Part 1

WORKS OF THOMAS GOODWIN, D.D.

VOL XL COUNCIL OF PUBLICATION.

W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational Union, Edinburgh.

JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.

THOMAS J. CRAWFORD, D.D., 8.T.P., Professor of Divinity, University, Edinburgh.

D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church, | Edinburgh.

| WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Ohurch | History, Reformed Presbyterian Church, Edinburgh.

_ANDREW THOMSON, D.D., Minister of Broughton Place United Presaby- | terian Church, Edinburgh.

° REY. THOMAS SMITH, M.A., Epnesunon.

| THE WORKS oF THOMAS GOODWIN, D.D.

SOMETIME PRESIDENT OF MAGDALENE COLLEGE, OXFORD.

With General Preface .

BY JOHN C. MILLER, D.D., , LINOOLN COLLEGE; HONORARY CANON OF WORCESTER; RECTOR OF STMARTIN'S, BIBMINGHAM, And Memoir ; BY ROBERT HALLEY, D.D., PRINCIPAL OF THB INDEPENDENT NEW OOLLBGE, LONDON.

THE CONSTITUTION, RIGHT ORDER, AND GOVERNMENT OF THE CHURCHES OF CHRIST, &.

EDINBURGH: JAMES NICHOL.

LONDON: JAMES NISBET AND CO.

Tus is the only Treatise in the whole of this Series on s subject on which there is material difference of opinion amongst Protestants.

It is believed that even those Subscribers who least agree with the sentiments of the Author would have been dissatisfied if his works had been rendered imperfect by withholding this Treatise.

That it is not published with any sectarian view, is sufficiently vouched for by the fact, that both the Publisher and Editor belong to that section of the church whose views are specially controverted.

EDIVBURGH : FRINTED BY JON GREIG AKD #0%.

THE GOVERNMENT OF THE CHURCHES OF CHRIST.

Pace Boox I.—Ofthe right institation of the churches of Christ.—That the orderand government ofthose churches areestablished by divine institution.— What is the nature of divine institutions, and how the knowledge of them is conveyed to us; that Christ hath settled ordinances for worship and discipline, which are to continue unto the end of the world; that the power of church censures and excommunication hath its institution in a more especial manner from Christ, as head of the N church.

> Boox II.—Of the divine institution of a congregational church.— '

That it is not secondary, or consequent upon a charter given to X the church universal, as virtually included therein, but is immediate and proper to it.—That Christ instituted such a ' church in Mat. xviii. and gave the power of the keys to it.—

That such congregational churches were primitive and apos- & tolical, proved from the instances of churches planted by the apostles.—That the constitution and order of such churches, is most fitly suited for the edification of the saints, and moat exactly accommodated to their various conditions.

—That Christ hath not only instituted a congregational church, but hath appointed what the extent and limits of it should be.

Boox III.—Particular congregations, having asufficient number of elders and officers, are completely enabled for all acts of . government, and excommunication itself, within themselves, as well as for worship.

Boox IV.—The claims of the Presbyterian government considered. and refuted.—That the church universal is not a church political, and the seat of government.—That the institution for worship and government falleth not upon the saints in a nation, as a nation or kingdom, to be the seat of it.—That an argument cannot be urged for a national church government, from the instance of the Jewish pattern.—That a standing presbytery is not to be set up to exercise power and jurisdiction over particular congregations.

Book V.—The jurisdiction of synods debated.—That appeals are not necessary to the government of the churches, and therefore there is no necessity of synods upon that account.—

~ What power may be allowed to a synod occasionally meeting to consider the maladministration of any particular church.

—That they have not that grand prerogative of power given vi CONTENTS.

PaGE by Christ to excommunicate other churches, and so by that rod to enforce them to revoke their sentence of maladministration, and to receive a person wrongfully excommunicated by them.—The subordination of synods considered and refated.—Though particular churches are not subject to the jurisdiction of synods, yet they are not wholly independent, but there is a communion which they ought to ° hold one with another.

Boox VI.—Of the constitution of a particular congregational church.—The rise, institution, and definition of it.—A comparison between it and the church universal.—That Christ hath given to his saints a right and liberty of gathering into such holy societies.

That in doing so they are not guilty of sinfal separation or schism.—Of the divers kind of officers in a church.—That there is an institution for each sort.—

That the pastor and teacher are equal in authority and power.—Of the exercise of the communion of saints, which the members of a church ought to have, one with another.

Boox VII.—That the preaching of the gospel is an ordinance of Jesus Christ, instituted for the conversion of sinners, and for the edification of the saints.—Of the use and necessity of ministers wholly set apart to preach.—That Christ by his institution hath appointed a due maintenance for ministers.—

Concerning the time for the administration of ordinances, and whether the sacrament of the Lord's supper ought to be administered on every Lord's day.— Whether, in case ofnecessity, a church may by common consent divide,themselves, to meet in several parts, and receive the Lord's supper in such distinct meetings, rather than omit that ordinance wholly.—

Whether in case of apparent danger of life, loss of estate rationally foreseen, or in case of force and violence, causing ordinances to cease, there may not be pradent forbearance or secret avoidance.—Whether one who is not a church member may be the subject of baptism.— Whether one who is not a pastor may administer baptism.— Whether a charch may depose an officer for a fault, which doth not deserve excommunication.—Of anointing with oil.—Of toleration and liberty of conscience to be granted to particular churches, though differing from the national constitution.

Tae GoveRNMENT AND Discretine oF THE CHURCHES OF CHRIST, SET DOWN BY WAY OF QUESTIONS AND ANSWERS.

Two Lerrers coNcERNING 4 CoUROH CovENANT.

Two Lerrers coNcERNING CoURCH GOVERNMENT.

OF THE CONSTITUTION, RIGHT ORDER, AND GOVERNMENT ; OF THE CHURCHES OF CHRIST.

THE GOVERNMENT OF THE CHURCHES OF CHRIST.

BOOK L Of the right institution of the churches of Christ.—That the order and government of those churches are established by divine institution.—What ts

_ the nature of divine institutions, and how the knowledge of them is conveyed to us; that Christ hath settled ordinances for worshtp and discipline, which are to continues wnto the end of the world ; that the powerof church censures and excommunication hath its institution tn a more especial manner from Christ, as head of the church.

A brief scheme of the several opinions concerning the constitution and government of the church of Christ.—The truth stated and vindicated.

Ir it were granted that the churches in the New Testament were formed and fixed bodies, yet the question would still remain about the tenure whereon they hold their formation and constitution; of what kind that tenure is, whether of divine institution ; and therefore it will be most seasonable, and conducing to the understanding of all that follows, to give a general prospect of the several opinions about church constitution that are amongst us, ere we proceed.

There are three eminently differing opinions, one of which will certainly prove to be the trath of God, and which soever of them, when all of them are once thoroughly and fairly examined, shall be found to be the truth, we shall rejoice, though it prove that we do suffer loss in our own.

1. Our presbyterian brethren hold the institution of church state to fall upon the whole universal church, as one great body by institution; and then, likewise, upon all the parts thereof, according to the division and subdivision of the whole into several subordinations of greater and lesser bodies, or fixed assemblies, national, provincial, classical, or congregational ; so as the universal church on earth being, by Christ's institution, a body politic, and a kingdom in the total consideration of it, and being a similar body,

THE GOVERNMENT OF [Boox I. consisting of similar or like parts for state and condition, it becomes throughout such in all parts thereof.

Even as every part of water hath the . nature of the whole, so every integral church, be it lesser or greater, national, provincial, congregational, &c., as they are all churches, so in their proportion they are all of them seats of government by an equal, uniform, general institution ; and the whole being ordained such, each part, by association and consent, doth become such also.

For Christ, by one great charter granted to the whole, did at once authorise and endow all such particular subordinations with ecclesiastical power; only left the distribution of this vast and great commonwealth and body politic, into its parts greater or lesser, to be made by general rules for edification and order, as the law of nature and human wisdom should see fit.

But yet all is ordered with this law, that the lesser bodies should be subject to the greater, from top to bottom, and go all to the church universal, and the jadieature thereof, so as judicatory appeals might be made from the less to the greater, by virtue of this divine right granted to the whole.

And this is said to have been the scope of Christ in his first institution, Tell the church ; and by it this kind of power and government being wholly given to the elders of the church, is to be transacted by them in their consistories and associations, even from congregational to general councils, and is therefore only practicable by the meetings of elders chosen and sent from the lesser assemblies to the greater, as abstracted from, and without the convening of the saints, whereof they are elders ; for convention.of all the particular saints is not only unpracticable in those greater bodies, but in classical assemblies too.

And we do freely give this testimony of hononr to this opinion, that of all other grounds unto which the presbyterian divines have in these latter days, when put to prove their goverament, had recourse, this is the mest consistent and fairest principle (if it could be proved) to rear up all their subordinations at once, and to endow the constitution of them with a divine light,* which, as the soul in the body, will be equally diffnsed through every part thereof, and which, if it prove true, we must all turn presbyterians.

2. Some other godly and reverend divines, who do with us wholly reject any such politic model, as an invention of man (which reareth up a worldly frame and theatre for elders, through several stairs, to enter upon the heritage ef the Lord), yet agree with our preabyterian brethren in this principle of the catholic universal church being a similar body in the whole, and all the parts thereof.

So that as a congregation is in no farther respect or consideration a church, nor te any other end, use, or purpose than is the universal ; so, likewise, the warrant for, and the privilege of congregational churches being a seat for ordinances and elders, is but from the bare general grant and privilege given to the church universal, which is one day ordained to meet tegether in heaven, and should now on earth aspire to the state and perfection thereof.

And by virtue of this canon law and charter only, saints gather into particular churches, and enjoy ordinances, and all power of government executed therein.

So that the whole constitution and order of congregational churches, is only by virtue of that general law of communion of saints, without any farther superadded institation ofChrist, either electively ordaining of all such other bodies of saiats to be the seat of ordinances, or endowing them with any further privilege or power of government than the whole body of saints in the world hath.

In a word, the appointment of congtegational bodies is, accordingto this opinion, only virtual, and arising from the general grant to the universal church, and founded but upon the common law of the communion of saints.

These two opinions, though thus agreeing * Qu. 'right' 9—Ep.

Cuap. I.) THE CHURCHES OF OHRIST. in that fore-mentioned general principle, yet do differ, as two extremes.

The one, as we conceive, diffaseth a pretended instituted policy too vastly, engaging all saints and particular churches to subject their consciences, under . pain of excommunication, to the determinations and decisions of all the clergy in the world; which is by this constituted as one body, inspired with this soul ofgovernment in all the divisions of them as parts of the whole; and such a government may possibly issue in the greatest tyranny.

The other, whilst they betake themselves to the common privilege of the church mystical and universal, and merely to that law of communion of saints that is therein, doth hereby shut out and exclude all government or censures, but such as the common law of communion of saints, and the law of nature common to all societies will admit, yea, and in the consequence thereof, takes away all institutions whatsoever of any such discipline or censures, whereof, if particular congregations be found the seat, those congregations themselves also must be by institution.

8. We profess, as in other things, so in this, to ran a middle way, which, for aught we yet see, the Scripture chalks out to us,

1. We maintain that assertion of a church universal, as the general body of all, and that particular churches are as parts thereof.

Yet so as with our own Amesius, and others who have been esteemed orthodox' divines, we conceive that the notion or consideration of church, which the universal body of saints stands under, is merely and purely mystical, and such also to be the union and communion thereof, as with Christ, so of all the members thereof among themselves.

And farther, we assert this notion or name of mystical church, to be given not only to the invisible company of the elect, and real members of Christ the Head, but to the visible company of professors of Christianity that do walk as saints, and are esteemed as such by saints through the world.

Unto whom, as taken in the lump and outward view, as Christ is reckoned to be an outward head to them, as on earth considered, 80 upon whom also, taken in the lump and outward visibility, as well as upon the invisible company, the notion of the church mystical may be put, it being in this distinction opposed to a church instituted, or that which is a politic body under Christ.

2. We assert, that until the mystical body of the elect shall meet together in heaven, God hath appointed and ordained the visible saints on earth, being diffused over all the world, and thin sown therein, to be knit together

: in particular bodies, over which he hath appointed elders, pastors, and teachers, officers by his institution ; which bodies, consisting of both, should be the public holders forth of his trath and worship, and the subject of the privilege ofall ordinances, and seats algo of power and government, for these saints to be subjected to, and reduced in case of scandals.

And the honour of Christ is hereby to be vindicated, and his ordinances kept pure, although there were no Christian magistrates in the world that would take cognisance of such scandals.

8. And further, we conceive that the, gathering of saints into such particular bodies to Christ, thus to be the seat of such officers, ordinances of worship, and government, is, by a general institution and endowment of Christ, over and above the catholic warrant of communion of saints, although ineluding and taking in all the rules and laws thereof.

And accordingly the measure and proportion and extent of these bodies, and what the limits and bounds thereof were to be, is set forth by institution, as also the organisation of this body, what kind of officers or organical members shall be in it.

These are all to be found set out by him, as in his wisdom he foresaw would best suit those ends which this institution of such bodies of saints should

THE GOVERNMENT OF [Book I. serve to, and as should be fitted to the privileges these bodies are endowed with, Christ having also (as to his own institution he doth) made an answerable special blessing (which special promise of blessing doth indeed, if there were no more, make an institution and ordinance of that thing to which it is made) of being with such assemblies of his, over and above the blessing which, from the virtual catholic relation and communion between Christians in general, and on occasional ways, would flow.

4. These instituted bodies of churches we humbly conceive to be, for the bounds and proportion, or measure of them, only congregational, which are the fixed seat and subject of all ordinances of worship, and who are the . seat of all sorts of officers or organical members, that serve for the use of the whole ; and that these also, by and with their officers, are the sole seat of that government, and the acts thereof, which may more properly be termed government, i. ¢. that is judicially to bind the soul (which is accompanied with a promise, that such a soul shall be bound in heaven), and in Christ's name also to deliver to Satan, &c., which is an instituted punishment, over and above the sphere of that catholic communion, and beyond what any company of angels or saints as members of, or by virtue of the catholic grant, can or ought to take on them, execute, and pronounce; and from which, rightly administered, there can be no appeal, nor of which no act of repeal can be made by any supreme court on earth; though, if not rightly administered, it is null, and of no force.

And these bodies thus endowed hath Christ appointed as under-schools of his foundation, wherein, by the enjoyment of all his ordinances, his saints living therein whilst on earth might be tutored, built up, and formed and fashioned for that great university, when all the saints shall meet in heaven.

And thus, over and above the general communion of saints, there are, and ought to be by Christ's institution, political, ecclesiastical bodies or churches, that are the seat of a spiritual government, wherein we join with the first opinion.

5. And yet we further affirm, that out of the circuit and bounds of these instituted privileged seats for worship and governmeht, taking all these saints, elders, and churches, whether in a city, province, nation, yea, the whole world, among them as so considered, that common law of the mystical communion of saints which the catholic relation obligeth to, takes place; so that as there is a law of single communion and non-communion between saint and saint in case of offence, so between church and church, or greater or lesser combinations of churches, as occasion is, or may be, of intercourse either way.

And therein churches proceed with churches, not politicé, or as armed by Christ with a judicial power of giving up to Satan ; but they proceed and deal each with other modo mystico, or with a moral declarative power only, which law of mystical communion yet obligeth them to all the same duties for substance, each to other, that that political power obligeth them in a congregation unto.

And thus far we also join with the second opinion, humbly professing that either to make the charch universal in the whole, and all the parts, to be a political instituted body, armed with government, as the first opinion doth ; or, on the other side, to make the communion and power in congregational bodies, and the institution thereof, to be but virtual, from what is given to the church universal, and but similar thereunto, as the second opinion doth ; to be both of them mistaken.

Apprehending much rather the truth to lie in a communion of saints here on earth, compounded and made up (for the kind thereof) of both kinds of con- ! stitution ; the one a fixed, instituted, and political communion, superadded to the obligation of the mystical relation of saints one to another, as such, and this to be in and between the members of a particular congregation ; the Cua. II.] THE CHUROHES OF OHRIST. other, simply mystical, and moral, and occasional, and that to be between congregations each with other, and indeed between all the churches in the world.

So as, whilst these saints are knit and united into such particular churches for the enjoyment of ordinances, with power to preserve them pure, they yet are both, as saints and as a church, to hold all sorts of correspondency, and are by Christ obliged to all sorts of communion, and which, accordingly, we do profess to hold and maintain with all saints and churches, according to the several degrees of purity amongst them.

This being a true scheme and general prospect of the several opinions amongst us, the particulars of all which we shall in order pursue in this discourse in such a due methodas may conduce most to clear the truth, I | shall now apply myself to consider whether these particular churches, or fixed bodies of saints and elders (whether congregational or classical, or whatever else they shall prove to be), are to hold their constitution and formation by any special divine institution ; for the clearing of which we shall have occasion first to have to do with that principle forementioned, whether over and above the general charter of the church universal, and the laws and rales of the communion of saints belonging thereunto, there is not a superadded institution for the constitution of particular churches, and for the endowing them with these privileges which, as churches, is found to be bestowed

—upon them; and then we shall prove that even the setting forth the bounds and . limits of those bodies, the extensive power of elders, and measure and proportion of these churches that are the seat of government, must also necessarily be set forth by such a special divine institution.

That the constitution of a church, and the rules of its order and government, are establishedby a certain institution of Christ. Some propositions laid down in order to the demonstrationof this truth.

The church universal is a church by an higher ground than by that of institation ; if is rather the object of God's decree.

And their meeting in heaven, and making general assembly, is not so much by virtue of a command, or by appointment declared in his revealed will, as by a decree of his secret will, and through the efficacious power of it, the same that raiseth them, wraps them up in the clouds, and after carries them to heaven, and presents them together at the latter day, as it is said of Christ, Ps. ii.

As their worship there is only natural worship, not anything that belongs to the second command, 80, nor is their meeting by virtue of that command.

But now, if all the saints on earth were no more than could meet in one place, yet that these should meet as a church for such and such ordinances, which in heaven they shall not have, this must needs be from an institution of Christ's, over and above their being the church in general, as the ordinances themselves are established by such an institution ; for they gather togetherin his name, and excommunicate in his name, as well as they baptize in his name; and therefore, if baptism be an institution, their gathering together must be an institution also ; and indeed, if the government and the worship be by institation, the seat or subject must needs be so.

As if the officers and the laws of a college or incorporate town be by a law and a charter, the college or corporation iteelf, the form of it and warrant to be so, must be much more.

Nothing in any kingdom depends more upon a charter and the supreme authority than the embodying of men into societies, and the enab- |

THE GOVERNMENT OF [Boos I. ling them to act in them.

And so the constitution of these spiritual bodies, the churches, hath a necessary dependency on this authority of Christ.

Those bodies to be ruled, they are called the house of God, and the church of God.

'If he rule not his own house well, how shall he take care of the church of God ?' 1 Tim. iii. 6.

Why is it called the church of God, but because of God's institution, as the Lord's supper and the Lord's day, have their names from the Lord's institution?

And it is called the house of God and the temple of God ; and as the temple was by institution, so this church of Christ too.

And, indeed, that to which a promise is, for that there is a command, which is all one with an institution, and an institution is conveyed in a promise.

In the Old Testament all their solemn assemblies (which were the types of ours) were by an institution, both who, and where, and how, as those for worship in the temple, the Sanhedrim for government; therefore the things typified much more.

But farther, what the apostles did teach the saints to become, for that there is an institution, for they fhught nothing but what Christ commanded them, Mat. xxviii. 20. And when they had taught them to become churches, they wrote to them ss such, and the Holy Ghost owneth them as such. And the Holy Ghost did ordain, by institution, pastors and teachers, and set them ag overseers over each flock, as an whole flock, Acts xx. 28; therefore ordained the bounds of their flocks too.

Again, the seven churches are seven candlesticks, whereof the type was the candlestick of God, made by God's appointment.

In the candlestick there were two things: 1. Matter, which was gold, that they should be saints; 2. Form, which is therefore Christ's institution, to be cast into such or such a mould.

And for one candlestick then, there are many candlesticks now.

And the form of these many are now as well from Christ as the form of that one then was.

And as it is God's honse, he hath not left it unto man to frame his building to what proportion he pleaseth; Christ's body instituted (which is resembled unto the natural body throughout the epistles), is to have set limits of it, a maximum quod sit ; and as the natural body, if it have all the parts that can have communion natural in the same common acts of nature together, though it be never so small, is a perfect body, so it hath also a prescription of bigness, and bounds are set it, both for parts and a maximum quod stt, for proportion of stature, which none should exceed.

Thus Christ hath also constituted his body the church, in a due measure and proportion.

But to make a distinct demonstration, that the form and order of congregational churches is of Christ's institution, I shall proceed in this method.

1. I shall prove that God hath not left the government of his church to be ordered by the laws of nature, or the arbitrary maxims of human reason, but hath prescribed rules for it by his own institution.

2. I shall shew what is the nature of a divine institution.

8. I shall describe the ways whereby Christ hath derived his institutions to us, to ascertain us that they are genuinely his own.

4. I shall demonstrate the order, and worship, and ordinances of the churches of Christ, to be of a perpetual continuance.

6. I shall prove that excommunication, being more than non-communion or oasting out of the church, hath in it a superadded institution of Christ.

6. I shall at Jast shew that a congregational church is, by Christ's institation, the only subject and seat of church government, and the grand charter of the power of the keys is granted to it alone.

1. To prove that Christ hath not left his churches destitute of rules for Caar. IL.) THE CHURCHES OF CHRIST. her government, but hath established them in his divine word of the Soriptares, I shall lay down and demonstrate these following propositions.

Prop. I. That the right government of a church is a part of worship under the New Testament; which is evident, 1. Because all means of worship are called the keys of heaven. Mat. xvi.

18, 19 ; and by excommunication men bind and loose,as well as by preaching or by praying.

2. This act of government, excommunication, is paralleled with prayer; the agreement of the church to cast out is paralleled with this, What two shall agree to ask, Mat. xviii. 19.

8. Excommunication is done in the name of Christ and in the power of Christ, which is the same thing that makes baptism a part of worship.

'Baptize them in the name of the Father, and of the Son, and of the Holy Ghost,' Mat. xxviii. 19.

So as the Lord's supper also is constituted.

4. In Rom. xii. all is called deyind Aavgisa, reasonable worship, which referreth to raling afterward, as well as teaching and exhorting.

And 5. Ifa contribution to uphold the ministry, and giving to poor Christians, be called a sacrifice, and a service done unto God, 2 Cor. ix. 12 (the word is Asirovpyiw), then church censures also 2s well may have that name, and therefore must have a rule for them as well as other parts of worship.

And therefore now to determine as who shall baptize, and who shall administer the sacrament of the Lord's supper, depends upon his having a power to do it, so to determine who shall excommunicate, there is some rule to direct us.

Prop. II. The law of natare is not sufficient to set up any thing which is parallel to a divine institution.

As for example, if the government of congregations by elders and officers . be in a particular congregation set up by divine institution, no law of nature alone will be ground enough to erect the like power in any other company of elders, if they have not that other by institution.

The laws of natare may indeed direct us how to manage ordinances that Christ hath erected, according to the common nature in which those ordinances partake with other things civil. As ifthat there be many prophets in a church, the law of nature will teach that they should not speak many at once, because it is against the end of prophesying; but the laws of nature would not be sufficient to erect an order of prophecy in the church, which Jesus Christ hath not appointed, although speech is a natural means to persuade by.

The laws of : nature will also teach us to take the benefit of ordinances, if they be institated by Christ.

As supposing that Christ had appointed a superior power, 8 superior court over churches, having the same power which the churches have, the laws ofnature would have taught me to have made use of this, but would never have warranted the erection of such, armed with the same power, if Jesus Christ should not be found to have appointed it.

The proposition is evident by these reasons:

1. Because that institutions and ordinances flow from Christ, not as the author of nature, but as the author of grace, as Lord and King of his church, and so depend upon his will. If therefore he by his will have made one institution, the laws of nature cannot makea parallel to it; and parallel it is if it be supposed to have the same power and influence that the other hath which Christ hath instituted.

2. Nothing can work beyond its own sphere; and therefore, though the laws of nature may be sanctified to subserve the institutions of Christ, yet not to raise up anything anew parallel to an institution of Christ. A spiritual court parallel to such a spiritual court as Christ hath inetituted, is what exeeedeth the power of nature, as truly as that it is not in the power of nature to produce a spiritual act ofgrace parallel to what the Holy Ghost produceth.

THE GOVERNMENT OF (Boox I.

Natural gifts and natural parts may be subservient unto grace that sanctifieth them, but they cannot produce or educe the least spiritual act.

And thus Christ's government excludeth not mature, but will take in the help of it, but exceeding it ; nature cannot be the rise of any part of it.

Prop. Ill. That there must be a special divine institution for the government of the churches of Christ.

| For all church power and government which hath a spiritual punishment annexed to it, must be by special institution ; and that is in a special manner government, by a divine institution, which hath a power annexed to it, to inflict a spiritual punishment, beyond what is in the common nature of the act itself todo.

And therefore, although to withdraw from every brother that | walketh inordinately, be from the common law of Christianity, in all sorts of arbitrary converse; yea, and to throw out of a fixed body or society, to have power to do so, be from the common and ordinary nature of all other societies, if the laws of those societies be so and so transgressed; yet that there should be a delivering over to Satan with the power of the Lord Jesus

Christ, that this should be annexed to the casting of a man out, this is apparently by special institution, for no body of men by the common law of nature could have power so to do.

So also although upon all admonitions there is a binding the sin upon the conscience so far forth as the nature of the sin is laid upon it, which is common to all other reproofs of any kind in other sorts, yet that there should be a promise that where such and such, rather than others, do bind sin upon a man's conscience on earth by their sentence and judgment, this sin is also bound upon them in heaven, Mat. xviii. 18, this must be from an institution superadded.

Whether Christ's will that this should be done by such and such be apparent to us by an express command in the letter of it, or is held forth in some example or some promise which do imply it, yet it is an institution, because it holds forth a supernataral efficacy.

For whatsoever is set apart by God electively, __ and culled out from other things to be the instrament of a supernatural power and efficacy, that is such by divine institution; and all such power as is thus supernatural, must be disposed of and executed according to his mind, by his own instruments, and where he hath placed it.

Every man is to admonish his brother upon that common ground, that he is to love him and not to hate him; this is a common ground belonging to all sorts of men whatsoever; but that any select company ofmen should be peculiarly singled out to have power to admonish a man, to bind sin upon him, this is from the institution of Christ.

And that they should have the promise of the power of Jesus Christ to accompany them; that this should be in order to a throwing the sinner out, and a delivering him up to Satan if he repent not, this is from Christ's institution.

Thus God doth take things, that by the common law of Christianity do serve for euch an end, and yet over and above puts an institution upon them to serve for some special end, in such a way, by such and euch persons ; as in those instances given of reproving and admonishing by any Christian which serveth to a spiritual end, he takes it up to be performed in a church and by elders in public in a more special manner, to have a further efficacy in it, because he hath put a further institution upon it.

Thus also the gifts out of which men preach and pray, they are common to multitudes of men, and are given in a providential way, and not by institation; but that men should exercise these by way of office, in a constant, selected way, and separated hereunto, this is by special institution.

So likewise God doth take such things as have # ground in the law of nature, and over and above stamps his institution upon them in a supernatural way farther than naturally they serve to ; so that Christ's institutions

Caar. I1.] THE CHURCHES OF CHRIST. ii they do not exclude natural grounds, bat comply with them, only elevate them, cause them to exceed their natural power and force with a peculiar efficacy and blessing, and so fall in with the rules of nature.

Thus that not two or three should speak at once in a church, it is in itself a law of nature common to all men; that women should not speak in public, but be silent, it is the law of nature ; yet over and above they are delivered as the commands of God, which he that is spiritual acknowledgeth, as the apostle saith, 1 Cor. xiv. It is the law of nature, that no man should war upon his own charges, that tho labourer is worthy of his hire, &c., and the apostle allegeth these for ministers' maintenance, 1 Cor. ix. 7, and yet withal addeth, so I ordain in all the churches, and makes an institution of it.

And for the due companies of men to meet and assemble themselves together, and no more to assemble than can meet in one place to be edified by ordinances, agrees with that law of nature that is common to it as to other things.

But yet this, which had but a natural and moral foundation, hath Jesus Christ now made an institution of, and hath therefore put his own name upon it, and called it, a gathering together in his name, and he hath enabled them with a power beyond the power of nature in the throwing of a man out, for it is to give him up to Satan.

So also in the judging of a man for having committed a sin there is always a kind of censure. In a large sense indeed, vita est censura, and thus a man condemns and censures another by his practice and example, and so a godly

But there is also a special judicature out of authority, and the power of Jesus Christ accompanying of it, namoly, that spoken of in 1 Cor. v. 12, when he saith, 'Do not ye judge those that are within ? What have I to do : to judge them that are without?' therefore, this is by special institution.

And in this place of the Corinths, compared with chap vi., this differing way ofjadgment, one by way of institution, and the other by way of the common law of nature, seems to be held forth by the apostle himself; for when he comes to speak of judging the incestuous person for his sin, with a spiritual power, the power of the Lord Jesus, he makes that a settled government,

'Do not ye judge them that are within ?' as they were a bodytoChrist. But when, in chap. vi., he speaks of taking up differences about things of this life, though he would have the saints do it among themselves by way of arbitration, and not to carry it out of themselves (for the sake of avoiding scandal) to heathen magistrates; yet this latter he doth found only on the common law; it is not an ordinance, though it was Christ's will and command it should be in that case.

Therefore he doth not bid them go to the elders to take up differences, or to the whole church, but he bids them take whom they would, the least saint, who is able to judge upon that common ground of ability, whereby one day they shall be able to judge the world.

So that this latter was only occasional, and by way of arbitration, according to the law of nature; whereas the other was a constant and settled government, and that invested with spiritual power supernatural, which the other is not.

All the duties that are performed in a church, they are duties amongst all Christians by the common law of Christianity; for by the law of love they are to instruct, to pray for, to reprove, to avoid, &c., as occasion is.

But that all these should be performed in a public body of saints, gathered together, not occasionally but fixedly, and that special persons should have the power or part of the power committed to them, separated thereunto, and that it should be done in such and such an order; all this both because of the constancy of it, of the electiveness of it, and the special power and effi- '

THE GOVERNMENT OF [Boos I. cacy that doth accompany it, over and above what is promised in an ordinary way to the common law of Christianity, must needs be an institution.

So that whatsoever be the subject or the instrument in a constant and elective way of a supernatural power, or a supernatural administration, over and above what is common to all Christians, or societies of men, that power must be placed by institution, whoever hath it, or wherever it is,

It is not a supernatural quality indeed, but it is a relative respect, whereby a company of men are called by God, and enabled unto a supernatural administration, which a special efficacy shall accompany ; and so by virtue of God's promise it is concomitantly a supernatural power, though not inherent.

And yet it is not so to be understood as if that. such a power should always, for the effect, have that efficacy that it is assigned to, for that is as God pleaseth.

He works not as natural agents do, because God's promise to accompany his ordinances is in a free way ; as in preaching the word, though it is an ordinance, yet it had not always the effect, though Christ himself and the apostles preached it.

It might always have an issue indeed one way or other, and be a means to condemn men, because they receive it not; but it had not always that effect, for which it was more principally and directly appointed, as natural agents have.

And so on the other side, we deny not but that admonitions and other means which ran according to the law of the new creature and Christianity, which one saint is to perform to another, may have the like effects, through God's dispensation, that excommunication hath, to bind sin upon a man's conscience, give him up to Satan*to terrify him, and the like; even as God also may bless private instructions, yea, the private example of a private

Christian, toconvertan heathen; yea, and that also when his own ordinance will not do it, 1 Peter ii. 12.

But yet still church admonition and excommunication is an ordinance in @ special manner, which the other is not.

So as because that God's power supernaturally must concur for the effecting of what it is ordained for ; hence, therefore, it must be seated where God would have it be, by a special institution, and not misplaced, or else he will not work in it and with it.

Ifa man had stirred the waters, God would not have wrought ; or if Satan had done it, he would not have wrought; but when the angel did it, he did, John v. 4.

All such supernatural administrations they are limited.

As the power is from God, so in whom this power should be is also from him and by his appointment.

Though magistrates are the . ordinance of God in this general respect, that it is his will and command that there should be magistrates, yet the power that God accompanieth magistrates withal in their administration, is not supernatural to those ends for which they are appointed, farther than in this proportion, as in general he hath appointed magistrates to be his vicegerents.

And hence, therefore, what sort of magistrates to have, whether monarchial or aristocratical, of what extent their dominions shall be, and the like, is still left to men, because the power that the magistrate hath of any kind, it is indeed executively but the power of the people committed to him and betrusted to him, whose power he acts, so as what he pardons the people pardon, what he punisheth the people punish: the people's power is engaged in it; and hence as Solomon saith, in the word of a king there is power, Ecoles. viii. 4.

Hence they are called human creations, though an ordinance of God, 1 Peter ii. 8, Rom. xiii. 1.

But that supernatural ecclesiastical power that Jesus Christ doth appoint is not simply an ordinance that there should be ministers in the general that shall have this or that power, leaving it unto men to appoint what sort of ministers, whether in a way of monarchy or in a way of aristocracy, whether

| popes or bishops, &c.

And so likewise as to the seat or relation over which Cuar. IL] THE CHURCHES OF CHRIST. these officers shall have power, and the extent of it.

But these must be all divine creations and institutions, as the sort of magistrates and extent of commonwealths is a human creation.

If the power that these did manage were immediately the power of men, or given to them by the church as that of magistrates is by the commonwealth, then indeed the several administrations might be appointed by men, and the bounds thereof set forth, for the ~ power they have would be proportioned to the cause or rise ofit.

Magistrates, as they have their.power thus from men by human creation, so the punishments that they inflict are but corporal punishments which the people that set them up can inflict.

Indeed, rebellion against the lawful magistrate works damnation in the issue by consequence, because it is a sin against the general ordinance of God; but yet it is but as any other sin brings damnation.

Bat now in church power there is a special supernatural efficacy of God immediately accompanying it ; and therefore this power, as it ean no way be delegated by the person or persons that have it, so as they should make any. one vicars or substitutes to execute it for them, as the bishops do the chancellors, so also by the same ground it cannot be placed or seated but where Christ would have it by his commission.

For if the persons that already have it from Christ cannot give it unto another than to whom Christ hath appointed, or to any other body or society than Christ hath appointed, and hath by institution placed it, then assuredly neither magistrates nor any company of men whatsoever can place it but where he would have it.

And surely for excommunication, of all other (if for any other ordinance) there must be an institution, and by whom it shall be administered in a certain way defined, because of all ordinances it is the greatest.

If, therefore, for preaching, who shall administer it, and where, there is an institution, then certainly for this, for this is an act of mere.authority.

To preach is an act of gift also, and he that hath gifts may, for the materiality of preaching, perform all that a minister doth out of gifts; but the act of delivering to Satan, and the act of throwing a man out, are acts of mere power ; do cast him out ofall ordinances, and therefore of all ordinances they are the greatest ; and besides that, it is delivering to Satan with the powerof Christ, which who can assume but those to whom Obrist hath committed it? It is to a spiritual end, and it is not therefore enough to say that if there be nothing in the word against it, but that these and these may excommunicate, that then they may do it; no, there must be something in the word positive for it, and that limiteth it, and here placeth it.

It will otherwise be a nullity for want of commission in the persons that do it.

And if that excommunication were not so an institution as that also the sort of persons to whom it is to be performed should be by institution, and were not a delivering up to Satan also, then the magistrate could inflict it as well as the miniaters of the church, for he can cast men out of such and such a society, and keep men from ordinances, as well as they.

Hence excommunication being an ordinance depending wholly upon institation, and that which makes ecclesiastical authority to be properly government and jurisdietion, lying in a power so to excommunicate, none may therefore take upon them to administer this ordinance without a special commission and institution; and in this lies the knot of the difference in the controversy.

Prop. IV. God's institution must put an efficacy into all censures.

Nothingin nature hath farther perfection in it than God hath put into it; therefore much more this holds in power ecclesiastical.

Man cannot limit that power of ministry which he eannot give.

All church censures, they are accompanied with a supernatural power, as the word of God is, which THE GOVERNMENT OF [Boox I. hath not in itself a power inherent to work without the Spirit accompany it.

There is this difference between civil power and ecclesiastical; that though God's power doth accompany the civil power of the magistrate because it is his ordinance, yet he doth not accompany the acts thereof supernaturally, but the power that accompanieth the magistrate's acts is the power of the people in whose name magistrates execute it; and, therefore, if the magistrates be resisted, the whole people are obliged to back and strengthen him.

But here now the ministerial power is ordained to convey a special supernatural efficacy from God, and ministers do work wholly in his power: ' The weapons of our warfare are mighty through God, having in us a readiness to revenge all disobedience,' 2 Cor. x. 4, 5, 6.

As, therefore, if the powers of a kingdom are engaged in the sentence of any court, it must be because they have set it up and confined it, and given commission, and appointed who should execute it, so as if any should exercise a power further than they have appointed, they were not engaged to back it: so nor will God also assist with his power farther than as he hath placed it, and where he hath placed it.

Prop. V. That the constitution of churches is uniform, and of one kind and sort.

All churches are of a like sort, and, for their constitution and government, are uniform ; Or else, 1, there should be a double constitution, one for the one sort, and the other for the other, and therefore a classical and congregational church, being two several sorts of churches in respect of their end, the one being for worship, the other for government ; the one a representative church

(for so the elders in a classis are), the other of the people, or consisting of people and elders both ; and being also truly several forms of churches in respect of government, as economical government differs from political and the like, they cannot both of them be by divine institution.

Object. In the Jewish government both small towns and great had entire wer.

Powis. Therefore, therein lay their uniformity; and whilst power was lodged only in the elders, and they kept court in the gate, it might be so, and the same order be preserved ; but it cannot be so here, when the people also are by institution taken in, and are to be present.

2. When the apostle saith, ' So I ordain in all the churches,' 1 Cor. vii. 17, there could not be the game ordination of government and constitution unless there were an uniformity in these churches.

8. Again, Christ writing to the churches of Asia in Rev. ii. and iii., he not only calls them seven candlesticks, as being of the same make, uniform, of the same parts, and the like; but what he writes to one, he writesto all that were churches, concluding all his epistles thus,

' Hear what the Spirit saith to the churches,' which is all one with what is in Rev. xxii. 16, 'I sent mine angel to testify these things in the churches.'

4, And it is argued from that common type of the visible churches, which is shewn unto John, Rev. iv., as the form of the tabernacle was shewn unto

Moses in the mount, where there are twenty-four elders, and four beasts, and the acts they do perform are principally worship, and therefore it is the form of congregational churches.* 5. Of Thessalonica he saith, 1 Thes. ii. 14, ' That they became followers of the churches of God, which in Judea are in Christ Jesus.'

If it had been meant only of following of them in matters of faith, in receiving of the gospel in the doctrine of it, as every particular Christian doth, he needed not have used the phrase, ' followers of the churches,' but of the church in * Parkerus de Polit. Eccles. lib. iii.

Cnap. III.) ; THE CHUROHES OF CHRIST.

Judea, if it had been spoken in respect as they were members of the visible church, visible professors of Christianity.

He speaks it therefore, also, in reference to having received the gospel, and casting themselves, as a church, into the same form and constitution with those churches ; for by reason of their form and constitution they are called churches, as they are bodies gathered up for worship and government, .

6. For the confirmation of this, add that the institution cannot fall both upon congregational and classical; but one would destroy the other if it were left arbitrary to take one or the other.

7. As one baptism, one body, one faith, are in the church mystical, so one sort of body, as well as one baptism for kind, is instituted in the constitution of the churches of Christ.

That Christ hath, by his own institution, established the érder, discipline, and government of his churohes, proved by several arguments,

As there is a distinction commonly made between discipline, and worship, and doctrine of the church, so such a distinction hath an apostolical stamp upon it for its warrant; for materially we find it, though in other terms,

5, where by order among them he means that which we call discipline, or ordering the administration or government of the ehurch and worship ; and byfaith, that which we call doctrine, or the system of truths to be believed and practised, for so everywhere the word is used.

And so in 1 Cor. xi. 84, having treated of matters pertaining to worship and discipline, the administration of the Lord's supper, &c., he concludes,

' The rest will I eet in order when I come.'

So 1 Cor. xiv. 40, ' Let all be done decently,' which reapects the outward circumstances, 'and according to order,' which respects those apostolical commands about matters ofdiscipline

: and ordering, as he calls them, ver. 87, such as he had given in that chapter and at other times.

Therefore, Titus i. 5, when writing to an evangelist about rectifying matters in Crete, and ordaining elders in every city, matters that concern discipline, he adds, 'as I had ordered thee, or given order to thee.'

The word is the same in all these places.

And by order, he means not simply their having all those principally instituted ordinances as are essential, as preaching the word, sacrament, and censure, and officers to administer these; but all such rules as the apostles gave for the ordering and administering those ordinances right, many of which rales are more than mere external circumstances, and yet not principal ordinances, but directions to manage ordinances, as even those directions given about prophesying in that 1 Cor. xiv., that they should speak by course, and one at once, that the women should keep silence, &c., which yet are points of that order he would have them observe in their assemblies, ver. 40.

And so in the Old Testament there was the like usage.

As they had the ark, so they had direction how to carry it, 1 Chron. xv. 2; none ought to carry the ark but the Levites, for them hath the Lord chosen ; and because they carried it in a cart, he tells them they sought not the Lord after the due order, ver. 18.

Now for the demonstration of this, that the order of the churches of Christ is to be distinguished from their doctrine and worship ;—

1. Consider, that very place itself even now cited for this distinction, doth, if viewed in the context of it, afford argument for this, the apostle delighting himself with a rare and worthy sight, worthy an apostle's joy: Col. ii. 5,

'Though I be absent in the flesh, yet am I present with you in the spirit, . a THE GOVERNMENT OF [Boox I. joying and beholding your order, and the stedfastness of your faith in Christ.'

Where by spirit, if his own mind and heart be meant, then the meaning is, that both those were established according to his own heart, as he an apostle led by the Holy Ghost would have them ; therefore he says he was present with them in his spirit.

Or if the Holy Ghost be meant more immediately, then the meaning is, that in respect of those, the same Spirit of Christ that dwelt in the apostle, and guided him in settling the church in both these, was present also with them in both faith and order, both being

, established and settled among them according to the dictates of the Holy Ghost in the apostle; and therefore he says, he was present with them in the Spirit, joying in a spiritual manner to behold both.

So that the Colossians had all ordinances and officers, and all those ordinances managed by those officers amongst them, according to the directions the Holy Ghost had given.

This was their order he rejoiceth in, as well as in their faith, and is in respect of both these present with them in spirit.

And this being their present state in both, he exhorts them to continue therein, in those words, ' As ye therefore have received Christ the Lord, so walk ye in him,' ver. 6.

He speaks in relation to both these, for his scope is to exhort them to persevere in what he had before commended them for, which hitherto they had held on in; which was for their order, as well as faith, which the particle therefore implies, 'as ye have therefore received, so walk.'

And as in their faith they had received Christ Jesus for their Saviour, so in submitting to his orders and rules for their church government, they had received him for their Lord; and to walk on in both as they had begun, he exhorts them.

So that all churches, then, as they had received from the apostles the doctrine of faith, so directions for order too, and it was not left to their power, to their arbitrament, to innovate or alter in either, but to continue to walk as they had begun.

And this further appears to have been his scope, because he prefaceth this commendation of their faith and order, that he might preserve them from the errors of some who went about to pervert them in both.

Into the order of their worship there were those that would have obtraded Jewish rites and ceremonies, of abstinence from meats, and of holy days, and the Jewish Sabbath, ver. 16, and so a seeking God after the old order of the Jewish church.

And into the doctrine of their faith there were some that would have introduced things they had not seen, ver. 18, by which doctrines they destroyed the foundation of their faith, not holding the head, ver. 19.

Now, to settle them against these innovations, both in doctrine and rites, and against all whatsoever that might arise of the like kind, to the end of the world, he tells them that they were, in respect of that order and faith they had received Christ in, in him complete, ver. 10.

He and his word was a sufficient director to them in both, and they needed neither to be bebolden to human philosophy or policy, or any traditions of men, either to order their churches for them, otherwise than as Christ by his apostles had tanght, or to coin new doctrines, ver. 8.

And because that, take them qud colentes, a8 worshippers in a church, they were dead with Christ from all rudiments of the world whatever, ver. 20, he wonders that any among them should be so seduced, and why as though living in the world they would be subject to ordinances human of what kind soever.

Where he takes away the fairest pretence for such innovations as could be, that they, becanse men as well ag others, lived in the world (the example of which is apt to mould men much to conform to their practices), and therefore they should take liberty to loose their orders in their church affairs, to come the nearer to the model of worldly governments.

Ay, but the apostle tells them that they Cuap. III.) THE CHURCHES OF CHRIST. were worshippers in a church that held of Christ as their only Lord, they were of another world, and so ought not to subject themselves to any matters of order, as well as matters of faith in their church administrations, but what were purely from Christ.

And in relation to both these (which he still carries in his eye), he useth two words, ver. 22, not to go after the commandments of men in matters of order, nor the doctrines of men in matters of faith (for still such new invented ways profit not the soul, but perish in the using), nor be deceived by the vain show of what wisdom soever appeared in either.

And although the swervings and aberrations there mentioned from right order and faith were more gross than many of those amongst us, yet the arguments and exhortations the apostle useth (to prevent any of what sort soever for ever) are such ag reach ours, and all other digressions from the right order and faith at first delivered by the apostle, and received by the apostolic churches; and we are to reduce all to the word, we being complete in Christ for either.

The like exhortation unto this (which farther strengtheneth this) we have also Rom. xii. 1.

2. I add to this, that there are in the books of the New Testament, written by the apostles, manifold particular directions and notes, purposely and professedly written to direct in the government of churches, and ordering the worship of them.

Thus in the book of the Acts, which is an historical narration, and in the Epistles, there are divers and several passages scattered, which put together will rise up to a platform ; whereas for ordering of commonwealths there are only general rules, as to be subject to the higher powers, &c., but neither directions nor examples left or intimated how they are to be governed.

Thus in 1 Tim. ii. he gives many directions about the public prayers of the church, as for their order, that they should be first made afore any other, that 'first of all prayers be made,' ver. 1.

So for their kind, all sorts of prayers; supplications, prayers, intercessions, &0.

For their subject, for all men, kings, all in authority; for the places of worship, not in places dedicated as holy with difference from others, as the temple was, but 'I will that prayers be made everywhere,' &c, ver. 8.

For the carriage of women, that in the public assemblies they wear modest apparel, and not affect that splendour and costliness as elsewhere, ver. 9; and that they keep silence in all administrations whatever, ver. 10 ; and that they be not rulers nor teachers of the church, ver. 11.

Then in chap. iii. he gives directions about officers; their distinction, bishops and deacons; their qualifications, when to bechosen. And chap. v., he adds many more of the like nature, both about officers and church censures.

And what was the scope of all this?

Even to shew that the ordering and disposing of all such things are fixed somewhere or other in the writings of the apostles, and left as rules for us by apostolic authority.

He accordingly, in the conclusion of all this, doth more strongly enforce his former directions : 1 Tim. iii. 14, 15, 'These things write I unto thee, hoping to come unto thee shortly (and so not writing all that might be written now). Bat if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God.'

He puts an emphasis upon the subject he was to converse in, 'the house of God, and the church of the living God ;' as if he had said, the house or family of God, and the ordering of it, requires another manner of skill than the societies of men.

Timothy was an evangelist, whose office it was to perfect discipline and doctrine in the churches, which the apostles first planted;and the evangelists received extraordinary gifts to that end, and such gifts as made them to exceed, in spiritual wisdom and spirit, all the bishops, yea, all the states in the world ; and yet it was not VoL. XI.

THE GOVERNMENT OF [Boos I. left unto their wisdom or arbitrament, to dispose or give such directions as these in church affairs and administrations ; but they were tied to the directions of the apostles, under whom they were evangelists, and who were guided infallibly by the Spirit, that these evangelists might be guided by them to mould charches accordingly.

Timothy's wisdom could not direct him herein, but he was to learn and know from Paul, ' That thou mayest know how to behave thyself,' &., 1 Tim. iii. 15.

This is a skill then which depends upon apostolical revelation.

And the directions were not so loosely given as they might vary from them, for Paul says even to Timothy, ' how thou oughtest to behave thyself,' as a matter of duty.

Neither doth Paul only give general rules, which might help human wisdom in the ordinance of things, for many of the rules in that epistle are particular, and as express as may be, not only directing to the substantial parts of worship, but giving directions for the manner, as the word «iis, how, implies.

Yea, and he makes these things part of that mystery of godliness, ver. 16, for which Christ was made manifest in the flesh, and ascended, hs well as matters of doctrine ; and so they needed a revelation as well as the greatest traths of faith.

And further, he insinuates the reason why he left these things in writing, because the Spirit foretold that there should be an apostasy of the churches to popery in the latter

: times;when there should be a perversion, as of the doctrine, so of the apostolical order and worship set up in the first churches, he instancing in some particulars for the rest, 1 Tim. iv. 1, which Daniel (whence he quotes it) instanceth in, Dan. xi. 86, 89.

And so he writ these things, that the church might in after ages have a rule to restore all things to the primitive condition again.

The like we have delivered by Paul to Titus, another evangelist; Tit. i. 5, ' For this cause (says he) left I thee in Crete, that thou shouldest set in order the things that are wanting ;' or, as the word in the original is, éx:dsgddon, thoroughly set straight, or reduce to the right, things that were left unset right.

And he instanceth in one matter of discipline for all the rest, ' and ordain elders in every city.'

And how was he to order all things, and by what rule? dg éydé sos dierakduny, as I ordered them to thee, or gave order.

Evangelists were appointed for church discipline, as well as doctrine ; so Timothy you see was by the directions given him, and so Titus was, as appears by the following directions, and as the word dardérra implies, for that signifies the ordering of matters aright.

And he was to make an exact or thorough reformation, and to constitute things fully aright; and all this not according to rules of general wisdom and discretion, but according to particular and express order from the apostle, 'as I gave order to thee.' Now if the apostle gave particular orders for all these things then, and that to abler and wiser men than ever were to sacceed in the church, and they needed them ; then if they have not left in their writings somewhere or other all the directions they gave to them by word of mouth, there had not been sufficient provision made for us in these days, nor the succeeding churches in all ages, who know less how to behave ourselves in the church of God than they did.

8. Add to this that so usually cited place, Heb. iii. 1-8, which comes fitly in to second this reason, and confirms it.

As Moses is said to be faithful in all God's house, so Christ also both in God's and his own house; as Moses was under the Old Testament, so Christ is under the New; Moses was concerned in that old visible constituted church of the Jews (for so also,

Acts vii. 88, it is called the church in the wilderness), and Christ in the new constituted assemblies of the gospel.

Even in the language of that Epistle to the Hebrews, as well as in this to Timothy, these particular assemblies Cuap. III.] THE CHURCHES OF CHRIST. are called, with respect to Christ, his house, for, Heb. x. 21, the apostle . there shewing that, as we have an high priest now as they had then, so an house of God now as then; ' We having an high priest over the house of God ;' he infers from thence, that as we should draw near in worship as the priests did, having our consciences sprinkled, and our bodies washed with pure water (following the allusion of the worship in that old house), so we should go on with other duties of church fellowship; as inferences from thence, and among others, he brings in this last, ' not forsaking the assembling of ourselves together.'*

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