A Model of Church Government, Tract

A Model of Church Government · Tract

p. 1THE GROUNDS OF THE SPIRITUAL FRAME OF THE HOUSE of GOD.

CHAP. I. Concerning a CHURCH as it is the Houſe of God.

1. A Congregationall Church is a (a) dwelling place of Mount Zion, (a) Iſa. 4, 5. The Lord will create a cloud upon every dweling place of Mount Zion, and upon her Aſſemblies. Ergo, there are many dwelling places, & many Aſſemblies of Mount Zion: and each of them hath a promiſe of the Lords preſence with them.] And one of her Aſſemblies, that is to ſay, a (b) Houſe of God. (b) 1 Tim. 3. 15. The Houſe of God, which is the Church of the living God.

p. 22. This houſe is built upon the foundation (c) of the Apoſtles and Prophets; Jeſus Chriſt himſelf being the cheife corner ſtone.

(c) Epheſ. 2. 20. and ye (viz. Epheſians) are built upon the foundation of the Apoſtles and Prophets; Jeſus Chriſt himſelf being the cheif corner ſtone, as the Epheſians were, ſo all true Churches are built upon Chriſt alone.

3. The end and uſe of this building, is to bee an (d) habitation of God through the Spirit. (d) Epheſ. 2. 22. in whom you (viz. Epheſians) alſo are builded together, for an habitation of God through the Spirit.

4. God then through (e) Chriſt dwelleth therein; (e) Joh. 17. 23. I in them, and thou in me; that they may be made perfect in one. Ergo, if they be united by any other tye to one another, then by their relation to Chriſt, they are neither perfect as one; nor a true habitation of God by the Spirit.

And that two wayes:

Firſt in the lively members of Chriſts body fitly joyned together.

Secondly in the ſpirituall ordinances of his worſhip and government rightly obſerved.

CHAP. II. Of the Members of Chriſts body and their conjunction.

THe members of Chriſts body are all the lively (f) ſtones of the houſe of God, (f) 1 Pet. 2. 4, 5. To whom coming as unto a living ſtone, &c. ye alſo as lively ſtones are built up a ſpirituall houſe, an holy Prieſthood, to offer up ſpirituall ſacrifice acceptable to God, by Jeſus Chriſt] built upon (g) Chriſt; and ſet in their proper places, to offer up ſpirituall ſacrifice unto him. (g) 1 Cor. 3. 9. Ye are Gods building; and Epheſ. 2. 21. In whom (viz. in Chriſt) all the building is fitly framed together.

2. The ſtones of this building are either the Foundations, of the Corners, or the Walls.

3. The chief and only foundation, which is the head of the corner, is Chriſt Jeſus. 1 Cor. 3. 11. Other foundation can no man lay, then that is laid, which is Chriſt Jeſus. & 1 Pet. 2. 7. p. 3Ʋnto you he is precious (viz. Chriſt) but unto the diſobedient, the ſtone which the builders diſallowed, the ſame is made the head of the corner. Compared with Pſal. 118. 22. & Iſa. 28. 16. Thus ſaith the Lord, behold I lay in Sion for a foundation a ſtone, a tried ſtone, a precious corner-ſtone, a ſure foundation.

4. The ſecondary foundations (i) next unto Chriſt, are the Apoſtles and Prophets, (i) Epheſ. 2. 20. Built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner-ſtone. & Revel. 21. 14. And the wall of the city had twelve foundations, and in them the names of the twelve Apoſtles of the Lambe.

5. The walls are the Body of common members, which is the Congregation of believers, joyned (k) together in one. (k) Cant. 8. 8, 9. We have a little ſiſter, &c. What ſhall we do for our ſiſter? &c. If ſhe be a wall, we ſhall build upon her a palace of ſilver.

6. The corner-ſtones which joyn the walls together, are Officers (l) in the houſe, (l) Epheſ. 4. 11, 12. Paſtors and teachers, for the perfecting of the Saints, and (foreign, for the making up) And as (m) joynts in the members of the Body. (m) Ibid. verſ. 16. From whom the whole body fitly joyned together, and compacted by that which every joynt ſupplieth. Ergo, the joyning and compacting of the Body together, is by the office of the joynts.

7. Theſe officers are differenced (n) according to the grace and gifts given to them for the edification of the Body, (n) Rom. 12. 6. Having then gifts differing, according to the grace that is given us. & Epheſ. 4. 16. That which every joynt ſupplieth—maketh increaſe of the Body unto the edifying of it ſelf in love.] in their proper (o) offices. (o) Rom. 12. 4. All members have not the ſame office.

8. Theſe offices are either for ſpeaking, (p) or for the doing of ſome ſervice. (p) 1 Pet. 4. 11. If any man ſpeak—if any man miniſter, (foreign) that is, doth ſervice.

The office of him that ſpeaketh, is either to teach, (q) or to exhort. (q) Rom. 12. 7, 8. He that teacheth, on teaching; he that exhorteth, on exhortation.

The office of him that is imployed about ſome ſervice, is either p. 4to rule, (r) or to impart and ſhew mercy. (r) Rom. 12. 8. He that ruleth—he that ſheweth mercy.

9. By theſe offices, all things neceſſary and comfortable to the houſhold of Faith, in reſpect of the inward and outward man, may be ſupplied.

In reſpect of the inward man, it is neceſſary that the underſtanding of the houſhold be ſupplied with knowledge, and the will with ſincerity of zeale to obedience. The firſt belongeth to the Teacher, the ſecond to the Exhorter.

In reſpect of the outward man, it is neceſſary that the life and converſation of the houſhold be rightly ordered, that is, ſutably (s) to the holy profeſſion. (s) Epheſ. 4. 1. Walke worthy of the vocation wherewith ye are called] And that their bodily neceſſities be ſupplied in caſe of want, by the charity of their fellow members. The firſt belongeth unto the Ruler; the ſecond unto the Deacon.

10. More then this nothing is requiſite in ordinary, to build up the Body in (t) love within it ſelf. (t) Epheſ. 4. 16. The effectuall working in the meaſure of every part, maketh increaſe of the Body unto the edifying of it ſelf in love.

And therefore, in ordinary, none other offices are either uſefull, or mentioned in the Scriptures, as appointed by Chriſt for the conſtitution of his Church.

The life (u) and action of theſe members, is to obſerve all Gods ordinances. (u) 1 Cor. 11. 2. I praiſe you brethren—that you keep the ordinances as I delivered them to you. & Luk. 1. 6. They were Righteous before God, walking in all the commandements and ordinances of the Lord blameleſſe.

CHAP. III. Of the Ordinances of Worſhip and Government.

1. THe ordinances of Gods worſhip are duties preſcribed in the (x) Word, (x) Iſa. 8. 20. To the law and to the teſtimony. & chap. 66. 1, 2. The heaven is my throne—but to this man will I look, who trembleth at my word.] According to which God is to be ſerved in ſpirit (y) and truth, by every p. 5one. (y) Joh. 4. 24. God is a Spirit, and they that worſhip him, muſt worſhip him in ſpirit and in truth.

And the ordinances of Government are duties preſcribed for ever unto the (z) Rulers, (z) 1 Tim. 3. 15. That thou mayeſt know how thou oughteſt to behave thy ſelf in the houſe of God. & chap. 5. 21. I charge thee before God, and the Lord Jeſus Chriſt, and the elect Angels, that thou obſerve theſe things, without preferring one before another, doing nothing by partiality. & chap. 6. 13, 14. I give thee charge in the ſight of God, &c. that thou keep this commandement without ſpot unrebukeable, untill the appearing of our Lord Jeſus Chriſt.] According to which the affairs of the houſhold are to be (a) ordered, (a) Tit. 1. 5. I left thee in Crete, that thou ſhouldeſt ſet, in order the things that are wanting—as I had appointed thee. & 1 Cor. 14. 40. Let all things be done decently and in order. & Coloſſ. 2. 5. I am with you in the ſpirit, joying and beholding your order.] both for the increaſe (b) of Grace, (b) Epheſ. 4. 13. Ʋntill we all come unto a perfect man. And v. 16. maketh increaſe.] and the taking away of (c) Scandals, (c) 1 Cor. 5. 7. Purge out the old leaven. & v. 12. Do not ye judge them that are within? & v. 13. Therefore put away from among you that wicked perſon.

2. The uſe of theſe Ordinances; is, to betroth (d) the conſciences of men, and bind them over unto God in the covenant of grace; and to keep them faithfull to him, (d) Ezech. 16. v. 8. till 15. & 2 Cor. 11. 2. I have eſpouſed you to one husband, that I may preſent you as a chaſte Virgin to Chriſt.] or to reclaim them (e) when they are faulty therein. (e) 1 Cor. 4. 21. Shall I come unto you with a rod, &c.

3. All the Ordinances then are Meanes which God doth uſe, either to bring (f) men to his Covenant, (f) Exod. 19. 5. If ye will obey my voice indeed, and keep my covenant, then ye ſhall be peculiar treaſure unto me.] or to confirm (g) and keep them in it, (g) Iſa. 8. 16. Binde up the Teſtimony, ſeal the Law among my diſciples. & Ezek. 20. 19, 20. I am the Lord your God; walk in my ſtatutes, and keep my judgements and do them; and hallow my Sabbaths; and they ſhall be a ſigne between me and you, that ye may know that I am the Lord your God.

4. The meanes which doth bring men to the Covenant, is that p. 6which begetteth Faith; the meanes which doth confirm and keep men in the Covenant, is that which increaſeth and ſtrengtheneth Faith; and the meanes which doth reclaim men from the breach of the Covenant, is that which doth chaſtiſe unbelief and diſobedience.

5. To beget Faith, the ordinance of Preaching (h) is appointed; (h) Rom. 10. 14. How ſhall they beleeve in him of whom they have not heard? and how ſhall they heare without a Preacher? & v. 17. So then faith commeth by hearing, and hearing by the word of God.] To confirm it, (i) the ſame ordinance is to be uſed, (i) 1 Pet. 2. 2. Deſire the ſincere milk of the word, that ye may grow thereby.] together with the ordinance of (k) Prayer, (k) Act. 6. 4. But we will give our ſelves continually unto Prayer and to the miniſtry of the Word. and the right uſe of (l) Baptiſm; (l) Mat. 28. 19. Baptizing them in the name of the Father, &c. & Act. 2. 40. Then they that gladly received the word, were baptized.] and the (m) Lords ſupper; (m) Act. 2. 41. And they continued ſtedfaſtly in the Apoſtles doctrine, and fellowſhip and breaking of bread, and in prayer.] and the fellowſhip of the Saints by their (n) aſſemblies; (n) Heb. 10. 25. Not forſaking the Aſſembling of our ſelves together, &c.] and by the ſupporting of one another in their (o) burthens; (o) Gal. 6. 2. Beare ye one anothers burdens, and ſo fulfill the law of Chriſt.] And to reclaim the diſobedient from the breach of the Covenant, the rod (p) of Diſcipline, (p) 1 Cor. 4. 21. Shall I come with a Rod, &c. and weapons of (q) Revenge are appointed, (q) 2 Cor. 10. 6. Having in a readineſſe to Revenge all diſobedience.

6. Theſe ordinances are not to be concealed, but by the publike profeſſion (r) of the Goſpel, adminiſtred in the Church. (r) Mat. 5. 14. Ye are the light of the world; a city that is ſet on a hill cannot be hid. & v. 15. Neither do men light a candle and put it under a buſhell—v. 16. Let your light ſhine ſo before men, that they may ſee your good works, and glorifie your Father which is in heaven.

7. The ordinances of Government are to be adminiſtred by thoſe, who are intruſted with the (s) Keyes of the kingdome of heaven, whoſe authority is to binde or looſe, and to remit or p. 7retain ſinnes, according to the revealed will of God, miniſterially, (s) Mat. 16. 19. And I will give thee the Keys of the kingdom of heaven, and whatſoever thou ſhalt bind on earth ſhalbe bound in heaven; whatſoever thou ſhalt looſe on earth ſhall be looſed in heaven. & Joh. 20. 23. Whoſoever ſinnes ye remit, they are remitted unto them; and whoſoever ſinnes ye retain, they are retained.

The key of Knowledge muſt alwayes make way for the key of Diſcipline; becauſe the weapons of Righteouſneſſe muſt firſt lead the minds of men captive, and convict their conſciences (t) before they be made uſe of to revenge diſobedience. (t) 2 Cor. 10. 4, 5. The weapons of our warfare are mighty through God to the pulling down of ſtrong holds; caſting down imaginations, and every high thing that exalteth it ſelf againſt the knowledge of God; and bringing into captivity every thought unto the obedience of Chriſt; and having in a readineſſe to revenge all diſobedience, when your obedience is fulfilled, & Luk. 11. 52. Ye have taken away the key of knowledge, &c.

CHAP. IV. Concerning the office & imployment of the Paſtor and Teacher.

1. THat Chriſt Jeſus hath appointed Paſtors and Teachers to be officers in his Church, is evident from Joh. 10. 1, 2. the Sheep-fold—the Shepherd of the ſheep. Epheſ. 4. 11. He gave—ſome Paſtors and Teachers.

2. That to theſe officers, the whole work and effect of the ordinary Adminiſtration is committed, is alſo evident from Epheſ. 4, 11, till 17. where next unto the extraordinary officers of the church, who are Apoſtles, Prophets and Evangeliſts; the ordinary, who are Paſtors and Teachers, are ranked: unto whom, together with the others, all is aſcribed, that is to be done concerning the Church. Therefore the extraordinary officers ceaſing, all is committed unto the ordinary adminiſtration, which reſteth upon theſe, 1 Pet. 5. 1, 2, 3, 4. Feed the flock, (foreign) ſhepherdize the flock.

p. 83. That theſe officers are diſtinct from Ruling Elders; and that Ruling Elders are ſubordinate unto their imployment, is cleer from 1 Tim. 5. 17. The Elders that Rule well—eſpecially they that labour in the word and doctrine. That they are alſo diſtinct from Deacons, and that theſe are ſubordinate unto them in like manner, is cleer from Act. 6. 2, 3, 4. It is not reaſon we ſhould leave the Word, and ſerve tables—Look out men—whom we may appoint over this buſines; but we will give our ſelves to Prayer and to the miniſtery of the Word.

4. That in the work of the Miniſtery, the duties of the Paſtor and Teacher are to be jointly performed, doth appeare by this; that the Paſtors according to Gods heart, do feed the people with knowledge and underſtanding, Jer. 3. 15. Then alſo reproofs, rebukes, and exhortations, which are the proper work of the Paſtor, muſt be performed; with all long ſuffering and doctrine: which is the proper work of the Teacher, 2 Tim. 4. 2.

5. That the ſpeciall gifts and proper works of both theſe, are nevertheleſſe diſtinct; is alſo apparent from Rom. 12. 6, 7, 8. Having gifts differing—He that teacheth, on teaching; He that exhorteth, on exhortation. And 1 Cor. 12. 8. To one is given—the word of wiſdome, which is the Paſtoral; to another the word of knowledge, which is the Doctoral gift.

6. So then the Paſtoral office doth eminently contain the uſe of all other offices: for all that is to be done by the Teacher, or by the Ruling Elder, or the Deacon, is to be ſubſervient unto this care; and in caſe theſe officers be wanting, the Paſtor is to do all by himſelf, even as the Apoſtles did the work of the Deacons before thoſe officers were choſen, Act. 4. 34, 35. They laid down the prices at the Apoſtles feet, and diſtribution was made. And when all theſe do their duties, he ought carefully to concurre with them therein, Rom. 12. 5. We being many are one body; and every one members one of another. 1 Cor. 12. 20. They are many members, yet but one body. verſ. 25. The members ſhould have the ſame care one of another.

7. The end and uſe of the Paſtoral office, is the ſame with the end and uſe of the Apoſtolical, Prophetical, and Evangelical office. Which is, to perfect the Saints; to do the work of the miniſtery; and to build up the body of Chriſt, Epheſ. 4. 12.

p. 98. The effect of this office, when it is rightly performed, will be,

1. The unity of the Faith, and of the knowledge of the ſon of God, unto a perfect man, Epheſ. 4. 13.

2. Preſervation from (a) ſeducers. (a) Epheſ. 4. 14. That we henceforth be no more children, toſſed to and fro and carried about with every winde of doctrine, by the ſlight of men and cunning craftineſſe whereby they lie in wait to deceive.

3. The growth (b) of the Body in all things in Chriſt. (b) Epheſ. 4. 15. But ſpeaking the truth in love, in all things, may grow up unto him which is the head, even Chriſt.

4. The jointing (c) and compacting of the Body together under Chriſt; that the Members may act within themſelves for the building up of each other in love. (c) Epheſ. 4. 16. The whole Body fitly joyned together and compacted by that which every joint ſupplieth, according to the effectuall working in the meaſure of every part, maketh increaſe of the Body to the edifying of it ſelf in love.

9. To gain theſe ends and effects, three things are requiſite in the Paſtor.

Firſt, that his entry upon the office be lawfull.

Secondly, that the duties proper to it be diſcharged.

Thirdly, that the ſpirituall manner of performing thoſe duties be obſerved.

1. Of the Entry upon the office.

10. The lawfull entry upon the Paſtorall charge, is onelyonly to come in by the door; and he that doth enter into the ſheepfold any other way, is a thief and a robber, Joh. 10. 1, 2.

11. The door by which the ſhepherd muſt come, is Chriſt, Joh. 10. 9. I am the door; by me if any man enter, he ſhall be ſaved.

12. Now Chriſt by the annointing of the Spirit doth dwell in the (d) hearts of the faithfull, (d) 2 Cor. 1. 21, 22. Now he which ſtabliſheth us with you in Chriſt, and hath annointed us is God; who hath alſo ſealed us, and given the earneſt of his ſpirit in our hearts. & 2 Cor. 3. 17. Now the Lord is the Spirit. & Epheſ. 3. 16, 17. Grant you—to be ſtrengthened with might p. 10by his Spirit in the inner man; that Chriſt may dwell in your hearts by faith.] If then a Miniſter doth offer himſelf by the Spirit with that Paſtoral affection which proceedeth from Chriſt unto the flock; He who is both the (e) Door, and the (f) Porter, doth open himſelf in the heart of the Flock to receive him, and he enters in lawfully. (e) Joh. 10. 9. I am the door, &c. compared with verſe 3. To him (viz. that entreth by the door) the Porter openeth. And with Revel. 3. 7. He that hath the key of David, that openeth and no man ſhutteth, and ſhutteth and no man openeth.

13. If any man hath not this Paſtorall affection and ſpirit which Chriſt had towards the flock; but commeth in ſome other way, that is, by ſome humane practiſes and contrivances of his own; Chriſt doth call him a thief and a robber, Joh. 10. 1. and ſaith, that he doth come to ſteal, to kill, and to deſtroy, ibid. v. 10. The heart then of the Flock muſt be opened to him that commeth unto them, elſe he cannot pretend to be the Paſtor of their ſoules.

14. This door of the heart being firſt opened by the inward working of Chriſts ſpirit; the outward call alſo muſt follow upon, by a free choiſe, and orderly reception of him that is choſen, in a publike way, in the face of the Congregation, with the countenance of Authority; as Aaron was called & received, Hebr. 5. 4. No man taketh this honour to himſelf, but he that is called of God as Aaron was.

II. Of the Duties belonging to the office.

15. The duties belonging to the Paſtorall charge contain all the cares and endeavours, whereby the Flock is to be fed, conducted, preſerved and defended.

16. The cares belonging to the feeding of the flock, are theſe—

Firſt, to ſeek and find out paſture for them, Joh. 10. 9. By me if any man enter in, he ſhall—find paſture. Which is done, by giving attendance to reading, 1 Tim. 4. 13. by meditating and applying himſelf to profit in knowledge, 1 Tim. 4. 15. Meditate upon theſe things, give thy ſelf wholly to them, that thy profiting may appeare to all. And to this effect he muſt keep the form of p. 11Doctrine received from the Apoſtles, and the Truth of grace received from the Holy Ghoſt, both which are recommended to Timothy, 2 Tim. 1. 13, 14. Hold faſt the forme of ſonnd words which thou haſt heard of me, in faith and love, which is in Chriſt Jeſus. Keep by the Holy Ghoſt which dwelleth in us, that good thing which was committed unto thee.

Secondly, to give to the Flock that paſture which he findeth to be their proper portion. Luke 12. 42. Give them their portion of meat; which is done by dividing the Word to them, 2 Tim. 2. 15. Study to ſhew thy ſelf approved unto God, a workman that needeth not be aſhamed; rightly dividing the word of truth.

Thirdly, to give this portion in due ſeaſon. Luke 12. 42. Give them in due ſeaſon their portion of meat.

Fourthly, to give it according to every mans capacitie. Mark 4 33. He ſpake the word unto them as they were able to heare it. Then he muſt give to babes, milk; 1 Cor. 3. 2. and to thoſe that are of full age, ſtrong meat, Heb. 5. 12, 13, 14. He muſt feed all with judgement, Ezech. 34. 16. He muſt not feed the weak with doubtfull diſputations, Rom. 14. 1. Nor entertain with any, profane and vain bablings, and oppoſitions of a Science falſly ſo called, 1 Tim. 6. 20. & 2 Tim. 2. 16. Or queſtions and ſtrife of words, 1 Tim. 6. 4. and contentions of Genealogies, Tit. 3. 9.

17. The food to be given to the flock, is the word of God, Mat. 4. 4. Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God. This word of God, is none other but the faithfull word which the Apoſtles taught, Tit. 1. 9. Holding faſt the faithfull word as he hath been taught. And all the word is taught, to the end that it may beget Charity out of a pure heart, and of a good Conſcience, and of Faith unfained. 1 Tim. 1. 5.

18. The cares belonging to the conduct of the Flock, are theſe—

Firſt, the good Shepherd ought to call his ſheep by name, Joh. 10, 3.

Secondly, he ought to lead them out and in, Joh. 10. 3, 9.

Thirdly, to go before them, Joh. 10. 4. to be an example of the believers, in word, in converſation, in charity, &c. 1 Tim. 4. 12.

p. 12Fourthly, To viſit the flock, and ſeek out the young ones, Zach. 1. 16. and judge between cattell and cattell, Ezek. 34. 17.

19. The cares belonging to the preſervation and defence of the Flock, are theſe—

Firſt, to pray conſtantly for the flock, as the Apoſtle doth, Rom. 1. 9. & 1. Cor. 1. 4. Epheſ. 1. 16. Phil. 1. 3, 4. Col. 1. 3, 4, 9. & 1 Theſſ. 1. 2, 3.

Secondly, to warne them of dangers, as the Apoſtle did the Epheſians, Act. 20. 31. and God doth charge watchmen to do, Ezek. 3, 17. & 33, 3.

Thirdly, to be helpfull to them in all their infirmities, that is, to beare the ſheep that ſtandeth ſtill, Zach. 11. 16. to heale and ſtrengthen the ſick and bind up the broken, Ezek. 34. 4. to comfort the feeble and ſupport the weake, 1 Theſſ. 5. 14. to reſtore thoſe that are tak…n in a fault, Gal. 6. 1.

4. To bring back that which is driven away, and ſeek out that which is loſt, Ezek. 34. 4.

Fifthly, to reſiſt the ravenous wolves, and men ſpeaking perverſe things, Act. 20. 29, 30. to convince gainſayers, and ſtop the mouths of unruly and vain talkers, Tit. 1. 9, 10, 11. To reject hereticks, Tit. 2. 10.

Sixthly, to lay down his life for the ſheep, to defend them, and not as a hireling to run away from them, Joh. 10. 10, 1….

And thus much of the Duties: now followeth to conſider of

III. The ſpirituall way, how theſe Duties ſhould be performed.

20. The manner and way of performing theſe Duties, is not arbitrary, depending upon the wit, or will and contrivance of mans wiſdome; but ſpiritually to be regulated either by the Word which is expreſſed, or by the undoubted Principles of Edification. 1 Cor. 2. 1. I came not with excellency of ſpeech or of wiſdome. & v. 4. My ſpeech was not with enticing words of mans wiſdome, but in demonſtration of the Spirit, and of power. & 2 Cor. 1. 12. Not with worldly wiſdome, but by the grace of God we have had our converſation in the world, and more abundantly to youwards. p. 13& chap. 4. 12. Not walking in craftineſſe, or handling the word of God deceitfully.

21. The way then to regulate and order theſe Duties, hath three Spirituall paths:

The firſt is, that which ſetteth the Paſtors ſpirit upon his proper imployment.

The ſecond, that whereby his endeavours are fitted towards the Flock, and the Flock fitted to receive them at his hand.

The third is, that wherein his imployment is made edifying and uſefull towards all. In the firſt path, he will be accepted of God; in the ſecond and third, approved of men.

Of the firſt Path.

22. The Paſtors ſpirit will be directed towards the work of his imployment, if he beare in minde,

What his relation is to God, in his office.

What the end and uſe of his work is.

And what the frame of his Affections, and Rules of performance ſhould be, to make his way anſwerable unto theſe.

23. His relation unto God, is, that God doth intruſt him with his Myſteries, and with the ſoules of his children: As a ſteward to diſpenſe the myſteries unto Gods children; to have inſpection over them, and to keep the Keyes of the Houſe of GOD.

24. As a ſteward thus intruſted: the frame of his Affection muſt be Faithfulneſſe (a) towards his Maſter; and the rule of his Performance muſt be, to ſtudy to approve his conſcience to God, not regarding the judgement of men, but that of God alone. (a) 1 Cor. 4. 1. Let a man ſo account of us as of the Miniſters of Chriſt, and Stewards of the myſteries of God. & v. 2. It is required in ſtewards, that a man be found Faithfull. & v. 3. With mrit is a ſmall thing that I ſhould be judged by you, or of mans judgement. v. 4. I know nothing by my ſelf, yet am I not hereby juſtified; but he that juſtifieth me is the Lord.

25. The myſteries wherewith he is intruſted, are the Word and the Ordinances.

p. 1426. As a Steward intruſted with the Word; the frame of his Affection muſt be Sincerity, (b) not to mixe any ſelf-ends with the Word. (b) 2 Cor. 2. 17. We corrupt not the Word; but as of ſincerity, as of God, in the ſight of God, ſpeak we in Chriſt.] And the rule of Performance in reference to God, is to ſpeak as in his ſight and preſence: and in reference to men, to renounce the hidden (c) things of diſhoneſty, and by the manifeſtation of the truth, to approve himſelf to the conſcience of every one. (c) 2 Cor. 4. 2. We have renounced the hidden things of diſhoneſty,—but by the manifeſtation of the Truth commending our ſelves to every mans conſcience in the ſight of God.

27. Then alſo, as a ſteward intruſted with the Ordinances; the frame of his ſpirit and affections muſt be free from prejudice, not preferring one Ordinance before another: And the rules of Performance are, to diſpence the Ordinances (d) impartially, (d) 1 Tim. 5. 21. I charge thee—that thou obſerve theſe things without preferring one before another, doing nothing by partiality.] and to keep himſelf and the holy things pure: Himſelf, by not (e) partaking of other mens ſinnes; (e) 1 Tim. 5. 22. Neither be partaker of other mens ſinnes; keep thy ſelf pure.] the Holy things, by not giving them unto dogs (f) and ſwine; (f) Mat. 7. 6. Give not that which is holy unto the dogs, neither caſt ye your pearls before ſwine.

28. To diſcharge the truth committed unto him concerning the ſoules of Gods children; the frame of his Affections muſt be Faithfulneſſe unto them, for Gods ſake; and watchfulneſſe over them, as one that muſt (g) give an account, (g) Heb. 13. 17. They watch for your ſoules, as they that muſt give an account.] And accordingly the rule of his Performance unto them, muſt be, in diſpenſing the Word, to with-hold nothing from them which is profitable touching the whole (h) counſel of God, (h) Act. 20. 20. I have kept back nothing that was profitable unto you. & v. 27. I have not ſhunned to declare unto you all the counſel of God.] And in diſpenſing the Ordinances, to be jealous over them with a godly jealouſie, leſt they ſhould be corrupted from the ſimplicity which is in Chriſt, 2 Cor. 11. 2, 3.

29. The end and uſe of the work is, that Gods glory through Jeſus Chriſt; and the common edification (i) of every one by p. 15another, through the right uſe of Gods graces, may be advanced. (i) 1 Pet. 4. 10, 11. As every man hath received the gift, even ſo miniſter the ſame one to another—that God in all things may be glorified through Jeſus Chriſt.

30. And the frame of the Affection whereby the ſpirit of the Paſtor will be enabled to reach this end, is (k) Love. (k) 1 Cor. 8. 1. Charity edifyeth. & 1 Cor. 13. 1, 2, 3. Though I ſpeak with the tongue of men and angels; and have no charity, I am as ſounding braſſe and a tinkling cymball: And though I have the gift of Prophecie, and underſtand all myſteries and all knowledge, and though I have all faith ſo that I could remove mountains, and have no charity, I am nothing: And though I beſtow all my goods to feed the poor, and though I give my body to be burnt, and have no charity, it profiteth me nothing. & Epheſ. 4. 15. Speaking the truth in love, ye may grow up unto him in all things. & v. 16. the Body unto the edifying of it ſelf in love.] And the Rule of Performance ſubſervient hereunto, for matter of Doctrine, is, to ſpeak as the oracles of God: and for matter of Action, is, to doe as of the ability which God doth give, 1 Pet. 4. 11.

The ſecond Path.

31. The way to fit all Paſtorall endeavours to the Flock, is threefold:

Firſt, to make the work of the Miniſtery free from all worldly aimes; as, to (l) pleaſe men, to get (m) profit, or to get (n) humane glory. (l) 1 Theſſ. 2. 4. We ſpeak not as pleaſing men, but God which tryeth our hearts; for neither at any time uſed we flattering words. (m) Ibid. v. 5. Nor uſed we a cloak of covetouſneſſe. (n) Ibid. v. 6. Nor of men ſought we glory, neither of you nor of others.] to be free from entanglements of (o) worldly cares, o) 2 Tim. 2, 3, 4. Endure hardneſſe as a good ſouldier of Jeſus Chriſt: no man that warreth entangleth himſelf with the affairs of this life; that he may pleaſe him who hath choſen him to be a ſouldier.] And not to be engaged to adminiſter worldly (p) judicatures in order to the civil Magiſtrate, (p) Luk. 12. 13, 14. And one of the company ſaid unto him (viz. to Chriſt) Maſter, ſpeak to my brother, that he divide the inheritance with me: And he p. 16ſaid unto him, Man, who made me a Judge or a divider among you?

Secondly, to do the work towards the Flock, with a willing (q) and ready minde without conſtraint, (q) 1 Pet. 5. 2. Feed the flock—taking the care thereof, not by conſtraint, but willingly, not for filthy lucre, but of a ready minde.] with all gentleneſſe and tenderneſſe of affection, and nurſe-like (r) loving care, (r) 1 Theſſ. 2. 7, 8. But we were gentle among you, even as a nurſe cheriſheth her children: So being affectionately deſirous of you, we were willing to have imparted unto you, not the Goſpel of God only, but alſo our own ſoules, becauſe you were deare to us.] With all juſt, holy, and unblameable (s) outward behaviour, (s) 1 Theſſ. 2. 10. You are witneſſes, and God alſo, how holily, juſtly, and unblameably we have behaved our ſelves among you that believe.] And without all burdens (t) unto the Flock, ſo far as can be poſſibly. (t) 1 Theſſ. 2. 6, 9. We might have been burdenſome as the Apoſtles of Chriſt—But ye remember our labour and travell, for labouring night and day, becauſe we would not be chargeable unto any.

Thirdly, to undergoe any inconvenience whatſoever, rather then to give occaſion (u) of offence unto any at the Goſpel, (u) 2 Cor. 6. 3, 4. Giving no offence in any thing, that the Miniſtery be not blamed; but in all things approving our ſelves as the Miniſters of God, in much patience, in afflictions, in neceſſities, in diſtreſſes, &c.

32. The way to fit the Flock to receive and admit of all Paſtorall duties at their Paſtors hands, is fourfold:

Firſt, to walk openly (x) and in the light towards them, (x) Joh. 3. 21. He that doth the truth commeth to the light, that his deeds may be made manifeſt, that they are wrought in God. & 1 Joh. 1. 7. If we walk in the light, as he is in the light, we have fellowſhip one with another. Now God is in the light, by the manifeſtation of his truth to the conſcience; if therefore a Paſtor doth walk in this light to the Flock, he will fit them to receive his adminiſtration.] Which ought to be done by preparing and pre-informing their underſtandings concerning the courſe which is to be taken towards them; that they may not ſeem to be ſurpriſed, or bound to walk by an implicite faith p. 17under their Paſtor, in blind ſubmiſſion.

Secondly, to make them ſenſible that all is done miniſterially, as a ſervice of love unto them, and to be a help unto their joy, and not to exerciſe any dominion over their Faith, 2 Cor. 1. 24. or (y) Lord it over their perſons, (y) 1 Pet. 5. 3. Neither as being Lords over Gods heritage, but being enſamples to the flock.] And yet not to give them occaſion to take authority over their Paſtor, or to (a) deſpiſe him, (a) 1 Tim. 4. 12. Let no man deſpiſe thy youth. & Tit. 2. 15. Exhort and rebuke with all authority; let no man deſpiſe thee.

Thirdly, to deale with every one of them as well in (b) private … in publike, as need may be, (b) Act. 20. 20. I kept back nothing that was profitable unto you, but have ſhewed you and have taught you publikely, and from houſe to houſe.

Fourthly, to bring them to a contract with Chriſt, as eſpouſed, (c) and to be preſented unto him, (c) 2 Cor. 11. 2. I have eſpouſed you unto one husband, that I may preſent you as a chaste Virgin unto Chriſt.

The third Path.

33. Although every Paſtor is authoriſed in himſelf, by his office, to lead and rule the Flock; and as one who is accountable unto God, muſt diſcharge his conſcience in the obſervation and practice of all Gods ordinances; And that every Congregation hath full power to do all things for its own edification, decently and by an order, 1 Cor. 14. 40. Yet by the Rules of holy communion (d) in Chriſtianity, no Paſtor, nor Flock, nor Chriſtian alſo ought to walk or ſtand by himſelf alone, if poſſibly they can be joyned unto others in the publike profeſſion (d) Epheſ. 4. 1. Walk worthy of the vocation wherewith you are called. & v. 3. Endeavouring to keep the unity of the ſpirit in the bond of peace. v. 4, 5. One body, one ſpirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptiſm… v. 6. one God and Father. & v. 14. Till we all come to the unity of the Faith, and of the knowledge of the Sonne of God, unto a perfect man. & v. 14. That we be no more toſſed to and fro, and …rried about with every wind of doctrine. v. 16. The whole body fitly joyned p. 18together and compacted. & 1 Cor. 9. 19. Though I am free from all men, yet I made my ſelf a ſervant unto all, that I might gain the …. v. 20. To the Jewes I became as a Jew—to them that are under the Law, as under the Law.—v. 21. To them that are without Law, as without Law, (being not without law to God, but under the law to Chriſt) that I might gain them that are without law. v. 22. To the weak I became as weak—I am made all things to all—And this I do for the Goſpels ſake, that I might be made partaker thereof with you.] If the Apoſtle did thus condeſcend to all, to be partaker of the Goſpel with thoſe that had an intereſt in it; then, all that have any intereſt in the Goſpel, ought to condeſcend one to another, to partake of the ſame each with other; and conſequently, no man ought to ſtand alone in the profeſſion.

34. So then, every Miniſter of the Goſpel, in the duties of his Miniſterial charge, is bound in conſcience to maintain a Brotherly communion and correſpondency with his neighbour Miniſters; chiefly in matters of common and publike concernment. So that every one is bound to ask the queſtion which the Spouſe propoſeth unto Chriſt in the Canticles, chap. 1. 7. Tell me (O thou whom my ſoule loveth) where thou feedeſt, where thou makeſt thy flock to reſt at noon? And then to follow the duty preſcribed in (e) the Anſwer, (e) Cant. 1. 8. Go thy way forth by the footſteps of the flock, and feed thy kids beſides the ſhepherds tents.

35. By which means all the Congregations of Profeſſours will be, as they ought to be, co-ordinate unto each other, as companies of horſes in Pharaohs chariots, Cant. 1. 9. combined in the ſame warfare for the ſame Kings ſervice.

36. Now this conjunction and co-ordination of Churches, by the brotherly combination of their Leaders; as it may not prejudge the liberty which they have in Chriſt, ſo it ſhould oblige them to a right uſe of that liberty, to make it ſerviceable unto each other in the communion of Saints.

37. It cannot be ſerviceable to this end, and binding, without a free, willing, mutuall agreement of Brethren to walk in the ſame publike wayes; Firſt, of Doctrine and of Worſhip, for the honour of God; ſecondly, of Government, for the good of Believers, to ſtrengthen them in the way of the Heavenly calling; p. 19Thirdly, of Diſcipline, for the rooting out of vice and ſcandals which diſhonour the profeſſion.

38. To make this agreement free and mutuall, there muſt be ſome Aſſemblies and Conferences ſetled; and theſe ſo ordered, that all things ſhall be carried with that equality, that none ſhall have cauſe to think himſelf borne down or excluded from his right, or paſt by and concluded without his conſent in matters which do concern him.

39. And to do this, two things muſt needs be determined: Firſt, what the orderly conſtitution of the Aſſemblies muſt be, in their Members, and method of handling matters by way of conference: Secondly, what the matters are which they ſhould meddle withall; and what the things are which they ſhould not meddle withall.

40. In all which, beſides that which is cleerly to be gathered from the word of God, the practiſes and the tryed courſes of the Reformed churches ſhould be taken into conſideration, and prudentially applied unto the circumſtances of our preſent condition. Wherein I beſeech God to direct us to his glory, in the advancement of our peace. Amen.

CHAP. V. Concerning the office and imployment of Ruling Elders.

THat Ruling (a) Elders are officers in the Church of God, may be cleerly gathered from Rom. 12. 8. He that ruleth with diligence. (a) 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double-honour, chiefly thoſe that labour in the word and doctrine. & 1 Cor. 12. 28. God hath ſet in the Church—Governments.

2. That they are officers diſtinct from other officers, is alſo plain from the ſame place; chiefly from that of 1 Tim. 5. 17. and from Rom. 12. 4, 6. compared with 8. For in 1 Tim. 5. 17. he doth mention two ſorts of Elders: firſt in the generall thoſe that rule well; ſecondly more diſtinctly, thoſe that in bearing rule, labour in the word and doctrine. And in Rom. 12. 4. the Apoſtle ſaith, that there are many members in the body of the p. 20Church, and that they have not all of them the ſame offices: then, v. 6. he ſaith, that the gifts of grace which makes men capable of offices, are different: and then in the latter part of v. 6. and v. 7. & 8. he ſheweth what the particular differences of offices are, amongſt which he reckoneth up that of Ruling; from whence it followeth, that the Ruler is not only an officer, but a different officer from the others named in that place.

3. The nature of the office belonging to them may be underſtood, 1. By the names given to it; 2. By the things about which it is converſant; 3. By the end which it hath in being converſant thereabout; 4. By the parts of the work to be done in it.

Firſt, the Names given to theſe Elders are, Rulers, Governours, Overſeers, Stewards.

The name of Ruler in the originall is twofold; one doth import Superiority, another Action; the firſt is foreign, the ſecond, foreign; both are tranſlated Rulers: but foreign doth properly ſignifie one that ſtandeth over others in authority; and foreign doth properly ſignifie one that doth lead and guide others in the way wherein they ought to walk.

The name of Governour, doth ſignifie one that giveth directions and addreſſes whereby others are ordered in a courſe, as a ſhip by him that ſitteth at the helm thereof.

The name of Overſeer (foreign) doth import both authority and action, by the inſpection which a Superior doth take of one that is under his charge.

The name of Steward, doth ſignifie one that is to ſee the laws and orders of his Maſters houſe obſerved; and hath the keyes thereof committed unto his keeping.

2. The Things about which the charge is converſant, are (in generall) the Church, and ſuch as may be gained thereunto. Which is the ſpirituall (b) houſe and tabernacle of God, (b) Epheſ. 2. 21, 22. It (viz. the building) groweth unto an holy temple in the Lord—an habitation of God through the Spirit.] the body (c) of Chriſt, (q) 1 Cor. 12. 27. Now ye are the body of Chriſt, and members in particular.] and the Kingdome which is not of this (d) world; (d) Joh. 18. 36. My kingdome is not of this world.] and therefore is not to be governed by the lawes of this world, nor can the officers thereof claim their calling and p. 21authority from this world, nor ought they to meddle in their charge with the (e) affairs of this world, (e) Luk. 12. 14. Who made me a Judge, or a divider over you? If Chriſt was no Judge or divider in worldly matters; then none of his Officers, as under him.

In particular; this office is converſant about the Religious profeſſion and life of thoſe that belong in any reſpect to the Church, whether they be in, or out of office.

Thirdly, the End wherefore the Elders are converſant about theſe things, is, that they ſhould look both to the Church and to the Members thereof: to edifie that, and preſerve it from ſcandals; and to make theſe fit to walk worthy of the calling by which they are called in the Goſpel.

4. The parts of their work are the ſeverall duties whereunto they are obliged, which are chiefly theſe—

Firſt, in reſpect of God, they are his (f) ſtewards, (f) Tit. 1. v. 5. with 7. Thou ſhouldeſt ordain Elders in every city, as I appointed thee; if any be blameleſſe—for a Biſhop (an Overſeer) muſt be blameleſſe as the ſteward of God.] and therefore muſt be (g) faithfull, (g) 1 Cor. 4. 2. It is required in Stewards, that a man be found faithfull,] and adminiſter their charge ſo, as to be (h) accountable unto him, (h) Heb. 13. 17. Watch for your ſoules, as they that muſt give an account.

Secondly, in reſpect of the Church; they muſt take (i) care of it, (i) 1 Tim. 3. 5. If a man know not how to rule his own houſe, how ſhall he take care of the Church of God?] and that with (k) diligence, (k) Rom. 12. 8. He that ruleth, with diligence.

Thirdly, in reſpect of the Members thereof, they muſt (l) watch over them, (l) Heb. 13. 17. They watch over your ſoules] take pains for them, and (m) admoniſh them as occaſion ſhall require, (m) 1 Theſſ. 5. 12. Which labour among you, and are over you in the Lord, and admoniſh you.

Fourthly, in reſpect of the End of their imployment, they muſt be intereſſed and ingaged,

1. In the election, calling, and dimiſſion of Officers to and from charges in the Church.

2. In the admiſſion of worthy, and rejection of unworthy Members.

p. 223. In the ordering of all matters of publike worſhip, to be dutifully and decently performed.

4. In the moderating of the carriage of matters at publike meetings, whereunto the Body of the Congregation is to be invited.

5. In the redreſſing of Scandals, by way of inſtruction, exhortation, admonition, or cenſure, if need be.

6. In the reſtoring of the penitent, in healing of breaches, in the preſerving of all in the unity of the Spirit, in the helping of the weak to beare their burdens, and encouraging of every one in the wayes of truth and righteouſneſſe.

7. In the viſiting of the (n) ſick, eſpecially when they are ſent for; to give them comfort, and pray for them, (n) Jam. 5. 14. Is any man ſick, let him call the Elders of the Church, and let them pray over him, &c.

4. The manner how this office ſhould be executed, is, That together with the Paſtor, in all matters of Spirituall government, as well in the Conſiſtoriall, as in the Claſſicall and Synodicall meetings, to give adviſe, and according to the Reſolutions to act by common conſent: and as the Paſtor ought not to act by himſelf, without their knowledge, any things of common concernment; ſo much leſſe ought they to act without his approbation, and the conſent of each other, or at leaſt of the major part of the Elderſhip, upon mature deliberation.

p. 23CHAP. VI.

Some Rules taken from the Word of GOD, to ſhew, How the Elderſhips of a particular Church ought to ſettle the ſpirituall Government of the Flock committed to them.

1. THe end and uſe of all Church-Offices and Government, is this; Fitly to compact the members of Chriſts body together by that which every joynt ſupplieth; that it may grow up in Chriſt in all things, and edifie it ſelf in love. Epheſ. 4. 15, 16.

2. To bring this to paſſe, as every one ought to walk worthy of the vocation wherewith he is called, in the unity of the Spirit with his Brethren, Epheſ. 4. 1, 2, 3, 4, 5, 6. So more eſpecially ought the Officers of the Church thus to walke before others, thinking ſoberly of themſelves, according as God hath dealt unto them the meaſure of Faith, and gift of Adminiſtration. Rom. 12. 3, 4, 5.

3. But if two cannot walk together except they be agreed, as the Prophet ſaith, Amos 3. 3. far leſſe can many do ſo, except they be agreed: therefore in all undertakings an agreement is to be ſought for. Firſt amongſt the Members of the Elderſhip within themſelves; Secondly, between the Elderſhip and the Flock over which they are ſet; Thirdly, between one Church and its Neighbour-churches, if theſe at all be concerned in the matter; And laſtly, between the Churches that are united and concerned in each other, and the Civil Magiſtrate, if the thing wherein they are agreed hath any reference unto the publique. And this Rule of proceeding is grounded upon theſe precepts: If it be poſſible, as much as lieth in you, live peaceably with all men, Rom. 12. 18. And give none offence neither to the Jewes nor to the Gentiles, nor to the Church of God, 1 Cor. 10. 32. Let every one of us pleaſe his Neighbour, to his edification for good Rom. 15. 2. Phil. 2. 4.

4. To gain theſe Agreements, three things muſt be found and made apparent in every ſpirituall work of Government: p. 24One, in the Matter; another, in the End thereof; and a third, in the Manner of performing it.

Firſt in the Matter, it muſt appeare, that the thing to be done is in it ſelf lawfull, that is, agreeable to the will and purpoſe of Chriſt, and no wayes prejudiciall to any of his lawes who is the onelyonly (a) Lawgiver of the Church, (a) Jam. 4. 12. There is one Law-giver; who is able to ſave and to deſtroy, Mat. 17. 5. This is my beloved Son in whom I am well pleaſed; heare ye him. & Iſa. 33. 22. The Lord is our Judge, the Lord is our law-giver, the Lord is our King; he will ſave us.

Secondly in the End, it muſt appeare, that the undertaking of the work is intended only as a duty towards God, and a ſervice of love (b) towards the Saints; (b) Gal. 5. 13. By love ſerve one another. & 1 Pet. 4. 10, 11. As every man hath received the gift, ſo miniſter the ſame one to another, as good ſtewards of the manifold graces of God—that God may be glorified in all things through Jeſus Chriſt.] and not as an act of power; for no man hath dominion over another mans faith, but every one is bound to help another mans joy, 2 Cor. 1. 24.

Thirdly, in the Manner of going about every work, two things muſt appeare—

1. That it is undertaken in an orderly courſe, towards thoſe firſt that are chiefly concerned therein, and then towards others by degrees; without prepoſterouſneſſe and precipitancie.

2. That the addreſſes which are made to every one of theſe in their proper places, are to be with all lowlineſſe, meekneſſe, long-ſuffering, and forbearance in love, to the end than the unity of the Spirit may be kept entire in the bond of Peace, Epheſ. 4. 12. 3. And all vain-glory, and provocation to ſtrife, and envy being avoyded, no offence may be given or taken at the work intended. Phil. 2. 3. Gal. 5. 26. 2 Cor. 6. 3, 4.

Thus then we muſt conclude: that in all acts of Government if the work be defective in any of theſe properties, there wil either be no agreement at all, or no long continuance thereof. Therefore theſe generall Rules muſt have an influence upon all particular Deliberations and Reſolutions, to make them effectuall. For the great point of difficulty in all acts of deliberation, is this; To order a mans thoughts within himſelf, to diſcover p. 25a duty: And in the matter of Execution, the difficulty is this; To order a mans wayes towards others, ſo as to find acceptance. Now by theſe Rules, by Gods aſſiſtance, all theſe difficulties may be overcome. As for the particular acts of Government in themſelves, in admitting of Members to the Church, in ma…ing uſe of the Keyes of the Kingdome of Heaven, in adminiſtring the Seals of the Covenant, in overſeeing the Flock, and addreſſing or redreſſing them in their duties; they ought not ſuddenly and haſtily to be medled withall, till theſe Fundamentals be well digeſted; for by the Method, which is in them preſcribed, they will prove ſucceſsfull. And in a word, nothing will ever be found commendable or warrantable, which in the undertaking, hath not a riſe from ſome cleer Rule in the Word; and in the application, is not proportionate to the capacity of thoſe to whom it is to be applied: for the Apoſtle doth inſtruct us by his example, to become all things to all men, to wiune ſome. 1 Cor. 9. 22.

CHAP. VII. Concerning the office and imployment of Deacon….

1. THe name of a Deacon is diverſly taken in the Scripture; (the Originall is foreign) yet alwayes ſignifying one that is appointed for, or doth attend upon ſome ſervice: and according to the diverſity of the ſervice, the word is differently taken.

2. Sometime it is applied to common ſervice; ſometime to peculiar ſervice to be performed in the Church only. It is applied to common ſervice, Mat. 8. 15. where it is ſaid of Peters wives mother, that ſhe being cured of her fever, roſe and (foreign) miniſtred unto them. And in this ſenſe it is uſed, Mat. 20. 26. He that will be great among you, let him be your miniſter, (foreign.)

3. When it is applied to ſervice peculiarly belonging to the Church, it is again differently taken:

Firſt, for the whole work which by Gods appointment is p. 26to be performed in the Church, in all his Ordinances. So Chriſt is called, Rom. 15. 8. foreign, a Miniſter of the Circumciſion; ſo the Apoſtle, 2 Cor. 6. 3, 4. doth call himſelf a Deacon of God, and his ſervice (foreign) a Deaconſhip; we render it Miniſtery: the words are, Giving none offence in any thing, that the Miniſtery (foreign) be not blamed, but in all things approving our ſelves as the Miniſters (foreign Deacons) of God. Here it takes in the Adminiſtration of the Word with the other ſervice.

Secondly, it is taken for that part of the Miniſtery which is contradiſtinct to the Adminiſtration of the Word, and ſtandeth wholly in matter of Action: in which ſenſe it is taken, Rom. 12. 6, 7. where the Apoſtle doth diſtribute all the offices belonging to the Church into two kinds, into Propheſie, and into (foreign) Miniſtery. By the firſt he meaneth the whole diſpenſation of the Word; and by the ſecond, all that which belongeth to matter of Action.

Thirdly, it is taken moſt properly for that part of Action and Church-ſervice, which is diſtinct from the proper work of the Elders; and ſo it is here to be conſidered: and in this ſenſe the quality of a Deacon is deſcribed, 1 Tim. 3. from v. 8. till 14.

4. This office was inſtituted by the Apoſtles at Jeruſalem, to redreſſe an inconveniencie which did fall out in the daily miniſtr…ion; namely the neglect of ſome widowes more then of others; by reaſon of which inequality there aroſe a murmuring and diſcontent, which by theſe Officers was remedied, as you may read more at large, Acts 6. v. 1. till 7.

5. The proper work then of the Deacons, is, To look to the proviſion which is made for the relief of the poor, that it be equally diſtributed according to their neceſſities; and to this effect, they are to receive and keep the collections which are made for that uſe; and they ought to viſit, and conſider the ſtate of the poor and ſick, that knowing their wants, the Elderſhip (and Congregation, if need be) may help to ſupply the ſame according to their ability.

6. They ought in the work of their charge to be ſubordinate unto the Elderſhip, upon whom the chief care of the Flock doth p. 27lie: For, to eaſe the chief Elders at Jeruſalem, they were created: and the reaſon why they were conſtituted to eaſe them, is ſtill in force; for the text ſaith thus, Act. 6. 1. There aroſe a murmuring of the Grecians againſt the Hebrews, becauſe their widowes were neglected in the daily miniſtration. Verſ. 2. Then the Twelve called the multitude of the Diſciples unto them, and ſaid, it is not reaſon that we ſhould leave the word of God, and ſerve tables. v. 3. Wherefore brethren, look ye out among you ſeven men of honeſt report, full of the Holy Ghoſt and wiſdome, whom we may appoint over this buſineſſe; v. 4. But we will give our ſelves continually to prayer, and the miniſtry of the Word. From whence it appeareth, that the ſervice of tables (that is, to provide meat for the poor, and diſtribute unto them their portion) is not to be impoſed upon them that attend the labour of the Word and Prayer, but ought to be committed unto ſome others. And that theſe others are ſubordinate unto them, appeareth both by the nature of their imployment, which is about a matter of lower concernment; and by the manner of their admiſſion unto it, which was by the impoſition of the hands of the Elderſhip: for the Apoſtles did appoint them to their office, not only as Apoſtles, but as Elders of that congregation.

7. And becauſe they are thus ſubordinate unto the Elderſhip by their primitive conſtitution; therefore in the Reformed churches they are obliged to regulate their matters by the adviſe of the Elderſhip, to whom they are bound from time to time to ſhew the accounts of their receipts and disburſments, and the condition of the poor who are to be relieved. [In the Synodical Acts of the French churches, cap. 4. and in the Church-Orders of the Dutch-churches, art. 25.

8. And becauſe they are thus accountable unto the Elderſhip, they are bound to keep exact reckonings of their receipts and disburſements. The Receipts come, in Foraigne churches, chiefly in France and Low-Countries, onelyonly from free willing contributions, which at every meeting of the Congregation to heare the Word, are gathered by the Deacons; and the Disburſements are indifferently to all the Poore who offer themſelves, but chiefly to thoſe of their owne Congregation.

p. 289. In larger Congregations of the Foraign churches, the Elderſhip hath their meeting apart from the Deacons, & the Deacons meet ordinarily by themſelves once or twice a week; but in leſſer Congregations, the Elders and Deacons meet ordinarily all together at leaſt once a week.

CHAP. VIII. Concerning the Duty of Chriſtians, as they are to be in a particular Church, and under the government of Rulers ſet over them in the Lord.

1. WE underſtand by Chriſtians, men that have given up their names unto Chriſt, to be called (a) by his name, (a) Act. 11. 26. The Diſciples were called Chriſtians firſt in Antioch. & Epheſ. 3. 15. Of whom the family in heaven and earth is named; to call (b) upon him, (b) 1 Cor. 1. 2. All that in every place call upon the name of Jeſus Chriſt.] by calling him (c) their Lord, (c) 1 Cor. 12. 3. No man can ſay that Jeſus Chriſt is the Lord, but by the Holy Ghoſt.

2. By a Church, is meant a congregation of ſuch men called and gathered together by the Word; Mat. 13. 37. till 44. to be (d) ſeparate from the world, (d) 2 Cor. 6. 17. Come out from them, and be ye ſeparate, ſaith the Lord, and I will receive you. & Revel. 18. 4. Come out of her (viz. of Babylon) my people] and in the uſe of all Chriſts ordinances, to be an habitation of God through the Spirit, Epheſ. 2. 19, 20, 2…, 22.

3. The duty of Chriſtians as viſible profeſſors of Chriſtianity; doth ſtand in a threefold Relation:

The firſt is to the Church, as it is the Body of Chriſt.

The ſecond is to the Elderſhip of that Church.

The third is to the Members thereof.

Of the firſt, viz. Duties relating to the Body of Chriſt.

4. All Chriſtians that glory in the name of Chriſt, ought to appeare (e) for him amongſt men, (e) Matth. 10. 32, 33. Whoſoever ſhall confeſſe me before men, him will I confeſſe alſo before my p. 29Father which is in heaven; but whoſoever ſhall deny me before men, him will I alſo deny before my Father which is in heaven.] And they ought ſo to appeare as he hath appointed, and not as they think good, or as men appoint. Mat. 15. 9. In vain do they worſhip me, teaching for doctrines the commandements of men.

5. Thoſe that will appeare for Chriſt, ought to apply themſelves to ſome particular Congregation profeſſing Saintſhip, as Members thereof. Mat. 12. 30. He that is not with me, is againſt me, and he that gathereth not with me, ſcattereth abroad. Mat. 11. 28, 29. Come unto me—take my yoke upon you. Gal. 6. 10. Them who are of the houſhold of faith. 1 Joh. 2. 19. They went out from us, but they were not of us, &c. Iſa. 8. 16. Binde up the Teſtimony, and ſeale the Law among my diſciples. 1 Cor. 1, 2. Ʋnto the Church of God which is at Corinth, to them that are ſanctified—called to be Saints. & 1 Cor. 12. 27. Ye are members in particular.

6. It is foretold, that there ſhould be many Congregations in the Church of the Goſpel, and yet all upon the ſame Mount Sion, and under the ſame defence; and by Gods appointment to be as one Body, Iſa. 4. 5. Ʋpon every dwelling place of mount Zion, and upon her aſſemblies, there ſhall be a cloud and ſmoak by day, and the burning of a flaming fire by night. Joh. 10. 16. Other ſheep, not of this fold, them I muſt bring—there ſhall be one fold and one ſhepherd.

7. Now to underſtand the Relation which believing Profeſſours have unto the Church, three things are to be conſidered. Firſt, how every Believer doth ſtand, as to a particular Congregation. Secondly, how one Congregation doth ſtand as to another, in reſpect both of the Members and of the Rulers thereof. And thirdly, how Believers ſhould apply themſelves unto particular Congregations, and be received therein by their Elderſhips.

8. All Believers are baptized by one: Spirit into one Body, Of the firſt head; how believers stand in a particular congregation.1 Cor. 12, 13. and in that one Body they are called to the enjoyment of the Peace of God, Coloſſ. 3. 15. and therein by God ſet in their ſeverall places, 1 Cor. 12. 18. and made members one of another, Rom. 12. 4, 5. and joyned and compacted together by joynts under their head Chriſt Jeſus, Epheſ. 4. 16. whoſe Body is p. 30every congregation of believers, 1 Cor. 12. 27. Now ye (viz. Corinthians) are the Body of Chriſt, Rom. 12. 5. So we (viz. Romans) are one Body in Chriſt. And the Church univerſall, Epheſ. 1. 22, 23. the head over all things to the Church, which is his Body, the fulneſſe of him that filleth all in all.

9. From hence it is evident, that every believer is not only bound to make open profeſſion of his faith, (as is (f) required Rom. 10. 9, 10.) (f) If thou confeſſe with thy mouth the Lord Jeſus, and ſhalt believe in thine heart that God hath raiſed him from the dead, thou ſhalt be ſaved. For with the heart man believeth unto righteouſneſſe, and with the mouth confeſſion is made unto ſalvation.] but that in ſo doing he is bound to appeare in the communion of (g) Saints, ſtanding in one body faſt together with others, & ſtriving for the Faith of the Goſpel, Phil. 1, 27. (g) Ph. 2. 1, 2, 4. If there be any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit—be ye like-minded, having the ſame love, being of one accord, of one mind; look not every man on his own things, but every man alſo on the things of others.] And by this conjunction of Believers, when an Elderſhip is rightly ſet over them, particular Congregations are conſtituted. As Act. 14. 22, 23. The Apoſtles having converted the Gentiles to the faith, ordained them Elders in every Church, with prayer and faſting.

10. As ſingle Believers are bound to aſſociate themſelves one toOf the ſecond head, how congregations doe ſtand one to another. another; ſo ought every congregation of Believers to aſſociate it ſelf to its neighbour-congregation by the very ſame rules & bands by which particular Chriſtians are bound to joyn themſelves one to another. For if all Believers in the world are baptized into one Body, 1 Cor. 12. 13. and if all are called to the Peace of God in that one Body, Col. 3. 15. and are bound to endeavour the Ʋnity of the Spirit one towards another, in the Bond of that Peace, becauſe there is but one Body of Chriſt in all the world, Epheſ. 4. 1, 2, 3, 4. which is homogeneall (that is, of the ſame kinde) in all the members thereof: And if this whole Body is to be fitly joyned and compacted together by that which every joint ſupplieth, Epheſ. 4. 16. Then ought none of all the congregations of Believers to ſtand ſeparate one from another, but are bound to unite themſelves by their joynts (that is their Officers) ſo neer as poſſibly they can, in all Spirituall relations, for their mutuall edification in love, Epheſ. 4. 16.

p. 3111. So then, every true Believer that hath made open profeſſionIn reſpect of their Members. of his faith, by being a member of any one Congregation, hath a right of memberſhip unto all the congregations of the world, becauſe all are but one in Chriſt, Gal. 3. 28. and all have one and the ſame acceſſe unto the Father, and are fellow-citizens, and of the ſame houſhold of Faith, Epheſ. 2. 19.

12. It is then contrary to the mind of Chriſt, that thoſe who make profeſſion of the ſame faith, and worſhip in the ſame way, ſhould ſtand either ſingle by themſelves, and not imbodyed with other profeſſors; or ſtand ſo imbodyed with ſome, as to be diſjoynted from other bodies of the ſame profeſſion.

13. Nor ought any Church-officers to take upon them ſuch aIn reſpect of their Officers. Relation to any particular Body, as to think themſelves obliged unto none but unto the members thereof, in their Miniſteriall charges; for if they do ſo, they make themſelves to be no joints in the body of Chriſt, (which every officer is bound to be) and they hinder the compacting of the whole together, which is contrary to the end of their imployment, Epheſ. 4. 13. 16. and they open a door to the cunning craftineſſe of men who lie in wait to deceive; that it may ſeduce the ſimple and plain-hearted believer, and unſettle him. Epheſ. 4. 14. Rom. 16. 18.

14. All Chriſtians applying themſelves unto a particularOf the third head, how beleevers ſhould apply themſelves to a particular Congregation. congregation, ought to come thereunto free, willingly, in the beauty of holineſſe, Pſal. 110. 3. and not upon any other conſiderations then the love of Holineſſe, Pſal. 84.

15. If any that are eminent in the world, do ſtand upon the points of Honour, thinking that they have a right to the priviledges of the kingdom of Chriſt, by reaſon of their places in the world; and that it would be unbeſeeming to them to offer themſelves to be admitted into a particular congregation: They do greatly miſtake the nature of Gods kingdom, & the ſtate of true Honour; for none are truly excellent & honourable but (h) Saints, (h) Pſal. 16. 3. The Saints that are in the earth, and to the excellent in whom is all my delight] and the Godly, whom God hath ſet apart for himſelf, Pſal. 4. 2, 3. Now the Kingdome of Chriſt is not of this world, Ioh. 18. 37. nor can it be entertained with the worldly reſpects (i) of perſons, (i) Jam. 2. 1, 2. My brethren, have not the faith of our Lord Jeſus Chriſt the Lord of glory, p. 32with reſpect of perſons; For if there come into your Aſſembly a man with a gold ring in goodly apparell, and there come in alſo a poore man in vile raiment, v. 3. and ye have reſpect to him that weareth the gay cloathing, and ſay unto him, Sit thou here in a good place, and ſay to the poor, Stand thou there, or ſit here under my footſtoole, v. 4. are ye not then partiall in your ſelves, and become judges of evill thoughts?] Becauſe the world, and all that is in it, is either wholly oppoſite (k) unto Chriſtianity, and doth lie in wickedneſſe, 1 Joh. 5. 19. (k) Gal. 6. 14. But God forbid that I ſhould glory ſave in the croſſe of the Lord Jeſus Chriſt; by whom the world is crucified unto me, and I unto the world. & 1 Cor. 3. 19. The wiſdome of this world is fooliſhneſſe with God.] or elſe, at the beſt, (l) ſubordinate unto it. (l) & 1 Cor. 3. 22. whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things preſent, or things to come, all are yours, and ye are Chriſts, and Chriſt is Gods. As if he had ſaid, Chriſt is ſubordinate unto God, ye are ſubordinate unto Chriſt, the world and all things in it are ſubordinate to your uſe in reference to Chriſt. Therefore it can be no diſparagement to any in the world to apply themſelves to Chriſt in his ordinances; but it will be their greateſt honour, to exalt him; for ſuch as confeſſe him before men, he will confeſſe before his heavenly Father and his holy Angels, Mat. 10. 32. Luk. 12. 8.

16. Nor do the Saints by their profeſſion of being ſeparate from the world, make voyd any of the lawes of nature; becauſe they are commanded to be ſubject unto every ordinance of man for the Lords ſake, 1 Pet. 2. 13. And the Lord of glory himſelfe (though not bound) did ſubmit, by paying tribute, unto the ordinance of Caeſar, Mat. 17. 24, 25, 26, 27. and hath commanded all to give unto Caeſar what is Caeſars, and unto God what is Gods, Mat. 22. 15. till v. 22. Now to Caeſar is due (m) ſubmiſſion, and (n) honour. (m) Rom. 13. 1. Let every ſoule be ſubject to the Higher powers. & 1 Pet. 2. 13. Submit your ſelves—unto the King as ſupreme, or unto Governours as unto them that are ſent by him. (n) 1 Pet. 2. 17. Honour the King.] As then by the Kingdom of Chriſt, none of the great ones of the world loſe any reſpect due unto them, but rather receive an increaſe of Honour; ſo they ought not to refuſe to yield unto Chriſt the reſpect p. 33which is due unto Him, and his Kingdom; for by giving themſelves up to it, they are ſet above themſelves, that is, out of the world and the reſpects of it.

17. Every one then that will be called a Chriſtian (whatſoever they are amongſt men, it maketh no matter, God accepteth no mans perſon) is bound as a Chriſtian to offer himſelf to be imbodyed into a Congregation, and to partake of the priviledges of the houſhold of Faith, and ought profeſſedly to (o) ſubject himſelf unto the Goſpel, (o) 2 Cor. 9. 13. They glorifie God for your profeſſed ſubjection unto the Goſpel of Chriſt.] and give (p) himſelf over unto the Lord, and by the will of God unto that Elderſhip whereunto he doth make his application. (p) 2 Cor. 8. 5. They gave their own ſelves unto the Lord, and unto us, by the will of God. & Act. 2. 41, 42. There was added (viz. unto the Church) three thouſand ſoules; and they continued ſtedfaſtly in the Apostles doctrine, and fellowſhip, and in breaking of bread, and in prayers.

18. Such as offer themſelves in this manner unto the Elderſhip,And how they ſhould be received therein. ought to be received without much (q) difficulty or ſcrupuloſity, (q) Rom. 14. 1. Him that is weak in the Faith, receive you, but not to doubtfull diſputations.] even as Chriſt (r) received us, (r) Rom. 15. 7. Receive ye one another, as Chriſt alſo received us to the glory of God.] And ſuch as come to him, he ſaith he will in no wiſe caſt out, Joh. 6. 37.

19. Now concerning the outward form and manner of admitting Profeſſors unto the holy Communion, and diſtinguiſhing them from thoſe that are without; we find nothing diſtinctly enjoyned in the Word, or extant in the practice of the Apoſtles: Therefore that which may concern this matter, is conceived to be left free unto the diſcretion of the Elderſhip, as they ſhall think it moſt fit, for the edification and capacity of thoſe with whom they have to do.

And herein the cuſtomes of the Reformed churches, in reſpect of circumſtantials, are found to be different; yet, in the main, their agreement is this—

1. That every one who for the firſt time is to be admitted unto the Holy communion, is to be examined in reſpect of his knowledge and converſation; although from his infancie he p. 34hath been borne, baptized, and bred in the Congregation.

2. If he come from abroad; having years of diſcretion and judgement fit to examine himſelf, it is expected he ſhould have a teſtimoniall of his former life and converſation, and of his diligence in attending the Ordinances in the place where he hath lived. And being found knowing in the fundamentall truths of Chriſtianity, he is deſired

Firſt, to declare that his purpoſe is to live and die in the communion of the Reformed churches.

Secondly, to promiſe, that if he ſhould conceive any ſcruples of the Doctrine that is taught in the Reformed churches, he ſhall not conceale his doubts, and fall away from the Fellowſhip into which he is received; but make the ſame known unto his Teachers, to receive ſatisfaction therein.

Thirdly, to oblige himſelf to uſe all carefull diligence to honour and adorn his profeſſion with his life and converſation, and to avoyd all occaſion of ſcandall.

Fourthly and laſtly, to promiſe to ſubmit himſelf unto the Rules of Church-diſcipline, according to the Word; and to reſpect thoſe that are ſet over him in the Lord.

All which he is engaged to do by word of mouth, and by giving his hand unto the Elderſhip.

In ſome places, this admiſſion of Members is left to the Paſtor, to be performed in private; yet ſo, as the reception of the party muſt be notified unto, and ratified by the Elderſhip. In ſome places, all is done before the whole Elderſhip. In ſome places alſo, the names of thoſe that are admitted, are publiſhed unto the whole Congregation from the Pulpit.

Of the ſecond, viz. Duties relating to the Elderſhip.

20. Such as have given up their names unto a Congregation to be under a Paſtorall charge, and the government of an Elderſhip, ought to hear (s) the voice of their Paſtors, (s) Joh. 10. 3. The ſheep hear his voice.] To (t) follow them, (t) Ibid. v. 4. The ſheep follow him, for they know his voice.] To continue (u) in their fellowſhip, and not to follow ſtrangers, (u) Act. 2. 42. They continued ſtedfaſtly in the Apoſtles doctrine and fellowſhip.] p. 35Yet by this they are not deprived of the liberty of hearing others beſides their own Paſtors, that they may (x) prove all things, and hold faſt that which is good, (x) 1 Theſſ 5. 21. Prove all things, hold faſt that which is good.

21. They ought to obey their Rulers (y) & ſubmit themſelves unto them; that their work may be done with joy, and not with grief, (y) Heb. 13. 17. Obey them that have the Rule over you, and ſubmit your ſelves, for they watch—That they may do it with joy, and not with grief.

22. This obedience and ſubmiſſion ought not to be formall, but hearty, proceeding from (z) a high eſteem of them in love for their works ſake, (z) 1 Theſſ. 5. 13. Eſteem them (viz. thoſe that labour, and are over you in the Lord, and admoniſh you) very highly in love for their works ſake.

23. As an inward affection and eſteem, ſo an outward care for their Rulers is requiſite in Profeſſors: They ought then to communicate unto thoſe that teach them in all good things, Gal. 6. 6. counting all that Rule well, worthy of double honour; but eſpecially to provide maintenance for thoſe that labour in the word and doctrine, 1 Tim. 5. 17. becauſe the Lord hath ordained that thoſe who preach the Goſpel, ſhould live of the Goſpel, 1 Cor. 9. 14.

24. They ought to mark and avoyd all Teachers that cauſe offences and diviſions amongſt them, Rom. 16.

Of the third, viz. Duties relating to their Fellow-members.

25. They ought to conſider their fellow-members; to provoke them to love and to good works; not forſaking the aſſembling of themſelves together, as the manner of ſome is. Heb. 10. 24, 25.

26. They ought to hold forth the word of life, and ſhine as lights in the world in the midſt of a crooked generation, Phil. 2. 15.

27. To this effect they ought to do all things without murmurings and diſputings, that they may be found blameleſſe as the children of God, Phil. 2. 4.

28. They ought to ſerve their brethren through love, Gal. 5. 13. and not to pleaſe themſelves, but others for their good to edification, Rom. 15. 1, 2.

p. 3629. They ought not either to deſpiſe or judge one another for matters which God hath left free, either to be done, or not to be done, according as God doth give every one the meaſure of faith. Rom. 14. the whole chap.

30. They ought to withdraw themſelves from every brother that walketh diſorderly and is a buſie body, 2 Theſſ. 3. 6, 11. yet they ought not to count him an enemy, but ſhould admoniſh him as a Brother. ibid. v. 15.

CHAP. IX. Certain Rules concerning the Adminiſtration of the LORDS Supper, for the decent ordering of the action. Offered to the conſideration of thoſe that ſcruple at the geſture of Sitting.

1. IT is not lawfull for us, in Gods worſhip, to do what we think good in our own eyes; but what is moſt agreeable to his will.

2. For if we know not what his will is, we cannot worſhip him in Faith.

3. If we worſhip him not in faith, we cannot pleaſe him.

4. And if we pleaſe him not, we cannot expect a bleſſing upon our performance.

5. Therefore to be ſure of a bleſſing, we muſt know and carefully obſerve that which is moſt anſwerable to his will, in things belonging to his worſhip.

6. Now to know and obſerve this in the Sacrament of the Lords ſupper; Chriſts practiſe in the inſtitution thereof, ſo far as he would have us to imitate the ſame, and his intention in commanding us to imitate him therein, is to be conſidered.

7. The neceſſity of conſidering Chriſts practiſe and intention in this matter, doth ariſe from the Apoſtles commandement, who doth herein very diſtinctly referre us unto Chriſt himſelfe for a warrant of that which is to be done; ſaying, that in this matter, he delivered that which he received of the Lord, 1 Cor. 11. 23. and that we ought to follow him ſo far as he is a follower of the Lord, ibid. v. 1.

p. 378. Therefore we are bound to look unto Chriſt in the firſt place; and to the Apoſtles afterward, with a reference unto the Lord: becauſe finally our faith muſt reſt only in the Lord, as the object thereof; and the end and uſe of the Apoſtolicall miniſtery is, to call us unto communion with them; that by them we may have communion with the Father, and with his ſonne Jeſus Chriſt, 1 Joh. 1. 3. For we are ſure, that in following him and fulfilling his intention, we do nothing amiſſe; becauſe He is the Way, the Truth, and the Life, Joh. 14. 6.

9. Chriſts practiſe then in the inſtitution of his Supper, in that which is to be imitated, is this—

Firſt, he took the Bread, and by giving ſpeciall thanks over it, he ſeparated it from the common to a holy uſe; then he brake it, and gave it to his diſciples, and commanded them to eat thereof.

Secondly, he took the Cup, which in like manner by a ſpeciall bleſſing he ſeparated from the common to a holy uſe; and then gave it to his Diſciples, commanding them all to drink of it.

Thirdly, this bread and cup the Lord did diſtribute being at the table with his Diſciples, where he ſpake with them of his death and of the fruits thereof, and of his comming again, as you may ſee more at large in Matth. 26. from verſ. 20. till 36. Mark 14. from v. 18. till 32. Luk. 22. from v. 13. till 39. and in John, the whole chapters, 13, 14, 15, 16, 17. are to be compared with the other three Evangeliſts, and taken in as the matter of his table-diſcourſe.

10. Next unto this practiſe of the Lord, the Apoſtolicall practiſe, which in the Primitive church did herein follow the Lord, is conſiderable; that we may obſerve thereby what is properly imitable in the Lords practiſe, by the Church.

11. Let us look upon that which the Apoſtle Paul delivereth unto the church of Corinth, Epiſt. 1. chap. 10, 11. I ſhall open the places briefly, and then make ſome obſervations upon them.

In chap. 10. the Apoſtles ſcope is, to diſſwade the Corinthians from ſymbolizing with Idolaters in eating of things ſacrificed unto idols. The parts of the chapter are two: Firſt, he forbids a mixt communion with Idolaters in things pertaining to their Idol-worſhip, as ſuch; from v. 1. till 23. Secondly, he permits p. 38unto them a mixt converſation with Idolaters, in eating and drinking even of thoſe things which they had offered unto idols, with this caution, if it were done without offence unto weaker brethren, from v. 23. till the end.

Amongſt other arguments uſed to diſſwade them from partaking with idolaters in their Idol-worſhip, one is taken from their engagement to celebrate the Lords ſupper, and from the relation which they had to the Lord in it, and to one another. This is expreſſed from v. 15. till 22. where firſt he ſtirs them up to attention, and to a ſerious conſideration of that which he was to ſay. I ſpeak as to wiſe men (ſaith he) judge ye what I ſay, v. 15. Then he declareth unto them three things; and by the anſwer of a doubt, doth conclude his dehortation.

Firſt he ſheweth what is meant by the uſe of the Elements in the Lords ſupper. The cup of bleſſing (ſaith he) which we bleſſe, is it not the communion of the blood of Chriſt? and the bread which we breake, is it not the communion of the body of Chriſt? verſ. 16. As if he had ſaid, What do you mean by bleſſing the cup, and breaking the bread at the Lords ſupper? for what end and purpoſe is it inſtituted? Is it not to evidence that you have communion with Chriſt in his body and blood, as his ſpirituall members belonging to him?

Secondly he ſheweth what is meant by their joynt partaking of the Elements. We being many (ſaith he) are one bread, and one body; for we are all partakers of that one bread, v. 17. As if he had ſaid; although in our ſelves we are many and diſtinct perſons, yet in reference to Chriſt we are (as of old the ſhew-bread was to the Lord) but one bread, and one myſticall body; becauſe we all jointly do partake of that one bread which in a myſterie is his body. And this is brought in as a reaſon to confirme the foregoing point; For (ſaith he) we being many, are one bread, &c. that is, The reaſon why the bleſſing of the cup and breaking of the bread doth mean and import a communion with Chriſt in his blood & body, is cleer from our mutual relation and the conjunction wherein we ſtand one to another, by this action jointly performed; which is this: That we all by it reſpecting each other in Chriſt, evidence our ſelves to be one bread and one body to him. So then hereby we plainly atteſt our communion with p. 39him, ſeeing by this action, as relating unto him, we have communion one with another.

Thirdly, he ſheweth what is meant by the eating of Sacrifices. v. 18. Behold (ſaith he) Iſrael after the fleſh; are not they which eat of the ſacrifices, partakers of the altar? As if he had ſaid: conſider the cuſtome of the Jews after the fleſh in their ſacrifices, and the ordinance that God gave unto them concerning the eating of holy things: Their cuſtome is, that ſuch as eat of the Sacrifices, have communion with the Altar, and partake in the worſhip by which the ſacrifices are offered up unto God; and if you look upon Gods ordinance given to the Prieſts concerning holy things, Levit. 22. from v. 10. till 17. you ſhall ſee that all ſtrangers are expreſly forbidden to partake thereof, and that none but ſuch as had a reference to the altar might eat of them; the Lord intimating, and the cuſtome of the Nation confirming it, that the eating of ſacrifices is not a common action, but a matter of worſhip importing a communion with the Altar.

From all which the Apoſtle doth tacitely inſinuate thus much: That as the chief thing aimed at in the Lords ſupper, is to evidence our communion with Chriſt, and with one another in reference to him; and the cleer purpoſe of the Jews in eating of ſacrifices, was to manifeſt their relation unto the Altar as partakers of the worſhip and ſervice done at it; So the meaning and intent of eating things ſacrificed unto Idols, muſt be, to have communion with the altar of the Idol, and the idolatrous worſhip performed thereat. This inference is not expreſſed, but only intimated, till a doubt be propoſed and anſwered.

The doubt is propoſed v. 19. thus: What ſay L…h…n (ſaith he) that the Idol is any thing? or that which is offered …n ſacrifice to Idols is any thing? As if he had ſaid: I do not intend to intimate unto you by this, that an Idol is that which hath a reall being; for we know that an Idol is nothing in the world, 1 Cor. 8. 4, 8. conſequently, I do not ſay that the things offered in ſacrifice unto Idols are any thing in reference to worſhip, further then the imagination of the Idolater doth fancie them to be; which giveth no being to any thing. So then in the propoſall of the doubt, he doth cleerly deny that which it ſeemeth to ſuppoſe; and then for a fuller anſwer unto it, he doth ſhew his cleer p. 40meaning concerning the ſacrifices of the Gentiles, and inferreth from thence as a concluſion, that their duty was, not to partake thereof.

His meaning concerning the ſacrifices of the Gentiles, is, v. 20. in theſe words: But I ſay that the things which the Gentiles ſacrifice, they ſacrifice unto devils (Demons) and not unto God. As if he had ſaid; But my meaning is, to declare that the purpoſe of the Gentiles is to worſhip their Demons, which are Devils, or imaginary, and not the true Gods.

Whereupon he inferreth his dehortatory concluſion thus: And I would not that ye ſhould have fellowſhip with devils. As if he ſaid; Becauſe the meaning and purpoſe of partaking of Sacrifices, is to have communion in Worſhip; and it is evident that the Gentiles do worſhip Demons, which are devils, or imaginary gods; therefore I diſſwade you from having any … munion with them. And he giveth the reaſon why he doth … ſwade them from this, v. 21. in theſe words: Ye cannot drink the cup of the Lord, and the cup of Devils; ye cannot be partakers of the Lords table, and of the table of Devils; As if he had ſaid, I diſſwade you from this, becauſe you cannot ſtand under two oppoſite relations, and have communion with two oppoſites at one and the ſame time. The relation which you have unto Chriſt, and their relation to the Devils, are oppoſite; therefore you cannot ſtand under both at once, you cannot maintain communion with both at once; but if you partake of the cup and table of the one, you muſt abſtain from the cup and table of the other.

13. Thus having opened the words; the obſervations which I will briefly make upon them, are theſe—

Firſt, we may gather from hence, that to ſymbolize with Idolaters in their acts of worſhip, is a thing unlawfull to Chriſtians. We know that the Maſſe is the greateſt idol that ever was in the world; and that the act of kneeling was brought in at the Popiſh communion to worſhip that Idol: we ought not therefore to ſymbolize with them in that act of worſhip; for it is not lawfull for us to follow the corruption of an Ordinance, when we have Chriſts imitable practiſe made known to us: It is not lawfull to mixe the acts of Gods true worſhip, with the chief act p. 41of an Idol-worſhip, ſuch as is Kneeling at the Maſſe; For the meaning and purpoſe of kneeling, is Adoration; the object of adoration is the Body and blood of Chriſt, ſuppoſed to be in the Elements: but if we believe no ſuch reall preſence as they have fancied, then we make void the object of adoration, and conſequently the act intended towards it is diſanulled alſo. But if any doth incline to kneeling, becauſe it hath been a cuſtome hitherto uſed; he may upon the ſame ground practiſe all other Popiſh idolatries and ſuperſtitions. But if you will ſay, that you think Chriſt ought to be worſhipped there, and that you cannot come to his table with too much reverence; You muſt underſtand, that Chriſt doth not intend to be worſhipped there, but to be received; and that you muſt not be led by your own thinking, but by the manifeſtation of his will in matters of worſhip; nor can any one geſture be accounted reverence to him more then another, otherwiſe then as he doth appoint it to be in his worſhip. The ſtanding at the firſt Paſſeover in Egypt, was a reverence; The ſitting at the table with Chriſt, was in his diſciples a reverence to him; nay, and their ſuffering of him to waſh their feet, as their ſervant, was a reverence due to him as their maſter, becauſe it was his will to have it ſo. It is neither circumciſion nor uncircumciſion, but the doing of Gods will, that maketh us acceptable unto him. Now it is contrary to his will, that we ſhould follow another example of worſhip then that which his Apoſtles have given us: It is contrary to his will, that we in his worſhip ſhould ſymbolize with Idolaters, and that we ſhould ſeem to collude with them in their act of Idol-worſhip, when we know that the Lord will not be adored, but received in his Supper; and it is no reverence at all, but a very irreverent and unbeſeeming behaviour, to put forth an act proper to adoration, when he doth call us to put forth an act of communion and fellowſhip.

The ſecond obſervation is; That the eating of bread, and drinking of a cup at the Lords ſupper, is a Table-action. This is to be gathered from verſ. 17. We are partakers of one Bread; & v. 21. Partakers of the table of the Lord, and of the table of Devils. Theſe expreſſions are here uſed with a reference to the aime of fellowſhip and communion: whence I inferre theſe concluſions.

p. 421. Seeing the act of Communion is to be evidenced chiefly by the partaking of one Bread by many; it doth follow, that the more that bread, and the partaking of it is one, the more the act of communion is evidenced. Then it followeth alſo, that the partaking of the bread ought to be as much one, as the nature of a Meal doth permit, and as Chriſt by his example doth inſinuate. Now the nature of a Meal, doth not only permit, but require, that ſuch as have fellowſhip in it, ſhould be together as gueſts to partake jointly of it; and Chriſts example doth cleerly ſhew that all his Diſciples were in fellowſhip together with him at a table. And therefore to partake of one bread, and of the Lords table, muſt be underſtood to be ſuch a table-action as is proper unto gueſts at a table. From whence it will follow, that to carry the bread and wine up and down the houſe, to perſons ſitting in ſeverall pewes, as in ſo many little chambers of that houſe, is not at all ſutable to the celebrating of the Lords ſupper, becauſe it doth wholly take away the manifeſtation of that fellowſhip which the Lord would have evidenced in it. Thoſe that eat their bread apart, in ſeverall petty corporations, do not ſhew forth that they are one bread; as the Shewbread was, which was to be ſet before the Lord upon the holy table in the Sanctuary, Exod. 25. 30. & Levit. 24. v. 5. till 10. Which Bread did repreſent the whole Congregation of Iſrael united as one unto the Lord, in twelve cakes ſet upon one table; which type is now fulfilled in the Goſpel, by the joynt preſentation of the reall members of Chriſt as one bread at his table, to his Father, to be a living ſacrifice unto him. Nor can it be ſaid that thoſe who ſit in their pewes at a diſtance from each other, are one Body, as men uſe to be at Meales; for at meales none are one body properly, but ſuch as eat together at the ſame table: Therefore this cuſtome is not ſutable to that which is to be evidenced at the partaking of the Lords table.

2. To ſhew an act of Communion, we muſt partake of the Bread as it is one. Now the bread is not one otherwiſe then as it is upon the ſame table, and bleſſed with the ſame Bleſſing: therefore it will follow, that the partaking of it as one, muſt be to receive it at the table, in a table-action: For if a Table is appointed to ſhew that we are to be at Chriſts ſupper as his gueſts; p. 43and if it be asked what Chriſt would have his gueſts to do? the anſwer muſt be taken from Luke 22. 30. That he would have them eat and drink with him at table in his Kingdome. To eat and drink (then) at his table, is to be his gueſt; and not to have a bit of meat brought from the table. If Lazarus the begger lying at the rich mans gate, had received a diſh of meat from his table, it would not have made him one of his gueſts: but the other Lazarus of Bethany who ſate with Chriſt at table Joh. 2. 2. was properly a fellow-gueſt (or perhaps Chriſts hoſt) becauſe he did eat with him at the table. To have fellowſhip then in partaking of the table, is to be at the table, and to do the action proper to a table: But to carry the bread and drink from the table, to give it to every one apart, is contrary to this Tableaction, and therefore not to be practiſed any longer, in this time of Reformation.

3. The table of the Lord, and the table of Devils, are ſet as parallel in oppoſition to each other; therefore to partake of the one, and of the other, are made contraries directly inconſiſtent together; and being actions directly contrary, they muſt be of one kind; and if of one kind, then the table-action uſed at the one, was the ſame with the action uſed at the other. Now it is known that at the Idol-ſacrifices, ſuch as were invited, did ſit and feaſt at a table, 1 Cor. 8. 10. Sit at meat in the Idols temple. And it was the cuſtom of all ages to have a feaſt upon a ſacrifice; you may ſee it at Jacob and Labans parting, Gen. 31. 54. and at the Moabites friendſhip which they made with Iſrael, Numb. 25. 1, 2. And to this the ſtrumpet doth allude, Prov. 7. 14. and in Pſal. 22. v. 25, 26. the ſame thing is intimated by the promiſe of a Spirituall meal whereby the ſoules of believers ſhall be ſatisfied and live for ever. If then to partake of the table of devils, and of Chriſts table, are parallels in oppoſition; and if it is evident not only by the known cuſtome, but by the Apoſtles expreſſion, 1 Cor. 8. 10. that in partaking of the Idols table, they did ſit at meat in the Idol-temple; then it will follow, that thoſe who did partake of the Lords table, did ſit at meat in the Lords temple: For the Apoſtle ſhewing what he means by partaking in reſpect of the one table, doth alſo explain that which is to be underſtood by the ſame word in reſpect of the other.

p. 44The third obſervation is, that the Apoſtle ſaith, We all are partakers. We all, ſheweth that their cuſtome was to be in a Body, and as a Body to partake; and that the whole Body did partake at once, ſo neer as could be. From whence not only the ſeparate partaking, but the ſingle partaking alſo is condemned as a thing unſutable to the Lords ſupper. The practiſe then of the Maſſe-Prieſt to take the bread and wine alone in publike, is hereby condemned; and the private adminiſtration of the Lords ſupper to the ſick (which ſome ignorantly and ſuperſtitiouſly crave, as a Viaticum itineris ſupremi, (ſo they call it) the proviſion for their laſt journey) is a corruption of the ordinance: For the words Many and All, which the Apoſtle doth uſe here, exclude the Adminiſtration unto one alone.

14. In the eleventh chapter of this ſame Epiſtle, from v. 17. till the end, the Apoſtle doth ſpeak of the celebrating of the Lords ſupper; and his ſcope is cleerly, to rectifie the abuſes and diſorders which were crept in amongſt the Corinthians in the uſe of that ordinance: I ſhall open the text, and then make obſervations.

Firſt then, v. 17. he reproves them in generall, that they came together not for the better, but for the worſe; namely, for the abuſe of this ordinance.

Then in particular, he tells them what their faults were, correcting them for the ſame; and inſtructs them in their duty, ſhewing how the ordinance ſhould be obſerved.

He diſcovers their faults, from verſ. 18. till 22. which are theſe—

Firſt, that they were divided in ſects, v. 18, 19. For firſt of all (ſaith he) when ye come together in the Church, I heare that there be diviſions among you; and I partly believe it; for there must be alſo hereſies (ſects) amongſt you, that they which are approved may be made manifeſt among you.

Secondly, that they did not come together ſo much to eat the Lords ſupper, as their own ſuppers; and that in a divided and exceſſive way, v. 20, 21. When ye come together therefore into one place, this is not to eat the Lords ſupper; for in eating, every one taketh before other his own ſupper, and one is hungry, and another is drunken. As if he had ſaid; When ye come together, p. 45ye do not ſeem to intend the obſervation of Chriſts ordinance, but the taking of your own meals in ſeverall companies, in a diſorderly divided way, and with exceſſe of eating and drinking in ſome, when others are faſting and hungry. Your faults then are, that you come not only divided in opinions and affections, but in your actions and behaviour, you change the Lords ſupper into an ordinary meale; and theſe your meales are taken ſeparately, and in taking of them ſome are exceſſive in drinking, and glut themſelves, while others who partake not with them are hungry. Thus their faults are opened.

The correction of theſe faults, is in verſ. 22. What (ſaith he) have ye not houſes to eat and to drink? or deſpiſe ye the Church of God, and ſhame them that have not? What ſhall I ſay to you? Shall I praiſe you in this? I praiſe you not. As if he had ſaid, Do you not know that ye ought not to come together in the Church to eat an ordinary meale? are not private meales to be taken at home in your houſes? By this meanes you make the Church of God contemptible, and the ſociety of Saints a common thing; and you make them aſhamed, that have not made proviſion for entertaining themſelves plentifully as ſome of you do. You diſhonour then the houſe of God, and ſhame your brethren; you deſerve greatly to be blamed for all this, wherein you are extreme faulty.

Having thus laid their faults open, and corrected them for the ſame; he inſtructs them in their duty, ſhewing them how the Ordinance ſhould be obſerved, in reference to three things. 1. In reſpect of the ordinance in it ſelf, to imitate Chriſts inſtitution. 2. In reſpect of their private preparation, to partake thereof worthily. 3. In reſpect of their publike meeting, to perform the action orderly in the Congregation. The firſt part of the inſtruction concerns the things to be done by Chriſts appointment; the ſecond part, and the third, concerne the perſons doing the ſame, to direct them in the manner of performance, which hath two duties; the one preparatory, wherein every one is apart to fit himſelf for the ordinance; the other executory, wherein all of them are to fit themſelves each towards other in their meeting to that effect.

p. 46The doctrine concerning the Ordinance it ſelf, is verſ. 23, 24, 25, 26. where firſt he ſhewes by what authority he doth deliver this doctrine: For (ſaith he) I have received of the Lord that which I have delivered unto you. Secondly, he relates unto them what Chriſt did and ſaid in the inſtitution of the Ordinance. Thirdly, he declares unto them what the meaning of their action was, in imitating that which Chriſt did, and remembring what He ſaid.

Chriſts actions and ſpeeches are diſtinctly related, in reſpect of the time, and in reſpect of the things done and ſaid by him at that time.

The time was, the night wherein he was betrayed. That the Lord Jeſus in the ſame night wherein he was betrayed, v. 23.

The things done and ſaid by him, relate the two parts of the Ordinance: the firſt, concerning the Bread; the ſecond, concerning the Cup.

Concerning the Bread, he did three things: He took it, he gave thanks over it, and then brake it. v. 23, 24. Took bread, and when he had given thanks, he brake it.

Concerning the Bread, he ſpake three words: Firſt, a word of command, Take and eat. Secondly, a word of inſtitution and conſecration, ſhewing what was meant by the bread, This (viz. bread) is my Body which is broken for you. And thirdly, a word of direction, inſtructing them what to do, and to what end they ſhould do it; Do this in remembrance of me. v. 24.

Concerning the Cup he relates in like manner that which the Lord did and ſaid.

That which he did, is expreſſed in theſe words: After the ſame manner alſo he took the Cup, when he had ſupped, v. 25.

That which he ſpake, is in theſe words: ſaying, this Cup is the New Teſtament in my Blood: Here is the word of inſtitution and conſecration. And, This do ye as oft as ye drink it, in remembrance of me: this is the word of commandement, and of direction. v. 25.

Hitherto the Apoſtle hath delivered what Chriſt did and ſaid at the appointment of this ordinance: Now, in the verſe following, p. 47he delivers unto them doctrinally, what the true meaning and intent of their action is in celebrating the Lords ſupper. For (ſaith he) as often as ye eat this bread, and drink this cup, ye ſhew the Lords death till he come. As if he had ſaid, Chriſt having thus appointed his laſt ſupper to be celebrated, by the breaking of bread, and partaking of the cup, for a remembrance of him, and of that which he hath done for us: your imitation of him in this ordinance, in the nature of it, is a ſhewing forth of his death; a teſtimoniall of your faith in his death, till he come again to receive you into life.

This is the doctrine which is delivered concerning the Ordinance it ſelf, as it is to be celebrated in imitation of Chriſt. Followeth, the doctrine delivered concerning the way to do this worthily, both in reſpect of every Member by himſelfe in particular, and in reſpect of the Body of the Congregation in common.

The particular Members are taught, 1. What the guilt is of unworthy partaking. 2. How this guilt is to be avoyded. 3. What the puniſhment of unworthy partaking is; with the cauſe deſerving it, and the effect following thereupon. 4. And how both the puniſhment, and the dangerous effect of it is prevented.

Concerning the guilt of unworthy partaking, the Apoſtle doth inferre it as a conſequence from the foregoing doctrines, thus—verſ. 27.

Wherefore whoſoever ſhall eat this bread, and drink this cup of the Lord unworthily, ſhall be guilty of the body and blood of the Lord.

That is; Seeing the Lord hath ordained, that the eating of this his bread, and the drinking of his cup, ſhall be the memoriall of his body broken, and of his blood ſhed for us; therefore if any man doth not partake thereof anſwerably to this end, and as it becommeth thoſe that celebrate the memoriall of his death till his comming; he ſhall be guilty before the Lord of his body and blood, as if he were one of thoſe that dealt with him unworthily, and put him to death with wicked & profane hands.

The way to avoyd this guilt, is to come with a previous examination of ourſelves: this is taught, v. 28. in theſe words:

p. 48But let a man examine himſelf, and ſo let him eat of that bread and drink of that cup. As if he had ſaid; But if you will free your ſelves from this guilt, you muſt come with due preparation of heart unto the action of the Lords ſupper; and this preparation muſt be a tryall of your ſtate in the preſence of God, ſo as to approve your ſelves in all things to be anſwerable unto his will, in fulfilling the purpoſe of this ordinance.

Concerning the puniſhment due unto the unworthy partakers, the Apoſtle teacheth them that it is the judgement of damnation, v. 29. For (ſaith he) he that eateth and drinketh unworthily, eateth and drinketh damnation to himſelf. As if he had ſaid; Be carefull thus to examine and approve your ſelves in the uſe of this ordinance unto God, to anſwer his will; for if you do not ſo, but come unworthily, you ſhall by your eating and drinking procure a judgement of damnation to your ſelves, as a juſt puniſhment of your ſinne.

The cauſe deſerving this puniſhment, is their neglect of reſpect and reverence due to God and his ordinance: the Apoſtle calls it, v. 29. the not diſcerning the Lords body; that is, the want of care and reſpect due to the body of the Lord, not taking notice of the dignity and worth of it, nor diſcerning Gods purpoſe in offering it to us, but uſing it as a common thing, doth deſerve this puniſhment.

The effect following upon this cauſe, in them was, that many of them were weak and ſick, and aſleep. v. 30. For this cauſe (ſaith he) many are weak and ſickly among you, and many ſleep. As if he had ſaid; And becauſe the puniſhment of condemnation is due unto you, therefore God doth afflict you, to ſhew his diſpleaſure, with outward judgements upon you in the fleſh.

The means to prevent theſe evils are two: the firſt is our duty, which may prevent the temporall chaſtiſement; the ſecond is Gods dealing with us, to prevent the eternall puniſhment.

Our duty is to judge our ſelves, whereunto a promiſe is made, that if we perform it, we ſhall not be judged of God. v. 31. For if we would judge our ſelves, we ſhould not be judged. As if he had ſaid; Theſe judgements of God befall unto you, becauſe you take not heed to your wayes in his ſervice; for if you did judge and condemne your ſelves by repentance for your faults, God would p. 49not thus judge you with ſuch chaſtiſements.

Gods dealing with us to prevent the eternall evill of the deſerved puniſhment, is, by ſuch chaſtiſements to free us from being condemned with the world. v. 32. But when (ſaith he) we are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the world. As if he had ſaid, However theſe chaſtiſements are juſtly inflicted, and judgements befalling us for want of care to judge our ſelves, and ſhew that we deſerve damnation; yet God doth not inflict them otherwiſe then as a Father doth, to correct us and chaſtiſe us in love, that we may not be condemned finally with the world.

Thus he hath inſtructed them, how every one ſhould in private behave himſelf in reſpect of this ordinance: Now in the two laſt verſes of the chapter, he doth inſtruct them alſo how they ſhould behave themſelves in publike; and referres them to his comming, for other matters.

Concerning their publike behaviour in the Church, he ordains two things: Firſt, that they ſhould tarry one for another, and not eat ſeparately; Secondly, that they ſhould not eat to ſatisfie their hunger, in the church, but at their houſes.

Concerning the firſt he ſaith thus, verſ. 33. Wherefore my brethren, when ye come together to eat, tarry one for another. Concerning the ſecond he ſaith thus, verſ. 34. And if any man hunger, let him eat at home, that ye come not together unto condemnation. As if he had ſaid; Well then, my brethren, let me exhort you to celebrate the Ordinance jointly, and not ſeverally: and to that effect ſtay till you are all met together, to eat bread as one body and company of Saints; and beware, under pain of condemnation, not to uſe this as an ordinary meale to ſatisfie your hunger, but uſe it only for the end to which Chriſt hath appointed it; and if you be hungry, ſatisfie your appetite at home.

The reference which he makes of other matters, till his comming, is in theſe words: The reſt will I ſet in order when I come.

15. Thus I have done with the Analyſis and meaning of the Text; now I ſhall come to ſome brief Obſervations, to fit them to our preſent occaſions.

Firſt, then, we may take notice of the Corinthians cuſtome; p. 50for by the whole context it is apparent that they uſed to come to the Lords ſupper as to a meale; which the Apoſtle doth not at all diſcommend, but only rectifies the abuſe of the meale, by which they were fallen into diſorderly ſeparations, and exceſſes of eating as at a common meal, for hunger. This being avoided, all the reſt of their practiſe is allowed, if they did only come preparedly, and to the end for which Chriſt did appoint this ordinance, which by the primitive inſtitution was appointed to be a holy meale at his table.

Secondly, for the outward manner of celebrating this meale by the Congregation, which is the chief thing we now look after, we may obſerve theſe particulars—

1. That the place where they met to eat, was the Church, and not their houſes; for v. 18. he ſaith, when ye come together in the Church. & v. 20. when ye come together in one place. Ergo the place was the Church. From whence we may gather, that ſeeing the proper place of this ſacred meale was the Church; the place of their ordinary meales was their private houſes, and it was not lawfull for them to take their ordinary meales in the church, but only at their houſes; therefore it was not lawfull alſo to take the Holy meale at their houſes, but only in the church, that is, at their publike meeting-place: for the Holy meale appointed for a publike meeting, is no leſſe diſproportionate to a private houſe, then an ordinary meale which men take to ſatisfie nature, is diſproportionate to the church of God: Ergo, Private communion is not ſutable to Chriſts inſtitution; but the Holy meal is appointed to be in a publike place only, which the Apoſtle calls the Church.

2. From this celebrating of a Meale, and in the Church, and ſuch a meale as was to ſatisfie their naturall appetite even as they were wont to do in their private houſes; we may gather cleerly, that the Table-geſture which the Corinthians did uſe at their ordinary meales wherein they did eat for hunger, was alſo uſed in the Church at their celebrating of the Lords ſupper. For ſeeing they changed the one into the other, it is not to be queſtioned but that their geſture was the ſame in the one as in the other; and conſequently, that they ſate at the Lords meale, as they did at their own; and if their ſitting at the one had been p. 51more reproveable then at the other, no doubt the Apoſtle would not have left it untouched when he was mentioning their miſbehaviours and abuſes of the ordinance, profeſſedly, to rectifie the ſame. So then, their manner of eating as for the geſture, is allowed, not only becauſe at this time not reproved, but becauſe in the foregoing chap. the Apoſtle doth expreſs himſelf ſo, as doth cleerly import an allowance of the geſture, in making it parallel to the Table-action uſed at the Idol-feaſts, which in c. 8. v. 10. he calls ſitting at meat. So then to receive the Lords ſupper, as men uſe to do who ſit at their meat, is that which the Church of Corinth did practiſe with the Apoſtles approbation, and it is that which we ought to imitate in them, and in Chriſt himſelf: and conſequently Kneeling, either at the table or in the pewes, when the Elements are to be received, is altogether unſutable both to the Primitive inſtitution, and to the Apoſtolicall obſervation of this Ordinance.

3. As we have obſerved here, that the action was a Meale, the place the Church, and the geſture Sitting at meat; ſo we may further take notice from the expreſſion, v. 18. & 20. When ye come together: and from the commandement, v. 33. When ye come together, tarry one for another; That the whole Congregation was to be joyned in this action of eating a meal. And ſeeing the meale was to be at a Table, and the Congregation did come together to eat, and that they are commanded to tarry one for another; it is cleer that their cuſtome was, by the Apoſtles direction, to eat all together of the ſame bread, at the ſame table: which doth again ſhew the unſutableneſſe of eating ſeverally in diſtinct pewes.

4. As for the time, it is cleerly left free to the will of the congregation; for he ſaith no more when he mentions their comming together, but this, When ye come; leaving it indefinitely to their will and conveniencie, when they ſhould appoint it: whence we may gather that the Church is not bound to the time wherein Chriſt did celebrate his ſupper; becauſe that circumſtance of time was to the Lord neceſſary to be obſerved, for the fulfilling of the law of the Paſſeover to aboliſh it, and to ſubſtitute in the ſtead thereof the memoriall of his death, which now at all times is to be remembred, as Heb. 13. 15. we are exhorted to do. p. 52And the typicall circumſtance of time which was under the law, being fulfilled, we are now abſolved from that obſervance, becauſe the feaſt which we are to celebrate is a perpetuall feaſt, 1 Cor. 5. 7, 8. and therefore at all times when the Congregation doth think moſt convenient to meet together to eat, it is obſervable.

From all which we may gather, that the Apoſtles did herein appoint the Churches to imitate Chriſts practiſe in all things which were proper to the ſolemnity of a Meale, for the manifeſtation of the fellowſhip of thoſe that have a right to partake of it, as united together in the Lord. So then, the neerer we come to this practiſe, the more we ſhall be conformable to the will, and anſwer the intention of Chriſt in this his Ordinance.

16. Hitherto I have conſidered Chriſt and the Apoſtles practiſe, and the end and uſe of the Ordinance unto which their practiſe was to be ſubordinate and anſwerable: but becauſe the Apoſtle doth referre us in a ſpeciall manner to take notice of Chriſt himſelf in this matter, let us look a little directly upon Chriſts whole aim and purpoſe in the inſtitution of this ordinance, and that we may do this, the things which in his words and actions do inſtitute and diſcover his intentions, are to be reflected upon.

Firſt then, the words by which he doth conſecrate the bread and wine, are very conſiderable: This is my Body which is given for you; and this Cup is the New Teſtament in my Blood which is ſhed for you, Luk. 22. 19. 20. by which he ſheweth that his purpoſe was to leave unto his Diſciples, in the uſe of bread and wine, a repreſentation and a pledge of the benefits which by his body and blood were conferred upon their ſoules: therefore he giveth unto the Bread and Cup the names of that whereof they were memorials, repreſentations and pledges; that by a holy uſe thereof in Faith, the things remembred and repreſented thereby might be obtained.

Secondly, the words of Direction inſtituting the Ordinance for after-times, Luk. 22. 19. Do this in remembrance of me: which the Apoſtle doth explain, 1 Cor. 11. 6. to be a ſhewing of the Lords death till he come; do manifeſt that his intention was, p. 53that they ſhould imitate his practiſe in his laſt Supper, to keep the memory of his death in their mind, till his comming.

Thirdly, there is a word of promiſe relating to his comming again, and to the conjunction of his Diſciples with him in his kingdom. Mat. 26. 29. I ſay unto you, I will not drink henceforth of this fruit of the Vine, untill that day when I drink it new with you in my Fathers kingdome. This promiſe is mentioned alſo, Mar. 14. 25. and more generally, in Luk. 22. 16, 19. and more diſtinctly, in verſ. 29, 30. where he promiſeth his diſciples a Kingdome, and a priviledge to eat and drink at his table in his kingdome. All which doth cleerly intimate, that his intention was by this Ordinance not only to aſſure them of his comming again, but of their ſociety and fellowſhip with him, whereof this Meale was to be an earneſt and demonſtration. So then he did intend that this Feaſt upon the ſacrifice of his Body and Blood, ſhould be unto them not only a means to confirm their Faith in his death, and in the effects thereof in the New Teſtament, as a thing paſt, but alſo of their hope of the ſtate of life to come. So that this Feaſt was appointed to demonſtrate alſo our expectation of the Feaſt which is prepared for thoſe that are to be with the Lambe at his wedding, Revel. 19. 9.

Fourthly and laſtly, Chriſts action of ſerving his Diſciples at his laſt meale with them, doth ſpeak much of his intention towards them: for he thereby doth not only intend to give them an example of humility, that they ſhould ſerve one another, as he expreſly doth mention (Joh. 13. 12. till 17. & Luk. 22. 27.) that he did ſerve them; but this ſervice at his laſt meals, doth ſpeak them to be his loving friends and familiars, as Joh. 15. 15. he calls them: It doth ſpeak them his gueſts who did ſit at meat at his table, as he declares it Luk. 22. 27. and conſequently it doth manifeſt unto them and us, that his intention was to ſhew forth unto them, and in their perſons ſo entertained by him, to give to all his faithfull ſervants by this Ordinance an aſſurance of the eſteem which he hath of them now, and will have of them for ever in his Kingdome, For elſewhere, viz. Luk. 12. 37. there is an expreſſe promiſe made unto all his Faithfull ſervants, aſſuring them of the like entertainment; the words are theſe: Bleſſed are the ſervants whom the Lord when he commeth ſhall find watching, (and conſequently faithfull to him in their charges) Verily I p. 54ſay unto you, that He ſhall gird himſelf, and make them ſit down to meat, and will come forth and ſerve them. This then being promiſed unto all, and performed by the Lord unto his diſciples at the laſt Meale, whereof the remembrance is to be kept by all; is a cleer demonſtration, that Chriſts intention was towards them, and is to all his faithfull diſciples, by the ſolemnity of the action to give us an aſſurance of his love & eſteem of us, that he accounts us as his friends & familiar gueſts whom he doth honor.

17. From all which, this Concluſion as a generall rule is to be gathered in this matter; Namely,

That manner of Adminiſtration of the Lords ſupper is moſt warrantable, which doth beſt expreſſe and imitate Chriſt and his Apoſtles practiſe in the uſe of this Ordinance; which doth repreſent and hold forth moſt effectually all Chriſts intentions in it; and which is moſt fit to accompliſh moſt fully the commandement of celebrating the Memoriall both of his death, and of our conjunction with him at his comming again.

And on the other ſide, that manner of Adminiſtration is leaſt warrantable, which doth not anſwer and imitate Chriſt & his Apoſtles practiſe in the uſe of this ordinance; which doth not repreſent and hold forth any of Chriſts intentions in it; and which is not at all fitted to accompliſh in any competent meaſure, the commandement of celebrating the memoriall both of his Death, and of our conjunction with him at his comming again.

But it is now made apparent by that which hath been hitherto ſaid, that a Table-geſture in ſitting at meat, doth beſt expreſſe and imitate Chriſt and his Apoſtles practiſe in the uſe of this ordinance; That it doth repreſent and hold forth moſt effectually all Chriſts intentions in it; and that it is moſt fit to accompliſh his commandement of celebrating the memorial of his death, and of our conjunction with him at his coming again. And on the other ſide it hath alſo been made apparent, that the geſture of Kneeling, or any other behaviour inconſiſtent with a Table-action, at a meal, is leaſt anſwerable and proper to all this.

Therefore it followeth, that the Table-geſture of fitting at meat is that manner of Adminiſtration of the Lords ſupper which p. 55is moſt warrantable; and that the geſture of Kneeling is leaſt warrantable in this Adminiſtration.

CHAP. X. The practiſe of the beſt Reformed Churches, in the Adminiſtration of the LORD'S Supper.

HAving hitherto taken from the Word of GOD, the grounds which make good this Concluſion; I ſhall adde for a cloſe of this Diſcourſe, a brief Relation of the Practiſe of the beſt Reformed Churches; to ſhew how in their Publike meetings this Ordinance is obſerved by them, in imitation & remembrance of the Lord.

1. They appoint commonly the Lords day, in the morning, for the time of partaking of the Lords table; and in moſt places this is done every two moneths once.

2. The Miniſter, after morning-Sermon, when he hath prayed, and cauſed the Pſalm to be ſung, and diſmiſſed thoſe that are not to partake; doth ſpeak by way of Exhortation to thoſe that are to come to the Ordinance; declaring the inſtitution thereof, the benefits to be received by the worthy partakers in it, and the danger of unworthy partaking: whereupon the impenitent and ſcandalous are warned not to preſume to approch unto the table.

3. This Exhortation is by ſome delivered in the Pulpit, by ſome at the Table it ſelf; by ſome it is read out of a Book wherein the Conceived form by the Church is contained, by others it it not read, but delivered in a free diſcourſe: for although they have Forms, yet they do not ſtrictly bind their Miniſters to them.

4. There is a Table, before the beginning of the Sermon, covered with a clean cloth upon it; and at the end where the Miniſter is to ſit, the bread and wine is ſet prepared, to be conſecrated by him.

5. When the Miniſter hath ended the Exhortation preparatory to the action, before the conſecration of the Elements he giveth thanks, and prayeth unto God for a bleſſing upon the Ordinance, and upon thoſe that do partake of it. This prayer is made at the Table, whiles the Miniſter is there alone; the prayer being ended, he invites the Communicants to approach orderly without noiſe and confuſion,

p. 566. The Elders and Deacons, in moſt places, partake firſt with the Miniſter; and when theſe have received, they riſe and ſerve the tables, which afterward are filled.

7. According to the bigneſſe of the Congregation, and the conveniencie of the place, the Table is made longer or ſhorter, and-Forms are ſet on each ſide thereof at a convenient diſtance, for people to ſit, and to go in and out, and they are ordered by the Elders to go in at the one end of the Table on each ſide, and out at the other, every one following his neighbour; and as every one doth approach, he giveth unto the Elder ſtanding at the ſide of the Table whereat he enters, his Token.

8. At every time the Table is filled, the Miniſter doth repeat the words of Conſecration uſed by Chriſt, or the Apoſtle Paul, or to that effect; and diſtributeth firſt the Bread, on both hands, to thoſe that ſit next unto him; and then doth ſhove the Veſſell which containeth the conſecrated bread, unto the reſt along the Table as they ſit in order, every one taking of it as it comes before him a morſell; and the Elders of each ſide ſtand behind the Communicants to ſhove the Veſſell along the Table, for the quicker diſpatch of the action, and to bring up the Veſſell from the lower to the upper end where the Miniſter doth ſit, when all have eaten of the bread that is in it.

9. The Bread being diſtributed, the Cup in like manner is conſecrated, and given by the Miniſter on each hand one cup, to go all along from one to another; every one when he hath taſted of the wine, ſetting it down upon the table before his neighbour, and he taking it up, drinking of it, and ſetting it down again; and when all have drunk, the Elders carry up the Cups to the end where the Miniſter ſits, and ſet them filled before him; and a Bleſſing being pronounced upon each Table-full, the Communicants riſe in order, and go to their ſeats, and another Table-full doth come in their room, till all have received.

10. The men come firſt in order, & then the women to partake.

11. There is a Baſon held or ſet in ſome place, at the end of the table, where the people come in or goe out, to receive a collection for the poor. 12. When all have received, the laſt Table-full doth ſit ſtil at the table until the Miniſter be gone up again to the Pulpit, to give thanks to God for all, and to diſmiſſe the Congregation with a bleſſing.

FINIS.

End of the text · John Dury, A Model of Church Government (1647)