therefore unto your selves and to all the flock over which the Holy-Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own blood 1 Pet. 5.2 The Elders which are among you I exhort feed the flock of God which is among you taking the oversight thereof 1 Tim. 3.15 Colos. 4.17 And say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfill it They were the Churches of Christ wherein they ministred which Christ appointing them to take care of manifests to be his own institution and appointment And this is fully declared Rev. chap. 2.3 where all the dealings of Christ with his Angels or Ministers are about their behaviour and deportment among his Candlesticks each of them the Candlestick whereunto he was related or the particular Churches that they had care of and presided in the Candlesticks being no less of the institution of Christ than the Angels And they were distinct particular Churches which had their distinct particular Officers whom he treateth distinctly withall about his institutions and worship especially about that of the state of the Churches themselves and their constitution according to his mind Secondly There is no instruction exhortation or reproof given unto any of the Disciples of Christ after his ascension in any of the books of the New Testament but as they were collected into and were members of such particular Churches This will be evidenced in the many instances of those duties that shall afterwards be insisted on And the Lord Christ hath not left that as a matter of liberty choice or conveniency which he hath made the foundation of the due manner of the performance of all those duties whereby his Disciples yield obedience unto his commands to his glory in the World Sixthly The principal writings of the Apostles are expresly directed unto such Churches and all of them intentionally 1 Cor. 1.1 2 Cor. 1.1 Gal. 1.2 Phil. 1.1 Colos. 1.2 chap. 4.16 1 Thes. 1.1 2 Thes. 1.1 Ephes. 1.1 compared with Acts 20.17 1 Pet. 5.2 or unto particular persons giving directions for their behaviour and duty in such Churches 1 Tim. 3.15 Tit. 1.5 So that the great care of the Apostles was about these Churches as the principal institution of Christ and that whereon the due observance of all his other commands doth depend Of what nature or sort these Churches were shall be afterwards evinced we here only manifest their institution by the authority of Christ. Seventhly Much of the writings of the Apostles in those Epistles directed to those Churches consists in rules precepts instructions and exhortations for the guidance and preservation of them in purity and order with their continuance in a condition of due obedience unto the Lord Christ. To this end do they so fully and largely acquaint the Rulers and Members of them with their mutual duty in that especial relation wherein they stand to each other as also of all persons in particular in what is required of them by vertue of their Membership in any particular society as may be seen at large in sundry of Pauls Epistles And to give more strength hereunto our Lord Jesus Christ in the revelation that he made of his mind and will personally after his ascension into Heaven insisted principally about the condition order and preservation of particular Churches not taking notice of any of his Disciples not belonging to them or joyned with them These he warns reproves instructs threatens commands all in order unto their walking before him in the condition of particular Churches Rev. 2. and 3. at large Besides As he hath appointed them to be the â—eat and subject of all his Ordinances having granted the right of them unto them alone 1 Tim. 3 1â— intrusting them with the exercise of that authority which he puts forth in the rule of his Disciples in this World he hath also appointed the most holy institution of his supper to denote and express thâ—â— union and communion which the members of each of these Churches have by his Ordinance among themsevles 1 Cor. 10.17 The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ for we being many are one bread and one body for we are all partakers of that one bread And also he gives out unto them the gifts and graces of his spirit to make every one of them meet for and useful in that place which he holds in such Churches as the Apostle discourseth at large 1 Cor. 12.15 16 17 18 19 20 21 22 23 24 25 26. verses Colos. 2.19 Eph. 4.16 It is manifest then that no Ordinance of Christ is appointed to be observed by his Disciples no communication of the gifts of the Holy-Ghost is promised to them no especial duty is required of them but with respect unto these Churches of his Institution In the Answer to this Question four things are declared tending to the Explication of the nature of a particular Church or Churches 1. The subject matter of them or the persons whereof such a Church doth or ought to consist 2. The means whereby they are brought into a condition capable of such an estate or qualified for it 3. The general ends of their calling 4. The especial means whereby they are constituted a Church which last will be spoken unto in the next Question For the first All men are by nature the children of wrath and do belong unto the World which is the Kingdom of Satan and are under the power of darkness as the Scripture every where declares In this state men are not subjects of the Kingdom of Christ nor meet to become members of his Church Out of this condition they cannot deliver themselves They have neither will unto it nor power for it but they are called out of it this calling is that which effectually delivers them from the Kingdom of Satan and translates them into the Kingdom of Christ. And this work or effect the Scripture on several accounts variously expresseth Sometimes by Regeneration or a new birth sometimes by conversion or turning unto God sometimes by vivification or quickening from the dead sometimes by illumination or opening of the eyes of the blind all which are carryed on by sanctification in holiness and attended with Justification and adoption And as these are all distinct in themselves having several formal reasons of them so they all concur to compleat that effectuall vocation or calling that is required to constitute persons members of the Church For besides that this is signified by the typical holiness of the Church of old into the room whereof reall holiness was to succeed under the new Testament Exod. 19.6 Psal. 24 3 4 5 6. Psal. 15.1 2. Isa. 35.8 9. Isa. 54.13 Chap. 60.21 1 Pet. 2.9 our Lord Jesus Christ hath laid it down as an everlasting rule that unless a man be born again
full of the Holy-Ghost and wisdom and the saying pleased the whole multitude and they chose Stephen c. This was done when only Deacons were to be ordained in whom the interest and concernment of the Church is not to be compared with that which it hath in its Pastors Teachers and Elders The same is mentioned again Acts 14.23 where Paul and Barnabas are said to ordain Elders in the Churches by their election and suffrage For the word there used will admit of no other sence however it be ambiguously expressed in our translation Neither can any instance be given of the use of that word applyed unto the communication of any office or power to any person or persons in an assembly wherein it denoteth any other action but the suffrage of the multitude and this it doth constantly in all writers in the Greek tongue And hence it was that this right and priviledge of the Church in choosing of those who are to be set over them in the work of the Lord was a long time preserved inviolate in the primitive Churches as the ancients do abundantly testifie Yea the shew and appearance of it could never be utterly thrust out of the World but is still retained in those Churches which yet reject the thing it self And this institution of our Lord Jesus Christ by his Apostles is suited to the nature of the Church and of the authority that he hath appointed to abide therein For as we have shewed before persons become a Church by their own voluntary consent Christ makes his subjects willing not slaves His rule over them is by his grace in their own wills and he will have them every way free in their obedience A Church-state is an estate of absolute liberty under Christ not for men to do what they will but for men to do their duty freely without compulsion Now nothing is more contrary to this liberty than to have their Guides Rulers and Overseers impose on them without their consent Besides the body of the Church is obliged to discharge its duty towards Christ in every institution of his which herein they cannot if they have not their free consent in the choice of their Pastors or Elders but are considered as mute persons or brute creatures Neither is there any other ordinary way of communicating authority unto any in the Church but by the voluntary submission and subjection of the Church it self unto them For as all other imaginable wayes may fail and have done so where they have been trusted unto so they are irrational and unscriptural as to their being a means of the delegation of any power whatever Fifthly Unto this election succeeds the solemn setting apart of them that are chosen by the Church unto this work and ministry by fasting prayer and imposition of the hands of the Presbitery before constituted in the Church wherein any person is so to be set apart Qu. 26. May a Person be called to or be employed in a part only of the Office or work of the Ministry or may he hold the relation and exercise the duty of an Elder or Minister unto more Churches than one at the same time Answ. Neither of these have either warrant or President in the Scripture nor is the first of them consistent with the authority of the Ministry nor the latter with the duty thereof nor either of them with the nature of that relation which is between the Elders and the Church Acts 14.23 1 Pet. 5.2 Acts 20.28 Explication There are two parts of this Question and Answer to be spoken unto severally The First is concerning a person to be called or employed in any Church in a part only of the office or work of the Ministry As suppose a Man should be called or chosen by the Church to administer the Sacraments but not to attend to the work of Preaching or unto the rule or guidance of the Church or in like manner unto any other part or parcell of the work of the Ministry with an exemption of other duties from his charge or care If this be done by consent and agreement for any time or season it is unwarrantable and disorderly what may be done occasionally upon an emergency or in case of weakness or disability befalling any Elder as to the discharge of any part of his duty is not here enquired after For First If the Person so called or employed have received gifts fitting him for the whole work of the Ministry the exercise of them is not to be restrained by any consent or agreement Seeing they are given for the edification of the Church to be traded withall 1 Cor. 12 7. The manifestation of the spirit is given to every man to profit withall and this he which hath received such gifts is bound to attend unto and pursue Secondly If he have not received such gifts as compleatly to enable him unto the discharge of the whole work of the Ministry in the Church wherein he is to administer it is not lawful for the Church to call him unto that work wherein the Lord Christ hath not gone before them in qualifying him for it Yea to do so would be most irregular for the whole power of the Church consists in its attendance unto the rule given unto it And therefore the office and work of the Ministry being constituted by the Law of Christ it is not in the power of the Church to enlarge or streighten the power or duty of any one that is called unto the office thereof Neither can or ought any person that is called unto the worke of the Ministry to give his consent to the restraint of the exercise of that gift that he hath received in a due and orderly manner nor to the abridgement of the authority which the Lord Christ hath committed unto the Ministers of the Gospel As it is incumbent upon them to take care to preserve their whole authority and to discharge their whole duty so that arbitrary constitutions of this nature are irregular and would bring in confusion into Churches The second part of the Question is concerning the Relation of the same person to more Churches than one at the same time and his undertaking to discharge the duty of his relation unto them as an Elder or Minister And this also is irregular and unwarrantable Now a man may hold the relation of an Elder Pastor or Minister unto more Churches than one two wayes First formally and directly by all equal formal interest in them undertaking the Pastoral charge equally and alike of them being called alike to them and accepting of such a relation 2 virtually when by virtue of his relation unto one Church he puts forth his power or authority in Ministerial acts in or towards another The First way is unlawful and destructive both of the Office and duty of a Pastor For as Elders are ordained in and unto the Churches respectively that they are to take care of Acts 14.23 Tit. 1.5 And their office
of the Church expressed which they are not to exceed in any thing Herein are bounds and limits fixed to the actings of the whole Church and of every part and member of it Thirdly This power or authority thus granted and conveyed by Jesus Christ is to be exercised as to the manner of the administration of discipline with skill and diligence Rom. 12.6 1 Cor. 12. and the skill required hereunto is a gift or an ability of mind bestowed by the Holy-Ghost upon men to put in execution the Laws of Christ for the government of the Church in the way and order by him appointed or a spiritual wisdom whereby men know how to behave themselves in the house of God in their several places for its due edification in faith and love 1 Tim. 3.15 And this ability of mind to make a due application of the Laws of the Gospel unto persons times and actions with their circumstances is such a gift of the Holy-Ghost as whereof there are several degrees answering to the distinct duties that are incumbent on the Rulers of the Church on the one hand and Members on the other And where this skill and wisdome is wanting there it is impossible that the Discipline of the Church should be preserved or carryed on Hereunto also diligence and watchfulness are to be added without which ability and power will never obtain their proper end in a due manner Rom. 12.6 7 8. Fourthly The end of this discipline is continuance increase and preservation of the Church according to the rule of its first institution 1 Cor. 5.7 This power hath Christ given his Church for its conservation without which it must necessarily decay and come to nothing Nor is it to be imagined that where any Church is called and gathered according to the mind of Christ that he hath left it destitute of power and authority to preserve it self in that state and order which he hath appointed unto it And that which was one principal cause of the decayes of the Asian Churches was the neglect of this Dicipline the power and priviledge whereof the Lord had left unto them and intrusted them withall for their own preservation in order purity and holiness And therefore for the neglect thereof they were greatly blamed by him Rev. 2.14 15 20. Chap. 3.2 as is also the Church of Corinth by the Apostle 1 Cor. 5.2 as they are commended who attended unto the diligent exercise of it Revel 2.2 Chap. 3.9 The disuse also of it hath been the occasion of all the defilements abominations and confusions that have spread themselves over many Churches in the World Quest. 42. Vnto whom is the power and administration of this Discipline committed by Jesus Christ Answ. As to the authority to be exerted in it in the things wherein the whole Church is concerned unto the Elders as unto tryall judgement and consent in and unto its exercise unto the whole Brotherhood as unto love care and watchfuless in private and particular cases to every member of the Church Matth. 24.45 Ephes. 4.13 14. Acts 20.28 1 Tim. 3.5 Chap. 5.17 Heb. 13.17 1 Pet. 2.3 1 Thes. 5.12 Gal. 6.1 2. 1 Cor. 4.14 1 Cor. 5.2 4 5. 2 Cor. 2.6 7 8. 2 Tim. 4.2 Explication It hath been shewed that this power is granted unto the Church by virtue of the Law and constitution of Christ. Now this Law assigns the means and way whereby any persons do obtain an interest therein and makes the just allotments to all concerned in it What this Law Constitution or Word of Christ assigns unto any as such that they are the first seat and subject of by what way or means soever they come to be intrusted therein Thus that power or authority which is given unto the Elders of the Church doth not first formally reside in the body of the Church unorganized or distinct from them though they are called unto their Office by their suffrage and choice but they are themselves as such the first subject of Office power For so is the Will of the Lord Christ. Nor is the interest of the whole Church in this power of discipline whatever it be given unto it by the Elders but is immediately granted unto it by the will and Law of the Lord Jesus First In this way and manner the Authority above described is given in the first place as such unto the Elders of the Church This Authority was before explained in answer unto the 28th question as also was the way whereby they receive it And it is that power of office whereby they are enabled for the discharge of their whole duty in the teaching and ruling of the Church called the power of the keyes from Mat. 16.19 Which expression being Metaphorical and in general lyable unto many interpretations is to be understood according to the declaration made of it in those particular instances wherein it is expressed Nor is it a two-fold power or Authority that the Elders of the Church have committed unto them one to teach and another to rule commonly called the power of order and of jurisdiction but it is one power of Office the duties whereof are of several kinds referred unto the two general heads first of teaching by preaching the word and celebration of the Sacraments and 2 Of rule or government By virtue hereof are they made Rulers over the house of God Matth. 24.45 Stewards in his house 1 Cor. 4.1 Overseers of the Church Act. 20.28 1 Peter 5.2 Guides unto the Church Heb. 13.7 17. Not that they have a supream or autocratorical power committed unto them to enable them to do what seems right and good in their own eyes seeing they are expresly bound up unto the terms of their Commission Matth. 28.19 20. To teach men to do and observe all and only what Christ hath commanded nor have they by virtue of it any dominion in or over the Church that is the laws rules or priviledges of it or the consciences of the Disciples of Christ to alter change add diminish or bind by their own authority 1 Pet. 5.3 Mark 10.42 43 44. But it is a power meerly ministerial in whose exercise they are unto the Lord Christ accountable servants Heb. 13.17 Matth. 24.45 And Servants of the Church for Jesus sake 2 Cor. 4.5 This authority in the Discipline of the Church they exert and put forth by virtue of their Office and not either as declaring of the power of the Church it self or acting what is delegated unto them thereby but as ministerially exercising the authority of Christ committed unto themselves Secondly The body of the Church or the multitude of the Brethren women being excepted by especial prohibition 1 Cor. 14.34 35. 1 Tim. 2.11 12. Is by the Law and constitution of Christ in the Gospel interested in the administration of this power of discipline in the Church so far as First To consider try and make a judgement in and about all persons things and causes in reference whereunto
he made them known to whom he pleased Psalm 147.19 20. And although some of the wayes which he doth appoint may seem to have a great compliance in them unto the light of nature yet in his worship he accepts them not on that account but meerly on that of his own institution and this as he hath declared his will about in the second Commandment so he hath severely forbidden the addition of our own inventions unto what he hath appointed sending us for instruction unto him alone whom he hath endowed with Soveraign Authority to reveal his will and ordain his worship John 1.18 Matth. 17.5 1 Chron. 16.13 Qu. 3. How then are these wayes and means of the worship of God made known unto us Answ. In and by the written word only which contains a full and perfect Revelation of the will of God as to his whole worship and all the concernments of it John 5.39 Isa. 8.20 Luke 16.19 2 Tim. 3.15 16 17. 1 Pet. 1.19 Deut. 4.2 chap. 12.32 Joshua 1.7 Prov. 30.6 Rev. 22.20 Isaiah 29.13 Explication The End wherefore God granted his word unto the Church was that thereby it might be instructed in his mind and will as to what concerns the worship and obedience that he requireth of us and which is accepted with him This the whole Scripture it self every where declares and speaks out unto all that do receive it as 2 Tim. 3.15 16 17. with the residue of the testimonies above recited do declare It supposeth it declareth that of our selves we are ignorant how God is how he ought to be worshipped Isa. 8.20 Moreover it manifests him to be a jealous God exercising that holy property of his nature in an especial manner about his worship rejecting and despising every thing that is not according to his will that is not of his Institution Exod. 20.4 5. That we may know what is so he hath made a Revelation of his mind and will in his written word that is the Scripture and to the end that we might expect instruction from thence alone in his worship and act therein accordingly First he sends us and directs us thereunto expresly for that purpose Isa. 8.28 Luke 16.19 John 5.39 and not once intimates in the least any other way or means of instruction unto the end Secondly He frequently affirms that it is sufficient able and perfect to guide us therein 2 Tim. 3.15 16 17. 1 Pet. 1.19 Psalm 19.7 8 9. and whereas he hath expresly given it unto us for that end if there be any want or defect therein it must arise from hence that either God would not or could not give unto us a perfect Revelation of his will neither of which can be imagined Thirdly He hath commanded us to observe all whatsoever he hath appointed therein and not to make any addition thereunto Joshua 1.7 Deut. 4.2 chap. 12.32 Prov. 30.6 Revel 22.20 And Fourthly Peculiarly interdicted us the use of any such things as are of the institution or appointment of Men Isa. 29.13 14. So that from the Scriptures alone are we to learn what is accepted with God in his worship Qu. 4. Have these wayes and means been alwayes the same from the beginning Answ. No! But God hath altered and changed them at sundry reasons according to the counsell of his own will so as he saw necessary for his own Glory and the Edification of his Church See Gen. 2.16 17. Gen. 17.10 11. Exod. 12.3 4 5. Exod. 20. Chap. 25.9 Heb. 1.1 Heb. 9.10 11 12. Explication The externall worship whereof we speak being as was shewed before not naturall or moral arising necessarily from the dependance of the rationall creature on God as its first Cause chiefest Good last End and Soveraign Lord but proceeding from the meer will and pleasure of God determining how he will be honoured and glorified in the world was alwayes alterable by him by whom it was appointed And whereas ever since the entrance of sin into the World God had alwayes respect unto the promise of the Lord Christ and his mediation in whom alone he will be glorified and faith in whom he aimed to begin and increase in all his worship he hath suited his Institutions of the means thereof to that dispensation of Light and knowledge of him which he was pleased at any time to grant Thus immediately after the giving of the promise he appointed sacrifices for the great means of his worship as to glorifie himself expresly by Mens off ring unto him of the principal good things which he had given them so to instruct them in the faith and confirm them in the expectation of the great sacrifice for sin that was to be offered by the promised seed Gen. 4.3 4. Heb. 11.4 These were the first instituted worship of God in the World after the entrance of sin Hereunto he nextly added Circumcision as an express sign of the Covenant with the grace of it which he called Abraham and his seed unto by Jesus Christ Gen. 17.10 11. And to the same general end and purpose he afterwards superadded the Passeover with its attendant institutions Exod. 12.23 24. And then the whole Law of institutions contained in Ordinances by the Ministery of Angels on Mount Sinai Exod 20. So by sundry degrees he built up that fabrick of his outward worship which was suited in his infinite wisdom unto his own glory and the edification of his Church untill the exhibition of the promised seed or the coming of Christ in the flesh and the accomplishment of the work of his mediation Heb. 1.1 for unto that season were those Ordinances to serve and no longer Heb. 9.10 11 12. And then were they removed by the same authority whereby they were instituted and appointed Col. 2.14 18 19 20. So that though God would never allow that Men upon what pretence soever should make any alteration in the worship appointed by him by adding unto it any thing of their own or omitting ought that he had commanded either in matter or manner notwithstanding that he knew that it was to abide but for a season but commanded all men straitly to attend to the observation of it whilest it was by him continued in force Mal. 4.4 yet he alwayes reserved unto himself the Soveraign power of altering changing or utterly abolishing it at his own pleasure which authority he exerted in the Gospel as to all the meer Institutions of the Old Testament Whilest they continued he inforced them with morall reasons as his own holiness and Authority but those reasons prove not any of those institutions to be morall unless they ensue upon those reasons alone and are no where else commanded for being once instituted and commanded they are to be inforced with morall considerations taken from the nature of God and our Duty in reference unto his Authority So saith he Thou shalt reverence my Sanctuary I am the Lord which no more proves that a morall Duty then that enjoyned upon the same foundation Levit.
11.44 I am the Lord your God ye shall therefore sanctifie your selves and ye shall be holy for I am holy neither shall ye defile your selves with any manner of creeping thing that creepeth upon the earth Not defiling our selves with the touching or eating of creeping things is now no morall Duty since the institution is ceased although it be inforced by many morall considerations Qu. 5. Is there any farther alteration to be expected in or of those institutions and ordinances of worship which are revealed and appointed in the Gospel Answ. No! The last compleat Revelation of the will of God being made by the Son who is Lord of all his Commands and Institutions are to be observed inviolably unto the end of the World without alteration diminution or addition Heb. 1.1 chap. 10.25 26 27. Matth. 28.20 1 Cor. 11.26 1 Tim. 6 14. Explication It was shewed before that all the Institutions of the Old Testament had respect unto the coming of Christ in the flesh who was the end of the Law Rom. 10.4 and thereupon they were subject to alteration or abolition upon a twofold account First Because that which they were appointed principally to instruct the Church in and to direct it unto the expectation of was upon his coming accomplished and fulfilled so that their end was absolutely taken away and they could no more truly teach the mind and will of God for they would still direct unto that which was to come after it was past and accomplished And this is that which the Apostle Paul so variously proves and fully confirms in his Epistle to the Hebrews especially in the 7 8 9. and 10. Chapters Secondly The Lord Christ during their continuance was to come as the Lord over his whole house with more full and ample authority then any of those whom God had employed in the institution of his Ordinances of old were intrusted withall Heb. 1.1 2 3. He spake in former dayes by the Prophets but now by the Son whom he hath appointed heir of all Chap. 3.5 6. Christ as a Son over his own house whose house are we And therefore they are all to be at his disposall to confirm or remove as he saw reason and occasion And this he did virtually in the sacrifice of himself or the blood of his Cross fulfilling and finishing of them all John 19.30 Breaking down the middle wall of partition abolishing in his flesh the enmity even the Law of Commandments contained in Ordinances blotting out the hand-writing of Ordinances he took it out of the way nayling it to his Cross Eph. 2.15 Colos 2.14 Secondly Authoritatively by his Spirit in the Apostles and the doctrine of the Gospel preached by them Acts 15.10 11. Now therefore why tempt ye God to put a yoak upon the neck of the Disciples which neither our Fathers nor we were able to bear but we believe that through the grace of the Lord Jesus Christ we shall be saved even as they Gal. 3.24 25. Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by faith but after that faith is come we are no longer render a Schoolmaster Chap. 5.2 3 4. and eventually or providentially when he caused sacrifice and offering to cease by the Prince of the people that came with an Army making desolate to destroy both City and Sanctuary Dan. 9.26 27. according to his prediction Mat. 24.2 But now under the New Testament the worship that is appointed in the Gospel is founded in and built upon what is already past and accomplished namely the death and life of Jesus Christ with the sacrifice and atonement for sin made thereby 1 Cor. 11.23 24 25 26. which can never be again performed neither is there any thing else to the same purpose either needfull or possible Heb. 10.26 So that there is not any ground left for any new institution of worship or any alteration in those that are already instituted Nor Secondly Can any one be expected to come from God with a greater and more full authority for the Revelation of his mind than that wherewith his only Son was accompanied which yet must be if any alterations were to be made in the appointments of worship that he hath instituted in the Gospel For no Inferior nor an equall authority can abolish or alter that which is already appointed so as to give satisfaction unto the consciences of men in obedience unto such alterations And therefore because there arose not a Prophet like unto Moses under the Old Testament there could be no alteration made in his institutions but the Church was bound severely to observe them all untill the coming of Christ Mal. 4.4 Remember ye the Law of Moses my servant which I commanded unto him in Horeb for all Israel with his Statutes and Judgements and that because there arose not a Prophet afterwards in Israel like unto Moses whom the Lord knew face to face Deut. 34.10 And our Apostle to prove the right of Christ to alter the Ordinances of the Law layes his foundation in manifesting that he was above the Angels Heb. 1.4 being made so much better than the Angels as he hath by inheritance obtained a more excellent name than they and that because the Law was given by the Ministery of Angels chap. 2.2 and so also that he was greater than Moses chap. 3.3 For this man was accounted worthy of more glory than Moses in as much as he who hath builded the house hath more honour than the house Moses verily was faithfull in all his house as a servant but Christ as a Son over his own house Because Moses was the Law-giver and the Mediator between God and Man in the giving of the Law Now if this be the sole foundation and warrant of the alteration made of Mosaical Ordinances by Christ namely that he was greater and exalted above all those whose Ministry was used in the dispensation of the Law unless some can be thought to be greater and exalted in authority above the Son of God there can be no alteration expected in the Institutions of the Gospel Qu. 6. May not such an Estate of faith and perfection in obedience be attained in this life as wherein Believers may be freed from all obligation unto the observation of Gospel Institutions Answ. No! For the Ordinances and Institutions of the Gospel being inseparably annexed unto the Evangelical administration of the Covenant of Grace they may not be left unobserved disused or omitted whilest we are to walk before God in that Covenant without contempt of the Covenant it self as also of the Wisdom and Authority of Jesus Christ. Heb. 3.3 4 5 6. Rom. 6.3 4 5 6. Luke 22.19 20. 1 Cor. 11.24 25 26. Heb. 10.25 Rev. 2.5 chap. 3.3 Explication All our faith all our obedience in this life what ever may be obtained or attained unto therein it all belongs unto our walking with God in the Covenant of Grace wherein God dwells with Men and they