The Government of the Churches of Christ, Book 1 · Chapter 3
CHAP. III.
That Christ hath by his own Institution, Established the Order, Discipline, and Government of his Churches; proved by several Arguments.
AS there is a Distinction commonly made between Discipline, and Worship, and Doctrine of the Church, so such a Distinction hath an Apostolical stamp upon it for its warrant; for materially we find it, though in other Terms, Colos. 2. 5. Where by Order among them, he means that which we call Discipline, or ordering the Administration or Government of the Church and Worship: And by Faith, that which we call Doctrine, or the Systeme of Truths to be believed and practised, for so every where the word is used. And so in 1 Cor. 11. 34. Having Treated of matters pertaining to Worship and Discipline, the Administration of the Lords Supper, &c. he concludes, the rest will I set in order when I come. So 1 Cor. 14. 40. Let all be done Decently, which respects the outward circumstances; and according to Order, which respects those Apostolical commands about matters of Discipline, and ordering, as he calls them, ver. 37. such as he had given in that Chapter, and at other times. Therefore, Tit. 1. 5. when writing to an Evangelist about Rectifying matters in Crete, and ordaining Elders in every City, matters that concern Discipline, he adds, as I had Ordered thee, or given Order to thee. The word is the same in all these places. And by Order, he means not simply their having all those principally instituted Ordinances as are Essential, as Preaching the Word, Sacrament, and Censure, and Officers to Administer these; but all such Rules as the Apostles gave for the ordering and administring those Ordinances right; many of which Rules are; more than meer external circumstances; and yet not principal Ordinances, but Directions to manage Ordinances, as even those Directions given about prophecying in that, 1 Cor. 14. That they should speak by course, and one at once, that the Women should keep silence, &c. which yet are points of that Order, he would have them observe in their Assemblies, ver. 40. And so in the Old Testament, there was the like usage. As they had the Ark, so they had direction how to carry it, 1 Chron. 15. 2. None ought to carry the Ark but the Levites, for them hath the Lord chosen; and because they carryed it in a Cart, he tells them they sought not the Lord after the due Order, v. 13. Now for the Demonstration of this, that the Order of the Churches of Christ is to be distinguished from▪ their Doctrine and Worship.
1. Consider; that very place it self, even now cited for this Distinction, doth, if viewed, in the context of it, afford Argument for this, the Apostle delighting himself with a rare and worthy sight, worthy an Apostle's Joy, Col. 2. 5. Though I be absent in the Flesh, yet am I present with you in the Spirit, joying and beholding your Order, and the stedfastness of your Faith in Christ. Whereby Spirit, if his own mind and heart be meant, then the meaning is, that both those were Established according to his own Heart, as he an Apostle led by the Holy Ghost would have them; therefore he says, he was present with them in his Spirit. Or if the Holy Ghost be meant more immediately, then the meaning is, that in respect of those, the same Spirit of Christ that dwelt in the Apostle, and guided him in setling the Church in both these, was present also with them in both Faith and Order, both being Established and Setled amomg them according to the Dictates of the Holy Ghost in the Apostle; and therefore he says, he was present with them in the Spirit, joying in a Spiritual manner to behold both. So that the Colossians had all Ordinances and Officers, and all those Ordinances managed by those Officers amongst them, according to the Directions the Holy Ghost had given. This was their Order he rejoyceth in, as well as in their Faith, and is in respect of both these present with them in Spirit. And this being their present State in both, he exhorts them to continue herein, in those words, As ye therefore have received Christ the Lord, so walk ye in him, ver. 6. He speaks in Relation to both these, for his Scope is to exhort them to persevere in what he had before commended them for, which hitherto they had held on in; which was for their Order, as well as Faith, which the Particle therefore implies, as ye have therefore received, so walk. And as in their Faith they had received Christ Jesus for their Saviour, so in submitting to his Orders and Rules for their Church Government, they had received him for their Lord; and to walk on in both as they had begun, he exhorts them. So that all Churches then, as they had received from the Apostles the Doctrine of Faith, so directions for Order too, and it was not left to their power, to their Arbitrement, to innovate or alter in either, but to continue to walk as they had begun.
And this further appears to have been his Scope, because he prefaceth this commendation of their Faith and Order, that he might preserve them from the Errours of some who went about to pervert them in both. Into the Order of their Worship, there were those that would have obtruded Jewish Rites and Ceremonies, of abstinence from meats, and of Holy Days, and the Jewish Sabbath, ver. 16. and so a seeking God after the old Order of the Jewish Church. And into the Doctrine of their Faith, there were some that would have introduced things they had not seen, v. 18. by which Doctrines they destroyed the foundation of their Faith, not holding the head, ver. 19. Now to settle them against these Innovations both in Doctrine and Rites, and against all whatsoever that might arise of the like kind, to the end of the World, he tells them that they were in respect of that Order and Faith they had received Christ in, in him compleat, ver. 10. He and his word was a sufficient director to to them in both; and they needed neither to be beholden to Humane Philosophy or Policy, or any Traditions of Men, either to order their Churches for them, otherwise than as Christ by his Apostles had Taught, or to coin new Doctrines. ver. 8. And because that take them, quà Colentes, as Worshippers in a Church, they were dead with Christ from all Rudiments of the World whatever, ver. 20. he wonders that any among them should be so seduced, and why as though living in the World they would be subject to Ordinances, humane of what kind soever. Where he takes away the fairest pretence for such Innovations as could be; that they, because Men as well as others, lived in the World (the example of which is apt to mould Men much to conform to their practices) and therefore they should take liberty to loose their Orders in their Church affairs, to come the nearer to the Model of Wordly Governments. Ay, but the Apostle tells them that they were Worshippers in a Church that held of Christ as their only Lord, they were of another World, and so ought not to subject themselves to any matters of Order, as well as matters of Faith in their Church Administrations, but what were purely from Christ. And in relation to both these (which he still carries in his Eye) he useth two words, ver. 22. Not to go after the Commandments of Men, in matters of Order; nor the Doctrines of Men, in matters of Faith, (for still such new invented ways profit not the Soul but perish in the using) nor be deceived by the vain shew of what Wisdom soever appeared in either. And although the swervings and aberrations there mentioned from right Order and Faith, were more gross than many of those amongst us, yet the arguments and exhortations the Apostle useth (to prevent any of what sort soever for ever) are such as reach ours and all other digressions from the right Order and Faith, at first delivered by the Apostle, and received by the Apostolick Churches, and we are to reduce all to the Word, we being compleat in Christ for either. The like Exhortation unto this (which further strengtheneth this) we have also Rom. 12. 1.
2. I add to this, that there are in the Books of the New Testament written by the Apostles, manifold particular directions and notes, purposely and professedly written to direct in the Government of Churches▪ and ordering the Worship of them. Thus in the Book of the Acts, which is an Historical Narration, and in the Epistles, there are divers and several passages scattered, which put together will rise up to a Platform, whereas for ordering of Commonwealths there are only general Rules, as to be subject to the higher Powers, &c. but neither directions nor examples left or intimated how they are to be governed. Thus in 1 Tim. 2. he gives many directions about the publick Prayers of the Church, as for their Order, that they should be first made afore any other, That first of all, Prayers be made, ver. 1. So for their kind, all sorts of Prayers, Supplications, Prayers, Intercessions, &c. For their subject, for all Men, Kings, all in Authority; for the place of Worship, not in places dedicated as Holy with difference from others as the Temple was, but I will that Prayers be made every where, &c. ver. 8. For the carriage of Women, that in the Publick Assemblies they wear Modest Apparel, and not affect that splendour, and costliness as elsewhere, ver. 9. and that they keep silence in all administrations whatever, v. 10. and that they be not Rulers nor Teachers of the Church, v. 11. Then in chap. 3. he gives directions about Officers; their Distinction, Bishops and Deacons; their qualifications when to be chosen. And chap. 5. he adds many more of the like nature, both about Officers and Church Censures. And what was the scope of all this? Even to shew that the ordering and disposing of all such things, are fixed some where or other in the writings of the Apostles, and left as Rules for us by Apostolick Authority. He accordingly in the conclusion of all this, doth more strongly enforce his former directions, 1 Tim. 3. 14, 15. These things write I unto thee (hoping to come unto thee shortly (and so not writing all that might be written now) but if I tarry long that thou mayest know how thou oughtest to behave thy self in the House of God, which is the Church of the Living God. He puts an Emphasis upon the Subject he was to converse in, The House of God, and the Church of the Living God, as if he had said, the House or Family of God, and the ordering of it, requires another manner of skill than the Societies of Men. Timothy was an Evangelist, whose Office it was to perfect Discipline and Doctrine in the Churches, which the Apostles first planted, and the Evangelists received extraordinary gifts to that end, and such gifts as made them to exceed, in Spiritual Wisdom and Spirit, all the Bishops, yea all the States in the World, and yet it was not left unto their Wisdom or Arbitrement, to dispose or give such directions as these in Church Affairs and Administrations; but they were tyed to the directions of the Apostles under whom they were Evangelists, and who were guided infallibly by the Spirit, that these Evangelists might be guided by them to mould Churches accordingly. Timothy's Wisdom could not direct him herein, but he was to learn and know from Paul, that thou may'st know how to behave thy self, &c. 1 Tim. 3. 15. This is a skill then, which depends upon Apostolical Revelation. And the directions were not so loosly given as they might vary from them, for Paul says even to Timothy, How thou oughtest to behave thy self, as a matter of duty. Neither doth Paul only give general Rules, which might help humane Wisdom in the ordering of things, for many of the Rules in that Epistle are particular, and as express as may be, not only directing to the substantial parts of Worship, but giving directions for the manner, as the word foreign, How, implies. Yea and he makes these things part of that mystery of Godliness, ver. 16. for which Christ was made manifest in the Flesh and Ascended, as well as matters of Doctrine; and so they needed a revelation as well as the greatest truths of Faith. And further he insinuates the reason why he left these things in Writing, because the Spirit foretold that there should be an Apostacy of the Churches to Popery in the latter times, when there should be a perversion, as of the Doctrine, so of the Apostolical Order and Worship set up in the first Churches, he instancing in some particulars for the rest, 1 Tim. 4. 1. which Daniel (whence he quotes it) instanceth in; Dan. 11. 36, 39. And so he writ these things that the Church might in after Ages have a Rule to restore all things to the Primitive condition again.
The like we have delivered by Paul to Titus another Evangelist, Tit. 1. 5. For this cause (says he) left I thee in Crete, that thou shouldest set in order the things that are wanting, or as the word in the Original is, foreign throughly set straight or reduce to the right, things that were left unset right. And he instanceth in one matter of Discipline for all the rest, and ordain Elders in every City: And how was he to order all things? And by what rule? foreign, as I ordered them to thee, or gave order. Evangelists were appointed for Church Discipline as well as Doctrine; so Timothy you see was by the directions given him, and so Titus was as appears by the following directions, and as the word foreign implies, for that signifies the ordering of matters aright. And he was to make an exact or thorough Reformation, and to constitute things fully aright: And all this not according to rules of general Wisdom and Discretion, but according to particular and express order from the Apostle, as I gave order to thee. Now if the Apostle gave particular orders for all these things then, and that to abler and wiser Men than ever were to succeed in the Church, and they needed them; then if they have not left in their Writings some where or other all the directions they gave to them by Word of Mouth, there had not been sufficient provision made for us in these days, nor the succeeding Churches in all Ages, who know less how to behave our selves in the Church of God than they did.
3. Add to this that so usually cited place, Heb. 3. 1, 2, 3. which comes fitly in to second this reason, and confirms it; As Moses is said to be faithful in all God's house, so Christ also both in God's and his own House; as Moses was under the Old Testament, so Christ is under the New; Moses was concerned in that old visible constituted Church of the Jews (for so also, Acts 7. 38. it is called, The Church in the Wilderness.) And Christ in the new constituted, Assemblies of the Gospel. Even in the Language of that Epistle to the Hebrews as well as in this to Timothy, these particular Assemblies are called, with respect to Christ, his House, For Heb. 10. 21. The Apostle there shewing that as we have an High Priest now as they had then, so an House of God now as then, We having an High Priest over the House of God, he infers from thence, that as we should draw near in Worship as the Priests did, having our Consciences sprinkled, and our Bodies washed with pure Water (following the allusion of the Worship in that old House) so we should go on with other duties of Church Fellowship, as inferences from thence, and among others, he brings in this last, Not forsaking the Assembling of our selves together. And his Argument lies thus, As there was an High Priest then, so now; as a Publick Worship then, so now; and as an House of God, and Assemblies then to exercise Publick Worship in, over foreign, Heb. 10. 25.which the High Priest was placed, so there must be such an House now; which because they are not National but Parochial, therefore he expresseth them by the Synagogues of the Jews. Now if such Congregations be God's House appointed for his Publick Worship under the New Testament, we needed particular directions how to behave our selves in this House of God, as much as the Jews of old did in that House which God built then for Publick Worship, as that place in Timothy shews, That thou mayest know how to behave thy self in the House of God, 1 Tim. 3. 15. Yea and Christ also hath been as faithful to God in directing us now, as Moses was in ordering all things then, as this place in the Epistle to the Hebrews shews. Moses was faithful, as in giving a right Platform of Doctrine to that Church, both of the Law and Gospel; so in giving a perfect Platform of Discipline of the Government of that Church, and ordaining all things in the worship of it (He made all things according to the Pattern in the Mount, Exod. 25. 40. Heb. 8. 5.) therefore, so hath Christ done also. Faithfullness implies going exactly according to Directions given, and Christ, his Faithfullness lay in giving out those Directions to us his Church. Neither is it only in matters of Faith and manners; for it is spoken of Building God's House, under the New Testament, which is done by Ministry, and the Government of the Church also, as well as by Faith and Manners; for the Building and Edification of the Church, is as well by the Ministry and Officers of the Church, Eph. 4. v. 12. and all the Ordinances of it, 2 Cor. 10▪ 26. as by the Doctrine of Faith and good Manners. Neither is the comparison of Christ with Moses, as to giving Rules for a Common-wealth, (and so this needs not be brought in for a Disproportion) but as to the House of God only, in which Christ only did meddle, and refused to be a Judge in other things: And herein as Moses is said to be faithfull foreign in the whole House; that is, in every particular about it, a compleat director of all things, in every Room of it; so must Christ be also in all sorts of things, that concerned it any way, as an House to God, whether as Mystical, in giving Doctrines to Build it; or visible and constituted, in giving Discipline. He was faithfull to God in the whole House; that is, in every thing therein, we are an House to God. Neither do we fetch an Argument from the particulars of Christ and Moses; but further from the very Reasons that the Apostles here suggests. For,
1. In Reason says the Apostle, Every House is built by some Man, Heb. 3. 4. And for the building of it, there must be a Platform, and direction in some Man's Head; a Pattern there was for the Tabernacle, and for Solomon's Temple given by David, and that by the Spirit, as is warily put in, 1 Chron. 28. 12, 13, 14. and the faithfullness of him, that is to build this House, must lye in building it, according to that Pattern. Now this House of God, neither under the Old, or New Testament, could have Man for its builder; for no Man hath either power to do it, nor skill to give the Pattern; therefore, ver. 3. he says, That Moses, and all the Saints of the Old and New Testament, Apostles and others, were, and are but a part of the House; and so could not give of themselves directions to build it. Therefore as it is the House of God (both now and then) so God must be the Master-builder, as then so now; therefore, ver. 3. he both calleth Christ the builder of his House, in those words, he that built the House; and adds, ver. 4. That whereas Men build every other House, he that built this House, is God; but he that built all things, is God: Men love to have the contrivance of their Houses, to be drawn by themselves: and are as curious in it, to please themselves, as in any other thing; and so Christ likewise.
2. To build, and give directions for the Building of God's Church, as unto Moses was given, he makes a matter of Honour and Prerogative due only to God and Christ, and shall Man Arrogate it? ver. 3. This Man, (naming Christ) was counted worthy of more Glory than Moses was, in as much as he who hath Builded the House, hath more Honour than the House, ver. 3. under the word Building, he includes giving the Pattern, for Moses was but Faithful in doing then according to the Master Builder's Direction. Therefore to give but such kind of Directions for the Building and Ordering God's House under the New Testament, as Moses by Direction gave under the Old, about Church Officers, &c. if Men should undertake it, would be to assume the glory of that Wisdom, that is due only to Christ. It was the Masterpiece wherein Solomon's Wisdom, (Christ's Type) is said to have been shewn, 2 Chron. 9. 3, 4, 5. When the Queen of Sheba had seen the Wisdom of Solomon, and the House that he had Built, the Meat of his Table, Attendence of his Servants, and so the rest of the ordering of his House, she professeth she had not heard the one half of the greatness of his Wisdom. And certainly in Christ's House which he hath built for his Glory, much more of his Wisdom is expected. And if God who built that old House of the Jewish Church, shewed his own Wisdom in the exact particular directions about it; surely in this New House of the New Testament, which in True Glory is to exceed that other, and which is built for the glory of his Wisdom, as well as the former; he hath displayed the like, or else he hath imparted the Honour to Men under the Gospel in the framing this better House, which he accounted part of his glory, and so reserved it to himself under the Old.
So that to Sum up this. The Apostle doth here at once, exclude both Men's hands and skill from the building of any of God's House; both because it is God's House, and themselves but part of this House. And is it not as absurd for all Men and Angels, to take on them to direct, (otherwise than by direction first given) how any of God's House should be made and built, as it were for any part of the House to give order for the rest? It is as much as for the Clay to say to the Potter, why hast thou made me thus? Is it fit for the whole House, or any part of it, to say, make me this House thus? Who shall give Christ a pattern of any House he hath promised to dwell in? Who hath been his Counsellor? Men love to have the contriving their Houses themselves, and are as curious in it to please themselves, as in any other thing, so is Christ. And the Apostle withal, expresly affirmeth on the contrary, that all things in this House, are to be built by God, for so I understand, foreign, he that built [all these things] is God, all those things that belong to this House, which was the thing he was speaking of: So as Christ, not as a Servant as Moses was, but as being God, built this House, and all things in it, and yet according to a pattern in respect of which he is said to be faithful.
We shall annex to these Scriptures, but one reason, for the confirmation hereof, which is this; that if the Scripture hath condescended to set down a multitude of particular directions, either in examples, or in more express Rules about the ordering of Government and Worship, whereof some are in appearance of but small importance, and might seem to be left to discretion, (as that every Man should lay aside, as God had blessed him on the first day of the week, rather than on another day, &c. 1 Cor. 16. 2.) That then the word hath left a full and compleat direction, as to matters of greater importance. The strength of the Consequence, viz. that if the New Testament hath given particular directions for many things, then for all of like nature, appears by this.
1. Because the word of God is perfect in what ever it meddles with. If it had not medled at all with Church matters, but only given in general Rules, then indeed no compleat Pattern could have been pleaded for; but having, to our view, set out so many pieces of this Building; for any Man to say, Christ hath left other things of like nature and use unto general Rule, is to argue the Scriptures to be guilty of Imperfection, whereas Paul writing to Timothy an Evangelist, about matters of Church Government, (which was one main part of an Evangelist's Office, and one main Argument of his Epistles to him before) says, the word of God was given to make the Man of God perfect, 2 Tim. 3. 17.
2. A Divine Wisdom of God being manifest in these Directions, in view thus given, which Man's Wisdom in the like must not presume to imitate or come neer, if God should have given some directions, and left to Man's Wisdom other of the same kind and use, in this, man's Wisdom had been made equal to God's, in matters of this nature.
3. Those many Directions and Appointments God hath given, have a Supernatural Efficacy, and blessing in them; because they are his Institutions over and above what is in the Dictates of nature, or what reason can invent. Now if it were left to Man to add the like out of his own Wisdom, to the like uses in the Government of the Church; then Man must be supposed to have the power or promise from God, to have his Ordinances accompanied with the like Supernatural Efficacy. All God's Institutions have for their object, Mens Souls and Consciences, so the dispens… of Ordinances, the Ministers; and therefore likewise the things dispensed; Obey them that rule over you, for they watch for your Souls, Heb. 13. 17. And then for their end, they are to be for the Edification of Mens Souls, and to convey the Spirit, 1 Cor. 2. v. 5, 7. And therefore are wholly Supernatural and Spiritual. And the Ministers, which are to be the means to effect those ends, should therefore not be left to the Arbitrament of Natural Reason, or Humane Wisdom, though never so much Elevated, as the ordering of a Family or Common-wealth is, which have for their immediate object, but Mens Bodies and Estates; and for their immediate end, but Mens natural and civil good. But if the end of Church Ordinances be Supernatural in an immediate way, then all the means should be Supernatural also in their Appointmenr and Institution; for between the end and the means, there must be a proportion, nothing being inabled to a spiritual effect, that hath not a Supernatural and Spiritual Original. We could not tell how to imagine or expect that God would accompany such Media or Means of what kind or rank so ever, as the wisdom of Man invents; with such a power. And therefore the Apostle speaking of all means Spiritual, (and by a Metaphor calling those things Weapons, which Logicians call Instruments or means) opposeth these two, 1 Cor: 10. 4. The Weapons of our Warfare are not Carnal,) or Humane) but mighty through God; and by that Negation insinuates, that they must be spiritual in their rise, if mighty in their working. It is as proper to the Holy Ghost to Sanctifie any thing to a spiritual end, as it is for God the Father to Create, or the Son to Redeem; and therefore for Man to appoint any thing to a spiritual end, is as Derogatory to the Holy Ghost in his work, as the like would be to the other persons in theirs.
4. It was expresly forbidden, for Man to go about to make any thing of his Invention like unto God's, not Like-Oyl, not Like-Days, not Like-Posts to Gods; and therefore much more it is prohibited, that Man should frame like Institutions for the Order and Government of the Churches under the Gospel.