salvation, and alſo of Worſhip; but the Church is not the pillar and ground of the former, but of the latter it is, as ſhall be ſynopſed preſently, which alſo beſt ſorteth with the ſubject of that whole Epiſtle, eſpecially at that part thereof, which is an inſtruction of Timothy, how to behave himſelf in ordering and acting Gods publike worſhip.
The rock and root of this line is God the Father, as the abſolute Willer thereof; the Anchor or Hank end thereof is Chriſt as the original Revealer thereof; his immediate Deputies therein are the Apoſtles, Prophets, and Evangeliſts, by their precepts and practice thereof, the Divine Record whereof is their Writings of the new Teſtament, a Divine Progeny, and previal Line indeed: but the internal Line hath five parts: 1. The Church. 2. The power thereof. 3. The Church-eſtates. 4. Their Functions, foreign Rom. 12.4. or Portions of Faith, v. 3. 5. Their object or matter: What theſe five things are, is ſhewn; but I onelyonly touch their lineal or ſucceſſive order. The filial or poſterial Line of Gods Worſhip extendeth to all publike union and communion with God and his Saints, in all grace and glory: Firſt, in this life, as an Earneſt, Broadſeal, Livery of ſeiſine, and Court or Temple of Sanctum Sanctorum, and the very Heaven; an heavenly Iſſue, and Inheritance indeed! and ſo a Royal Race, and Heavenly Line indeed!
The collateral reſpect of Divine Worſhip is either internal or external: the former is the fraternity of its parts; which is actual in its four laſt parts, and virtual in the Church, as cauſally reſpecting each branch of the four brotherhoods; each whereof hath nine particulars, according to the number of the Church-eſtates, or Memberſhips; 4. Whereof are integral as Children, Women, Men, and Prophets. And 5. Organical or Miniſterial, as the Teacher, the Exhorter, the Diſtributer, the Ruler, the pitier, whoſe 9. portions, priviledges, or proportions of Faith, Rom. 12.3, 6. or Functions, v. 4. may by theſe nine terms be underſtood, receptive, ſubmiſſive, active, inſtructive, teaching, exhorting, diſtributing, ruling, and pittying; but the particulars of the matter, wherein thoſe Functions are to be exerciſed, cannot ſo briefly be expreſſed, but by reference to what is ſaid of them, which is ſufficient for this place; over, unto, in, by and for theſe brotherhoods is the Church power, authoritative over them, in giving them their being, or eſſentiative unto them, preſervative in them, uſive by them, beneficial for them; for all gifts, miniſtrations, and operations are given to the Church to profit each other member, its Function, and its matter to be executed, 1 Cor. 12.7.
The external fraternity of our Evangelical Divine Worſhip is either ſpiritual or natural; the ſpiritual is either cotypical or antitypical; the particulars of them all are 7; five are paſt, one is, and the ſeventh is to come; ſo exactly is this white Line parallel'd with that black one, in time, number, and particulars, Rev. 17. though in all ſubſtantials exactly antiparallel'd; as may appear in the counter-parallel of this Image of Chriſt, with that of Antichriſt.
The cotypes then are five; Paradiſe, Noah's Ark, Abraham's Family, Moſes Tabernacle, and Solomon's Temple, which I cannot plainly and plentifully ſay and ſeal in few words; and yet many I may not now uſe.
1. Paradiſe, as a type of the Church.
Adam, as the Teacher or Declarer, by Moral Teaching, and the Tree of Knowledge: As the typical preſerver by the Tree of Life and Exhortation: As the Orderer or Ruler, by caſting out of Paradiſe.
This was alſo a Legal Type of Heaven and the firſt Covenant.
2. Noah's Ark.
Noah, the teacher of Righteouſneſs, by the ſpiritual ſigns of the Ark: The typical preſerver of all in the Ark, by the Food of the Ark: The Ruler, by admitting into, and rejecting out of the Ark.
This was a Legal and Evangelical Type, cleering the worſhip after the Fall.
3. Abraham's Family in Covenant with God.
Abraham, the Teacher of his Family, by publication of Gods Promiſes and Commandements: The Sealer thereof, by Circumciſion and the Sacrifices: The Ruler, by Excommunication.
This was an Evangelical Type, cleering the ſecond Covenant made with Adam, Gen. 3.15.
4. The Tabernacle.
The Prieſts, and Levites, as Teachers by Moral and Typical preaching: As Exhorters and Sealers, by the Paſsover, Sacraments, and Sacrifices: As Rulers, by Tryal, ſhutting out, and purifying the Lepers, the Unclean, &c.
This was properly legal, and cleering the firſt Covenant made with Adam: Gen. 2.17. Yet ſecondly, it Was Evangelical, as typing the Worſhip of the Goſpel.
5. The Temple.
The Prieſts, &c. as in the Tabernacle: but thereto, as alſo to the Temple, as being neerer to Chriſt then the other three, there was alſo annexed a cleerer diſtinctneſs of the teaching, and offices of Chriſt, in the Colledge of the Prophets; and their prophecying, exhorting, and ordering the children of the P…ophets; and in Jeruſalem, as the prime place of Expounders of the Law, Luk. 3. Of eating the Paſsover, and peace-offerings, &c. and alſo of Judgment, Pſal. 122. There are thrones for Judgment, &c. Yet is there this difference, that the tranſitoryneſs of the Tabernacle ſhewed the fading eſtate of the Law, in reſpect of the Goſpel; and of the worſhip of the Goſpel, in reſpect of Heaven; and the immovableneſs of the Temple, ſhewed the reſpeſpective permanency of the Goſpel, and the perpetuity abſolute of Heaven, as the proper Kingdome of God, and of Heaven; in the reſpectiveneſs whereunto, the Goſpel is frequently called by Chriſt the Kingdome of Heaven: the Worſhip whereof, is the next and ſixt type of Heaven.
6. The Church or Spiritual Sabbath-Aſſembling Corporation: the Officers overſeeing it, are, the Teachers and Informers of the Underſtanding, by teaching, i. e. by tranſlating, metaphraſe, analyſis, doctrine. Exhorters, conformers, or confirmers of the heart, by exhortation, dehortation, comfort, and terrour; and adminiſtration of the Sacraments, as ratifying the former, and thereby eſtabliſhing the heart: Ruler or Reformer of the Converſation, by admiſſion, excommunication, ordination, deprivation, and ordering all Church-actions.
7. The third Heaven after death, where in Chriſt we ſhall ſee God face to face, and know him as we are known, as in an eternal mirrour, and immediate ſight of God: Be perfected with all grace and peace, by the real inſpiration of the Holy Ghoſt in the heart and affections: Raign in all manifeſt Holineſs and Happineſs, as coheirs with Chriſt, by perfect glory, and content in God.
In theſe ſeven Divine Worſhips is the external inſtituted collateralneſs of the Evangelical Worſhip comprehended; the moral or natural remaineth, which in the general is expreſſed, Rom. 12.4, 5. For as we have many members in one body, and all members have not one office. So in Chriſt, i. e. by Chriſts inſtitution is it in the Church, the particulars whereof are expreſſed in the next 3. verſes. Now in that the natural ſimilies thereof are both perſonal, v. 4, 5. and publike, v. 6, 7, 8. we are ſent to all perfect bodies natural, to ſearch out the perfection of this ſpiritual complement of theirs; three whereof are perſonal, and three publike: the three former are vegetative, ſenſitive, and rational hypoſtaſes. For the firſt, it is as the firſt of the former 3. verſ. Spiritual Brethren, the moſt dark and imperfect; yet all
1. Herbs and Trees have one ſtalk or body diſperſed into leaves, as life or kind-manifeſting parts, by their greenneſs in ſight: Bloſſomes, as internal and inchoative kind-preſerving parts, by their tenderneſs in feeling, promiſing and beginning fruitfulneſs: Fruits, uſeful to man, (and preſerving its own kind) by their feeding, and phyſical and fructifying vertues and uſes.
2. Creeping things, Fiſhes, Birds, and Beaſts have their one body, and each body its divers organs; as, the brain for knowing, the Heart for purpoſing and willing, the Motive Members for acting and moving.
Theſe are receptive, and determining in themſelves, but not agitating others to know, will, and work as they do; onelyonly man by his diſcurſive reaſon, and actuating wit and will, collects from them knowledge and vertue, and diſtilleth them into their inſtruments of action: but eſpecially in himſelf, as the third natural pattern, or brother of the Church.
3. Man conſiſteth of one body, having an head, and therein the five external Senſes, and their common Senſe, Reaſon, and Memory to learn and teach: An heart and its affections of love, hope, joy, and gratefulneſs, and their oppoſites to will and cauſe others to will: Their active organs, as the tongue, hands, feet, teeth, &c. externally to expreſs what they internally know and will.
The publike patterns are likewiſe three, according to the three Offices of Chriſt, informing, preſerving, and ruling: the firſt are, the Societies of Students in the Law and other Learning; in the moſt eminent whereof, I will inſtance, as in the Inns of Court and Chancery.
4. They have one voluntary body, aſſociated for the ſtudy of the Law; and by the power thereof, chooſe their Readers, and other Exerciſers of matter of knowledge, to inform their members in the Law: Houſe-Officers, as Steward, Butler, Cook, Porter, &c. to preſerve their being for that end: Rulers, to rule them in that Society and Work.
5. The preſerving, are Societies of Trade, for the preſervation of men in all Commonwealths, and other Societies; ſuch as are Regiments and Bands of Souldiers, and the companies of London, &c. who take courſes, and ſhould ſet Teachers to inform and ſee to others informing their novices in their trades, for the true knowledge of their proper trade; Cooks, Butler, Porter, &c. for their living in that Society. Colonels, Captains, Serjeants, Wardens, and their Aſſociats for Government, for their orderly walking therein.
6. The Ruling Societies are Nations, Cities, Towns Corporate, and other free Common wealths, who have by their covenant power to chooſe Inſtructers, to inform all of that body in the Laws thereof: Provokers, to excite them to obſerve them: Rulers, to compell them by outward penalties to keep them.
7. The ſeventh is the Church, which hath whatſoever theſe ſix have, whether lineal, or collateral, and is their fellow-creature, corporation, or brother of the ſame Creator, King, and Father, though it have divers peculiars more then they; as that it is alſo of divine inſtitution, nature, and uſe, of more exactneſs of order lineal and collateral, and of a Sabbath-aſſembling property; and though th…y are ſet by God, Rom. 12.4, 5. as general patterns, and as the Wiſe-mens Star to direct, where the Word doth not inſtitutedly preſcribe: Yet the five lineal parts thereof, and their five collaterals, are ſo exactly and plentifully inſtituted by the divine precepts and practiſes in the Word, that this is as the Sun-light to them in their ſubſtantials, as they are the Candle-light to their darker accidentals: yet is it our ſpecial duty to attend the to uſe thereof, in this our weakneſs, until the Sun-bright inſtitutedneſs of the Evangelical Worſhip in the whole, and each part and reſpect do appear in our hearts; and then ſhall we thereby rectifie and reduce them to their original purity and uſe, whereas now they are perverted and hurtful.
By all which glorious comelyneſs of our Evangelical Worſhip in it ſelf, by its divine progeny and poſterity, by its firſt-born fraternity, with all excelling bodies, ſpiritual, natural, & politike, required Epheſ. 4. and by its every way compleatneſs, Col. 2. and diſtinctneſs, charged Rom. 12.3, 6. the perfect dignity thereof doth evidently, yea eminently appear; and withall the neceſſarineſs, yea the neceſſitedneſs both of our duty to God, to Chriſtians, and our ſelves therein, and benefit thereby is thruſt upon it: & all the vileneſs, rebelliouſneſs, and perniciouſneſs of Antichriſt, the exact oppoſite thereto, is to be ſuppoſed.
Antichriſt deſtroyeth not onelyonly the whole Church and its power, but alſo all the members thereof, both integral and inſtrumental, both by his ſetting himſelf againſt the Church, and his ſitting for, or as the Church, and thereby extinguiſhing the Churchſhip, and all the Memberſhips thereof, and ſo is that deſolation; and as he ſetteth himſelf for, and as the Church, and his 128. ſorts of his Church-members, 24. Miniſterial, and 104. Monaſtical members, as and for the members of the Church, he ſetteth up that abomination.
And thirdly, as he confuſeth the names, nature, and order of the Church-members of Chriſt; he is that Babylon the great, or God of confuſion: For, firſt, he confoundeth the four ſorts of the integral members of the Church; as the Prophets, Men, Women, and children, both in taking from them all diſtinction of Church-power and priviledge, whereby as Eccleſiaſtical they are diſtinguiſhed from each other; for, by his Church-diſorder, no Saint of gifts, of diſcerning ſpirits, of edification, exhortation, and comfort, hath more power in government or priviledge of teaching, than men without them; yea, or women and children; for they have none at all; neither have men more enrighting power then women or children, in telling the Church, or in putting out of the obſtinately wicked from among them, than women and children, what enabling power ſoever they have more than they, for his Church-warden-promooting is a ſervility abſolute, of informing the Prelatical courts; but not that power to tell the Church, if the offendor will not repent at their private telling, and not to tell if they will: Neither, thirdly, have Prophets, men, or women, more priviledge in any thing than children, by any Church right, he making them all alike of the Laity, and not of the Church; as for his giving the bread to men and women, but not to children, it is by a Miniſterial, or rather Magiſterial munificence in the Prieſts; and through a natural defect in the children ſimply, and not as they cannot diſcern the Lords body, nor eat in remembrance of Chriſt: & indeed, his denying expreſly the wine to all alike, ſheweth their Church eſtate and right thereby unto it, to be all alike, that is none at all; and ſo he might by alike right deny them the Bread and Baptiſme too, but for his own ſiniſter ends of making his Prieſts munificent herein; and of diſcovering the informed in the right order of God, and the avoiders of Antichriſtianity, and of ſeeming to love Chriſtianity.
Secondly, he ſo alſo confoundeth the names, nature, and order of the five inſtrumental or miniſterial members, in making them all but one Prieſthood; for the Teacher, Exhorter, and Ruler of a Congregation, he expreſly maketh but one Prieſthood; and the Deacon he maketh but a diminutive ſervant and helper of that prieſthood, or a preparative thereto; the Widow, or Mercy-ſhewer he wholly excludeth, and ſo he is that Babylon the great, or great confounder of Gods Offices and Ordinances.
2. He is alſo that abomination in ſetting up other Church offices than theſe five, which onelyonly are made divine by the Word; and ſo alſo he ſitteth as, or for the Church, in uſurping its authority herein; for he hath ſet up denal, ſuffragan, dioceſan, provincial, patriarchal, and univerſal Biſho…ſh…ps, & their ſubordinate councels, commiſſaries, Officials, Archdeacons, Surrogates, and Regiſters, as divinely authorized to exerciſe Church-authority, whom yet Chriſt never authorized, which I have ſhewn in a Tract of undivine Biſhops, and in a Confutation of their Poſtſcri…ts, or undivine authority for them.
3. He is alſo that deſolation, both in his ſett…ng theſe Anachims over Chriſts Biſhops and Deacons; and not onelyonly as ſimply ruling them by their Church-Monarchy, as they do all called Chriſtians; but eſpecially, as making them ſubordinate inſtruments of their Magiſterial tyranny, both in their ſervile promooting to their Courts the true, yea, and reported breakers of their Articles, repentant and impenitent promiſcuouſly, and eſpecially in executing their Sentences, though they know them unjuſt both in matter, and alſo in the form of their proceedings: for he hath hereby made them his Vaſſals, Bayliffs, Goalers, and Executioners, without any inherent power of ruling in their Offices: And this, though they had been of Gods creation by Church-election, and under his correction: But that which is worſt, th…y are of Hierarchical generation, by Prelatical ordination, and are under their cenſures, even unto degradation, for neglecting their traditions; ſo that what they are, can do, and have in their formal eſtate, is of, through, and for Antichriſt; for he created them into that eſtate by his inſtituted office of Biſhopſhip, and its conſtituting ordination, thereby engaging them to uſe all their powers and habits internal and external, to his ends and glory; whereby he hath not onelyonly deſtroyed their ſervantſhip of God, but even made them his own ſervants and ſouldiers againſt Chriſt, as King of Iſrael, and Lord of his Temple.
The next part of Antichriſts antitheſis againſt Chr…ſts inſtituted Worſhip, is, firſt his preſcribing other ends to the works of the Church-members, both integral and inſtrumental, than Chriſt hath done, even both to their ſaving, ſerving, ſouldierly, and ſocial works; under which four heads, all Chriſtian duties are comprehended; and indeed, he maketh of theſe four ſorts of works, but one, with a double end that is ſatisfactory to God, & in obedience to himſelf; for all is works of ſervice, ſuffering and love, he holdeth to be the prerequiſite condition of our adoption, ſonſhip, and ſpouſhip, and ſo of our union with God, as our heavenly Father; though p operly Gods imputation of Chriſt and his ſufferings and works unto us, be the onelyonly work preceding, or prerequiſite to our adoption, and ſo therein God the Father, Chriſt, and the Holy Ghoſt, are the onelyonly Agents and Workers, and we are meerly patients, as receivers of that divine eſtate, nature, and inheritance, and thereby enrighted by that eſtate, enabled by that nature, and moved by that inheritance, to ſerve and ſuffer for God, and for, and with his ſons, ſervants, and ſouldiers: and ſo he is that Babylon, abomination, and deſolation in this part alſo, as he maketh the ſoul of the works of all Church-members to be ſatisfactory to God, and ſervices to himſelf, whereas they are onelyonly ſervices and homage due to God as abſolute Lord. This is not onelyonly true of that Antichriſt of Rome, but of his daughters alſo, in their ſecundary degree, and under the name of Arminianiſme, whereof the Hierarchy of England is in travail, that of Ireland pregnant, and that of Scotland quick with child.
Secondly, in preſcribing other works, rites, and obſervances alſo, than God hath ſanctified, as abſtinence from Marriage and Meats to ſome at all times, and to all at ſome times, kneeling, and many fopperies in the Lords Supper, Salt, cream, ſpittle, &c. in Baptiſme, bondaged reading prayers, the ſurplice, copes, and other prieſtly garments, white clothing for the baptized, churched, and penitent; praying before the crucifix, croſſe, and images; ſackcloth, and whipping, &c. conſecrated places, breathing the Holy Ghoſt in ordination, prelatical conſecration, inſtitution, induction, ſuſpenſion, anathematiſing with bell, book, and candle, obſervation of holy-days, weeks, and ſet-times, conſecrating of Temples, and their appurtenances of many ſorts, Fonts, chalices, Bells, Holy-water, Baſons, and ſuperſtitious burial of the dead, churching women, and confirmation: ſome of all which, and other ſorts of ſuperſtitions all the Daughters of Rome obſerve in homage to their mother of Abominations, and in love of her whoredomes of the earth.
Thirdly, in prohibiting Church-Covenants, admiſſion, and excommunication of members, election, and dejection of Officers by the Church-power; and in forbidding Baptiſme without the croſs, &c. and it and prayers without the Surplice; and the Father to challenge his priviledges of Baptiſme to his Infants; and all to receive the Lords Supper every Lords day, and at the Evening; and at all, without kneeling and the Surplice of any one, and women to taſte of the cup of bleſſing: and in denying ordination to Rulers, Diſtributers, and Widows, and prophecying to the gifted to teach, exhort, and comfort; and to ask his doubts in the Congregation.
Fourthly, in diſordering all the Works of Divine Worſhip by Miniſter and people, in mingling of their reading the Pſalms and Prayers, one verſe by the one, and another verſe by the other; and of ſinging with their reading and prayers, and with the Lords Supper, even in the very time of adminiſtration thereof; and of prayer on their knees in the very act of receiving the ſame.
Fifthly, in deifying the Miniſterial Works far above their nature, as in imputing to the Water in Baptiſme to be the real blood of Chriſt; and in aſcribing to Baptiſme, waſhing away the guilt of ſin, ex opere operato, and purging original ſin, and actual regenerating; and to the Lords Supper real tranſubſtantiation both of the bread into the body, and wine into the blood of Chriſt; and ſtrange operations on the Sick, in healing all Diſeaſes, and diſpoſſeſſing them of divels by the very act of prieſtly adminiſtration; yea, they have aſcribed the ſame unto the Croſs it ſelf, in ſuppoſition that it is a Divine Inſtitution; or rather becauſe it is a Bird of his own hatching; and many the like wonders doth this Worlds-wonder work, eſpecially in Ordination; which of every way the leaſt Miniſterial or Church-work he hath made by his omnipotency, the Creatour of the Church, Miniſtry, and all things Eccleſiaſtical and Miniſterial; and himſelf the Creator, Orderer and actor therof and of them all thereby.