and Angells 3. Because of that diametricall opposition that is in Scripture betwixt Christ and all false worship Gal. 1.6 Col. 2.8 often in the old and new Testament 4. From the strong fence set about this command Gods jealousie his greatest hottest and most implacable rage God will propagate his wrath to the third and fourth generation count them haters of him that break it and esteeme them to love him that keepe it and binds himselfe to thousands that observe it God doth not use to lay such words upon matters of small moment there is something more in it then ordinary and what can that be but Christ Secondly but there is a second Image commanded and that is that externall worship prescribed by Christ As the way prescribed by Antichrist is called the Image of the beast Rev. 13.14 15 so the way prescribed by Christ is his Image which is that we have spoken of and is meant in this Heb. 10.1 So that having an Image such externalls as doe represent Christ fully we neede no more but such an Image we have A fourth proofe is in Act. 1.3 speaking of those forty dayes after the resurrection of our Saviour he saith in them he taught them all things belonging to the Kingdome of God To parallel this with the forty dayes that Moses was in the mount with God would little helpe us you may thinke we neede it not That by the Kingdome of God is here meant that visible Kingdome that we have spoken of is apparent 1. From consent of other Scriptures wherein we shall finde that Christs great businesse after his resurrection was ordaining of Ministers Matth 28.18 Ma k. 16. dispatching their commissions prescribing them rules for that purpose 2. Because the Apostle treating of things of this nature 1 Cor. 14.37 challenges this honour to his rules that they were Commandements of the Lord how did the Lord command them not by writing extant in the old or new Testament nor by ordinary revelation or inspiration for in another case in that Epistle giving rules for married Estates and resolving some doubts saith ◠Cor. 7 12. This speake I not the Lord i. e. not the Lord in any part of the word then written but I not as a private person but as inspired by the Holy Ghost Therefore calling them the Commandements of the Lord he must need meane those orders left by Christs mouth to the Apostles for the ordering of the Church and which by them were to be derived to the Church 3. That which helpes to confirme this is that Christ did but rarely touch upon this point of his government in his life but taught matters of faith and holinesse of life The reasons were 1. He was but a Minister of the circumcision Rom. 15 8. and therefore would not prescribe Lawes as a King 2. The old government was not abolished and to teach a new before the old was displaced would have caused a confusion and rent in the Church he tooke away the old that he might set up the new Heb. 10.9 3. The people were not fit for this new government hee would not put this new wine into old bottles he therefore prepares them by the doctrine of repentance for it 4. His Kingdome was to be laid in bloud he must first triumph on the Crosse and then on the Throne and therefore he spake Prophetically of his government of his kingdome to come Matth. 28.8 After his resurrection he saith All power is committed to me in heaven and earth now goe teach all Nations therefore he left this part of his doctrine till this season after his resurrection There is a fifth proofe Rom. 12.1 That he speakes of outward worship hath beene proved already concerning this he requires it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both words prove a forme prescribed in the word 1. It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 service and therefore commanded for there can be no other reason given of service to God but his commanding of it Obedience is better then Sacrified 1 Sam. 15. Obedience makes Sacrifice acceptable and when Sacrifice is without obedience God disclaimes it Sacrifice thou wouldest not Psal 40. Nor can there be imagined a reason why God should favour any service but because God commands us to bring it him there being no reason why God should require service but that we might shew our obedience Not because he needs them rivers of oyle Mic. 6.7 8 the beasts of a thousand mountaines are nothing to him Nor because they are beautifull there is nothing beautifull but himselfe and that which comes from him God is not taken with glory Nor because it is chargeable to thee if it be thy body to be burnt he cares not if it be not commanded worship not required is no worship 2. This service must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is translated reasonable this translation will helpe us sufficiently for what can be reasonable in spirituall things but mens Christi that is vera ratio the rule of reason neither may we thinke any thing reasonable in divinity but that which is according to the principles of divinity Christs mind But we may well wave that interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly word-service or a service agreeable to the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the same word is used 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the milke of the word and therefore why not here the service that is agreeable to the word and Christ may not require word-service if the word be not a rule We might argue from the sufficiency of the word It teacheth us every good way saith Salomon It will make the man of God perfect for every good worke And this is a good work the chiefest worke of all to have fellowship with God in his ordinances The Scriptures instruct us as they did Timothy how to behave our selves in the house of God 1 Tim. 3.16 If Timothies religion will serve us he had no other Canon what need we All confesse that Christ instituted part of this government and why not all of it being of the same nature What he did he did perfectly and the Church did retaine all till carnall ease pride and ambition wrought this strange metamorphosis neither is that to be despised Acts 20.20 The Apostle saith He kept backe nothing that was profitable If there had needed any more he would not have suppressed it And verse 27. he declared the whole counsell of God When we say Christ hath left his government for us in the Scriptures we meane the whole Scripture commands and examples for both are binding rules to us 2. It is in Scripture either in plaine words or else in good and suffici-consequence either actually and in the letter or else potentially and by cleare and good deduction Although it be not laid downe in one continued methodicall discourse but scattered in small peeces here and there
SCRIPTVRE A PERFECT RVLE FOR CHVRCH-GOVERNMENT Delivered in a Sermon at Margarets Westminster before sundry of the House of COMMONS By William Seigwich Minister in Farnham in Essex Published according to Order LONDON Printed for Ralph Smith at the signe of the Bible in Cornhill neare the Exchange SCRIPTVRE A PERFECT RVLE FOR CHVRCH-GOVERNMENT Isaiah 9.6 The Government shall be upon his shoulders THE text is a Propheticall solemnity of the incarnation and inauguration of Christ and sets forth his birth and raigne Christ in the wombe and on the throne The second is exprest very fully in a stately and lofty stile apt and fit to the greatnesse of the matter every word swels with royall and Princely excellencies so full of evangelicall glory that the Septuagint were astonished at the Majesty of it and therefore durst not expresse it but render it in their translation veiled and obscured but Christ by his comming hath expounded them to us and we see them a very excellent plaine and full description of the Kingdome of the Lord Jesus Christ shewing to us 1. His regall office to governe the government 2. The burthen and weight of this office it was not honds but onus not a crowne upon the head but the government upon his shoulders the part imployed with bearing heavy and pressing burthens 3. His propriety to it it lay upon his shoulders alone he had no helpe from others he suffered and raignes alone 4. After this there comes a troope of titles setting forth those royall graces which doe adorne assist the crowne of Christ The first shewing the nature and kind of this government it is not an ordinary vulgar or a carnall kingdome but wonderfull mysterious other states have some mysteries in them this is a state of mysteries The second shewes how it is assisted with wisedome and counsell the great support of states and that too within himselfe he needes not goe to others for it and therefore the more faithfull and safe he is the counsellour The third title sets forth his power he is wise to prescribe lawes and as potent to execute them able to defend his Lawes and Subjects in their obedience to those Lawes the mighty God The fourth sets forth his love hee can doe all things but his love limits him and sets his wisedome and power on worke his government is not tyrannicall but paternall his Subjects are his children he is the everlasting Father The fifth shewes the successe of it a government so well assisted and composed must needes be very peaceable the Print of peace The sixth shewes the continuance what is peaceable will continue warre either open or civill being the ruine of states and of his government shall be no end We will take onely the head of all the subject of these excellent properties the government And concerning it observe but these considerations by way of explication of the text and we shall draw up our conclusion to be insisted on Considera 1 That under this tearme of government is meant all Christs power extending to internalls and externalls By the first he rules internally in the Soules of men by grace and holinesse By the second he rules externally the outward man together with the inward in his worship We omit the first although the more excellent and glorious and aime at the second as more seasonable the externall government That this is here included as well as the former beside the extent of the word reaching to all in which Christ exercises dominion two acts of his government expressed vers 7. shew 1. He orders it which is properly a right disposing of things externally 2. To establish it with judgement and justice c. and an act of justice is properly ad extra and therefore though it be not onely understood it cannot be excluded externall government Considera 2 Consider that the text is evangelicall and what was here promised we must expect it to be performed under the Gospell Considera 3 That there is a twofold government 1. Supreme Lordly legislative unlimited 2. Subordinate inferiour shut within bounds By government here is meant the first the power of constituting Lawes of ordaining and laying a government for the second may be and is in the Church-officers but the first proper to Christ These three considerations laid downe the conclusion naturally flowes from the text That Christ hath left or constituted an externall government or a government in externalls for the Church under the Gospell Before we come to the proofe of it two things neede explaining 1. What the Church is that is the subject of this government 2. What this government is and what is the extent of it Concerning a Church the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used to expresse civill Assemblies any Congregation of men met together for a civill use Act. 19.32 39 40. and is in Scripture taken sometime in a good sometime in a bad sense It is used in spirituall things variously Acts 19 32.39.40 We will not trouble you with the severall acceptions of the word Church in Scripture but take it in its common and most ordinary use and that which accords best with the originall use of it in the new Testament It is a particular or congregationall Church which is a similar part of the Catholique and hath the nature of the whole intire viz. immediate fellowship with Christ and right to all the ordinances The Church is visible or invisible a distinction not of genus into severall species but of the subject into the severall adjuncts for the same Church may be and is visible and invisible We are to consider of the Church onely as visible for so it is the subject of that government we are to speake of a visible and externall body for an externall policy It is ordinarily defined thus to be a company of beleevers joyned together in the name of Christ to enjoy fellowship with God and each other in all Gods ordinances according to the word The matter of this Church must be Saints faithfull men such whereof Christ may be the head Art of Church of England 19. they must all be members that make up a body i. visibly and in appearance These materials cast into a visible union knit together in one body in Gospel-order whereby they are apt and fit for communion with God in holy things and that in the name of Christ this is a Church called his house and family Jun. de Eccl. his City and Kingdome in Scripture I shall not need to spend much time in shewing what this Church is It will conduce much to the businesse in hand to prove that there is a visible politicall Church whose government is distinct from the invisible instituted by Christ And this will appeare 1. From the word Church applied to particular congregations in many places of Scripture to the Church of Corinth Antioch the seven Churches in Asia 2. 1 Cor. 15.24 The Apostle speakes of a
called out and afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called to bee Saints a calling seperatim and a calling conjunctim as Junius and vers 9. called to the fellowship of the Saints Expositors observe a double calling from the words One to be members of Christ and of the inviâ—â—ble Church and another of a particular Church to beleeve and to be added to the Church So that as a man is considered as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as reasonable and as politicall so a Christian may be considered as a Christian or member of Christ and as a member of a visible Church We have beene large in this being a speciall meanes to cleare the whole truth and the ignorance of this causeth much mistake in the world about Church-matters The second thing to be explained is the government of this Church Being a Kingdome or City or Family it must have a policy being not a worldly but a spirituall Kingdome it must have a spirituall policy and being a visible Kingdome it must have a visible policy such as the body is such must be the government of it To shew what this is For the name the Apostle helps us to a very apt one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2 14. the policy of Israel and what that is the Philosopher tels us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is order the word used here vers 7. and Col. 2.5 their faith and order So that by government we understand that order left by Christ to the Church for the administring of Church affaires or holy things For the extent of it we take it in the largest sense not onely for that part of government called commonly discipline or jurisdiction or the power of one over another c. but more largely for the whole ordering of the Church in all Church-affaires All are reduced to these two heads 1. The order of the parts of the body 1 Cor. 12.14 called the tempering of the body a right disposition of the parts every one in their place Pastors and Elders and Deaeons every one in their ranks 2. The order of the administrations and services of these parts to God and to each other as Prayer Word Sacraments Discipline and all the holy things of God And that we take in the largest sense too including the matter and manner for both come within this policy Christ commands the things themselves and the rites and ceremonies belonging to them For 1. Christ would not ordaine ordinanecs and leave them confused imperfect and halfe composed and subject them to humane skill to receive their forme and beauty 2. All things that God made in the world were perfect and every creature brought its shape into the world with accidents sutable to its being and sure God would not leave his holy ordinances and this second and more glorious world of the Church imperfect 3. If man were to prescribe the manner man had i.e. to command that we should injoy them in their manner or not at all a negative voice which is a greater power then God ever left man in his owne ordinances to admit and refuse 4. Christ hath left rules for them not onely for Preaching but by whom and to whom so in Baptisme and the Supper how they should be administred and to whom onely admit of this distinction Some things viz. such as are religious and immediately and particularly belong to the nature of the things themselves are peculiarly commanded such as are more remote as naturall and civill things are only in generall rules prescribed How these are distinguished we shall see hereafter For the extent of this government we shall lay these two grounds First for all internals Christ hath laid downe some internals both persons and things As 1. For matters of Doctrine and faith and inward sanctification there are Word Sacraments and Pastors and Teachers to administer them 2. For matters of conversation there is watching admonition c. for which there are Elders to joyne with the former as helps of government 3. For matters of charity there is collecting and distributing of Almes and for that are Deacons appointed For these externalls are as the barke of a tree or as a vaine in which the bloud runnes in these the inward life of grace is conveyed and to these three heads are they by Authors reduced Secondly that Christ hath laid downe all externals that are for the good of the Church That 's the property of a good Law to containe all and leave nothing to the Judge but the interpreting of such Lawes and the executing of them Christ the King of his Church hath made as many Canons as need all that is left for the Church is to execute these rules and in cases of doubt or difficulty to draw out the rule to particular occasions Or to conclude this point the government laid downe by Christ is ordinances of divine service or a liturgy a compleat way of serving the Lord in all his ordinances so called Hebr. 9.1 Having explained these two maine termes we proceed to prove the point The point will be sufficiently proved in demonstrating these five propositions 1. That it is necessary there should be a government of such an extent with all the rites and ceremonies belonging unto it 2. That it is necessary that Christ himselfe should prescribe it 3. That Christ hath actually done it and that sufficiently 4. That this government so commanded is perpetuall 5. That neither the Church nor any other hath power to alter any part of it or to adde any thing to it Propos 1 First It is necessary there should be such a government shewing the persons administrations with the rites and ceremonies belonging to them 1. Necessary by the Law of nature to the Gospel as a Religion for there never was a Religion without such The Aegyptians Romans Turks had their Priests Temples Rites belonging to them and shall Christ be defective in that which even nature requires Nature requires some Christ prescribes what 2. Necessary by the naturall Law by the second Command The affirmative part of a command is of the same nature with the negative the negative denies externall devised manners of worship therefore the affirmative requires a form of Gods devising The Jewish ceremonies did append to the second Command With out a prescribed forme the Law is imperfect therefore there must necessarily come a Law of service in the place of that which is abolished to supply the roome of it for till that be added a rule of externall worship the command binds in affirmatives but potentially viz. to worship God in his owne way when he should prescribe it 3. Necessary to our natures consisting of soule and body both created by God and redeemed by him 1 Cor. 6. ult therefore God must be worshipped by both 4. Necessary to tâ—â—… Church as a Kingdome or City for policy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of a City and without a Law for
as the Jewes said of Christ He hath done all things well he hath well provided for the government of the Church and that it is so perfect it needes no addition But that were a taske neither befitting the time nor my weaknesse I shall labour according to my power to prove there is one and then I hope you in whose hands the worke lyes will employ more able men to finde it out It will be so full and satisfactory that no man will finde a place to adde any thing to it and therefore the best confutation of humane policy The Epistle to the Hebrewes being well searched will afford aboundant proofes it being the maine businesse of the Epistle to perswade them to leave the Jewish Ordinances and to accept the Ordinances of the Gospell that came in the place of them note this through that Epistle The government of the Gospell is said to be a better Testament and a more perfect Covenant It is not meant of the internall for that is the same Christ yesterday to day and for ever but of the externalls that were brought in new they are said to be better 1. In their use they present Christ to the Soule more lively and clearely more feelingly and spiritually more fully and abundantly 2. In their end they end in heaven the comming of Christ to glory whereas they of the Law had their period in the grave of Christ 3. In themselves this is a more perfect Testimony the rites being fewer the questions and controversies are not so many as did arise concerning the legall ceremonies First A Plaine place it Heb. 7.12 There being a change of the Priest-hood there is necessarily a change of the Law The Basis of that text is this that a Priest-hood and Law are inseparable and indissolubly united Cornel. a Lap. in loc Every Priest-hood must have precepts promises punishments and ceremonies annex-to it It must be so or else these holy things whereof he is a Priest must needes suffer prophanation That which he infers is this the old Priesthood is abolished and we have a new to wit Christ the High Priest and Servants under him we confesse there is not under the Gospell an expiatory Priest or a Priest of intercession but Christ but an Eucharisticall and of oblation which is nothing but a Steward or Minister of holy things Having a new Priest-hood we must have a new law the old Law will not serve a new Order we must have a new one and such a new one as was the old that abolished contained Ordinances Sacraments Rites so must the new The summe is this the Apostle would prove that Moses and Aaron are met together in one Christ for he is not onely a Priest as Aaron but a Law-giver as Moses he did both their workes a High-priest to succeed Aaron and an Apostle to succeed Moses as Heb. 3.1 they are joyned together hee is Aaron in sacrificing and Moses in prescribing Lawes for holy administration Secondly There is a plaine place Heb. 3.2 3 c. commonly urged to this purpose where the Apostle compares the faithfulnesse of Christ and Moses To inforce it consider 1. That their faithfulnesse was both in â—…conomy or homhold government one as a Servant the other as an owner and this cannot be without externall policy 2. Their faithfulnesse is compared in those things wherein they differ and so it is more effectuall Christ was not faithfull onely in laying downe that which Moses did viz. doctrine and internalls but Moses was faithfull in setting downe his legall service Christ in setting downe his evangelicall service Object Some object that there was no government committed to Christ as the patterne of the Arke was to Moses Sol. It was committed to him here in the text in generall although not in the particulars of it God laid the government upon his shoulder that he might appoint one in his Church And in this text Heb. 3.2 by commission and designation of the Father He was faithfull to him that appointed him and by nature vers 6. he is the owner the Father of the family and therefore the government of the family is naturally in him naturally government is seated in the Father and so in Christ Christ sayes he delivered what be had heard and seene and what he had received of the Father Therefore could not Christ bee as faithfull as Moses if he had not prescribed and laid downe a government for his Church 3. If we have so many externalls as doe make an Image of Christ and represent Christ to the Soule we have a sufficient platforme in Scripture but we have such an Image Heb. 10.1 For the Law being a shadow of good things to come and not the very image of the things There are three things spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The good things themselves the truth the substance which is Christ and those mercies that flow from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. There is a parte ante a shadow or a rude inperfect picture such as painters draw with a coale And 3. à parte post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image a more lively and compleate representation of them which Image is in externalls for internalls are part of the good things and it is composed of the whole policy of the Church all the administrations thereof As the shadow included all under the Law so the Image all under the Gospell Word Sacraments and Ceremonies annexed to them The Apostle expresseth the ministration externall under the Gospell in this manner 1 Cor. 13.12 Having spoken of the Church and all her gifts and operations he saith Wee see Christ as in a glasse i. e. they doe represent the image of Christ So 2 Cor. 3.18 speaking in the former part of the Chapter of the ministery of the Gospell uses the same expression And these externalls being an image they must belong and appertaine to the second Commandement and are a part of it Give me leave for the clearing this truth and the vindicating the second command to digresse a little We shall find in Interpreters that there are two things forbidden under the name of an Image in the second Command First that great Idolatry then in use among the Gentiles worshipping of an Image And secondly all feigned and devised wayes of worship as in other commands viz. The seventh forbids adultery and all wantonnesse lasciviousnesse c. and things conducing thereunto And as two things forbidden so two things commanded Firâ—t The first is Christ the summe of that command it is Zanchies opinion and there is good reason for it 1. Because he is the true and expresse Image of the Father Hâ—b 1.3 Col. 1.15 2. He is the onely medium of worship In him the Father is found He is the Way the Truth and the Life 2 Cor. 5.18 Phil. 2.10 and in him shall every knee bow i. e. all worship must be done by Christ and in his name to the Father by men
Rome but by pulling downe this bridge of humane impositions and superstructions yet standing But a man may deale with them upon their owne claime They have hitherto stood as things convenient things in themselves mutable and changeable and as taken up upon good ground so to be laid downe againe except prescription be a better they never yet had any other title And if they be added by the same power and upon the same reason if they be found inconvenient and hurtfull they may be removed Therefore if they be found inconvenient I hope all men will yeeld them up and that they are so appeares in that They are much distasted by some and that by the best witnesse the generall Petitions that come to your hands from all parts for their removall By them and your owne experience you see they doe as the sin of Elies sons cause the Lords Sacrifice to be abhorred they trouble and offend the consciences of many And however others cruell Butchers of soules are pitilesse to mens consciences you have learn'd with Paul the high price of soules for which Christ died and cannot but count one of those thousands of soules that are offended of more worth then all that trash They are as much ador'd by some as distasted by others made very Idols never were there grosser Idols in Rome then these things as they are used by some and what is abused to superstition ought not to be retained The brasen Serpent though Gods owne institution when made an Idoll that could not warrant his standing They that are zealous of Gods glory will burne up what ever doth rob God of his honour Crosses and Crucifixes not more abused by Papists then some things now standing are abused by popishly affected Protestants Upon these different affections what divisions will necessarily arise if not prevented yea what persecutions We have felt the heat of their rage already the bondwoman and her seed have persecuted the free woman and her seed and worse â—ill be if they be not prevented But if we should take away all we should cast a blemish upon antiquity and despise our Ancestours holy Martyrs that liv'd and died in a love and liking of those things we oppose Sol. We injure them not but give them all honour due to their learning and piety To looke no further then the reformers of our Church we say that what might be then tolerable may be now superstitious and idolatrous Paul circumcised Timothy and yet after opposed it And they that did at first tolerate these things had they lived to see them abused and the power of Religion thrust out by them they would themselves have throwne the first stone at them Beside they have left their marke upon them that they did but admit them for the present and accounted the reformation imperfect because of them But suppose they counted them good yet the Apostle teacheth us to save the men and destroy their worke 1 Cor. 3.12 if it be hay or stubble and will not indure the fire And we may without arrogance thinke the Gospel hath gotten something in these fourescore yeeres there is some more cleare light They lived in the dawning of the day we enjoy more light that which succeeds us will be greater and therefore it is no dishonour to them for us to proceed in a further reformation Object But corruptions flow not from the things themselves but from persons abuse of them the things may be good if you teach men to use them well Sol. The things themselves are a corruption All humane inventions have a malignity in them and smell of the fountaine from whence they come The wisdome of the flesh is enmity and they cannot be otherwise that come of it They will doe mischiefe secretly or openly iâ— not as Lions yet as Foxes many Lawes will not prevent evill to be done by them one will make them sure if it abolish them better a Devill be cast out then tied up Object Another government may degenerate Sol. Christs government hath no corruption in it no hidden things of dishonesty 2 Cor. 4.2 no false endâ— no deceitfull 〈◊〉 come it is sound Men may swarve much under it but hardly fundamentally decay till government be neglected It is the pattern of wholsome words it hath an active sanity in it 2 Tim. 1.13 and if men decline they will not endure it There is a great difference betweene humane Lawes and diviâ—â—mans Lawes must be kept the Magistrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Gods Lawes will keepe the men Object To remove all not commanded would indanger the shaking of the whole frame of Religion Sol. Feare not that those things that are to be removed Religion will stand the surer without them they have little Religion in them they are onely riotous branches growne out of the abundance of worldly policy and carnall affection the Church may spare them as well as the body ill humours They are heterogeneous to the truth and like the clay in the feete of Nebuchadnezzars image it would not cleave to the iron The spirit of judgement and burning that the Lord hath given to you will separate the drosse without dammage to the gold Object But we shall shake our owne Lawes by it and make a great breach in them Sol. It is good to maintaine humane right but much more Gods The Apostle argues so Gal. 3.15 if a man may not adde to a mans Testament much lesse to Gods It is good to maintaine our Lawes against all but God who must keep us and our Lawes too The best way to keep a State is to purge it from sacriledge if there be any thing of Gods wound up with them it may justly cause God to pick a quarrell with the whole Keep Gods Lawes and God will keepe yours Observe this all arguments for them are politicall and they are but weake in divine things therefore let them not move you to retaine any thing against Christs institution Vse 3 If there be a cure to be wrought on the Church heare another reasonable motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist polis to cure according to the principles of Art the word Methinks Christians should make no doubt of this Search the Scriptures is alway necessary but then especially when we are at a losse and want truth which is our condition Here all good reformations have begun Hezekiah's Joseah's Nehemiah's Send to the Priests and Levites and let them produce the Law Therefore if you want a rule we send you to the Law and Testimonies Now we are to enquire Isa 8. non quid aliitante nos sed quid â—aelestia testimonia quae aâ—te omnes The Pharisees will flie to traditions Cypâ—ian the Samaritans to their Fathers but the voice of God is to the Scriptures When the Church of Corinth was corrupted Joh. 4. Paul leads them to the institution of Christ The Churches of Asia were lapsed 1 Cor. 11. they have no