Part 3
And so do we as easily distingnish of examples ; such as were things common, founded upon common and general Tespeets, these we account ordinary, and to bind, because they may continne, and the reason of them continue, where it is not so in extraordinary.
4. The like wo say of examples merely oecasional.
The-oecasion ceasing, the thing cesseth; and therein we judge but as we do of other things. under the law, when yet Moses gave direct rules, as in eating the passover, that they were commanded to do it with staves in their hands, and in haste, was merely suited to the oceasion of the first passover, because that night they were to travel, and go it did not bind afterward.
¥f you say, Shew me a complete system of directions.out of the examples or rales given, and we will believe you; To this we answer: 1. That in the main and substantial matters, we can shew enough to. guide the present practices of churches in managing the great and. necessary ordinances of Christ.. We gave one instance afore for all the rest, about dispensing the censures of the church.
And 2. By finding express.order taken about small things (as to carnal eyes they may seem THE GOVERNMENT OF (Boos L. to be), we may be directed in greater; as how and when to order the collection for the saints, on the first day of the week, and to treasure up by a man's self weekly, as God hath blessed him, whereas another set day in the week might have served, according to human prudence, as well; and to lay, up as God hath blessed a man, at the month's end, might seem to have been as well in a way of human arbitrary prudence, and have been left to men's directions, and yet the apostle makes this an order in Corinth, and in the churches in Galatia. Now, think we, if God took care and bound up human wisdom, and interposed his own in matters of such small moment, as these circumstances seem to be, we cannot but believe he hath done the like in all things elso of a like nature; and either he would have given no rules about such things, or have left a complete rule, if we could find it out. That in digging, we find such small medals as these, here and there, stamped by God's authority, and bearing the image of his wisdom and sovereignty, doth encourage us to dig, hoping to find that whole treasure that is hid in Ohrist, in whom we are complete for all treasures of knowledge and wisdom.
And this binds up our understandings from daring to coin by human wisdom and authority, any the like institutions, lest we should set up our posts by God's, and eke out by human prudence those things which we see God hath used his wisdom to deliver to us (as by such instances evidently appears), wherein we ought to suspect our ignorance of his will, rather than his faithfulness, to deliver all of the like nature. And, Sdly, We are to be carefal in doing what we find a rule and examples for, and so whereunto we have attained, walk.
We find that true of Christ, and made good by him unto us, that in doing the will of God, we know it; and in matters of practice, experience, with faith waiting for light, helps to the knowledge, more than all the study in the abstract in the world can do.
And therefore, though we profess we know not rules for every case or query that may be put, yet so far as we have attained, we walk; suspending where we want light till
God reveal it, knowing that God will accept this: we finding that in all sorts of human actions, in all callings and relations, there are a thousand cases wherein men are to seek for direction out of the word, and yet they do not forbear to walk in all those relations, till they are resolved of every particular case and duty that may fall out.
And so in matters of doctrine, if we should forbear to believe the truths we know and have received, until 'we have a complete system of undoubted verity, and Paul's form of wholesome words in .all particulars, we should be ever learning, and never come to the knowledge of, and assent to, any trath.
| And therefore our desire is, that the churches of Christ would in this age (wherein these things are inquired into, and the reformation of discipline yet imperfect) walk by this rule, that so far as they agree, and in common have found out the rule, to walk by it, and be obliged so to do; and wherein they differ, or want that light which others have, they might be left to that | role which God hath set up, as the great peace-maker and arbiter in his churches, not to judge one another for these things, but to say with the | apostle, ' These that are otherwiee minded, God shall reveal it to them in his due time ;' and in so doing, know God will accept us, and we hope men will.
Cuapr. V.] THE CHUROHES OF CHRIST.
That there are ordinances of public worship established in churches under the New Testament, which are to continue to the end of the world.
I design not to discourse here of the doctrine of ordinances, as it is stated against the seekers, who yield the being of such ordinances to be of divine right, and no deficiency to be in Christ's institution; and yet assert that as @ rose in winter hath a being in the world, of right, as well as any other fruit of the earth then extant, only there is not a way or means of its actual existence by reason of the season, 80 ordinances have a right of being in the church, but antichrist hath withered all things, and made an interruption in ordinances, ministry, &c.
An unhappy generation of men have risen up, who cry down all ordinances as forms, yea, and would rank them as forms equally with all the idolatries in popery, or any other superstitions, in all which (say they) God was in those appearances served, as well as in those that were once of his own institution; so making them all one, and all forms alike, they pretend to live in the Spirit, and not only without all these, but above them.
But the prophecy of Jude, and other holy apostles, Paul and Peter, have given in caution concerning these : Jude ver.
18-21, ' How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
These be they which separate themselves, sensual, having not the Spirit.
But ye, beloved, building up yourselves on your more holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.'
The separation there is to be interpreted by what, as the opposite thereto, the apostle exhorts true believers unto.
'But you, beloved, building up yourselves,' &c., ver. 20.
What he mentioneth as means of grace to preserve them to eternal life, from these it was these men separated, pretending to live in the Spirit; and therefore, with indignation, the holy apostle saith of them, that they were 'sensual, not having the Spirit.'
They separated not from other Christians, but from these things, that were means of grace when influenced by the Spirit.
I will not meddle with any of their evasions, but only positively speak that which concerns the truth of my position, and prove the existency and continuance of gospel ordinances, as baptism, the Lord's supper, &e. I will begin with that scripture upon which I have discoursed on another occasion, namely, to shew the danger of living in the practice of prevailing lusts, under ordinances.
That which now I shall make use of that scripture for, is to shew both the existence and continuance of ordinances, of baptism, and the Lord's supper, under the New Testament.
1 Cor. x. 1-6, ' Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them ; and that rock was Christ: but with many of them God was not well' pleased
; for they were overthrown in the wilderness.
Now these things were our examples, to the intent we should not lust after evil things, as they also Compare it with ver. 11:
' Now all these things happened unto them for ensamples; and they were written for our admonition, upon whom the ends of the world are come.'
The general scope is, to shew how, for the substance of them, the fathers enjoyed the same spiritual ordinances, which now our baptism and the Lord's supper answers to, and which these Corinthians, and all Christians generally,
THE GOVERNMENT OF [Boox I. lived under, only with that difference which that dispensation of the old had in it from this of the new.
As that those were more shadowy, and in their immediate ordination but types, as their baptism then pointed forth immediately; their total deliverance from Egypt, as then baptized unto Moses in the cloud and the sea ; (but yet under that to us believers is held forth our baptism as union unto Christ, of whom Moses was a type, and the deliverance of our souls from hell and Satan); whereas our ordinances now have that outward rind shaled off, and Christ only, and baptism unto him, are barely and nakedly held forth, &0.
Now, I shall but prosecate two observations, which to me seem natural as to this assertion out of the Scripture, concerning these two ordinances of baptism and the Lord's supper here par- 'ticularly specified, and so consequently concerning all other parte of institated worship under the gospel.
Obs. 1. Observe firat, that these ordinances were generally received and practised by the Christians of those times.
Obs. 2. Observe secondly, that these ordinances are to continue to the end of the world.
| To prove the first observation, I remark the note of universality which the apostle useth.
As he says that those Israelites were types of us, and their ordinances types of ours, so in making the parallel between us and them, he carefully inserts this, that as all of them were partakers, and lived under | those ordinances then, 80 all of us Christians do partake, or ought to do, of | these sacraments that answer unto those types of theirs now. Of the fathers,
| as he calls them, in the wilderness, he says it no less than five times:
' All | our fathers were in the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud, and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink.'
And answerably, | concerning the Christians of those times, he utters it in all their names, and inyolves himeelf: ver. 17,' We are all partakers of that one bread ;' and says the same of baptism: 1 Cor. xii. 18,
' We are all baptized by one Spirit, into one body, and do all drink,' &c.
; and Rom. vi. 8, 4, ' Know ye | not, that so many of us as were baptized into Jesus Christ, were baptized into his death ?
Therefore are we buried with him by baptism into death.'
He argues from the known and generally received profession and practice of all Christians:Know ye not, ' thatsomany of us as were baptized,' that is, that whoever of us that profess baptism into Christ, profess baptism into his
{ death, as the thing intended by it.
The us there is the generality of Chris- | tians, distinguished usually by that word from heathens: as Rom. xiv. 7, | 1 Cor. viii. 6, ' To us there is but one God,' &., that is, we Christians profess all, and generally so.
And his scope being to shew how sanctification flows from being in Christ, his argument is drawn from a general principle of the us of Christians, As many of us, to aman, as we use to say, as have
| been baptized into Christ, and do profess that part of religion, are all taught | that the import thereof is to be therewith baptized into his death.
So that | his expression, as many of us, imports not, as if some were and some were | not baptized (for then his argument of sanctification had not been binding to | the generality of Christians, which, it is evident, it was in his intention), but | it imports the contrary, that as many as were Christians were all baptized, and were taught this to be the meaning of that great point and principle of religion, that as they were baptized into Christ thereby, so also into his death.
| I observe, also, out of this, 1 Cor. x., that it was in esteem, yea, and taken for granted, a point ofthe then religion, to receive the Lord's supper.
For observe how he reasons against their eating in the idol's temple things sacrificed to idols: ver. 21, 'Ye cannot drink the cup ofthe Lord, and the cup
Cuap. V.] THE CHURCHES OF CHRIST. of devils: Ye cannot be partakers of the Lord's table, and of the table of devils.'
He set these two one against the other ; to eat in the idol's temple as a point of heathenish religion, and to partake of the Lord's supper as & point of our Christian profession.
Now, that he might be sure at once, for ever to knock down that idolatrous practice, he useth this argument drawn from that, which, according to all the then received principles, could not be denied.
He argues with them in this manner: A main practice of your Christian profession, which you all take up, and of which you must in effect renounce your profession if you renounce this practice, is the Lord's supper.
It is the outward badge of your Christian religion, and you must utterly renounes that if you will needs also practise this other of eating in the idol's temple, for there is s contradiction between them, ye cannot drink the cup of the Lord, and the cup of devils.
Christ cares not for your coming to his supper, but had rather you should keep away, if you also receive the devil's sacraments.
Thus he plainly works upon this firm ground, in which they knew he mast not be at 6 loss, that they must continue to drink of that cup, that they must partake of that table; so he takes that for granted, as sacred to them, and then infers that other, of not eating in the idol's temple.
And it is as if he had said, I know I have you fast here ; that you will never forsake assembling yourselves for the Lord's supper, or neglect to do it; this,
I hope, you will all say presently, that you will never do.
Now, then, saith he, I tell you, you cannot partake of the Lord's cup and of the devil's ; choose you whether you will give over the one or the other, upon your peril.
He holds them hard to it, in this one, whilst he argues from thence against the other.
Now, as to the opinion of some men in our days, that profess they are not bound to the Lord's supper, and think it is no point of any religion, but that they can live without it or above it.
If the devil had thonght of this, yea, and put it into the heads of any in those days, unto such the apostle Paul's argument would have had no strength or force of conviction.
For if he had said to them, ' Ye cannot drink the cupof the Lord in the sacrament,' &c., as ver. 16, they might readilyhave said, or any one for them: °
This is no argument to us, it reacheth not our principles, for we think not ourselves obliged to drink the cup of the Lord, nor to eat at his table.
Amd, indeed, those that profess this principle, I except the dark scrupled seekers, can as well partake of the mass as of the Lord's supper; they are all tothem but forms, the one as well as the other, and a Christian may use all, and is above all.
This, as to the first thing I observed, concerning these ordinances.
Obs. The second observation is, that there is to be a continuance of these.
| ordinanees to after ages, which, out of the scope of the text, I demonstrate thus: that twice in the 6th verse, and in the 11th verse, in making the reddition or application of the story of the Israelites, both for ordinances and for like punishment due to the abuse of them, he says, that in these they were iru syudr, types of us; eo ver. 6, which is their conclusion as to their enjoyment of like ordinances, and so ver. 11, as to our incurringthe same punishment he had from the 6th verse discoursed of; he subjoins,
' 'Theee things were written for our admonition, upon whom the ends of the world are come.'
§o that all Christians, that do live under, or ought to live under, these ordinances, partaking of those sins, are to partake of these punishments, as well as these Corinthians.
Some of the seekers, interpreting that place in Mat. xxviii. 20, ' Go, preach and baptize, I am with you in all things, to the end of the world ;' the words being in the original, rsAsias
00 dsawos, in the singular number, would have this determine in the first age of the church ; whereas, everywhere in Christ's speeches afore, the very same phrase in the singular also is put to express the end of the .
, THE GOVERNMENT OF [Boox I. world, or, as Paul says, 1 Cor. xi. 26, until Christ come.
40, 49, also, you have the same phrase, where is meant the end of this world, when the day of judgment comes, as also plainly distinguished from the end of that age wherein Jerusalem was destroyed, Mat. xxiv. 8.
And Christ also adds in this place of Mat. xxviii. 20, the word alway, which means, all the days or times to the end of the world.
And so all the ages between are implied.
Well, but farther, here you see that, in 1 Cor. x. 11, it is affirmed of the Lord's supper, as well as baptism, that they concern all them upon whom the ends of the world (in the plural) are come, that is, all the ages that succoed each other in this last scene of the world.
So as indeed, if any were to be excepted, those rather that lived in the first age comparatively should.
We have lived sixteen hundred years since Paul wrote this, and upon us, rather than upon them, it might be said that the ends of the world arecome. I will but cast in this out of this scripture more, and I think it is not altogether to be slighted as to this head.
You see he plainly parallels our sacraments and theirs ag types and anti-types.
Now, what should be the mystery then, that when he speaks of that sacramental rock, which was Christ, and says that they drunk thereof, he would needs insert one circumstance concerning it, that is yet not so evident in the story of the Old Testament?
'The rock (says he) 'which followed them,' that is, all along through their travel in the wilderness.
It is to be supposed the rock stood in its own place, but Moses striking it, and a river of water springing forth served them with water, not only in that place, but followed them in all their journey in that desert; which the Psalmist intimates, Ps. cv. 41, ' He opened the rock, and the waters gushed out ; they ran in the dry places like a river.'
Surely this is (as here) added | : to no other purpose but to make up the parallel in our ordinances, the antitype.
When God had struck Christ the rock, and opened his side (and it was for us rebels too, as Moses then called the Israelites, that water and blood came forth, which are communicated to us in 'baptism, which is a washing by water, as blood is held forth in the Lord's supper), these ordinances were as channels cut out by God, through the means and conduct of which this rook should follow us, and that whilst the church is in the wilderness, and on this side Canaan
; as that did, as a sacrament to the end of their journey. And so in this was the type fulfilled to them, in the primitive ages of the church, and is yet to be fulfilled unto us, upon whom the ends of the | world are come.
I shall now, by other arguments, farther prove that there are ordinances, or instituted worship, under the New Testament, to continue unto the end
1. The new covenant hath ordinances of divine worship annexed unto it, as well as the old covenant had ; for which the coherence of the eighth and ninth chapters to the Hebrews, the latter part of the ninth, and the beginning of the tenth, are a clear evidence.
The scope of that epistle is indeed to shew how the worship and ordinances of the Old Testament were translated into a worship under the New, in substance answering to it ; and how Christ, as an high priest, was as faithful to God in his house as Moses was, Heb. iii.
In the eighth chapter, having treated of the two covenants, the old and new, and by the new understanding that, wherein the promise was, ' that they should not need to be taught,' &c., ver. 10, then presently upon it, chap. ix. 1, he goes on thus:
' Then verily the first covenant had also ordinances of divine service,' which was the tabernacle, and the worship performed there; so ver. 2-7: 'For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shew-bread ; which is
| Cuar. Y.] THE CHUROHSS OF OHRIST. called the Sanctuary.
And after the second vail, the tabernacle which is called the Holiest of all: which had the golden censer, and the ark of the covenant, overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant ; and over it the cherubims of glory shadowing the merey-seat; of which we cannot now speak particularly. Now whenthese things wore thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.'
I lay hold of the word also, as implying that therefore the new covenant hath the like ordinances; and not only so, but observe that, in God's intention, our ordinances were the first of the two, and the chief, though theirs first in time.
For he says not, the new covenant hath also, but the old had also; for ours were' more the substance, theirs more the type and shadow; yet so as both must have ordinances of divine worship, the new as well as the old, whilst it continues.
And ver. 10, they were appointed, but until the time of the reformation, or change of worship to be made, not of the abolition of it; and what those ordinances are you know.
2. If there be no instituted ordinances to continue, then the second commandment is utterly obliterated under the gospel, or under the times of the gospel, in which these ordinances are supposed to cease.
What is the difference between the first commandment and the second?
The first commands such worship to God as is always and for ever due to him; as he is God, and we creatures, which is termed cultus naturalis, natural worship; because due upon the account of our being creatures, and so indispensable and eternal, and continuing in heaven, as to fear God, love him, &.
The second commands instituted worship, or such means and helps of worship as God sanctifies by his institution, as helps and means to worship him by, and convey himself to us, which continues whilst we are on earth.
Now this commandment hath been and hath continued in all the states which men have gone through, or shall go through, whilst on earth.
And though the duties have been changed, as the priesthood hath varied, or as God was pleased to signify his good pleasure, how he meant to be worshipped, yet 0 as in all states on earth, there have been some or other such duties belonging to the commandment in force
; which sufficiently argues that command to have been, and to be still, in force in all states.
1. In innoceney, those two trees, the tree of life and of the knowledge of good and evil, were two sacraments admonishing Adam, the one of his tautable condition, the other sealing up the promise of life.
Under the law, it is evident that a commanded worship was in force ; under the gospel, which began to be preached by John, together therewith was baptism instituted, of which Christ (who represented us) did in the name of us all as head say, ' Thus it becomes us to fulfil all righteousness
;' and he began an example unto us therein.
And indeed, if there were no second command in force under the gospel, then there were no such sin as idolatry, or false worship of the true God, as far as concerns the means of worship.
There will be no idolatry but what is heathenish, or the worship of a false God.
Now the consequence is good, for the negative part of the command, ' Thou shalt not make to thyself an image,' or use false means to worship the true God, is founded on the existence of a positive part, that there are means or institations of true worship appointed by God.
But now there is such an idolatry and superstition of worshipping God by false means, forbidden under the New Testament.
For, Col. ii., Paul bids them to take heed of will-worship, and voluntary humility not commanded : ver. 21-28, ' Touch not, taste not, handle not : which all are to perish with the using, after the commandments and doctrines of men.
Which things have indeed a show of wisdom, in willTHE GOVERNMENT OF [Boox I. worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh.'
And John, that lived to the end of that age, at last still chargeth them to keep themselves from idols, It was an admonition not so much against heathenish idolatry, which is to worship outwardly another god, as against popish, which was coming upon the world
(as Paul also foretold both to Timothy and in his other epistles), and for which God brought upon the Christian world those plagues which have befallen the Grecian churches, Rev. ix. 20, and for which Rome also is threatened, Rev. xvii. xviii.
8. If there were no ordinances, God should haveno provision for his public worship, and Christ should have no court on earth.
'Two things are the glory of a king, the laws and jurisdiction by which he rales abroad, and the state and reverence done him in his own house at home.
Christ is the king of nations, Rev. xv. 8, and therefore all are exhorted to worship him, ver. 4.
In Heb. iii. 1, Christ is a well termed our high priest as our apostle.
As our apostle, he hath given forth our faith in the doctrine, and we believe it; as our high priest, he is the leader of all the worship of the New Testament, as the high priest was of old.
The apostle makes an inference from this:
Heb. x. ver. 21-25, ' By a new and living way, which he had consecrated for us through the veil, that is to say, his flesh: and having an high priest
« over the house of God, let us draw near with a true heart, in fall assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Let us hold fast the profession of our faith without wavering (for he is faithful that promised), and let us consider one another, to provoke unto love and to good works, not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more as ye see the day approaching.'
Christ is * an high priest, therefore he hath an house, a court on earth, and therefore worship, in which you must draw near with inward washings and sprinklings
(as the priests of old in the type did with water, &.); and therefore he must also have assemblies to be worshipped in.
§o, ver. 25, it follows, 'Not forsaking the assembling of yourselves together.'
He exhorteth them to meet io churches, as the Jews did in synagogues ; so the word rijyv éxiauve wy» signifies.
And now such assemblies must have ordinances to converse with God in, as they accordingly had preaching and singing of psalms,
1 Cor. xiv. 28-26, and sacraments of the Lord's supper, 1 Oor. xi., to which all were bound, for they were to tarry one for another, ver. 88; and that being the top ordinance of the gospel, their whole assembling or meeting was denominated from it, Acts xx. 7, when the disciples met to break bread;and 1 Cor. ii. 20, ' When ye come together into one place, this is not to eat the Lord's supper.' Thus their assembling to worship, and their eating the Lord's supper, are promiscuously pat one for the other.
So among the ancients, this did bear the denomination, being termed sacra olvatsc,* and is put for the whole of gospel worship in the prophecy: ' From the rising of the eun, even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of hosts,' Mal. i. 11.
But to prove the continuance of these two ordinances, both of preaching and of the Lord's supper, we need only consider that Christ hath adjoined his promise to them both.
Christ's promise is annexed to that of preaching, Mat. xxviii. 20, 'Teaching them to do whatever I have commanded you, and lo, I am with you to the end of the world ;' and as for the Lord's supper,
* See Mr Joseph Mede, p. 855 of his works, Edit. London, 1677.
Cuar. VI.) THE ORURCHES OF CHRIST.
Paul expressly says, ' As I received of the Lord, so I deliver to you,' 1 Cor. xi, 28.
It is therefore one of those commands of Christ, ' And do this (said Christ, Luke xxii. 19) in remembrance of me,' which is there expressed asa command, and implied by the apostle, 1 Cor. xi. 2, 'I praise you that you keep the ordinances as I delivered them to you ;' whereof this of the Lord's supper was one, and a great one, insisted on throughout the chapter.
~ And writing to the Thessalonians, and giving a warning to them, and to those that should live in the times when popery should overspread the world (of which speaks 2 Thes. ii. 8-18), he admonisheth as a remedy against these seducements: ver. 15, 'To hold fast the traditions which you have been taught, whether by word or by epistle.'
This, though given to the Thessalonians, yet must needs more properly concern those that should live in the times when the perverting of ordinances should come into the world, for then is the most need of that exhortation; when there is an advance of popish innovations, then is the proper season for it.
And therefore, though it concerned those Thessalonians in those times, when the mystery of iniquity began to work, yet upon the same ground more fully it concerns us in these times, when this mystery of iniquity hath prevailed. or their sakes, therefore, this was written, upon whom these latter ends of the world are come, and so concerns us and our forefathers who reformed from popery, to hold firmly to Scriptures and ordinances as a preservative against popery.
Yea, Paul goes further: 1 Cor. xi. 26, 'For (says he)as often as ye eat this bread, and drink this eup, ye do shew forth the Lord's death till he come ;' and again, ' Do this in remembrance of me.'
It is as if he had said, Christ must be absent till the day of judgment, and the heaven of heavens must contain him till then; and to keep up the remembrance of that great love of his in dying, he hath appointed this as the memorial of him whilst
| absent, till he come.
And what manner of coming that is, which puts the | period to this his absence, the angels have resolved us, and also how
Acts i. 10,'11, 'And while they looked stedfastly towards heaven, as he went up, behold two men stood by them in white ap- | parel, which also said, Ye men of Galilee, why stand ye gazing up into | heaven ? This same Jesus which is taken up from you into heaven shall
80 come in like manner as ye have seen him go into heaven.' If ye say he is already come in spirit, do but consider who was more filled with the Spirit than Christ himself? and yet he was not only baptized, but in being baptized, professeth his observance of it to be for this end, to fulfil all righteousness
; and he seems also to speak in the nameof us, '. ¢. of allbelievers, and so it becomes us to fulfil, &c., Mat. iii. 15, because he, as the head, gave example to all his succeeding members.
And not only so, but though he thereupon received the Spirit, and was in spirit in the wilderness, and that above mescure, as John testifies of him, John iii. 84, yet he lived under the observation of all the Jewish ordinances of worship, as going to the : feasts, eating the passover, to.
CHAPTER VL That by excommunication more ismeant than bare casting out of the church.— That it is an ordinance of Christ, to deliver the excommunicate person to Satan in his name and power.—The rules which Christ hath given for church admonitions and censures.
Though this ordinance of excommunication be described many ways; as,1, ' Let him be to thee as an heathen and a publican,' Mat. xviii. 17;
THE GOVEENMENT OF [Boos I. and 2, ' With such an one, no, not to eat,' 1 Cor. v. 11; and 8, it is expressed as a 'casting out of the church,'
8 John 10; yet over and ! above all this, it is called a delivering unto Satan, 1 Cor. v. 5.
And now ! that by this phrase more is intended than simply an ejection out of the church, these following arguments evince.
1. That word of delivering to Satan imports something positive, distinct i from and including more in it than ejection out of the church.
It imports } 8 giving up a person to receive a positive punishment from Satan, therefore : is more than a casting out of the church.
This is apparent, for as the : sentence of a judge (though it doth not pitch upon the consequent of the punishment of death, viz., the sending a man to hell, nor doth he express the sentence he judgeth him to by that) imports more than a mere casting the condemned man out of the world, for the sentence directly expresseth that punishment which the judge hath power to inflict, viz. the carrying of the man back to the gaol from whence he came, and from thence to the place of execution, and that there he should be hanged (though he doth not put it into the sentence, in the name of the king to deliver this
_ man to the devil to be damned), so in the sentence of excommunication there is more implied than a casting out of the person out of the society of Christians; for the judgment, the sentence, and that in the name and power of Christ, is to deliver unto Satan.
It is not to leave the man unto Satan only, but it is to deliver unto Satan, which is an act of authority; to give him up unto him, as to give a man up to the jailor or to the tormentor.
Thus when God speaks to Satan of Joh, he is in thine hand (saith he), I have given him up unto thee, Job i. 12 and ii. 6.
But you will say the bare casting of a person out of the church still imports but the consequent of it, viz. a delivering him up to Satan, as to deprive of light is to give up to darkness.
But unto thatit is answered, that what the formal sentence of excommunication pitches upon is more than &-mere consequent of the person's being cast out, or is more than accidental ; for what the very formal sentence of excommunication pitches upon, and which is in the power of Christ, is not barely leaving the man unto Satan, but a delivering of him unto Satan.
Yea, this is in the very definition of excommunication, and therefore is not to be omitted.
For that which is the positive form of the sentence, and by which excommunication is expressed, containeth the essential terminative object or matter of it, that a man is so delivered up to the devil, as in the name, so in the power of the Lord Jesus.
Now this, viz. the delivering of a person to Satan in the name of Christ, is 8 distinct character of excommunication, as that is of baptism, I baptize thee in the name of the Father, of the Son, and of the Holy Ghost.
As in the act of ordination, when you say, I ordain thee a minister or a pastor, it imports traly what is said, and not only in a metaphor but a reality ; so in this act of excommunication, it is with the power of the Lord Jesus to deliver such an one unto Satan; therefore when Christ doth give commission to the church to do it, in his name and power, this being the formal sentence, his power concurreth to it.
Now this is more than to throw out of the church, for if there was only a power to throw the man out of the chureh in the name of Christ, without a power to deliver unto Satan, the church would have no more prerogative than what is a common thing to all societies.
But now when the church can give Satan power over a man, this is an act of the power of Jesus Christ indeed, peculiar to a church of his.
2. Again, if excommunication puts a man into a different state than merely that of being again thrown into the world under Satan, as the world is that never professed Christ, then it imports some distinct thing from Crap. VI.] THE CHURCHES OF CHRIST. casting out of the church.
But a person's being excommunicated is a differing thing from being in the world, or under Satan, as the world is. And it is eo not only in this respect, that they that are in the world, and never were of any church, are so in the world as withal they never were of any church, as this man hath been, but it is also different in respect of some special power that Satan should have over this excommunicated person ; which is evident by this, because that power which Satan hath over a man unregenerate in the world is to carry him on to sin, to work effectually in the children of disobedience, Eph. ii. 2, therefore we are said, Col. i. 18, to be translated out of the kingdom of darkness, that is, of Satan, who, as the strong man, keepeth all in peace.
But so to be delivered to Satan cannot be the meaning of excommunicating a man, for the intent of this is to destroy the flesh and to save his spirit, therefore it is not to deliver a man unto
Satan so as to be a man of the world out of the church.
Again, the difference is evident by this, that this man's punishment is in other respects greater than that of a man unregenerate in the world, for as the apostle saith, the saints may eat with them of the world, but with such a one as is excommunicate they are not to eat, 1 Cor. v. 11.
8. Excommunication imports a positive punishment, for it is a spiritual revenge.
The negative throwing out of the church is but that which is common to all societies ; 'But the weapons of our warfare' (says the apostle) ' are mighty through God, having in a readiness to revenge all disobedience,' 2 Cor. x. 4-6, as will be evident if we do but lay all these following things together.
1. That Satan is ready to punish the man in his spirit by terrors, and to set on his sins with horrors if he have leave from Christ.
2. This man is by the power of Christ given up, and not left only tohim.
8. He is given up to Satan to punish and correct him: 1 Tim. i. 20, * Whom I have delivered to Satan, that they may learn not to blaspheme,' that is, that they may learn how horrid a sin it is to blaspheme by what
Satan inflicts. The word translated to learn is in the Greek rasdsuéio1, which is, to be disciplined as a child is, to learn by rods; so that being delivered unto Satan to learn how dreadful it is to blaspheme, implies that Satan is to whip them, that they may learn by a suitable punishment what it is to blaspheme, by Satan's casting hellish terrors into their mind.
4. And the analogy of a man's sin when he deserveth excommunication, and the punishment itself, seem to be suitable, and that the sin deserves it in a way of proportion.
For when a man is obstinate, the frame of his spirit is such that he doth not regard the ordinances, therefore to be cast out of the communion of saints would not be a sore punishment to him, neither would that be enough to bring him in; and therefore the only way to bring this man in is to have Satan set on his back with terrors, as in the work of humiliation at first.
5. Then again, such a man hath grieved the Holy Ghost the Comforter, and therefore he is suitably given up unto Satan as an accuser and tormentor; and go the phrase of delivering unto Satan seems to meana spiritual punishment opposite unto joy in the Holy Ghost, which is the fruit of obedience; that as the 'kingdom of God is joy, and righteousness, and peace,'
Rom. xiv. 17, ' the peace of God shall guard your hearts through the working of the Holy Ghost,' Philip. iv. 7, so that estate this man is given up to is an estate of terror and darkness; it is not to be an unregenerate man, but it is to be under the bondage of Satan.
6. And then again, excommunication is called the retaining of sin, and binding of sin, a binding of sin upon the conscience.
Now the question is, Quo efficients ? by whom this should be done.
This sentence of delivering | THE GOVERNMENT OF [Boox I. him unto Satan, implies that Satan hath power given him to set his sin on upon his conscience;and that he is able to set sin on upon the conscience is evident from other scriptures.
7. Again, we do find by experience that where excommunication is not administered rightly, there the saints oftentimes are given up to very great terrors of conscience, and that from Satan, and left to great temptations ; the Lord sometime working without the ordinance that which he doth work by the ordinance of excommunication when it is rightly administered.
8. This fruit doth seem to have been in that Corinthian, 2 Cor. ii., for the apostle desires them to forgive him, lest he should be swallowed up with over much sorrow, ver. 7.
It seems to be more than an human sorrow, or more than a sorrow which would have been from the Holy Ghost's working, for that would not have swallowed a man up.
It ithplies, therefore, that he was.in Satan's power, 'We are not ignorant (saith he) of his devices,' ver. 11, and that his devices were to keep this poor man in his clutches.
And the phrase there, 'swallowed up,' answereth to what is said of Satan in other cases, 'He goeth up and down seeking whom he may devour,'
1 Peter v. 8; whom he may drink up, so the word signifieth, xarasin.
9. And again, excommunication may seem to be more than merely a throwing out of the church, by that parallel of a greater excommunication than what is ordinary, that anathema-maranatha, 1 Cor. xvi. 22, which was not only to give a man up to Satan for a time, but to give him up into an eternal curse, when they saw that 2 man which had been a professor loved not the Lord Jesus Christ, that is, hated him, as sinning against the Holy
Now, if the church in that case hath power more than to eject, viz., to eject with an eternal curse, never to receive a man more, which God ratifieth in heaven, then in the ordinary casting a man out of the church, though there be hope that he may be recalled again, the way of doing it is not merelya private punishment, or a throwing him ont of the church, which should work upon him in a moral wayof a sorrowful thought and sense, that he is cast out from among the people of God, but it is a giving him up to Satan to terrify him; God sanctifying that, as he doth other afflictions, to bring him in.
10. If excommunication were nothing else but a seclusion from the church, then for the substance of the act it would be no more than a continued suspension
; for if the substance of the act be the same, they do not differ, though the one be done out of an act of authority, the other not.
They will admit him again upon repentance if he be excommunicated, ds well as when suspended; and if he do not repent, they will not admit him, no more than when he is excommunicated ; and when he is excommunicated he needs not a new admission, as when he is suspended and repents he doth not; so that for the extrinsecal act they are allone. But excommunication hath a spiritual punishment attending it, and therefore answerably when that Corinthian was to be received again, 2 Cor. ii., they are not simply to pass an act of forgiveness, and to receive him again, but to comfort him also.
If it be objected that we do not always see this effect of a spiritual punishment following excommunication.
1. We reply first, that there have been very few excommunications in the world that have been from those that have had the right power of doing it,
| . and those excommunications which have been administered by the rightful persons yet have not been due, becanse proceeding on too slight occasions, and such as have not deserved excommunication.
2. They have in their excommunication trasted more to the power of the magistrate, when it should have come to a writ de excommunicato capiendo,
| | | Cuap. VI.] THR CHURCHES OF CHRIST. or to horning of a man as in Scotland, banishing him, or depriving him of his estate, &c., they have confided, I say, in the magistrate's power, and in his punishment, more than in excommunication, or else why have they recourse to it to make a man repent?
Whereas if they would wholly leave it unto God to infliet that which he hath ordained to be the punishment, and that sufficient too (for all his means are sufficient, as the apostle says, ' the weapons of our warfare are mighty through God to revenge all disobedience'),
2 Cor. x. 4, it would prove efficacious enough to all ends and purposes, and sufficient for such a man would that punishment be.
But because they put confidence in an arm of flesh to bring him in, as if that were more an effectual means than the power of God, therefore God makes his ordinance to be but as an arm of flesh, and to have no other effect or fruit than what the magistrate's puniahment hath.
8. It is with this as with all other ordinances, which do not always attain their end which they are principally ordained for, because that God works freely by them.
Preaching is ordained to convert, yet there are millions of men to whom the word is preached upon whom it hath not this effect
; for although they have all heard, yet they have not all believed, Rom. x. 18.
It is enough that God hath ordained it to such an end, and it takes place in some, as the apostle speaks ; and eo also hath this very ordinance wrought in that very way, as divers instances might be shewn.
4. Jesus Christ always falfils what he hath promised: Mat. xviii. 20, 'I will be with you, and in the midst of you,' either to bless this my ordinance by giving repentance, or giving up to a reprobate sense.*
§o as excommunication hath usually its effect one way or other, the man is given up unto Satan; and if it have not that direct effect ofterrifying of him, so as to bring him to repentance, he is given up to a reprobate sense, that Satan entering into him as into Judas, so that he turneth a persecutor, as was frequent in the primitive times, that men once excommunicated turned perseeutors ; they forsook thé assemblies of the saints, which was a step to the sin against the Holy Ghost, Heb.*x. 25-27. When they were thrown out, they would come at them no more, and so were given up unto Satan for ever.
Obj. In Mat. xviii. 17, all that is said is only, 'Let him be to thee ag an heathen and a publican.'
Ans. 1. There he speaks in the language of the Jews, and so expresseth excommunication only by what casting out of the synagogues was amongst them ; as elsewhere Christ expresseth the ordinances of the gospel, under ~ the Jewish phrase, ' Leave thy gift at the altar,' Mat. v.24.
Now the Jews did not know what it was to be delivered unto Satan, and therefore no wonderif Christ did not expressly speak of it in that place of Mat. xviii. 17.
But, 2, one place expounds another, and that which he calleth there, Mat. xviii. 17, ' Let him be to thee an heathen and a publican,' is in1 Cor. v. ealled s delivering unto Satan.
Then, 8, this delivering unto Satan was exemplified in the punishment of Judas, for after he was gone out (as it is judged by Piscator and others, he did not receive the Lord's supper, but was sent out) presently the devil entered into him ; he was a branch cast out, John xv. 6.
4. Though our Saviour Christ expresseth it to them in the Jewish language in Mat. xviii. 17, yet to the same apostles when this ordinance of excommunication came to be exercised in a church, his Spirit expreaseth more fully what was the intent of that ordinance, not simply to throw a man
,out, to avoid outward converse with him, and in that sense to be as an heathen and a publican, but to be a delivering unto Satan. So that as the .
* Parkerus de Polit. Eocles. lib. cap. 6.
THE GOVERNMENT OF [Boox I. church of the gospel in the privileges of it exceedeth that of the law, and that privilege they had in the synagogues, so the disprivileging of a man from the communion of the saints under the gospel hath an higher punish_ Ment than the synagogues knew.
5. When Christ said, let him be to thee as an heathen and a publican, he expresseth there not so much what the charch's censure pitcheth upon, but what the consequent is, viz., the manner of their converse afterwards towards him, therefore he saith, let him be to thee; he saith, not only let him be to the church, but to thee ; he expresseth it by what is the consequent, but in 1 Cor. v. 5, he expresseth the formal sentence, when the apostle saith,
'No not with such an one to eat'; he expresseth there indeed the consequent of the sentence, but delivering unto Satan is put into the sentence itself.
I shall urge one argument more to prove that excommunication is not merely an human ejection out of a society, but an ordinance in the charch established by Christ's institution, because Christ hath given us express rules for church admonitions and censures; we find as direct rales chalked out for the series and order of proceedings therein, as any state can take for ordering proceedings in civil causes.
1. For the matter of Christ's censures, what we are to censure in men, and how we must apply those censures, we have our limits and rules in the word, so as we need no orders or canons to be made to make new matter, or the chief matter of church censures; for plainly it is told us that sin only is the subject of church cognisance, that it is a transgression of some law of God: ' Them that sin (says Paul to Timothy, 1 Tim. v. 20) rebuke.'
Now, what is sin and not sin, the word is the sole judge of, and a perfect rule of.
And 2. It is scandalous sin that is the matter of censure, sin judged s0 | by common light, and received principles ; sin that goes afore to judgment, that you may read afar off, 1 Tim. v. 24.
Doubtful disputations and sins controverted are not to be made the subject of church censures ; for if the weak are not to be received to such, then neither are they to be cast out for such.
Instruction may be used to consciences ignorant,as the phrase is, 2 Tim. ii. 25 ; but admonition only for sins taken for granted, and professed to be sins by the light of nature, and the common light of saints, 1 Cor. v.
1, 8, 8; ' For how else shall all fear'? 1 Tim. v. 20.
2. For the ways of dealing with such sinners, we have admonition, excommunication, and rejection prescribed.
, (1.) Admonition: 'Them that sin rebuke,' 1 Tim. v. 20, and that not privately (if the ain be open), but publicly, afar off, to the end others may fear.
| (2.) For excommunication we have warrant, after admonition : Titus. iii.
10, ' After the first and second admonition, reject,' which, in 1 Cor. v. 5, is called, ' delivering unto Satan,' &e.
(8) We have order given for the degrees of proceedings in these, as orderly as any law can make provision, for the indemnity of men innocent and just, proceeding in any civil court in order to amend men,
| 1. If the sin be private, so as thou alone knowest it, 'That thy brother sin against thee,' Mat. xvi. 11,15, ' Go and tell him his fault, between him and thee alone, if he hear and repent (as it is Luke xvii. 8), thou shalt forgive him,' and it shall go no farther.
This provision hath Christ took to preserve the reputation of persons, eo to mend them as not to blaze their | faults ; and this not for one so sinning, but if seven times, that is, never so | oft, Luke xvii. 4. i 2. If he neglect to hear thee, that is, repents not, then take two or three and tell him of it afore them, and if he denies not the fact, and yet repents
Caar. VI] THE CHUROHES OF CHRIST. not, then thou hast two or three witnesses of his not denying the fact, and yet of his obstinacy and hardness in not relenting, and of his impenitency;
80 it follows, ' That in the mouth of two or three witnesses, every word may be established,' that is, brought into public.
Therefore, 8. Now the matter, though but private at first, is ripened for church cognisance: 'If he neglect to hear them, tell itto the church.' But if it were a sin that is public, that it is, though privately committed, yet made known, ¢ommonly reproved, and so commonly known, as it is 1 Cor. v. 1, then the church is to take immediate notice of it publicly, without telling it in private; and those that can accuse, should impeach, as 1 Cor. v. he shews, and also 1 Tim. v. 20.
But, 4, if it be asin that is suspected, and cannot be proved (whether commonly reported or private), and that by two or three witnesses, the officers are to cast it out of the church proceeding, and not to receive it: ' Receive not an accusation,' so as to proceed in it, unless it appears evident by two or three witnesses.
This rule is given about admonishing officers, 2 Tim. v. 19 ; but it regards also every man else, Mat. xviii. 16.
Then, when any sin is thus made of public congnisance, 1, they are to admonish ; 2, to excommunicate in case of obstinacy and impenitence.
To conclude all in a word : if Christ had not settled by his institution the order, discipline, and government of his churches ; if he had not given established rules for church censures, admonitions, and excommunication; if a certain platform of church government had not been fixed by him, we should have no warrant to endeavour a reformation, when the order and discipline of the churches of Christ is impaired, and almost lost; for there would be no rule to go by in such a reformation.
And without a rule of divine institution, there could be no setting things right when amiss, no dsépwer, a8 the apostle calls it, Heb. ix. 10.
Nor could we produce any warrant to advance the spiritual sceptre and kingdom of our Lord Christ, if we did not know, by the rules and laws of his own institution, what it is.
Ct; THE GOVERNMENT OF [Boox IT.
| .| BOOKIL | Of the divine institution of a congregational church.—That ¢t is not secondary, | or consequent upon a charter given to the church universal, as virtually included therein, but ts immediate and proper to it.—That Christ instituted such
@ church in Mat. xviii. and gave the power of the keys to tt.—That such congregational churches wereprimitive and apostolical, provedfrom the instances of churches planted by the apostles.—That the constitution and order of such churches, is mostfitly suitedfor the edificution of the saints, and most exactly accommodated to their various conditions—That Christ hath not only tnststuted a congregational church, but hath appointed what the extent and limits of it should be.
That the institution of particular churches is not virtual only, or secondary, and dependent on the charter given to the church universal, but immedtate and proper to them, as particular churches.
Tury who assert the general church to be a political body, seem to be divided into those two several ways of explaining it: 1. That it cometh to be a po- \ litical body ascendendo, so making a congregation to be ecclesia prima, a church first designed in the institution, and which the institution falleth
| upon ; but yet, that by the virtue of the same commission, that saints make up a particular church, many churches may make up one church, and more of those churches may make up a greater church, for appeals, &c.
And so, by the like reason, the universal church cometh to be a political body, the national or provincial churches being but ecclesia orte, removes from, and representations of those that are ecclesia prima, the first churches, which are congregations.
'Ibis opinion I shall consider when I come to discourse of the nature of synods, and their subordination.
2. Others form the institution to be descendendo, as asserting the first principal charter to be given to the church universal, so as that is by institution first a church, and particular congregations have it but by a derived right, as lesser leases have theirs out of a greater charter.
And the reason that is given is this, that when the church universal was but so many (or if it were' again reduced to so smalla number) as might meet in one place, they met by virtue of being the church universal ; but that it afterwards was multiplied to so many as that they must meet in several places, which is the | occasion of forming particular churches; this is accidental and occasional,
| and so they are to be regarded ag one church still, and so that first funda- | mental institution goes on.
For number or multiplication of churches is not | the object of God's institution ; for God ordained not first that churches
If these many particular churches are framed, it is with | proviso and sub conditione, namely, only when they are so far multiplied.
Cur. 1.] THE CHURCHES OF CHRIST.
Nor did Christ give such command, that when they did arise to such a number, they should make several churches; only necessity doth that, which yet still proceeds by virtue of the general grant.
But to refute this, consider, 1. That if there had been a time in which the universal church was so small under the New Testament, living also together, as they might have met in one place, they had nut met by virtue of their being the universal church, or being a mystical body to Christ, as the church universal is ; for they had been a church mystical unto Christ, though they had not so met, even as the church mystical now is a 'body to Christ, though it never doth thus meet.
Yea, those saints who then made this church universal might have worshipped apart, and singly, and God might have ordered it so; therefore, that they should meet, and meet together fixedly for supernatural ends and ordinances, this dependeth over and above, upon a special will of God superaddedto this universal church as such.
If, therefore, when the universal charch was no more than could meet in one place, it must have had for those fixed meetings, and the privileges of them, a divine appointment, and if it met then, it must be by virtue of a special institution; then, afterward, when it was divided into many congregations, they must meet: by a special divine institution too.
If the universal church was no more than could meet in one, yet they must then have, for those fixed meetings, met by a special institution and privileges, and afterward, when they are many, they met by the same special institution also; and so what at first suited their condition, when they were no more than could
Gnied in one place, suiteth their condition afterward, when: they are mul2. They could not then meet qua universal catholic church,.for the universal catholic church is called such in respect of its being in all nations, both Jews and Gentiles.
Whereas the institution of particular church is the same, whether there be no more saints than can meet in one place at once, or whether there be more.
When they are many, those many do set up several congregations, upon the same special ground that the universal church did set up a meeting.
And the universal church did so meet ina congregation, by a special superadded ground over and above their being a church universal, for it further depended upon God's will, that they should all meet thus together fixedly; for they might have met but occasionally sometimes, and they might have met in several companies, or they might have worshipped privately, and God's ordinance might only have been so administered ; for if they meet for these ordinanees gua church universal, then in heaven they should meet for them too.
§o, then, that they should meet in one fixed society for public worship, is by institution.
And, 8. This institution of meeting together, was rather made and suited for the saints when multiplied, than in respect of their being one body as an universal church.
For, 1, under the New Testament there never was a time that we know of, after the Jewish law camo to be dissolved, that this universal church could meet in one; for althongh not at Jerusalem, yet surely in whole
Judea there were more scattered up and down than could have met in one. place.
2. Under the New Testament, when the church universal is multiplied to all nations, in respect of which it is called the church catholic, by wayof distinction from the Jews, then it is so scattered as that they cannot meet together, no, not by way of representation,
So as, indeed, this pretended principle, that institutions should mainly fall upon the church universal, is such as was never practised, nor extant de facto, neither at first nor at last.
THE GOVERNMENT OF (Boox II.
Then, 8, we may observe that God did frame the institution of his churches, according to what, in the wisdom of his counsel, he hath deter- ' mined and foresaw would fall out.
His institutions are such, as he in wisdom knew would best suit the condition of saints in all ages to come, under the gospel.
He therefore ordered particular congregations, as the most commodious seat of public worship, government, and order, and as the best and fittest security to preserve the saints from scandal, and also the means of maintaining among them the most entire kind of communion which could be attained.
That particular congregations do not meet as assemblies for public worship and ordinances, by virtue of a chatter given first to the church universal, is evident from these reasons.
1. If they do meet by virtue ofthe general charter of the church universal, and they needed no other warrant than that, then if they meet occasionally only, some saints together at one time, and others at-anofher, and not fixedly, whether for government or worship, they do thereby satisfy the obligations they have by virtue of the general warrant.
And, indeed, to make running churches and societies of samts up and down inthe world, would more satisfy the obligation of the general charter, and come up more nearly to it.
Therefore, for them to have a fixed special tie to particular churches in a constant way, when the churches are many, must needs be by a farther special institution.
2. If they thus meet by virtue of their being the church universal, then they met by virtue of it only in all times, and then afore the law was given ; and so the same government that is now pleaded for, from the notion of the church universal, should have been then.
And then, likewise, after the law, the Jews should have met by the law of the church catholic; and if so, there should be now the like meeting for public worship of the whole church as was then, viz., three times a-year.
'Was their meeting by virtue of their catholic communion, or as they were a nation?
As they were a nation, surely ; for if multitudes out of other nations had been converted, they had not been (as the Ninevites, and the like, where they had not been bound to the ceremonial law, neither were the Jews themselves, that lived out of the land, dispersed) bound to come up tothe Sanhedrim. And suppose that they had been the church universal, yet that they were cast into a national way was by institution, over and above that universal consideration, as they were the seed of Abraham.
8. If the insfitution of a particular church depend on the charter first given to the church universal, then where there are more of believers, and more of elders, there would be more of the keys, if they had them by virtue of the universal church.
There would be more of the universal church in such a body.
The institution, therefore, must fall primarily upon their being a particular body to Christ, meeting in his name, by his special commission, though the persons be but two or three, that is, a few in number ; which argues that he doth not put his institution barely upon their membership or station in the church universal, but upon the formality of their being his body thus united; his blessing is given to them, as formed up by institation, whether they be saints more or fewer, as among the Jews also it was in their cities and towns, as well as they were a commonwealth in their nation.
According to this asserted charter of the church universal, whenas he saith, | 'Tell the church,' Mat. xviii. 19, it should be meant primarily of the church
| universal, for the institution and rule for church proceedings would fall first But he speaks plainly of a yarticular church (and the Christian | Caap. IE.) THE CHURCHES OF CHRIST. church being as then to be gathered when he uttered it, if he would have made a charter to the universal, then had been the fittest time to have expressed it) for he declareth his institution there, when he had but a few disciples about him, and those with him, and yet declareth his institution for all ages, to tell it to that next church whereof a man is a brother.
And if the church universal had been intended here, then the church of the Jews had not been intended as the pattern, which would overthrow the main assertion of our presbyterian brethren.
5. The truth is, that the meeting of the universal church is but occasional, for in all the ages that the church was to. ran through, it hath seldom been, yea, could never be.