The Government of the Churches of Christ, Book 1 · Chapter 4

The Government of the Churches of Christ · Book 1 · Chapter 4

p. 17CHAP. IV.

What power Spiritual or Ecclesiastical is, of the Nature of a Divine Institution; How the Knowledge of Divine Institutions is derived to us, that we may be assured what are truly, and really such.

POwer Spiritual is an impress of, or an investiture with the Authority of Christ, meerly out of his Will, whereby Men are Authorized and Enabled by Commission from Christ, and in his Name to do that which others cannot do; and by virtue of which, what they so do, hath a special Efficacy in it from the power of Christ, seconding and accompanying of it; which also the Conscience acknowledging Subjects it self to, as unto the power of Christ, for the sake of his Will and Institution.

An Institution is that which is meerly founded upon Gods Will, raising up a thing beyond its own Natural or Moral Efficacy, with an Efficacy beyond it. As for Men to humble themselves, is a Moral Duty; but that God should appoint, and set apart a whole day for them, to do it with Fasting, and so have a Blessing therefrom, this is beyond the nature of the thing, and is therefore an Institution. The Trumpets in the Wars, they had a natural Efficacy to Incourage; but that the Priests should blow Trumpets when the People of Israel went to War, had a Blessing beyond the natutural Efficacy of the thing; therefore those persons were appointed to do it. To hear the Word, it is a Duty we owe to God, as we are Men, whomsoever he shall appoint to Preach it to us, whether he should speak it himself, or by others; but that he should appoint men rather than Angels, or rather than speak himself, that he should single out some men for that Office, and put a special Efficacy upon them, as sent by him; this is to raise up what hath a natural and common Efficacy in it, beyond the nature of the thing; and as it dependeth meerly upon his Will, so it hath a special Institution in it, because of a special Efficacy accompanying it.

Institutions are not only express Commands in the letter of them; for Examples and Promises, Hints, and Implicite intimations, may hold forth the Will of Christ. Neither is every thing that is the Will and Command of Christ an Institution; but it must be judged to be distinguished from other Commands by the matter of it. If any thing be taken out from the course of Nature, from the course of Gods Providence, or from the common Law of Nature; and be peculiarly raised up above other things of its rank, to have a special Force and Efficacy in it; then if the Will of Christ be declared concerning such a thing, it is peculiarly an Institution, although other things be commanded, as well as it. That Bread and Wine should signifie and convey to us the Body and Blood of Christ, this is by special Institution, because it is beyond the Nature of the thing, it depends only upon God's Will; to have chosen these Elements to do it, rather than others; and so they have a special Efficacy in them. But to have the Death of Christ set forth by way of Preaching, that's not an Institution simply as such: But that there should a peculiar blessing go along with the Apostles in Preaching, or with Evangelists, or with the Ministers, this depends upon Gods Will; for he might have chosen others. A Butcher or any p. 18Man could have killed the Sacrifices, as well as the Priests, or any of the Tribes of Israel could have done it; but God singles out the Tribe of Levi, separates them to this work. To give Alms to Men as Men, is the command of God, Do good unto all, Gal. 6. 10. But this is not an Institution, because founded also upon a common ground. To give Alms to Saints, is founded also upon the like ground, analogous to the other, if to Men, as Men, then especially to Saints as Saints; but to make Collections in the Church where God is Worshipped, here it becometh a Sacrifice; and then to make this Collection upon the first day of the Week, rather than upon another; this must needs be an Institution. So that oftentimes God doth take such things as are prescribed by the Law of Nature, and such things as are commanded upon other common grounds, and yet annexeth some special and peculiar Stamp of his own Will upon them, as they are done thus and thus, or by such and such. Hence is the distinction that our Divines give upon the first and second Commandment; that as there is Cultus Naturalis in them, as to fear God, and to love Him, obey Him, to hear His Word, &c. So also there is Cultus institutus, which is the substance of the second Commandment. So also there are means of Edification which are providential, and so occasionally will serve; if a Man should walk in a Churchyard, and see a death's Head, it might put him in mind of Death; but for a Man to set up a Death's Head in his Study, continually to do it; this were the imitation of an Institution. If a Man went forth and heard a Lark sing, in this Providential way, it might stir up his mind to think of God or Heaven; or if a Man hears musick, it may do the like; but to keep a Lark in Cage on purpose, that when it sings, my mind should be stirred up, or to have musick on purpose to stir up the mind in a constant setled way; this were to make it as an Institution, as in the Temple it was, when musick was there used. So as the constant setting apart of such a thing, for such an end, (though providentially and occasionally, it may serve for such an end) riseth up to an Institution also.

We come now to consider the ways, whereby Institutions are delivered unto us by Christ, or made known to us. Institutions are but the Will of Christ, declared concerning such things as are exercised above the common nature of them, to a further Spiritual end. Therefore the declaring the Will of God about them, holds in common with the Declaration of Gods Will in other Commands. It doth differ only in the matter; that the matter of institutions are such things as are exercised above the common Nature, to some Spiritual end and Efficacy. In the delivery of these, Jesus Christ is as Faithfull as Moses was; though he hath not delivered them in the New Testament, in written Scripture, as in a Body of Laws formed up by themselves, as Moses did; with express positive Directions, by way of Command, as the Law of Moses is given. There is a double reason of it.

1. Because the Jews they needed much more express holdings forth of all their Laws; because they were in the infancy of the Church; Therefore God dealt with them accordingly, in giving here a line, and there a line, and it was necessary to that State. And yet even their Systeme of Laws, is in many things obscure. There are many cases, which the Rabbins make in the Interpretation of the Ceremonial Law, which have a great deal of Difficulty in them.

2. But the chief Reason is this; because (as was hinted afore) Moses his Law, was given to a Church and Nation formed up, and that by writing from the first. But the Apostles did not so; they delivered these Rules to the Churches, by way of Tradition, 1 Cor. 11. 1. They Converted Men by Preaching, and formed up Churches, and setled Government, and Order amongst them, as well as Faith. And it was the pleasure and mind of the Holy Ghost, to leave to Posterity, those Rules which the Apostles expresly gave out to Churches, then by word of Mouth, to leave them I say to Posterity in writing, by hinting what practises were in Churches, Recorded in the Epistles, and in the Acts. **It were a good project to add in every particular, how that there is no particular that we stand for, but there is a Vestigiam of it left in some of those Churches, and to give Instances still all along of all the particulars, and so, as to prove every one first by Scripture, 2. By consonancy to Spiritual Reason, and 3. By the Opinion of the Reformed Churches, &c. so 4. By the Footsteps of them in all Churches.So as what was delivered to them in a way of command positively, is traduced to us by way of Example, how Churches were then governed. Therefore suitably the Apostle saith, we have no such Custom, nor the Churches of God. 1 Cor. 11. 16. And those customs of the Churches, were Traduced and Derived down to us; and unto this Day, the Vestigia of them all hath (though with Superadditions, and Perversions) remained in the Church of Rome. So as we have both the hints and practices of the primitive times, and also those footsteps remaining in the Churches to this Day.

p. 191. Now such Institutions as those, they are sometimes delivered to us in promises; and we may gather them by the promises that are made to things above their Natural Efficacy. And when we find such promises, although we have it not in express Letter, you shall do thus or thus; yet to such things as we find promises made, which are above the Natural Efficacy of them, we may warrantably argue their Institution: As for the Sentence the Church shall give, the promise being, whose sins you bind on Earth, shall be bound in Heaven, Mat. 18. 18. John 20. 23. which is beyond the Efficacy of the Sentence of Men upon Earth; this evidently argueth a Church, and their Sentence to be by Institution. And so also when Christ saith, where two or three are gathered together in my Name, I will be in the midst of them, Mat. 18. 20. This implies, that the gathering together in his Name, is an Institution; for there is a special promise of his being in the midst of them: And this being spoken upon occasion of his mentioning a Church, is evidently therefore the Institution of a Church.

Object. If you will make every thing a promise is made to, to be an Institution, we shall then have too many Institutions:

Answ. We do not make every thing a promise is made to, an Institution. Promises are made to the People of God; but Institutions are in this case to be distinguished from all things else by the matter. However, promises are the Declaration of Gods Will, be they made to what things soever; and if they fall upon such things as are raised up above natural and common Efficacy, with promise of a Supernatural power to accompany them; then they are Institutions. If that promises be made to any Action, As to Honour thy Father and Mother, that thy Days may be long, &c. then that Action is a Duty, although there were no Commandment for it; only it is not an Institution, because there is not a Supernatural Spiritual Efficacy put upon it. So if promises be made to the People of God, the People of God be not an Institution indeed, but it argues that they are the People of God; it doth separate them from the rest of the World. But if it falleth upon actions or things, or Persons raising them up to have a Spiritual Efficacy unto others above their Natures, then it is an Institution.

2. These Institutions are sometimes declared by Implicite Directions; as when the Apostle saith, do not ye Judge them that are within? 1 Cor. 5. 12. that is, Have not you power amongst you? It is but an Implicite Institution; but it holds forth, that there had been an Institution and Commission of power given them, he takes it for granted; and so the like should be amongst us. So when he saith to the Corinthians also; when ye are gathered together, deliver such an one to Satan, 1 Cor. 5. 3. 4, 5. making it their sin, that they did not; it implies, there was therefore a Law that had been given them, or else there had been no Transgression. Thus by the same kind of Arguing, we find a promise in Scripture, to be argued even out of a threatning. So Heb. 4. 5. If they shall enter into my Rest. Hence the Apostle Argues, some shall enter in.

3. When there is a Commission of power given; there is a declared Institution. As in those words; What you bind, shall be bound, go and Teach all Nations. Therefore there is an Institution of a Church, in Matth. 18. 18, 19, 20. For there is a Commission given to bind. And if Apostolical power be an Institution by virtue of that in John 20 23. Whose sins ye remit, are remitted, &c. then here also by virtue of these words; If thy Brother offend, tell the Church: If thou wilt Circumcise thy self and thy Seed, I will bless thee; obey them that watch over your Souls, there is an Institution; for it doth not only hold, that every Christian should obey the Minister he is under; but that he should be under his Ministry, and that the Minister should watch over him.

4. There are virtual Institutions, as well as formal; for the consequence which argues Gods Will, be it in one thing, as well as in another, is as truly the Word, as in the express Letter of it. So many points of Doctrine are Demonstrated, as the Case of the Resurrection of Christ the third Day; and Jesus Christ's proof of the Resurrection, by the instance of God's being the God of Abraham, Isaac, and Jacob. And as one Truth may be gathered out of another, so one Institution may be gathered out of another; for they are both but the Declarations of Gods Will. And if there be a necessary consequence, that if there be such an Institution, there must be likewise this, that it is Gods Will that such a thing must be, then that is to be taken for an Institution also.

p. 20When therefore many things that God hath Instituted, being put altogether, do necessarily infer something else, then that also is an Institution. As if that God hath appointed Officers and Overseers, limited to a Flock by a special relation, over whom God hath made them Overseers, then that there should be a Flock, and that that Flock should have its bounds, which they have relation to, must be by Institution also. If when they are gathered together they must deliver to Satan, and they must gather together to excommunicate and deliver to Satan, and this delivering to Satan be by Institution, then their meeting also. As the conclusion is rightly fetched out of a Major and Minor, so if there be several particulars which put together supposeth some 4th or 5th thing, then God hath instituted that thing; if it be such as is not necessarily in nature, but dependeth upon the Institution of his Will. As if he hath commanded Men to assemble and meet, to tarry one for another till they meet, and that if any of them sin they should cast them out, and that their power reacheth to them that are within, this necessarily implies that this company thus meeting are a Church by Institution in relation unto such meetings. If a King did write to a Town to do all such things as an incorporate Town useth to do, if such and such offences fall out amongst them to judge them that are within; would not this be evidently a charter to them, to make them an incorporate Town? As Lords are made Lords being called up by a Writ, so here. Therefore all such directions as we find in the Epistles, as in 1 Cor. 5. to do thus and thus, implies them to be incorporate bodies, which Incorporation depends as much upon God's Will as the acts themselves, which they are to do being so incorporated, do.

And perhaps the Synagogues under the Old Testament, though we do not read when they were instituted by express Command or Law, as for making of the Temple and the like there is, yet was derived out of the general Charter, for their meetings in the Temple, and every seventh year to read the Word, as less Leases are by parcels made out of a greater Lease. And so they were by Institution consequentially.

5. Institutions are made known by Prophecies in the Old Testament, concerning the times of the Gospel. As, that upon every Assembly there should be a Cloud; that the day of Christ's Resurrection should be the Christian Sabbath, This is the day that the Lord hath made, Psal. 118. 24. or appointed, by Prophesie, he had said to day if you will hear his Voice, in another Psalm, and if not, that they should not enter into his rest, and this in Heb. 6. 4. is by the Apostle made an Institution of; He hath appointed, saith the Apostle, another day, in opposition to the seventh day which he had spoken of in the 5th and 6th verses. So Clement answerably in his Epistle speaking of the Institution of the Offices of Bishops and Deacons, quoteth the Prophesie in Isa. 60. 17. out of the Septuagint, as then it was, neither saith he, is this a new institution, but many years afore it was thus written of Bishops and Deacons. **foreign. Clem. Epist. ad Corinth. p. 55. Edit. Patr. Junii. Oxon. 1633.So also in the applying of Types, we may discover what is an Institution of God, but then we must find them so applied, if we find them warrantably applied by the Holy Ghost in the New Testament, or by Prophecy in the Old (for the signification of a Type it is by the Holy Ghost as in Heb. 9. 8. the Holy Ghost thus signifying) we may infer an Institution from them. So when it is said in Isa. 66. 21. I will take of them for Priests and for Levites, it implies that there should be these two ranks and sorts of Officers in the New Testament, answerable to those two in the Old, for ordinary Officers, as indeed there are, viz. Bishops and Deacons.

6. We may be assured what is of Divine Institution by parallel reason, between things of a kind, and of a like nature; as for example, God having appointed Baptism a Sacrament, and the Lord's Supper a Sacrament, these being things of a kind, if he hath bidden and appointed Ministers by Institution to Baptise, the reason is good that therefore they should have power to administer the Lord's Supper, although there is no instance in Scripture for it. So if he have given them power to be the Mouth of God in Preaching to the People, then also that they should be the Mouth of the People to God in Prayer, we finding that publick Prayer is appointed as well as Preaching, although we have not one instance in the New Testament that the Officers of the Church did perform publick Prayer. So also God hath appointed Deacons, and he hath appointed Elders, he hath appointed Deacons to be set up by choice, and the Elders to be set up by choice; we find that the People did chuse their Deacons, we warrantably argue▪ therefore they may chuse their Elders. In things that are thus of a like reason, we argue from one to the other in other cases, as for instance, p. 21(since to us Christians 'tis not the Judicial, and Ceremonial, but the Moral Law which is obligatory) how do we know, and why do we take the Levitical Law for degrees prohibited in Marriage, Lev. 18. Because we find in 1 Cor. 5. 1. one of those degrees forbidden in the New Testament, viz. for one to have his Father's Wife, and therefore all the rest, although we have no warrant in Scripture for every particular degree. Also in that Law the Letter of it only forbiddeth the Aunt to Marry the Nephew, the Popish Divines have argued, that, yet it is lawful for the Uncle to Marry the Neece; whereas on the contrary, by a parity of reason it is unlawful, for it is all of a like kind, as the same way from Thebes to Athens, that is from Athens to Thebes, the one therefore being forbidden to Marry, because they are nigh a kin, since the other is of as nigh a kin, therefore the Law holds in the one as well as in the other. So under the New Testament, we have days of fasting set apart as well as in the Old, for the same Moral grounds, but we have no one instance of a Day of Thanksgiving in the New Testament; but these being parallel Ordinances (for as Thanksgiving and Humbling of a Man's self before God for Sin are parallel duties; so to have a Day of Thanksgiving, and a Day of Fasting are parallel Ordinances) therefore since we find the one in the New Testament, and find both in the Old; we may argue the other from this one. But then that we may argue rightly, the things must be collateral, and of a kind, as the the Lord's Supper and Baptism are both Sacraments; Elders and Deacons are, both Officers of the Church, they are things Co-ordinate, Ejusdem ordinis, and so we may argue from one to the other, in things that may be supposed common to both, and is not upon a peculiar reason restrained to one. But otherwise for things that are subordinate as we may call them, and of another kind, there Par ratio will not make an Institution, for then it is not Par ratio, because it is not Inter paria or things co-ordinate. As we can by no means infer that, because God hath set up an office of Elders superiour to that of Deacons, because he hath set up the Office of Pastors and Teachers superiour to that of Ruling Elders, that therefore upon a pretended necessity, we may set up an office over all these Elders, as the Antient Times did a Bishop. And so neither will it follow, that because God hath set up a Court in a particular Church to correct offending Brethren, by delivering up to Satan, that therefore they may set up an higher Court in like manner to correct Churches by Excommunicating them. These are not things of the same order, but they are things of Superiority and Inferiority. Though we may argue in the Judicial Law, that if the Aunt may not Marry the Nephew, likewise the Uncle may not Marry the Neece, because they are things of the same Order, yet we must not now go and make a new Degree forbidden; as is the case betwixt our Brethren and us in the Presbyterian controversie. Reason will help us to apply the same things, in things collateral, but not to institute, and set up things anew.

Concerning the use of Man's Reason in this point about Institutions, we only say this, that Man's Reason may by way of Interpretation find out what God hath set up, but it cannot proceed further. Men mistake in thinking that if God hath set up this, that therefore they may by like reason set up another thing: As because that God hath made Set Forms of Prayer, that therefore Men may; or as because that God did deliver the Scriptures to be read, therefore Men may appoint Sermons to be read. For in so doing Man's Reason becometh a Judge, and takes on him God's Authority, in Inventing and Authorizing this, as God hath done another thing, whereas we should be content with God's means that he hath appointed; but in the other, Man's Reason is only but as a Witness, that applies a thing according to what by reason he gathers God's Mind to be. And there is this difference between Doctrinal Truths and Institutions, that one Truth may be by reason better fetched out of another, and more safely and easily than Institutions. For one Truth begets another, and Truth is infinite in the consequences of it, but so Institutions are not. And the reason of the difference is this, because they depend upon a Promise, and upon the Power, and Will of God, immediately to concur with them, and set them up: They are things that are singled out by the Will of God, to a Spiritual End, with a Spiritual Efficacy.

7. We may be assured what is an Institution of God, by Examples which we meet with in the Scriptures. For one way by which Christ was pleased to convey his Institutions to us, is by way of Examples in the New Testament, without the which, being intended as a rule for us, we acknowledge, that a compleat Rule for all p. 22things could not be made forth. We shall therefore endeavour to give reason and demonstration, that the example of the practices of the Primitive Churches are to be taken as Rules to us. 'Tis true indeed, Examples then bind not, when the Story is so Written as there may be a supposition of errour in the example, as the Story of the Lives of the Patriarch's is; And also those examples bind not which we find expresly contradicted by a Law, or which we find blamed, as that of Peter's dissembling, Gal. 2. 11: and that of John's Worshipping the Angel, Rev. 19. 10. These are not rules. But if an example be written as a Rule, then it will bind, because there is no supposition of errour. But the Apostle's ways in Churches and ordering of them, yea and of the Churches erected by them, are propounded and professed to be recorded as patterns and rules to us. Neither needs there a particular warrant to make every one a rule whilst the general one that propounds all to be such will sanctifie all. I shall first prove my assertion, and then shew the reasonableness of it, that it should be so.

1. My first proof is from comparing the Commission Christ gave his Apostles at his ascending, Mat. 28. 20. with the Book of the Acts, the Title and Preface to it, and Matter in it. In Mat. 28. 20. This is the Commission he gave to his Apostles considered as common persons, as the last clause argues, Lo I am with you to the end of the World. His Commission is, that they should teach those that were Converted to observe whatever he had commanded them. For the matter of the Doctrine of the Gospel, what they should Preach, he had given Commission for that, in the verse afore, ver. 19. Go teach all Nations, which Mark Interprets, Mark 16. 15. Go Preach the Gospel to every Creature▪ that is, as to matters of Faith what they are to Believe, for it follows, ver. 16. He that believes shall be saved, But for matter of Evangelical practices what Christians are to do, and to observe by special command from Christ, that injunction he gives in a distinction from the other, ver. 20. he speaks of matters of practice as the word foreign observe implies. And their Commission is precisely limited unto what Christ had commanded; he gives them no authority to impose and cause them to observe any other thing in practice but what he commanded; they went beyond their Commission if they did. For matters of practice and observancy, Apostles are to meddle with nothing else but Christ's Commands; And they are enjoyned to teach Men, to observe all that Christ commanded. Now the story of the Acts relating what was observed and practised by the Churches founded by the Apostles, and so in the Epistles, they giving many hints what were the Observations and Orders of Churches: We finding these and gathering them into a Body together, cannot look otherwise upon them, than as practices taught them by the Apostles, and if so, then no other than what Christ commanded. Observations of Churches recorded, not blamed, we take to be directions from the Apostles and to that end Written; and directions of the Apostles, we may safely take to be Commands of Christ, as well in matters to be done, as to be believed. This gives us a general ground to argue from examples of the Apostolical Churches.

2. But secondly when we find the Book of the Acts to contain many practices in and about Churches, and the Officers of them recorded but by way of story, and hints of examples to shew us what was the order of Churches in the Apostle's times: We may be well assured that these were written on purpose to shew what the Apostle's taught them from Christ to observe; which we gather from all these things laid together.

1. From the professed Title of the Book of the Acts, which, as those Titles to the Psalms, hath ever been acknowledged part of Canonical Scripture. It is entitled The Acts, or foreign Practices of the Apostles. That Book contains much of their Doctrine, and yet it is not entitled The Doctrine of the Apostles, but their Practices. And it contains mostly the story of one Apostle, Paul, and yet because his ordering and setling Churches (as we shall anon observe) was by the same rule that the other Apostles all went by, it is called The Acts of the Apostles, on purpose to consign and give warrant unto those Practices as Apostolical. Yea also though many things are the practices in Churches themselves, and of the Elders and Brethren of them, yet they are called The Acts of the Apostles, because even those practices of Churches were guided by the Apostles, and so they are called their Acts; and they taught them but to observe what Christ commanded.

2. Then secondly, after Luke had given it this Title, see further what his Preface p. 23is, which further declares this to have been the scope and drift of it. He connects it with the Story of Christ in the Gospel, as passing from all that Jesus began both to do and teach, ver. 1. from his Example and Doctrine, unto what the Apostles did do, and what they did teach Churches to observe by commandment from Christ; therefore he makes mention of the Commands that Christ by the Spirit had given them unto the day he was taken up, ver. 2. All which Commandments, and those especially which pertained to his Kingdom and Government of his Church on Earth▪ he renewed after his Resurrection, speaking, says he, by the space of forty days of the things of the Kingdom of God, ver. 3. The meaning of which both Title and Preface, and connecting it with the story of the Evangelists is evidently this, that these Apostles being thus thoroughly furnished with Commands from Christ, and especially about the things of his Kingdom, in governing his Saints (all which when as he was about to ascend he gave in charge, as the Evangelist Matthew tells us) that therefore they should teach those whom they converted to observe them, and that done you have the story, declaring the practises of the Churches they reared, and the ways of the Apostles in them, and both as such as were according to these Commands of Christ given them, which he therefore mentions in the Preface to give a countenance to them as rules. And the Language of it is as if he had said, you shall know what those special Commands pertaining to the Kingdom of God, and which they taught the Churches to observe, were by their ways and practices here recorded, and mentioned as practised in the first Churches. What Reader observing that charge in Matthew, given by Christ at his Ascension; with the Title of, and the Preface to this Book, of the Acts, but will acknowledge all the story of all the practices here recorded to be Scripture, written for our admonition, and think this to be the scope and intent of them? So that although we have not a particular warrant annexed to every example here to make it a rule, yet we have this general, which if it make out this, that they are written to let us see the Commandments of Christ in the Apostle's practices, it is enough.

3. Then add to this thirdly, That the practices here recorded of the Apostles in the first Churches of Judea, were setled generally in other Churches of the Gentiles also, who yet varied in Language, in Fashion, and Manners, and Government Civil. They ordain Deacons in the Church of Hierusalem, Acts 6. and Elders we read mentioned, chap. 11. 30. which are mentioned but historically, and yet we read of the same kind of Officers, Deacons and Elders, in other Churches of the Gentiles, at Philippi, Phil. 1. 1. and in many other Churches mentioned in the Acts. Yea and we find the same Practices and Officers, &c. in the Churches of the Gentiles setled by Paul, that was Converted and made an Apostle many years after the other, and who learned not the Gospel, nor any part of it from the Apostles or the Churches of Judea, but had it by revelation of Jesus Christ, as himself says, Gal. 1. 17. he immediately conferred not with flesh and blood, that is, with no man, yea I came not to Hierusalem (says he) to them which were Apostles afore me, ver. 17. but I went into Arabia, ond returned again into Damascus; and then after three years I came again unto Hierusalem to visit Peter, ver. 18. and none Apostles saw I save James, ver. 19. And yet he set up the same practices in Churches that the other Apostles did, Ordained Elders in every City, and Deacons, &c. Now that they should so agree in the same practices; that these all here recorded should be intitled the practices of the Apostles; that they should be the same in several Churches, in that first of Judea, and the same from several Apostles in those several Churches, and some of these Apostles not consulting each with other; how could this be but as guided by the same Spirit, and as going by the same rule common to all, which was the Commands of Christ?

4. Yea fourthly, As they have thus Christ's Commands (afore the recording these practices) for their warrant, so some of them that are recorded in the Acts but as historically done at the first as Acts of the Apostles, yet are in after-times in other Scriptures, given by way of command. Now this further confirms this same, being thus warranted and consigned, for the rest to shew the like reason of all the other. Thus the first mention of the Office of Deacons in the Church, is but historically and by way of example set down with the occasion of it, Acts 6. As also of Bishops and Elders in the Acts often, and not at all as recorded therein with any commands from the Apostles, and yet to shew that these examples are recorded for Commands and Rules, Paul in his Epistle to Timothy writing to him how to behave himself in p. 24the house of God, mentions these Offices of Deacons and Elders as the Commands of Christ, 1 Tim. 3. and on the contrary, that which Christ gave a Precept and an Institution about, Mat. 18. namely Church Censure and Excommunication, you have it in a directive example given to the Church of Corinth, 1 Cor. 5.

5. And for a Fifth Argument yet further to confirm this, the Apostles do in their Epistles refer Churches and Others to their Example in the Churches, as Rules for their Imitation, and this in matters of Church Order. Thus in 1 Cor. 11. Paul when he was to Write to the Church of Corinth, about ordering matters of Order, as ver. 34. shews, and also all the particulars in that chapter do shew it (for they are matters of that nature, as about covering and uncovering, in token of Subjection, and about their Love Feasts breeding Divisions, and Eating in the Assemblies, and the abuse in the Lord's Supper, &c.) he makes this the Preface to all these, Be ye followers of me even as I am of Christ, ver. 1. commending them in other things of their Church Order (such as these) they had remembred all these things, and kept the Ordinances as he had delivered them, so ver. 2. But in these abuses and disorders, he saith he could not but dispraise them, ver. 17: Now in all matters of this Nature, as well as matters of Doctrine, he exhorts them to be Followers of his example, and practice in the Churches as he was in Christ: So as about all, for such things Christ gave a command and the Apostles gave order, and by their Doctrine and Practices delivered them. We have no such custom says he, that is, no such practice, and so condemns their disorder, by bringing them to that as the Rule. So also in his Preface to that Discourse of his about Church Censures to be executed upon that Incestuous Member in the Church, which you read of, chap. 5. and other particular directions that follow in that Epistle, he tells them chap. 4, that though they may have many thousand Instructers, yet he was their Father, ver. 15. Telling them, ver. 17. that he had sent Timothy an Evangelist unto them, which should put them in remembrance of his Ways in Christ, as I Teach every where in every Church, the meaning whereof is plainly this, that he did bind them to no other Rule than what he bound all other Churches to; and that his example or way, whereof Timothy could put them in mind, was that Rule he would have them and other Churches follow, he teaching all Churches to follow those his ways, for otherwise Timothy could not know what he taught every where in every Church, so as he means not his Doctrine materially, but his ways which he taught every Church to follow as also he requireth them. So in his Writing to the Church of the Philippians, his general conclusion in matters of Practice is, chap. 4. 9. Those things which you have both learned and received, and heard, and seen in me, do, what you have received by hearing and learned by seeing.

1. I observe, his ways and practices in all the Churches were regular and alike in, and all tyed to the same rule, and given by Doctrine and by Example also. Look what his ways were, the same he taught, and this universally in all Churches, teaching them to observe it as Christ charged them.

2. He means his Ways in matters of Discipline and Government of the Church as well as Doctrine, and indeed those matters of Discipline were delivered also by Doctrine to those Churches. For 1. This is a Preface to his Discourse about matters of Discipline, which he enters into, in the following verses and following chapters. 2. Therefore he calleth them Ways not Way, as being acts and practices of him as an Apostle, things to be done, which matters of Faith are not called. And 3. They were not moral ways of the moral law, for these the Old Testament directed to, and he might refer them unto the Rules there, but Evangelical ways he means, which the Gospel brought in, Ways in Christ, given as directions in all Churches. And 4 To that end he sent Timothy an Evangelist, whose Office it was to order things in Church Government, as appears by the matter of the Epistle to Timothy and Titus. Add but this, that if any where he calls on them to imitate him in Discipline, then in these places, matters of Discipline are meant and included, but he doth this in many places, as in 1 Cor. 11. and the matters of this first Epistle to the Corinthians are much about order, The rest will I order when I come, 1 Cor, 11. 34. and so Timothy was sent to establish them therein.

Again 3. Writing to Timothy an Evangelist on purpose to direct him how to behave himself in the House of God (this being the chief scope of those Epistles as was noted) he calls him to his example as his rule, as one that had known his Doctrine, p. 25Manners, Life, &c. 2 Tit. 3. 10. But thou hast fully known my Doctrine, manner of Life, Purpose, Faith, Long-fuffering, Charity, Patience. The word is, foreign Juxta sequi, vestigiis insistere, hast followed it step by step. 1. In Doctrine, 2. foreign, in Converse or ways in the Churches, as that place, 1 Cor. 4. 17. shews in my Platform, or Form, or Leading, or Method, which may very well mean his Institution of Churches, his leading or framing them, and training them up.

4. Yea, 4. Yet further, to shew that the practices of Churches setled by the Apostles, are Rules unto us; we find him calling upon Churches, then to imitate the Orders of other Churches in those times planted by the Apostles, therefore the practices of Churches Recorded and not blamed, are intended as Rules. The Customs of Churches is now much urged in the World, to bind others to them, because the Apostles refer'd to them; but the Argument fails and differs in this, which is not considered, that the Custom of Churches then were Apostolical; and such Customs in such Churches, so directed infallibly, and Recorded then when the Apostles were present, we may safely account Obligatory, but not Customs meerly Humane. Thus Paul Argues from the Custom of all Churches, in that 1 Cor. 10. 16. We have no such Custom, nor the Churches of the Saints, that is, thus founded by Apostles. Thus, 1 Thes. 2. 14. he commends them for having become Followers of the Churches of God in Judea, because they being the first Churches planted by the Apostles, were almost exact according to the pattern. Of other Churches he says, Came the Word of God out from you? 1 Cor. 14. 36. Now from the Churches of Judea it did. And he speaks it generally of all their imitations of them; and that both in matters of Order as well as Faith, they being Constituted and setled in both; for if not in all things, why puts he not the difference?

And to shew that all Churches in such matters, were ordered by the same Rule, one as well as another; and that therefore what we find Recorded of one Church▪ was in like manner in all, the Apostle sometimes in giving Cirections to one Church, adds, As I Ordain in other Churches of Christ also. Thus 1 Cor. 16. 1. in the ordering of Collections on the first Day of the Week, which is in view but an inferiour Matter, and might have been done any day, yet when he gives instruction about it to the Corinthians, though it had been enough, that he an Apostle gave it, yet he puts this in, as I Ordain in the Churches of Galatia, so do ye also. So in giving those Rules about Prophecying, to speak one by one, and the lesser number of Prophets, to submit to the greater, he inforceth it by this, in 1 Cor. 14. 33. as we see in all the Churches of the Saints; and ver. 37. let him that is Spiritual, acknowledge that these are the Commands of God. To this doth that old saying agree, Constabit id esse ab Apostolis traditum quod Ecclesiis, Apostorum fuit sacro sanctum. That is evident to have been delivered by the Apostles, which hath been Sacredly observ'd by the Churches of the Apostles.

5. Christ calls upon the same Churches, to imitate the first Pattern given them, and wherein they or any swerved, he Reduceth them to what they had at first received and learned from the Apostles, as containing an immutable Rule, not to be swerved from. Now if they had not liberty to swerve from them, then not we, Rev. 3. 3. Remember how thou hast received and heard, and hold fast and Repent. Those Epistles to the Seven Churches, do as much concern Discipline, as matters of Doctrine; for the chief fault he doth find with them, still is flackness of Discipline, whereby they suffered Men to Teach or Practice amiss.

Now the general Reason of this, why the Apostle left these things in Example, is first; because this agrees with the Nature of the thing, for matters of Practice and Order, are as well, if not better Represented in Examples than Rules, Men are moved more by Examples, than by Precepts, (as Seneca said) as Buildings and their Platform are best set out in Pictures. And 2. Consider the manner of writing Scriptures, the occasion of writing these of the New Testament, both Acts and Epistles, and it will appear that this way of Example was most suitable. 1. The manner of the Scriptures, even as to matters of Doctrine, is not to write Methods or Harmonies, Truths ordered, but scattered; and often left to us to pick them out, by Intimations and Coherences, and this as to many great Truths. And 2. Let us consider when it was they were written? The Work was not first to write Scriptures, as having Churches Constituted to their Hands. Though Moses's case was otherwise, who p. 26had a People already gathered, the Nation of the Jews, which were in one place, whom he could therefore deliver a Law unto, in Precepts, yet the Apostles Disperst themselves to several places; and their first Work was to Convert Men in all Nations, and so to build them up into Churches, and so carry their Directions with them in their Breasts. Thus they did first in Judea, then among the Gentiles; and every one of them, (when apart) was led with an infallible Spirit in so doing, and all with one Spirit, agreeing and conspiring in the same, as by the Churches set up by them doth appear. And many years after this, were the Scriptures written to those Churches, (as occasion was) whom they had first Ordered and Disciplined; and this for the direction of times to come: And so in writing to them, they hint Relations of what was done and constituted among them Histiorcally, (for the Rule was already put in practice, and they were framed and reared:) And so Luke writes an Historical Relation, (after the Apostles had set many Churches) of their Acts and Practices; and it was not comely to write a Law to such Churches, to have such and such Officers, &c. when already they had them; but rather they maintain their Officers, as existing among them already, and shew their Diversity, by Exhorting them to their several Duties, as Rom. 12. and elsewhere; which yet because they were erected by Apostolical direction, is hint enough to us to have the like. If they had written to any company in a place that had not been gathered into Church Fellowship, to, Ecclesia constituenda, A Church that was to be Constituted, then it had been meet to have written the Laws and Rules of it, how to order themselves. But the Apostles had already afore, writing the Scripture, cast all Churches into that Order which Christ had appointed, and by Example and Precept, in word of Mouth delivered them, the Traditions as the Apostle speaks, 1 Cor. 11. 2. And after upon occasion, writing to some of them as Churches already Constituted, he mentioneth matters of Discipline, but either Historically, as already setled among them, or by way of Precept in such particulars as they were amiss in; yet so as Divine Providence, that took care for after times, hath given a Compleat Direction, either in Hints and Records of those Examples, of what was already Constituted in some Churches, or in such those Occasional Precepts.

And further in general, that Examples, Recorded in Scripture,, are intended as Rules, and so are understood by Divines, appears by these Instances.

1. It is evident in the matter of the Sabbath; for which, suppose that we have no positive command given in the New Testament (and the command in the Old, was evidently pitcht on the seventh Day from the Creation, in the Letter of the command) yet because we have mention of it by way of practice, and Administration of Holy meetings on that day; as in that of Collection of Saints, upon the first day of the Week; and Acts 20. 7. of breaking Bread on the first day of the Week, &c. our Divines have warrantably concluded the alteration of it. And therefore we do alike wonder at those that are for Church ways, that they should be against the Lord's day; and that those that are for the Sabbath, should be against the form of Examples in the New Testament.

2. This is evident also, in matters of contract afore Marriage; but a hint by the by, in a Rule given concerning Adultery, and in the Example of Joseph and Mary, confirms the obligation of it.

3. The same appears in many particular explications of the Moral Law. All that write upon the Commandments, though for greater things of the Law, these follow the express Rules; yet the lesser explications are but from examples of Holy Men. Now allow but the same liberty in these Evangelical Precepts; that for the great things, there are express Precepts for; as for the Sacraments, for Institution of Churches, Matth. 18. for Officers in Timothy, and Rom. 12. for Censures, Matth. 18. but for many Branches; for matter of carriage in these, we must have them out of the examples and hints in the New Testament, and it is all that we ask.

4. We find our Saviour Christ and the Apostles, arguing from examples of first Patterns. Thus, 1. To prove what is lawful, Mat. 12. 3. Christ argues from David's example, in breaking a Law, in eating when he was Hungry the shew-bread (which was not otherwise lawful for him to eat, Exod. 29. 33.) To prove it lawfull to pull Ears of Corn on the Sabbath Day, and eat them. And so from the example of the Priests profaning the Sabbath, and being blameless, Matth. 12. 5. that is, not found fault with: And though Christ annexeth a ground out of one of the p. 27Prophets, I will have Mercy, and not Sacrifice; yet consider that that Law came long after, and these examples were in force long before this Law; for Hosea wrote long after. 2. Examples are urged, not only to prove what is lawful, but also what is a Duty. Thus the Apostle Peter, 1 Pet. 3. 3, 4. Exhorts Wives, that their Adorning should not be that of putting on Apparell, but the Ornament of a meek Spirit,; for v. 5. after this manner in the Old Time, the Holy Women who Trusted in God, Adorned themselves. Thus also in the matter of Praying twice a Day, Morning and Evening, says Paul, 2 Tim. 1. 3. Whom I serve from my Forefathers without ceasing, having them in remembrance in my Prayers, Day and Night. This custom to pray so often, was from the Fore-fathers, who in the Temple did so, and in their Houses; and this is argued not so much from an express command, as from their examples. 3. Especially when the first Institution is founded upon an example, then the example is the Great Argument for it; As Primum in quolibet genere est mensura reliquorum, the first in every kind is the measure of the rest, so in this case too. Thus the Law of Marriage is founded upon the example of Adam's Marriage, and so argued from both, by the Prophet Malachi, and by Christ also; both that a Man should have but one Wife, and not put her away. Thus Malachi argues from the very Creation, of but one Woman for Adam, as a rule for us, Mal. 2. 15. and did he not make one? And wherefore one? Yet had he a Residue of Spirit, (namely to have made more) that he might have a lawfull and godly Seed; for which cause, Adultery and unlawful Marriages, is not Sanctified from the first Institution. And so our Saviour Christ, Matth. 19. 4, 8. In the beginning it was not so, argues from the practice then.

If it be said that there was a Law; Therefore shall a Man leave his Father and his Mother, &c. Yet still the Law is founded upon the example of Adam, and Eve, the first Pattern; that because God made but two at first, therefore no more should be joyned together, as Christ reasoneth, Matth. 19. 4. Have ye not read, that he that made them one at the first, made them Male and Female? He argues from that very instance. Yea, and he made the first Woman of Adam's Flesh, so as Adam said, she is Bone of my Bone, and Flesh of my Flesh; and therefore, or for this cause (as Christ and the Apostle Interprets it) was the Law given; yet so as Adam's example is made the Foundation of it; because Primum in isto genere, what Adam did then by God's appointment, is a Rule for ever.

Only to prevent a mistake, we will add these Cautions as Limitations.

1. That for the great and more Essential parts of Church Order and Worship, we have express and direct Rules. As for the Institution and Constitution of a Church, Mat. 18. For the Administration of Censures by Admonition, Excommunication, for the chief Officers thereof; Bishops and Deacons, for the Sacraments, publick Prayers, Preaching, &c. The Examples do only mostly concern the Limits, Order, and Administration of all these. And in such things, Scripture Examples should be admitted for Rules; for so it is in Interpreting the Moral Law. The great things of each Commandment, concern the grosser sins, and mainest general Duties for which you have express Rules and Commands; but for all the particular Branches and Cases about particular Sins and Duties, it will be hard to fetch express Rules to direct Men's Consciences; but Men take the help and benefit of examples unblamed in Scripture, for a Decision of them. Look all Interpreters of the Ten Commandments, and their Quotations, and you will find it so. Now why should not as great a liberty be left us to find out God's politicks, as God's Ethicks, it being as necessary, if not more, that Men should have directions to guide their converse in the House of, God, as in their own Houses and private Affairs.

2. We must be carefull that we take such Examples, as are written and not blamed, supposing this to be the Rule, that what is not blamed or contradicted by a Rule doth bind us. Christ arguing from an Example of the Priests, alledgeth that for a Warrant, you read (saith he) how that the Priests profaned the Sabbath, and are blameless, Matth. 12. 5. Hence because Apostolical Examples in the converse in Churches are Recorded as Rules; therefore such Examples of theirs as were faulty are blamed, and took notice of, as Peter's Example in a Church matter at Antioch, Gal. 2. Paul reproved him to his Face, and that upon this ground, because his Example being an Apostle, Compelled Men, Gal. 2. 14. it had the force of an Argument in it.

3. We must get Characters to distinguish between Extraordinary, and Ordinary Examples, Recorded of Churches and the Apostles. As we do make a Distinction p. 28of Christ's own Example; and of Philip's Baptizing out of a Church, (he being an Evangelist, and carrying Church power about with him, and the Person's Case requiring present departure into a far Country) and of Christians selling their Estates in the first Churches of the Jews, when there were many poor; and of the Apostles being maintained, and sent into all the World.

If you ask how we shall Distinguish them? We Answer, even as you do other things that are Extraordinary, promiscuously Recorded with Ordinary, for the things Distinguish themselves; as 1 Cor. 12. speaking of Gifts, he promiscuoufly reckons up Ordinary and Extraordinary, ver. 8, 9, 10. To one is given a word of Wisdom, to another a word of Knowledge, to another the gifts of Healing, and to another working of Miracles, to another divers Tongues, here is no greater matter of Distinction put for the things, than what themselves afford. The Gifts that remain still in the Church, are Ordinary, they that do not are Extraordinary. So for Officers, ver. 28. God hath set in the Church, First, Apostles, Secondarily, Prophets, Thirdly, Teachers, after that Miracles, then helps in Government. How can we distinguish here, and know that we have Teachers and Government, and not Apostles, &c. but by this, that the necessity of Gifts for Teaching and Government still remains, not the other? And so do we as easily distinguish of Examples, such as were things common, founded upon common and general Respects, these we account Ordinary, and to bind, because they may continue, and the reason of them continue, where it is not so in Extraordinary.

4. The like we say of Examples meerly occasional. The occasion ceasing the thing ceaseth: And therein we judge but as we do of other things under the Law, when yet Moses gave direct Rules; as in eating the Passover, that they were commanded to do it with staves in their Hands, and in hast was meerly suited to the occasion of the first Passover, because that Night they were to Travell, and so it did not bind afterward.

If you say, shew me a compleat Systeme of Directions out of the Examples or Rules given, and we will believe you.

To this we Answer. 1. That in the main and substantial matters, we can shew enough to guide the present practices of Churches, in managing the great and necessary Ordinances of Christ. We gave one Instance afore for all the rest, about dispensing the Censures of the Church. And 2. By finding express order taken about small things, (as to Carnal Eyes they may seem to be) we may be directed in greater as how and when to order the Collection for the Saints, on the first day of the week, and to Treasure up by a Man's self weekly, as God hath blessed him, whereas another Set Day in the Week might have served, according to Humane Prudence as well, and to lay up as God hath blest a Man, at the Months end, might seem to have been as well in a way of Humane Arbitrary Prudence, and have been left to Men's Directions) and yet the Apostle makes this an Order in Corinth, and in the Churches of Galatia. Now think we, if God took care and bound up Humane Wisdom, and Interposed his own in matters of such small Moment, as these Circumstances seem to be; we cannot but believe he hath done the like in all things else of a like Nature; and either he would have given Rules about such things, or have left a compleat Rule, if we could find it out. That in Digging, we find such small Meddals as these, here and there, stamped by God's Authority, and bearing the Image of his Wisdom and Soverainty, doth encourage us to Dig, hoping to find that whole Treasure that is hid in Christ, in whom we are compleat, for all Treasures of Knowledge and Wisdom. And this binds up our understandings from daring to Coyn by Humane Wisdom and Authority, and the like Institutions, lest we should set up our posts by God's, and eat out by Humane Prudence, those things which we see God hath used his Wisdom to deliver to us, (as by such Instances evidently appears) wherein we ought to suspect our Ignorance of his Will, rather than his Faithfulness to deliver all of the like Nature. And 3ly We are to be carefull in doing what we find a Rule and Examples for, and so whereunto we have Attained, walking. We find that True of Christ, and made good by him unto us, that in doing the Will of God, we know it; and in matters of practice Experience, with Faith waiting for Light, helps to the Knowledge, more than all the Study in the Abstract in the World can do. And therefore though we profess, we know not Rules for every Case, or Query that may be put, yet so far as we have Attained, we walk; suspending p. 29where we want light till God reveal it, knowing that God will accept this: We finding that in all sorts of humane actions, in all callings and relations there are a thousand cases, wherein men are to seek for direction out of the Word, and yet they do not forbear to walk in all those relations, till they are resolved of every particular case and duty that may fall out. And so in matters of Doctrine, if we should forbear to believe the truths we know and have received, until we have a compleat System of undoubted verity, and Paul's form of wholesome words in all particulars we should be ever learning, and never come to the knowledge of, and assent to any truth.

And therefore our desires is, that the Churches of Christ would in this Age (wherein these things are enquired into, and the Reformation of Discipline yet imperfect) walk by this rule, that so far as they agree, and in common have found out the rule, to walk by it, and be obliged so to do, and wherein they differ or want that light that others have, they might be left to that rule which God hath set up, as the great Peace-maker and Arbiter in his Churches, not to judge one another for these things, but to say with the Apostle, Th…se that are otherwise minded God shall reveal it to them in his due time, and in so doing know God will accept us, and we hope men will.