A MODEL OF Church-Government: OR, The GROUNDS of the Spirituall Frame and Government of the House of GOD.

Shewing, What the holy Scriptures have therein delivered; What the best Reformed Churches do practise; What the Tender Consciences may rest in.

For the better Satisfaction of such as scruple at the Work of REFORMATION, declared and appointed by severall Ordinances of PARLIAMENT.

BY JOHN DURY, one of the Assembly of Divines; Who hath travelled heretofore in the work of Peace among the CHURCHES.

PSAL. 2. 6. I have set my King upon my holy hill of Zion.
ISA. 9. 6, 7. The government shall be upon his shoulder, &c.

LONDON, Printed by T. R. and E. M. for John Bellamy, and are to be sold at his shop at the three golden Lyons neer the Royall Exchange. 1647.

TO THE RIGHT HONORABLE Sr. John Gayer, Kt. Lord Major of the City of London. And to the Right Worshipfull, The ALDERMEN and SHERIFFS his Brethren.

Right Honourable:

These Scriptural Assertions, at their first con­ception, were not designed for the Pub­lique; they were only put to Paper at the desire of those, who in this City gave me a call to the Cure of their soules, and were willing to reform their wayes according to the will of God. And because they did confesse their ignorance of the whole Frame and Government of the House of GOD; my aime was to let them see it, as briefly as I could, in a Model taken from the patern which I have seen in the Mount, which the Scriptures have revealed.

I would not be large, of purpose, to the end that I might stirre them up the more to Meditation, to the searching of the Scriptures, from which I have endea­voured to gather all; and to conference with my self, [Page] when they should be at a stand. I intended nothing, but according to their desire to give them private satisfacti­on; yet they would not rest there, but insisted to en­gage me to publish these Heads of thoughts (for in effect they are no more:) Nor was it enough to make them publike, but they would have me to owne them, and to present you also with them. To all which you may per­ceive that I have condescended, although I confesse with much reluctancie.

Not that I am ashamed to owne any thing that is mine, though so imperfect as this is, and in a matter of so great consequence, (for I am very well conscious to mine own weaknesse, and not unwilling that others should perceive it, (if it may be for their edification) or that I was doubtfull of any Truth here delivered, (for I conceive that all may be made out to the full, if God should give time, and a call to do it) but that I was loth to offer unto all whom I could not know, that which I had designed only for a few, whom in cases of mistake I would be able to rectifie. I was unwilling to seem to intermeddle to so little purpose, as these Tracts are like to be, in matters of so high concernment, in a season so full of distraction, and in an Age so willing to censure, so apt to mistake, and so ready to misconstrue on all hands every thing that hath no character of par­tiality upon it, though done never so harmlesly: And then also I was afraid to be thought to stretch my selfe beyond my line, in making this addresse unto You. But I hope that your favourable acceptance, and the Relation which I have to a particular Congregation in the City, will free me from this last apprehension; and from the former I have been taken off, partly by the consideration of greater inconveniences which might follow upon the [Page] not yeelding, then upon the yeelding unto a publication; partly by the importunity of the Call which I received to do what here is done. So that I hope none other con­struction will be made of the publication of these Notions than ought in charity to be made; which is to believe, That I being earnestly desired to declare my knowledge of the truth of these matters, thought my self bound to beare witnes thereunto, and to suffer my testimony to come to the light, that it might appeare that these works are done in God, that they are free from humane respects; and that my aim in putting them forth, is to give occasion to men conscionably peaceable, to consider whether yea or no, an agreement in these Truths ought not to oblige Brethren to a neerer conjunction of spirits, & profession of unity, then we as yet are come unto? and whether yea or no, the things wherein there is a difference of opinion, deserve so much distance in affections, as many are fallen into, or ought to be debated in such a way of heat as most men follow, whereby they rather disturbe then edifie one another. It is a sad thing to see men that are called Chri­stians and Brethren, exercising their wits to the disparage­ment of one another in Religious matters; and to deale with things concerning Conscience, lightly, passionately, and without all serious and conscionable gravity. These things are to be deplored, but cannot be redressed, without the acknowledgement of the Truth; nor can the Truth be received without the spirit of Love and Peace, which the Word of the Gospel doth administer only.

The Lord of truth and peace reveal the same unto us all more and more; and direct You in your station to walk therein as pat­terns of Righteousnes before all others. Which, with the wishes of prosperity unto the settlement of this whole State; shall be towards the LORD who alone is able to save, the constant Prayer of

Your HONOURS most humble and affectionate servant in Christ, JOHN DURY.

A PREFACE To the Christian and unpartiall Reader.

Christian Reader,

SEeing I am put upon the publishing of these brief Tracts, I will endeavour by this Preface unto thee to make the best use thereof that I can, both for mine own comfort, and for the building up of others. As for my self; I shall be comforted in this, (whatsoever others may judge of the matter) that I see cleerly a Providence in this publication, without any purpose of mine: And that I can conceive of the things which I judge there­in to be imperfections, that they may prove advantages unto Gods main work in his way of using them; For the brevity of each Part may, to an intelligent Reader, make the whole so much the more com­mendable; and to one that is of no quick understanding, although it will be more obscure, yet it will also be lesse tedious; and may give to him that is ingenious, occasion to make some further inquiry after the Truth, that his rationall Doubts may be satisfied; which, as God shall enable me with grace, I shall be willing to intend.

As concerning others; seeing the spirits of most men are very sharp, and full of jealousies, I shall therefore offer my self unto them with the greater simplicity; for being in my self without prejudice, I hope to be found towards all without occasion of offence; and as I shall be voyd of partiality, so I shall make use of that liberty which in a businesse of this nature doth beseem my profession in the Gospel; which is, to look upon all alike, to be free in the matter, and plain in speeches, to utter the Truth as it is in my heart.

First then, I think my self bound to declare this; That I am under a Vow to prosecute upon all occasions, as long as I live, the wayes of Evangelical reconciliation amongst PROTESTANTS; that is to say, Professedly to seeke, and upon all occasions offered to advance, amongst those that have received the Holy Scriptures for their Rule, and keep to the Fundamentals of Faith and Practice, the [Page] means of spirituall unity, of peace and of love, by the manifestation of the truth, and in the duties of holy Communion. Having therefore this opportunity fairly offered; I am obliged, in minding my Vow, to discharge a good Conscience; and for the love which I owe unto the Gospel of Peace, to the whole Church of God, and to the prospe­rity and flourishing condition thereof in this Nation, to make some Overtures, which I hope shall give no matter of grievance unto any, but will prove edifying unto all; at least my aim shall be none other,The scope of the Pre­face. but to stir up thy pure minde (Christian Reader) to the thoughts of Brotherly kindnesse, of meeknesse, and of peace; to the end that some wayes may be taken up, which will help to reconcile the Affections of many divided about Circumstantials; to preserve and keep entire the Ʋnity which remains about Fundamentals; and to prevent or cure the manifold Misprisions, which increase our confusions, and obstruct the Remedies of our diseases.

Now to offer at this, I shall not cry out against particular faults; not because I think them not very hurtfull to the wayes of Reforma­tion, or that I think it unlawfull in due time and place, or altogether unusefull to warne all of publike dangers, when none other Remedies are left: But I shall not do it, because it is more sutable to my spirit to seek to gain all to the sense of necessary Duties, than to reprove some for the neglect thereof; because my resolution is to follow (if it be possible) the rule of Charity; first to admonish a Brother in private, before his faults be charged upon him in publike; and be­cause I find it the Theme of many, on all sides, that do almost nothing else: And yet this course doth prove no lenitive, but rather an in­centive to our distempers. My way then shall be, 1. To represent asThe parts of it. briefly as I can, the generall danger which hangeth over all our heads by reason of our common faults. 2. To discover the causes whence our danger doth originally proceed. And 3. to offer at some counsel, which may point at a way to prevent the lamentable consequence which is like to ensue, if no course be found and followed for healing of our breaches.

First concerning the danger wherein we are, thus in brief:

That we amongst our selves, almost in respect of every thing, are all broken to peeces in our affections, is very evident.

That in this rupture of affections there is not only a distance of parties, but much heat of opposition, no man can deny.

That by this heat, the alienations and thoughts of heart grow daily greater and greater, every one can perceive.

That few set themselves in the gap, and labour to make up breach­es, all must confesse.

And by reason of all this, (if the cause of our unsettlement con­tinue long) that we shall be habituated unto Breaches, even till we be consumed, none can justly doubt, but every one should sadly ap­prehend: because the saying of our Lord and Saviour is undeni­ably true, That every Kingdom divided against it self is brought to desolation; and every City and House divided against it self, shall not stand, Mat. 12. 23. If then I may parallel the universall state of Protestancie, as it is opposite to Poperie, unto a Kingdome; and the Nationall Churches thereof, unto so many Cities; and the severall Congregations of each city, unto so many Houses; and in all these, if I reflect upon the Breaches which are apparent unto all; First between the Lutherans and the Reformed Churches, which have brought them both from a flourishing, to a desolate condition, in Germany: Secondly between each of these within themselves, by their Sub-divisions and crosse Parties, which have weakned all their strength, and multiplied scandals amongst them: I must needs con­fesse, that Christs sentence is verified upon them; and that the judge­ment which of old was denounced and executed against Israel, is now come to passe in part upon the Protestant Churches, and may be ac­complished over them all, if the Causes thereof be not taken away by true repentance. Let us briefly consider what the Prophet Amos, in his sixt chapter, saith unto Israel, that we may apprehend therein our own danger. First he denounceth a heavy woe unto those that were at their ease in Zion, and were not grieved at the affliction of Joseph; namely, That they should be led away captive with the first that go captive. v. 1. till 7. Captivity then is threatned unto all, but chiefly unto these. Then he sheweth the certainty of this judgement, with the means by which, and the chief causes for which it should be brought to passe. The certainty of the Judgement is de­clared, v. 8, 9, 10. namely, that God had sworne by himself, that he did abhorre their excellency and hate their palaces, that he would deliver up the City and all that was in it to the enemies thereof, and that he would kill with death such as remain after the captivity in the city, although there should be but ten men remaining in one house.

The meanes by which, and the causes for which this heavy Judge­ment should be thus executed, are set forth in vers. 11, 12, 13, 14. The means are two: He would divide them within themselves, v. 11. and he would bring a forraign Nation against them to afflict them, v. 14. The causes are chiefly two; their incorrigiblenesse in unrighteousnesse, v. 12. and their pride in their own strength, v. 13. All these things are considerable in our present case: For this is evident; although the Church of God is heavily afflicted every where, and the Saints throughout the world have great cause to mourn, yet that most of us take our ease, and rest contented in the enjoyment of our Victories, and that we grieve for nothing in effect but because we have not all our will accomplished against the adverse party with whom we are in contest about particular concernments; and as for other things besides, we are secure and carelesse, we take our pleasures to the full without restraint, and we grieve not at the affliction of Joseph, but in effect we do even as Josephs brethren did, they sate down to eat bread when they had cast their Brother into a pit, Gen. 37. 24, 25. So we who heretofore have helped to bring our Brethren of the Palatinate and of France, into the Pit wherein at this day they sit; now being at our ease, we minde not at all their interests. If then our sinne is the same with that of Israel, to seek our pleasure and ease, and to enjoy it to the full so far as we have gotten it; certainly our punishment will be the same with theirs also: for God hath as just cause to sweare that he doth ab­horre our excellencie and hate our palaces, as he did theirs; and he hath no lesse power now to punish this Nation with captivity and mortality, then he had heretofore to punish that: And to me it is apparent, that he hath set the same Means awork, and for the same Causes, against us now, which then were threatned against them. Against them the Prophet threatned, saying, Behold the Lord commandeth; and he will smite the great house with v. 11. breaches, and the little house with clefts: that is, he will divide you, and break your strength to peeces; for, saith he, Shall horses run upon the rock? will one plow there with oxen? for ye have turned judgement into gall, and the fruit of righteousnesse into hemlock. That is, You must be broken to peeces, becausev. 12. you cannot otherwise be made subject and usefull unto Gods fer­vice; for you are hardned in your sinnes like a rock, upon which [Page] the spirit of God cannot run and have a free passage: Nor canBy horses, Gods spirit is typified, Zach. 1. 8, 9, 10. compar'd with c. 6. v. 2, 3, 4, &c. By oxen, the Ministers of the Word are typified, 1 Cor. 9. 9, 10, 11. v. 13. you be manured as a profitable husbandry unto him, by his ordinary Ministry, which is appointed to plow up your fallow-ground, because you are not capable of being plowed by reason of your stony heart, which is so hardned in the wayes of iniquity, that you have turned Judgement into gall, and the fruit of Righteousnesse into hemlock. Moreover, you rejoyce in a thing of nought, and you boast your selves of your strength, saying, that you have taken horns (power to defend and assault) by your own strength: therefore, behold saith the Lord God of hosts, I will raise up against you, O house of Israel, a Nation, and they shall afflict you, from the entring in of Hamath, unto the river of the wil­dernesse. This is that which was denounced and executed against Israel; this we see hath been the case of the Protestant Churches in Germanie; and may we not now say unto England, or to Great Britain in like manner, to this same effect—

Behold the Lord hath commanded in the way of his Justice, an evill spirit of Division to appeare amongst you; for he hath smit­ten your great houses with breaches, and your little houses with clefts; there are divisions and subdivisions amongst you at home, by which he doth fit you for the ruine which is determined against you from abroad, and all by reason of your other sinnes wherein you are hardened; for you pervert Justice, and cannot be reformed: because you trust to the power and strength which you have gotten to your selves, therefore God will bring from abroad enemies a­gainst you, who shall afflict you, as heretofore hath been done to others; Except you feare the Lord, and his goodnesse by which he doth yet spare you, and be so wise as to prevent this Judgement with speedy Repentance.

In respect of God, this is the danger under which we lie. In re­spect of Men, all the foundations of the earth, all grounds of settle­ment, all Rules of government, are shaken and out of frame. For if we look upon our selves in respect of that which is within: How little care and compassion there is of the Poor, of the oppressed and afflicted; how impossible it is to expedite the wayes of relief for them; how neer they are to break forth into tumults and discon­tents: How little faithfulnesse and trust there is to be found a­mongst men that are called Brethren; how some we are of the [Page] event of our Divisions; how eagerly most men are carried to prosecute the designes of a Party, without regard to the Publike; how many crosse Interests are prosecuted by opposite Parties in the State, which obstruct all proceedings: How the Church is broken to peeces within it self, and in the very Principles of a true settle­ment; how that which is called the present Church, is clogged and obstructed in the way of Reformation, and in the aime and meanes to compasse it, is distant from the authority by which it is to be supported; dnd how that which seems to be established, is set upon a sandy foundation. If (I say) we look upon these things within, and then in respect of that which is without, we take notice of the distance at which we stand from the rest of the best Reformed Churches, and of the Judgement which they make of our pro­ceedings. (I say) if all this be laid together, as to Man; every one that hath eyes, must needs foresee our inevitable ruine, if we continue thus; and that it is impossible for us to subsist long in this condition.

Cleer it is, That if every one be left in his outward and publike wayes to the liberty of his own will, to crosse and oppose his neigh­bour, and affront him as he pleaseth; that we shall need none other enemy to destroy us besides our selves.

But if now in the middest of our unsettlements, many enemies take their advantage to watch over us to cause us halt; if they blow dililigently the coals of our divisions, supporting themselves only with this hope, that the flame which is kindled amongst us, will at last burne us up to ashes, and that they may yet triumph over us therein; And if few do either observe their wayes to discover them, or endeavour by faithfull counsel to shut the door upon them; then we may infallibly conclude, that our desolation will not only be certainly, but speedily accomplished. And this is the danger wherein I conceive we all are at this time.

Now before we can speak of the Remedies, we must look a little into the Causes, whence these symptomes of our ruinous estate proceed.

I shall not rake into all the particulars that might be observed,Of the causes of our publike evils. nor lay all the guilt upon any one: It is an easie matter to accuse Adversaries; and a very naturall course, to make such as we do not love, odious unto others. But this is a way wherein narrow [Page] spirits walk; and men, as men, seeke rather to justifie themselves before the world, then to reclaim with meeknesse others from the error of their wayes before God. But I shall look to this last duty in the first place; and then let the other come as it may, if need be, that is, in case I find my self suspected or accused wrongfully. Nor shall I meddle with matters of State, to impute the causes of our misery to the miscarriages of Publike designs, or to the perversnes of the counsels, or the wickednes of the Instruments thereof. It is no part of my calling, to trace Polititians in the crooked & serpentine wayes wherein they walk. The Interest of States is a troubled Sea full of hideous Monsters, and hidden Rocks, whereupon the men of this world make shipwrack; and therein all the Nations and great Families of the earth are tossed up and down according to the fancies of the Rulers, whose aime (though under other pretences) is nothing else but greatnesse and command, to be supported by riches and power: My soule enter thou not into their counsel, for there is no truth in their wayes, there is no faithfulnesse in their mouth, their inward part is very wickednesse: And that our distractions proceed from this generation of men, and from the Counsel, which are taken up upon their Principles, there is no question to be made. But I shall leave them unto God, to be judged in his own time; And walking in mine own sphere, shall speake unto thee that art a Christian indeed, of things belong­ing to our Religious profession; to discover at the root the causes of our disease, which I conceive is nothing else but the corrupt Profession of the true Religion, whereof we must all confesse our selves guilty, every one of us, more or lesse: which how to Reform, first in our selves, and then in others, will be a profitable enquiry.

If the Truth had not been manifested unto us, we should have no sinne; but now since we have known it, and held the profession of it in unrighteousnesse, we have no cloak for our sinne: we ought then to confesse and deplore that our profession is corrupted, two wayes. First, that most of us, although we are not ignorant of the Truth; yet we cannot deny but that we have lost the true aime of the holy profession thereof. Secondly, that although some aimes be right­ly set, and the profession of many commendable; yet for the most part, the means and wayes of prosecuting the same, are either [Page] not answerable unto the Rules of Christianity, or else directly destru­ctive thereunto.

The true aime of the Holy profession is, to shew forth un­toWhat the aim of our profes­sion is, and how we fail of it. this evill world, the life and vertues of him who hath called us unto his Kingdome and glory. The Truth which we know, and which by the Gospel is revealed unto us, is the testimony of Jesus; that in him alone there is Redemption from all sinnes; that by him alone there is all sufficiencie of Grace to be recei­ved through Faith; that for his sake alone wee have free ac­cesse by the Spirit unto the Father; that the titles and names of King, Captain, and Forerunner, of Apostle, Prophet and High Priest, of Author and Finisher of our salvation, do be­long to him alone: and that he being alone the Way, the Truth and the Life, no man can come to the Father but by him; this we do know and acknowledge; this wee doe maintaine and pro­fesse as the Truth: but who can say that the true aime of this profession, is taken up and followed as it ought to be? this aime is to follow him as deare children, expressing him in his life, that is, in his lowly, just, holy, and unblameable conversation amongst men; and in his death; that is, in his mortified, his self-denying, his afflicted, his meeke and humble condition in this world. I say, this aime is not taken up and maintained in this profession of the Truth; yet we know that this should be our whole aime; and because we know it, and doe it not, there­fore our sinne is heavy upon us; therefore these judgements doe overtake us, and God doth revenge the quarrel of his Cove­nant against us; The Covenant is, that wee being in ChristMatth. 16. 24. Rom. 8. 17. 2 Cor. 6, 17. shall beare his Crosse, and follow him; that we shall suffer to­gether, and be separate from the world with him; and if wee touch not the uncleane things thereof, we have a promise that the Father will receive us. But who is it that doth truly aime at a full separation from the world, and doth not intend to up­hold the high things and full enjoyments thereof together with the profession of the Truth? are we not content, and have we not a desire to enjoy the fashion of things present, al­though wee know that we are called to seeke and apprehend one­ly the things to come? wee are called to be conformable unto the image of the Sonne of God; that is, to be no wayes confor­mable [Page] unto this world: but if we mind no such thing, how can we be said to maintaine the true aime of our holy profession? The Socinians who have cast off the Truth which is in Christ Jesus concerning our Justification before God, and have made the acknowledgement of his Person in the Truth, void, by their Heresies; these uphold still the aime of the profession, namely, that wee must follow his foot-steps: but wee who are convicted of the truth which they have denied, seeme to deny (at least in our practise) that which they uphold; and consequently make the truth it selfe which we acknowledge, ineffectuall, by our pro­fession thereof; because our aime is not in simplicity answer­able, but rather crosse in all appearance unto the tenour of the new Covenant, and the end of our heavenly calling. Now if the maine and principall aime be lost in our walking with God; how can he be at peace with us, or we with him? can two walke together except they be agreed? and are those agreed whose aimes are different? doth not hee know the secrets of all hearts, that he may reward every one according to his works? what then can we expect from him other, then to reap the fruit of the seed which we sowe? for we sow to the flesh worldly aimes in the field of a religious profession; and can we expect any o­ther harvest frrom thence but trouble and confusion? This then is the first and maine cause of all our distractions, that the true aim of our Profession is for the most part lost amongst us.

The second cause of our publike distraction is this; that al­though for the maine, a worke of Reformation is truly aimed at by some; and many particular matters tending thereunto, are rightly designed by many, for the advancement of Religion: yet the meanes to bring this aime and these designes to passe, are not at all proportionate to the effect intended thereby. The work of Reformation (no doubt heartily aimed at by some) is a reall and thorough purging of the Church and State from the corruptions which have overgrowne the one and the other, and a settlement of both in a way of Righteousnesse: I say thatWhat the Re­formation ai­med at is, and why we come short of it. some aime heartily at this; and I truly doe beleeve it; but how many there are, God alone doth know. Sure I am wee cannot discerne very many, that have nothing else in their aime; but that most men, are very fierce in their private, and very cold [Page] in the publike occasions, wee can easily discern; and yet their Cove­nant both with God and man doth otherwise oblige them. And would to God there were not some that did make the aime of a Religious Reformation, a meere pretence to compasse their owne worldly ends: and a snare to entrap others into difficulties. I shall not meddle with the State, the Church is my taske at this time; but I finde, that to advance this Reformation in both, the meanes used are very disproportionate to the effect, not only in respect of the way, wherein many of the Reformers walke in their own thoughts, but also in respect of their manner of concurrence eve­ry one with another.

The way wherein most men walke in their thoughts to Re­forme the State, hath no relation unto Christianity, but onely to the wisdome of the world; and the way by which they seeke to reforme the Church, hath as little relation unto Charity, but is either carried in the way of Liberty, or of Authority; for men walke by one Rule of Prudencie in State matters, and by an­other in Church affaires: as if a Christion in his civill em­ployments might act without a Relation unto the will of Christ; or in Church-matters, might either please himself alone, without a relation to his Brethren, or might use all the power whereunto he can pretend, without a compliance and condescension to the weak. These false Principles of Reformation, make men inconsistent with themselves both in Church and State: here they act one way by this Rule, and there another way by that Rule, and some­times they jumble both wayes together, and look at once with two faces in the same businesse different wayes. The simplicity and truth of Christianity is by this meanes lost in the Aim, and with it all true Prudencie in the Deliberation; and these two being gone, men are left unto the counsell of their own hearts, and betake themselves in the execution of their designes, as well in the one as the other sphere, to the tricks and contrivements of Policie, or to main power and strength. And thus it falls out, that even the best and most hearty Reformers, walking as Men, in spirituall undertakings, fall into different wayes, take up different Maximes and Rules; and acting according to the same, (because they respect not the Maximes and Rules of holy Com­munion in Christianity) they make use of all their strength and [Page] wit to oppose one another by different contrivements about the same work: And whiles they are wholly bent and possessed (as men naturally are) with the thoughts and affections of their own way and designment; they look upon others, no more as upon Chri­stians, but as upon a Party: Because the simplicity of the Holy Profession being lost in the Aime, and the Rules of Holy Prudencie for the Communion of Saints, being laid aside in the work; and men having forgotten that they are called to be Brethren, and members of one another, in their relation to Christ; they act no more in this, (though otherwise godly men, and hearty towards a Reformation) as men of godlinesse, and truly reformed from the world, but as men interessed in a Party of the world; for such or such a Designe; to gain, or to oppose this or that Purpose. And because this frame of spirit even in the best of us all (if we look not carefully to our spirits) may be found more or lesse; there­fore the Meanes of our Reformation are disproportionate unto the End for which they are undertaken; and this, be­cause they are not put forth by us in Gods way, which alone can edifie his Church, and without which no designe therein can prosper.

Now when the Authours of our Reformation act thus, and are acted by a Principle of Division within themselves; how can they be brought to a hearty concurrence one with another, except a way can be found to rectifie this Fundamentall error in every one of them? And if the Instruments who are to put life in the Means of the Reformation, either cannot at all joyn, or if with­out their conjunction nothing at all can be effected to any purpose for a settlement; how shall the work be carried on? If Christ would not have his own Nation to come to perfection without us; sure he will not have any one of us come to perfection without another. If then the Agents who are to work out the Perfection whereat we aim, are so far from joyning in it, as that they prove by their conjunction rather destructive to one another, then fur­therers of Gods work; what hope is there of any successe? Christian Reader, give me leave without offence to speak plainly what is observed in the Actors of a Reformation at this time, I mean such who have the meanes thereof in their hand, or at least a hand in the meanes: These we may finde to be of three sorts. [Page] Some minde the work sincerely for it self, although they now and then mistake the Rules by which they should walk; Some mind the work, only to gain some temporall advantages by it; And some minde it only to spie the faults, and stop the pro­ceedings of the Actors. Now if our constitution be such, that nothing can be done effectually in the Publike, without some of each sort of these Agents, whensoever they list to have a hand in the businesse: it is apparent that no meanes can be imployed succesfully towards the thorough Reformation of any thing. For the Ʋpright man failing (as we all do) to walk by his Rule (which is his strength) he easily is drawn by the Worldling into a Plot, to do things for some End which is not answerable to the simplicity of the Gospel; and assoon as any such thing is in agitation, the third Agent, who is also interessed in State­contrivements, steps in to observe and obstruct or overthrow their proceedings: And hence it is that the means of an intended Reformation, well meant by many, and set afoot by some, are unsuccesfull in the event, because in the proceedings and use of Meanes there is no sutablenesse, but rather a destructive qua­lity unto the advancement of Religion. For in every thing that is proposed or taken in hand, the jealousie of a Party doth come in, which over-ruling the Affections by worldly considera­tions, raiseth an endlesse contest about every thing concerning every part and circumstance of the work; by which means the designe, though never so just and harmlesse in it self, is either stified in the conception, or else becomes abortive before the time of strength; or a birth of so loug continuance, that in end there is no strength left to bring it forth. And this is briefly my thought of the Causes why the main work of our Reformation is so much perplexed as we finde it. As for more particular matters honestly designed for the advancement of Religion, by many, in their severall places and callings; As they can have but little influence upon the main, because the great corner stones of the Reformation, are not as yet publikely professed and laid, up­on which every one should make an orderly superstructure of gold and silver and precious stones, in the unity of the spirit towards his Brethren: So, the more such Designes are stood upon and advanced in a private course, they accidentally become the [Page] greater hinderances to the generall work; whiles men that are thereby stinted within themselves, rest satisfied in their own pri­vate wayes; and by leaving the thoughts of a publike Communion, they prove opposites thereunto; when they admit of nothing that is not every way agreeable unto their particular Contrivements.

I am perswaded that many able men throughout the Kingdome have many excellent things in readinesse, which might be usefully applied to the edification of the Churches, both for the ad­vancement of Knowledge and of Godlinesse, if the wayes of our Settlement were cleared. But now as matters stand, I cannot look otherwise upon their excellencies, but as upon the scattered stones of a building not yet framed, and as upon the furniture of a house whose model is neither apparent, nor yet well under­stood by any. Therefore although there be many men in these Churches of eminent abilities, and Vessels of great honour, fit for very good uses in the building of this Tabernacle: yet because the Rule and way of their Brotherly communion and correspon­dencie is not determined as it ought to be, they stand (though in their private sphere profitable as to God, yet) as to the Church uselesse in the Communion of Saints. For the Parts of the build­ing not being set together, their serviceable gifs are not im­ployed as Joints should be in the Body to make up and compact the whole: And for want of this aime and endeavour, by all that they do, they bring nothing forth unto perfection.

I have briefly pointed at the Causes of our Disease; that thou mayest consider thy self (Christian Reader) as in the presence of God, how thou art led, by what spirit thou art guided, and how thou shouldest free thy self from the guilt of contributing further any cause or matter of continuance to our Distempers. Now the Lord grant us all grace, to do all things without murmurings & disputings, to his glory, unblameably in Love. Amen.

I am in the last place to speak of the Remedies of this corrupt Pro­fession of the true Religion: And if I should enter at large upon this task, I should be obliged to write a Volume: but my purpose is only to name the Heads of things necessary to be intended and set a­work, to advance our Reformation, and redresse the Evils which threaten our finall ruine; That if thou (Christian Reader) art convicted of the usefulnesse thereof, thou mayest contribute in thy way what thou canst thereunto.

The remedies then of our distracted condition I conceive will bee found in a discovery of two things, first of that which will helpe to rectifie the disease at the root, by taking away the cause which doth origionally beget it; Secondly of that which will helpe to preventOf the reme­dies of our pu­blick distracti­ons. the effects thereof; which become causes of increasing the distem­pers, to propagate and continue the disease.

I have shewed my opinion that the causes which beget our distempers, are the want of the true aime in the holy pro­fession, and the disproportionatnes of the meanes used to prose­cute the true and lawfull aimes of the Reformation which wee seeke to rectifie the inward Hypocrisie of the heart is only Gods worke; but to discover it and convict mens consciences of it, may be the worke of his servants by the right interpretation andThe Remedie of the first cause of our disease. application of the word, as the Apostle testifieth, 1 Cor. 14. 24, 25. Yet the bare discovery of vice or error and the con­viction of a naturall man that hee is guilty of it, is not enough to remedie the evill disposition of his spirit or to beget a true aime in him to answer the heavenly call; nothing can doe this but God by the discovery of the truth in the lovelinesse there­of; When hee giveth faith to the elect by the engrafted word, wherein they receive the love of the truth, which purifieth their soules, and maketh them obedient thereunto through the spirit: unto this worke of God the faithfull Ministers of the Word are subservient, when they hold forth the Truth in sincerity and manifest the knowledge of the glory and life of God in the face of Jesus Christ.

The first remedy then, will bee to stirre up Ministers, who understand this Mystery of Godlinesse ordinarily to presse and preach the maine things which discover the life and spirituall e­state of Christ as the Truth is in him, that their hearers may know, first, positively what that life is whereunto they are cal­led; and then negatively, what that life and state is wherein men are by nature from which they are called: and this should bee done not so much by an inlargement of themselves upon ma­ny particular branches and twigges of duties as upon the mani­festation of the Principles and essentiall properties of the spiri­tuall and carnall man, from whence the knowledge of duties will of it selfe flow: I doe not meane that the preaching of [Page] particular duties is unprofitable or ought to bee omitted; but I conceive that the fundamentals which discover the hidden man of the heart both in respect of the Righteousnesse of the spirituall and of the unrighteousnesse of the fleshly nature should be main­ly and ordinarily so proposed, as from the discovery of that which is conformable or inconformable unto the image of Gods life in Christ, all particular duties should bee derived and pres­sed upon the conscience; and I beleeve that because godly and zealous men commonly spend more of their strength in matters of particular concernment then in such a fundamentall course; that two evils arise from thence unto the hearers, and one in the Ministers themselves. First, that the naturall corrup­tions of the hearts of all men, remaine in some altogether, in o­thers in a great measure undiscovered at the root; by which means they still conceiving well of themselves, or better than they ought, are not truly humbled before God, and mortified unto the world, but live still as men in the world, and take up the profession of Religion in the performance of certain duties, rather than in the pursuit of a heavenly call to come unto Christ Jesus. Secondly, that such as are ingenuous and have tasted the Kingdome of God, and thereupon are gotten into a hatred of the world, being fervent in spirit to serve the Lord, are driven, by the much pressing of particular duties, to an o­ver acting zeale; either against or for some persons or actions, which zeale having no temperament of love, meeknesse, and le­nity, to heale and beare with the infirmities of the weake, or to bring their owne proceeding with them home to the true aime of the holy profession which is to discover Christ unto those that goe astary from him, they are so farre from edifying the Church of God by their forwardnesse, that they rather disturb and de­stroy every thing they meddle withall; but if they were instru­cted by their teachers to understand the way wherein Christ didMat. 12. 19, 20. walke to shew judgement unto the Gentiles; namely, that he did not strive, nor cry, nor cause any man heare his voyce in the streets: that hee did not break the bruised reed, nor quench the smoking flax till hee send forth judgement unto victory. If I say they were taught to know him in this, as in all other things, and were obliged to judge themselves in all their [Page] aimes, to doe nothing out of the way of conformity unto him, in his walking in the flesh, they would easily refrain from the intemperancy of their passionate zeal, for or against particu­lar matters which reach not unto the heart of the profes­sion.

The evill which in this course of preaching doth befall unto the Ministers themselves, who otherwise are Godly and holy men, is this; that they easily overshoot themselves, either by pressing a particular duty too much and indiscreetly laying too great weight upon it towards all without distinction of cases, whereby the weaker consciences are straitned and ensnared; or by apply­ing a duty unto matters of state and publick relations to the prejudice of one party for the advantage of another upon reports or mistakes and misconstructions of matters, from whence oft times great scandals and discontents arise, and are fomented to the widening of breaches without all hope of reconcilement: If the Ministers presse not the fundamentall aime of the profession; but rest in the delivery of theoreticall truths, and the application thereof unto particular duties, It is no great wonder that their hearers remain ignorant of it, and walke not up to it; and it must naturally follow, that all the care whereunto their consci­ence will draw them in their profession, will bee nothing else, but a professsion of some particular tenets and practises for which they will strive as for life and death: not that I think that a­ny truth or righteous practise is rightly to be esteemed or neg­lected; but that all the Theorie of the world, and all the per­formances that can be wrought in particular duties may bee a matter of meere Hypocrisie in the professor; and nothing else but an occasion of strife and disturbance towards those to whom our profession is addressed, if the true aime of the holy profession bee not minded: the teaching then of the aime of our profession (by Gods blessing upon the word of his servants) may rectifie the purpose of the hearers in their profession, and cure the first and fundamentall cause of all our distempers; and if once this radicall cause be taken away, the secundary which is but a streame flowing from that fountain, will soon be dried up, by the heat of true love and sincerity which will take possession of the affections of those that in the Spirit follow Jesus Christ.

For as the second Cause of our Distempers, viz. the want ofThe Remedy of the second Cause of our Disease. Proportion in the Means used towards a through Reformation, to produce the Effect intended thereby, is an effect of the first: So the second Remedy of that evil, will be a consequence of the first, namely the way of doing all things in love. For he that aimeth at nothing in the way of his Profession, but to follow Jesus Christ, will find that he in his way of walking did proportionate all his undertakings to the end for which he did them, by the manifestation of Gods love to those towards whom he did make his application. And because there is little or no sincerity of Brotherly love apparent in the use of the Means which are set a foot for the advancement of a Religious Reformation amongst us; therefore every thing which is done by many of us, is altogether unsutable to the end for which it is per­formed: for although the thing which is done, be in it self ne­ver so good and just; yet if the spirit of Divine love do not go along with the performance of the work there will be no proportion found therein to reach the end for which it is to be undertaken; because there is nothing but love that can fit every thing to the good of those to whom it is done. The Apostle saith, that there is neither circumcision available in Christ Jesus, nor uncircumcision, but Gal. 5. 6. Faith which worketh by Love: The object of Faith is Christ, when we take him in the Covenant as our aime to be found in him: and if this Faith hath any life in us, and is not a meer verball pro­fession, it will be operative in that Love wherein He did all his works amongst men, and towards his Father. The Apostle speaking of the Rule by which we should walk as children of God, giveth us this charge, Ephes. 5. 2. Walk (saith he) in love, as Christ also hath loved us and hath given himself for us. If then our aime is Christ, it will appeare that the chief thing wherein our conformity with Christ must stand, will be the exercise of love to­wards the Brethren for Gods sake, and of Holinesse to be separate from the world; and when we shall reflect upon the use of the Means which are set afoot and put in the hands of most men for the ad­vancement of our Reformation, we shall find that nothing is so much wanting both in the framing of the counsels, and in the execution of the works, as the spirit of Brotherly love, and of Holinesse: and where these two are deficient in those who act a Reformation, what can the event be other then disorder and confusion?

Some Act altogether by the way and in the means of Chri­stian liberty, some by the way and in the means of Christian Authority; but because neither of these for the most part are acted by the spirit of love to one another, or by the spirit of Holinesse to bee seperate from the world, and from their owne interests in what they doe; therefore they act nothing for, but against one another, as if Christian Liberty and Christian Au­thority were things altogether inconsistent; and so the means which should advance both the one and the other part of our spirituall constitution, are not only ineffectuall, but offensive and destructive to each other, because neither the desire of liberty, nor the pretence of Authority are put forth in the spirit of love, to serve others thereby in true Holinesse, but a certain interest of state is rather look't upon both wayes, which makes both the path of Liberty and of Authority to become unchristian to those that walke therein with partiality and worldly aimes, and this is the only cause why all our works and proceedings of this na­ture doe miscarry; because many of those that are the Actors thereof in making use of the means doe not, for the most part minde the golden Rules of spirituall proportion and prudency for edification, which are the lawes of Love and Holinesse; but in stead of these are carried sometimes, even in their best actions, by a Rule of humane Jealousie, which begets nothing but Passion and Policie: And this once being discovered, doth wholly blast their proceeding, and maketh all the means, though otherwise in themselves never so powerfull, wholly disproportionate unto the effect.

The second Remedy then is this: That godly Ministers, whom I look upon as the chiefe Actors of our Reformation, and such as must put life into the Meanes thereof, must first set their own hearts aright in this frame of Love and Holinesse, and then stirre up one another to the Counsels and Deliberations which these Prin­ciples, according to the Word of GOD, will suggest. And because in the framing of Designes which tend unto a publike good, it is apparent that on all sides a Concurrence is sought for by those that act in the affaires of State, with those that are set in the Church to act for Christs kingdome: and that as Moses could not be without Aaron at first, when he came to the people; [Page] So Aaron could not be without Moses at last when the people was to march through the Wildernesse; and that neither the one nor the other durst go a step forward without a direction from God in their wayes; therefore in the concurrence of States-men and Ministers towards a Reformation by the use of the meanes; both Moses and Aaron must walke by one Rule of Christianity, whereof the end is brotherly love and holinesse, and not by two different rules, as the custome of most men is, and if the Ministers suffer themselves to be taken off from this aime by any pretence whatsoever, or doe not labour to sway the Resolutions of the Master-Builders in the common wealth, according to these Rules, that all publick constitutions and the wayes of acting them upon the spirits of men may savour of nothing but of love, of holinesse, and of meeknesse in Authority by the directions of the word and the way of Christs walking; (I say) if Ministers do not exactly keep themselves to this Rule and draw others to walk thereby, they will be by their owne weaknesse and the craft of others drawn over to serve state ends, and be made use of to divide others, and to be divided from others and from one another amongst themselvs, according to the wicked maxim of Machiavilian Government Divide & Impera, and who doth not see that the enimies of our Reformation, leave nothing unattempted to put this maxime in execution, and that they find opportunity e­nough and more then enough, so to doe in every thing which is at­tempted in publick by reason of the unchristian frame of our Spirit and our walking by a two-fold Rule or without the Rules of charity and holinesse? For Satan which worketh in them, and is the Prince of this world, finding us who pretend to bee Ministers of Christ out of the Sphere of Christs walking, and in the Sphere of his owne Kingdome, medling with worldly interests which con­cerne us not, hath power over us, to make us that are called Mi­nisters more then all other men in the world to serve his ends, of dis­turbing the Peace of mankind, and tearing the Church of God in Peices, and only because wee are not in the way wherein God hath set us: but if on the otherside wee stand in the simplicity of our Christian way and walking to deliberate and doe all things both in private and publick by love, and for holinesse according to Christs example, then wee are in our full strength, armed with light, and [Page] Satan in the power of darknesse cannot come neer us or comprehend us. And if it is not possible through our own default to put this Counsell in practise amongst us, who are convicted of the truth thereof, whether we are Independents or Presbyterians, we are all a­like guilty before God of our own ruine, and of the generall distur­bance of this Church and State.

I have spoken as briefly as I could contract my thoughts concer­ningThe Remedy of the evil ef­fects of our disease. the Remedies which will worke a cure upon the Causes of our disease; now I must speake also a word of that which I conceive will bee of use to prevent the dangerous effects thereof, whereby our distempers are daily increased. The disease, in my con­ception, is a distractednesse of spirit in a divided minde, which hath wrought a dis-joynting of our affections; so that we stand as a tall man distracted in his thoughts, and divided in all his resolu­tions, who hath no command or little use of any of his members; be­cause they are all out of joynt, and hang as it were loose one from a­nother. Thus this Church the tallest of any Reformed in Europe, and fit to bee a leader of the rest in the spirituall Conquest of Canaan, doth stand within it selfe and to others uselesse.

The effects of this our distraction and division which increase our disease and make it grow upon us, are chiefely three. Frst jealousies, fears and evill surmises of every thing that is designed by any party which is not our own. Secondly, censures, reproa­ches disputes, accusations and revilings against the persons and the actions of a different party. Thirdly, oppositions and crosse pro­ceedings in counsells and attempts, against all that are not ex­actly in the way wherein that party doth walke of which we are. These three effects beget each other reciprocally not only in e­very man within himselfe, and in every party within it selfe; but in every man and party in relation to another, as hee stands at a distance from the same; and all of these make our distem­pers almost past remedy, nor can the one well bee cured with­out the other; and therefore the Remedies must needs bee such, as can have an influence upon all at once, to stop the current thereof, upon our own and other mens spirits, if they should prove succesfull towards a cure.

The field of this discourse is so large, that I shall at this time [Page] but name only the heads of things, which must become the in­gredients of this Physick; leaving the particular composition and application thereof unto some other time, wherein God per­haps may give a call and grace to elaborate the same; and this I shall do to give unto thee Christian Reader, an object of prayer and meditation; that thou mayest be moved to goe to God, and to stirre up thy selfe and others daily, till these Remedies be ap­plyed unto our diseases as they ought to be.

If then the forenamed effects of our diseased Church should bee cured by this worke of Reformation; wee must consider not only what is requisite to allay our present fits of distemper; but also that which both in our age and in time to come will build us up unto a habitation of God through the spirit, and propagate the blessings of the Gospel unto Posterity.

To cure then our present distempers, it is evident that an un­limited liberty to every one to vent and practise whatsoever he shall think good without controll, will not do it; because this very Li­berty hath begotten our distempers, and no doubt will increase them, if no course be found to regulate mens proceedings concerning their publike Profession, so as they shall have no just cause to complain that they are persecuted for Conscience sake. But how to determine the way of Regulating mens proceedings, so as none shall have any just cause of complaint, herein lies the difficulty: Yet I conceive it may thus be taken away: Let all Parties who take the Holy Scriptures for the Rule of Faith and Practise, set down positively and declare plainly, either that which they judge to be fundamentall in matter of Doctrine and Practise, or clearly commanded and usefull for Edi­fication; or that wherein they professe a full agreement with their Brethren. If they do either of the two last, as (I thinke) all may easily be engaged to do, either by the demand of any one Party, that seeks to advance Peace; or by the command of the Civil Magi­strate, who ought to restrain Quarrels, and take away the causes thereof so far as he can in publike: If (I say) either of these po­sitive Declarations, or both, be delivered by each Party to another, then the Apostles counsel is to be put in execution, which is Phil. 3. 16, Whereunto we have already attained, let us walk by the same rule, let us minde the same thing. Which counsel, to me, doth furnish this matter of advise, in reference to our present con­stitution.

First, let the Parties by some of their selected men (who shall do all things with their full consent and knowledge) make a draught of the full Agreement of those former Declarations; and that be­ing imparted unto all, let an Acknowledgement be made concerning it, that it is that whereunto All have attained, and wherein they will minde the same thing to edifie one another in the Truth where­unto they are come.

Secondly, Let the same Parties declare negatively the things wherein they conceive they disagree from each other: And when these Declarations are drawn up, let those that have penned them adde their advice concerning the wayes of reconciling the differences, whether in Judgement or in Practise; and then let some selected men, the most moderate of each Party, be called together to set down the joint agreement of their Advices concerning the way of recon­ciling Differences; and according to that Agreement, let them make a tryall of reconciling the Differences, and offer it to all, only as an Essay without prejudice to any, to be considered.

Thirdly, Let the same Parties declare, both Positively and Negatively, the Rules by which they are willing to walk inoffen­sively towards those with whom they do not agree; and in case any offences be given or taken about those things, How the same ought to be taken away by mutuall consent. Here then the same selected men, or others, may be set a work to peruse such Declarations, and gather into one Body the Rules whereunto all sides will agree to walk by, to avoid offences; and let every one who will pretend to any freedome of Profession in publike, be obliged towards those that have inspection over the publike, to walke by those Rules of inoffensivenesse, notwithstanding any difference that is, or may arise in after-times amongst themselves or others.

These things I conceive may be done without great difficulty, and will be done by all those that love peace; And that they may be done, I could wish that the Supreme Authority of the Kingdom would appeare in it to procure it; that when the Publike Confession of Faith, and Catechisme, shall be put forth, all such as shall desire the protection of the Supreme Power, and shall be willing to live in peace with those that allow of the Government established by Law, may be enjoyned thus to proceed towards the settlement of an union between them and their Brethren, in the Profession of the Gospel: [Page] and in the mean while, till this can be done, if all sides would agree voluntarily upon a cessation from all bitternesse and railing accu­sations against each other, or if it should by those that are in place of Authority be enjoyned as a Preparatory for so good a worke, it would be very consonant to the abatement of our distractions, and commendable in those that should do it willingly. But if no such way of transacting differences can be brought to passe answerable to the counsel of the Apostle, truly then I must confesse that I can see no way to prevent the growing effects of our fatall distempers, except God so blesse the Government by law established, with that spirit of Discretion, of Moderation, of Equity, and of Lowlinesse in all things which it doth act, that none shall be able to find any just grievance at it. And to this effect, the lesse the Classicall Pres­byteries shall resemble the Civil Courts of Judicature, or the Bishops Courts in former time, the more they will be sutable to the end for which they are instituted, which is, to entertain Brotherly confe­rences and consultations about spirituall matters for mutuall as­sistance and support in the wayes of God; and not at all to inter­meddle with the Congregations in any of their particular affairs, which are not voluntarily brought unto them as a Case wherein their Judgement is sought unto; for no particular Church, by its subordination to a Classis, is to be deprived of any right which it hath within it self, but is rather thereby to be maintained therein.

The Maximes then of spirituall Communion to be observed in the Classical Presbyteries, that all misconstructions of their wayes which occasion jealousies and clamours, may be prevented, ought to be published, to wipe away the fears which ensuare us into distractions against the duties of Love. And it will be necessary not only to publish those Maximes for this end; but three other things more must be satisfactorily, and from the grounds of Scri­pture cleared, if ever the Government shall prosper, to settle us in Peace.

1. It must be made out, that the Ministers of particular Con­gregations, and their Elderships, are bound in conscience in the things belonging to their charge, to maintain a Brotherly communion and correspondencie with each other, and consequently to enter into such combinations as to that effect they can conveniently cast them­selves into.

[Page]2. That to such Combinations of Elderships, Appeals may and ought to be made, hath sufficiently been cleared by many, & especially by Mr. Paget of Amsterdam, in a Treaty which hath not been an­swered by any that I know. But the second thing requisite to clear mens scrupulous apprehensions about the proceedings of such com­bined Elderships, is not so much their Right to receive Appeals and judge Authoritatively thereof; as to make the wayes of their hand­ling matters in judging thereof, as a Senate of spirituall men, evident; that is, To shew forth their way of handling things a­mongst themselves, by what Rules and Grounds it doth stand, in the Communion of Saints; to prejudge no mans just and conscionable Liberty, and yet to act Regularly, and with all competent Au­thority.

3. What the way should be, by which the Combination of Elder­ships ought to deale with such as are without, who disturbe and trouble the peace of their Congregations. Here, the manner of conferring with those that are not co-ordinate with them in the Pro­fession, is to be opened, to shew that it doth tend only to the con­viction and reformation of mens spirits, and not to the blasting of mens names, or any other outward inconveniencie to be brought upon them by reason of their disagreement from them in opinion and practise.

If these declarations concerning the Classical Presbyteries were published, as I conceive they may bee drawn up, from the grounds of Scripture, and undeniable Principles of Holy commu­nion, and right reason; and backed with the practise of all the best Reformed Churches; they might bee a fit playster for the sores which are in mens minds against the government.

These are in briefe the heads of my thoughts concerning the cure of our present fits of distemper, as it may by Gods blessing be wrought out in a spirituall way; what the Civill Magistrate in his Prudence and according to his place, may and ought to doe outwardly to regu­late the outward behaviours of men, so as to make them without offence, I shall not now speak of; but leave it to the wisdome of the State; praying, that God would direct them to doe all things by their own light and for their true end of government; and not by the instigation and prompting of others who may have by-ends to sway them.

As for the Reformation in times to come (because wee should endevour not only to build up the wast places, but also to lay the foun­dations of many generations) thoughts should be had of these things following; without the accomplishment of which in some competent measure, we shall transmit little or no comfort unto posterity in the fruit of our undertakings. Thoughts then I say should be had,

First, of the wayes of constituting Schooles for the education of youth throughout the Kingdome in reference to foure sorts of peo­ple. viz. 1. to the Mechanicks. 2. To the Gentry and Nobles. 3. To those that are to be trained up to teach others in humane Sciences. 4. To the sons of the Prophets.

Secondly, of the wayes of purging the Ʋniversities from the froth of ambitious and contentious Learning, and Debates of Sciences falsly so called; To bring Scholars to a Demonstrative way of at­taining profitable Knowledge, and by the exercise and imployment of their Talents for the benefit of each other without envy, to increase in infinitum beyond the present bounds thereof.

Thirdly, of enlarging unto all sorts of people Scripturall know­ledge; not only by Catecheticall exercises, more exactly to be intended for the manner thereof, by Pastors, Parents, School-masters, and Masters of families, then hitherto hath been minded; but by regular and well ordered Conferences, either in private or in publike, as well to resolve doubts from the Text, as to enlarge the discovery of Truths and Mysteries therein.

Fourthly and lastly, of the wayes and Rules of Spirituall and Rationall Meditation, in Divine and Humane things; to rectifie the Principles of mens thoughts in the search of Knowledge; whether from the Scripture, by the grounds of demonstrating the true sense thereof, in the Literal, Material, and Mystical analysis of the Text; or from other Objects wherein the Mind of man may be more freely imployed, either for Theoretical or Practical aims.

Of all which it is not now seasonable to speak any more, but this; That I shall intreat thee (good Reader) not to despise the dayes of small things, nor to mistrust Gods power and goodnesse concerning that which he doth intend to do in the last dayes; but to lift up thy prayer with me, that we may be all fitted to receive, and to make right use of the Grace, which in the midst of many trials is offered unto us in Christ Jesus. To him be glory for ever. Amen.

THE CONTENTS.

  • Chap. 1. Pag. 1. COncerning a Church as it is the house of God.
  • Chap. 2. p. 2. Of the Members of Christs body, and their Conjunction.
  • Chap. 3. p. 4. Of the Ordinances of Worship and Government.
  • Chap. 4. p. 7. Concerning the office & imployment of the Pastor & Teacher.
  • Chap. 5. p. 19. Concerning the office and imployment of Ruling Elders.
  • Chap. 6. p. 23. 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.
  • Chap. 7. p. 25. Concerning the office and imployment of Deacons.
  • Chap. 8. p. 28. 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.
  • Chap. 9. p. 36. 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.
  • Chap. 10. p. 55. The practise of the best Reformed Churches, in the Admi­nistration of the Lords supper.

THE 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.

2. 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. [Page 3] Ʋnto 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 ( [...], 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, ( [...]) 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 [Page 4] to 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 [Page 5] one. (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 [Page 6] which 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 [Page 7] retain 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, ( [...]) shepherdize the flock.

3. 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.

8. 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 onely 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 [Page 10] by 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 [Page 11] Doctrine 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.

Fourthly, 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. [Page 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.

26. 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 [Page 15] another, 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 [Page 16] said 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 [Page 17] under 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 [Page 18] together 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; [Page 19] Thirdly, 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 [Page 20] Church, 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 [...], the se­cond, [...]; both are translated Rulers: but [...] doth pro­perly signifie one that standeth over others in authority; and [...] 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 ( [...]) 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 [Page 21] authority 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.

[Page 22]3. 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.

CHAP. 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: [Page 24] One, 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 onely (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 [Page 25] a 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 [...]) 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 ( [...]) 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, ( [...].)

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 [Page 26] to be performed in the Church, in all his Ordinances. So Christ is called, Rom. 15. 8. [...], a Minister of the Circumcision; so the Apostle, 2 Cor. 6. 3, 4. doth call him­self a Deacon of God, and his service ( [...]) a Deacon­ship; we render it Ministery: the words are, Giving none offence in any thing, that the Ministery ( [...]) be not blamed, but in all things approving our selves as the Mini­sters ( [...] 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 ( [...]) 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 [Page 27] lie: 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, onely 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.

9. 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 [Page 29] Father 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 [Page 30] every 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.

11. 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, [Page 32] with 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 [Page 33] which 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 [Page 34] hath 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.] [Page 35] Yet 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.

29. 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.

8. 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 [Page 38] unto 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 [Page 39] him, 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 [Page 40] meaning 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 [Page 41] of 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.

1. 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; [Page 43] and 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.

The 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, [Page 45] ye 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.

The 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, [Page 47] he 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:

But 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 [Page 49] not 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; [Page 50] for 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 [Page 51] more 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. [Page 52] And 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, [Page 53] that 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 [Page 54] say 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 [Page 55] is 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,

[Page 56]6. 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.

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