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The Government of the Churches of Christ

Thomas Goodwin (1600-1680) · 330,408 words · 1468 min

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Section 7/9
Hast thou had Faith wrought, has thy Heart and Life been changed, as yet, by this word heard? the Apostles who were better Preachers than we, yet, cry out (as Isaiah once) who hath believed our Report? And if thou be one of the Members yet unchanged, thou hast as much need to attend to the word, as if thou hadst never heard it; that so thou mayst escape that Damnation, and fiery vengeance that will befall them who obey not the Gospel of Jesus Christ, 2 Thess. 1. 8. But you may haply say, I have knowledge enough already, and as much as the Preacher can teach me; and may not that work sufficiently in me to put me upon practice? Suppose this, that thou couldest not increase in knowledge, yet thou mayest as yet not know anything as thou ought to know; and this plea is a sign of it, and so made by the Apostle, 1 Cor. 8. 2. And though' thou mayest have knowledge in Salvation, and the matters of it, yet not to Salvation, as the Apostle distinguisheth it, 2 Tim. 3. 15. for such a knowledge must be by a New work of the Holy Ghost, whom we receive by Preaching of the word; Galat. 3. 2. Received ye not the Spirit, by the hearing of Faith? All thy Notions may lie as dry Gunpowder Barrel'd up in thee; but what shall give fire to them, and enflame thy Heart by them; but a being a-new Baptized with the Holy Ghost, as with Fire, and by his striking some spark and good Motion in? Now the Holy Ghost falls on Men at these Ordinances. Preaching is therefore called The Ministration of the Spirit, 2 Cor. 3. When a Pill lies dead in a Man's Body, and works not; then Physicians use to prescribe another, which often sets all a working. So after all the Sermons thou hast heard, thou hast need hear again, to make all effectual to thee. Again: When saving knowledge is once begun in thee, it receiveth daily increase by the Preaching of the Word, even then when Notional knowledge doth not. That is, suppose thou hearest no new Truths discovered, but the same again and again; yet in the things Represented by those Notions, thou mayest get a further and more clear and distinct insight every time thou hearest them. Thou mayest grow up into more Riches of assurance of the knowledge of those Truths thou knowest, as the Apostle speaks, Col. 2. 2. and thou mayest grow up to more comfort, and joy in those Truths. Paul desired still to Preach to them (although converted) for the furtherance of the joy of their Faith. Tho' many promises belong to thee, and thou already knowest them, and distinctly rememberest them, and daily viewest them; yet thou mayest haply not have much peace from them: But when thou hearest them again, delivered in this Ordinance, thou mayest have such peace from them: For God Creates the fruit of the Lips; peace, &c. Isa. 57. 19. And this is a thing to be added to thy knowledge, and therefore is said to be Created: And how, but by the Lips of Men uttering it? It is therefore called the fruit of the Lips. As for Example; thou knowest that thou art to be justified only by Christ's Righteousness; and thou knowest all that can be said to manifest the Truth of it, and nothing more can be added to thy Notion about it. Yet, for all this, the Apostle says, that this Righteousness is Revealed in the Preaching of the Gospel, from Faith to Faith, (Rom. 1. 17.) that is, from one degree of Faith to another. This may be Revealed with more evidence to Faith, to draw thy Heart to trust more perfectly in it. Again: Thou knowest all the particular Branches of the Law; thou hast a form of Truth, as the Apostle speaks, 2 Rom. 20. that is, a Platform and Table of all the sins which the Law forbids, and Duties which the Law commands: Yet when this is again taught thee out of the word, a new light may come in, to discover to thee those sins which thou never as yet sawest before; a light which may divide between the Marrow and the Bones, and Anatomize thy Heart unto thee, and show thee some new Vein or Artery, which thou never yet sawest. In and through Prophecying the Secrets of Men's Hearts use to be discovered, 1 Cor. 14. 25. So that thy experimental applying, and saving knowledge of the things themselves may be increased, although thy Notions be not. For though' the Glass thou still lookest in be the same, yet thy light may be new and different; and so thou mayest come to see the Beauty or Deformity of the things Represented in it; which is the difference between saving knowledge, and that which is not such.

CHAP. II.

Of the end and design of the Ministry, and of the use and necessity of Ministers set apart to Preach, and Devoting, themselves wholly to that work.


Ephes. 4. 8.
Wherefore saith he, when he ascended up on High, he led Captivity Captive, and gave Gifts unto Men.

THE Apostle having mentioned in the 7th verse, the variety of Gifts given by Christ under the New Testament, enlargeth himself about them.

  • 1. By showing the Author of those Gifts, Christ, according as was Prophecyed, Psal. 68. 18. ver. 8, 9, 10.
  • 2. By Enumerating the variety of those gifts, ver. 11.
  • 3. The ends of those Gifts, ver. 12, 13, 14.

1. The Author of those gifts set forth, that his Person is God, Psal. 68. 17, 18, 19. Thou the Lord God; for none but God could have given them.

2. Then it is declared, what he did for the bestowing them. 1. He Descended. 2. He Ascended. He Descended and Ascended. The Apostle argues his Descending from that word Ascending: So ver. 9. Now that he Ascended, what is it but that he also Descended into the lower parts of the Earth? Psal. 139. 15. He improves that Scripture against the Jews to Demonstrate, that the Messiah must be humbled and laid low. He gathers a Doctrine from a word, as we use to do.

And from this observes. 1. That before God Exalts, he Humbleth. The Text says, first he Descended. Thus did God with his own Son, and so with us, as with David, Joseph, and any other whom he employs. And therefore humble yourselves under the mighty Hand of God, that he may lift you up.

2. Observe, That Christ Descended to the lowest, and Ascended to the highest place, as those two Phrases import. 〈 in non-Latin alphabet 〉 to the lower parts of the Earth: And his Ascension is an high, far above all Heavens, 〈 in non-Latin alphabet 〉 , is Super Supra, above all beings above. The Descending was into the lower parts of the Earth, the ascending far above the Heavens. By his Descending, is meant that emptying himself spoken of, Phil. 2. For oppositely the fruit of it is made the filling all things, Christ was full of all, and God emptied him He condescends to behold things here below, Psal. 113. but to come down below is more. And in that Phrase, the lower parts of the Earth, he Names the first and last step of his Descending: Not from Heaven to Earth only, nor to live on Earth only.

1. It imports to be enclosed in the dark Dungeon of the Womb, Psal. 139. 15. so the Womb is called, and there to be hid nine Months: 'It is an Allusion to curious Workmen, that work within doors their most curious works.

2. It imports to be laid in the Grave, to be killed and buried, Matth. 12. 40. The Son of Man shall lie in the Heart of the Earth three days: Not in Hell, the place of the Damned, as the Papists would have it, but in the Grave which is called the Heart of the Earth. As Tyre is said to be in the Heart of the Sea, Ezek. 24. 27. which yet was a City near the Sea-side, from both these places, the Womb and Grave, Christ was raised, and the same Body that had lain in these two places and Dungegeons, the same, says the Text, ascends far above the Heavens, 〈 in non-Latin alphabet 〉 is above, but 〈 in non-Latin alphabet 〉 is added, that is, above above, above all Heavens; that is, Angels who are called Heavens (as the Devils are called the Gates of Hell, that is, the powers of Hell, for Magistrates Satin the Gates) so Heb. 7. 26. He is said to be made higher than the Heavens, that is in his Person excelling all Creatures, (so Ephes. 21. His Ascending is interpreted to be far above all principalities and powers, &c.) Tho' 'tis true also, he is above all Heavens for place; for though' in Heaven, yet his Throne is Conspicuous there eminently.

Use You see that to be much abased by God, is the way to greatest glory. Fear it not, the lower the Soul is laid in Distress, the more Comfort at last. The lower the Ebb, the greater the Flood.

3. His Descent was so low, as none would ever think, that had seen him in his Abasement, it were the same Man who is now exalted. He Descended so low into so mean a condition, that when you shall see him so glorious, you would never think that That Man should have been on the Cross. Therefore verse 10. the Apostle says, it is the same Person, and that he who Descended, is the same that Ascended. And so the same Bodies that were miserable here, shall Rise again and be glorified. 'Twill be such an infinite glory, that Men will hardly believe they are the same Men. Know, says Peter, That this same Jesus, whom ye have Crucified, God hath made both Lord and Christ.

4. Observe the manner of his Ascending, 'tis in a way of Triumph: He leads Captivity Captive. Enemies being conquered. Princes use to go in their Chariots Triumphantly, when from a great Journey they come again to their own City or Country, Psal. 7. 6, 7, 8. Awake (says he) in thine anger, so shall the Congregation encompass thee about (that as a Conqueror, for he alludes to the manner of Soldiers in the Field, that encompass their Lord General) for their sake return then on High, as a Conqueror: Ascend gloriously. And the leading Captivity Captive is but to lead the Enemies Captive, for the Abstract is put for the Concrete; for so 'tis used, Jud. c. 5. v. 12. Numb. 21. 1.

Now then, 5. His end in ascending, as in descending was, 1. General, 2. Special.

1. General: That he might fill all things: 1. All places, Heaven and Earth, and therefore he comes into both; as a King that takes possession of all his Dominions. 2. That he might fill all Persons he hath ascended, as the Sun to fill all with Light to the top of Honor. 3. This is made the fruit of Christ's descending, as well as his ascending. He became poor, that we might be Rich, he became empty, that we might be filled.

2. The Second end of his Ascension is special, viz. the bestowing Gifts. To this end both this Ascending and Descending is here brought in, for both these were necessary for the bestowing these Gifts on Men; he must both Descend and Ascend. 'Ere Christ could give Gifts to Men, he must purchase them. Your Church Officers cost Christ his Death, and Christ gave away himself first, to give these to you, and emptied himself to fill you. And to answer to both these, the Phrase the Psalmist useth concerning the Gifts bestowed, signifies both his buying of them, and giving of them; and it is besides Translated there by our Translators, Received Gifts. 1. It signifies to buy or purchase Emere, so 〈 in non-Latin alphabet 〉 signifies, and is so used. Prov. 31. 16. And 2. It signifies to give or bestow: So usually in the Hebrew, (Gen. 32. 13. Gen. 25. 2.) It is meant to take and bring an Offering. So then Christ's Descending was to buy these Gifts, his Ascending to receive and give them.

2. We may consider the variety of these Gifts. 1. Extraordinary. 2. Ordinary; they are here jumbled together, (also 1 Cor. 12. 28. and ver. 8, 9, 10.) And the Reason is, because the Ministry in respect of the essential things, is the same now that it was then, (2 Tim. 2. 2.) Therefore Christ blessed them, (Matth. 28. 20.) as God blessed all Men at first in Adam and Eve. Now if we know which Gifts are extraordinary, and which are not; by this we shall know.

1. What ordinary Gifts remain, what ordinary necessities are still in the Church. We find Gifts of Teaching, &c. and Governing, and Bowels of Mercy still: But no Gifts of Apostles, Evangelists, &c. remain. Miracles, Infallibility, and foretelling things as Prophets, (so as Agabus was) are ceased; but Gifts of Teaching and Feeding remain. Now God continues no Gifts in vain.

1. The power of Apostles ceaseth, Acts 12. 2. When James was Slain, there was none appointed in his room, but Elders were appointed in each Church, Acts 14. 23. The Election of one in Judas his place, was in conformity to the Patriarchs.

2. Prophets are Extraordinary, for so they are Ranked, Acts 13. 1. Paul and Barnabas were separated. So 1 Cor. 12. 28. Agabus, Acts 11. 28, 29. and Acts 21. 9, 10, 11.

3. Evangelists they had their Calling not immediate, but from the Apostles, as they from Christ, by laying on of Hands. These were to perfect the work that was begun, and to settle the Churches, Tit. 1. 5. 1 Tim. 1. 3. nor were they confined to any place, Titus 1. 5. In every City, &c.

3. The ends of these Gifts are two. 1. General, Ephes. 4. 12. For the perfecting of the Saints. For the work of the Ministry, for the edifying of the Body of Christ.

2. More Special, ver. 13, 14.

The General Ends are three,

1. Conversion, 〈 in non-Latin alphabet 〉 , for jointing in the Members. He had compared, (ver. 4.) the whole Church to a Body, (as also ver. 16.) and every Saint that belongs to that Body unto a Member. The Members of which Body are loosened, cut off, scattered one from another, and from the Head, whilst they remain unconverted to God, and separated from Christ. And the Fruit and Success of Ministers labor, is to bring all these scattered Members into the right place in the Body, fore-ordained to them by God. By Saints, here he means the Elect uncalled: For he speaks of Conversion, as in distinction from growth. Joynting in, is bringing in the Members to the Body, Edification is building them up. Who because they are chosen to be holy before him in love, afore the World was, (Ephes. 1. 4.) they are by Anticipation called Saints, and aforehand entitled by what they shall be, as young, great H •• rs are Stiled Lord's of the places they shall have. They are called also Christ's Sheep, John 10. 16. Sheep, not yet brought into the Fold, are Tearmed Sheep. So the Corinthians, not yet Converted, and so not God's People, (1 Pet. 2. 10.) are termed by Election and Anticipation, the People of God, Acts 18. 10. I have much People in this City, yet to be called. Thus the Elect of God in an Age afterwards to come unborn, are called our Brethren, and Fellow-Servants, Rev. 6. 11. And white Robes were given unto everyone of them, and it was said unto them, that they should rest yet for a little Season, until their Fellow-Servants also, and their Brethren that should be killed as they were, should be fulfilled. He speaks to the Saints in Heaven in one Age, and of a persecution to come in an after Age, viz: Of the Saints to be killed by the Arian or Anti-Christian persecution, that was long after to come. Thus also Christ calls his whole Body of Elect, to whom the benefit of his Death should extend, whether Converted, or yet to be Converted: He calls them the Saints on Earth, Psal. 16. 2, 3. John 12. 19, 20. I pray not for these Apostles alone (says Christ) but for them that shall believe through their word, namely in all Ages. And the thing prayed for, was Sanctify them through thy Truth. So then since the Elect though unconverted, yet by Conversion are made Saints; he therefore Tearms their Conversion here, the jointing in of the Saints. Take it thus.

1. God had given from everlasting to Jesus Christ as an Head, a Company of Persons of Mankind ordained to make a Body to him, and such are their Names and Persons Represented to him. They were, and are in God's and Christ's account viewed, as set all together in one, as they shall be at the last day. But by the fall of Man into sin, the Members of all this Body are actually and in themselves loosened and dissolved from Christ; and every Joynt and Member of that Body, that by fore-ordination was set in its proper Place, Seat, and Socket in the Body, is now rent and torn from the Body, and one from another. Even as the Bones of Men dead are in a charnel House. Now then Ministers are appointed by God to be in their Ministry, the means of Converting Men, and to gather them into one, and to set each Elect Saint in his Right Seat and Socket of this Body. Which, (Acts 2. 47.) is called adding to the Church, such as should be saved. Even as the Angels Ministry at the Resurrection, shall be to gather the Elect from all the four winds, such is the work of Ministers now. Neither is this spoken of gathering Members to a particular Church, but is meant of the Church Universal, ver. 4. 16.

Use. Hence then learn, that Ministers are to employ their Gifts and Ministry for Conversion of them without, as well as to build up the Saints of their particular charge, even Pastors and Teachers are to mind this; for you see, they are thereunto appointed. Neither can, or should any particular Church engross the Gifts of their Ministers to their own use only, Acts 5. 19. The Angel of the Lord that set them at liberty, said to them; Go and stand, and speak in the Temple to the People, all the words of this Life. To the People, i. e. The common sort unconverted, and chose out the most public place wherein to do it, viz. That of the Temple, the place where the Jews met. And Christ used to Preach there, John 18. 20. And they were bidden to Preach to them, not such Truths only, that may serve to build up the Converted; but all the words of this Life, that tend to Conversion, as well as Edification. And they practiced accordingly, ver. 42. And therefore Saints Converted and gathered into a Church, should not think those Truths dead and dry that tend to Convert, to discover to Men their natural Estate, &c. For they tend to quicken Men dead, to enlighten the Elect ordained to be Saints, and to joint them into Christ.

Use 2. And 2. Learn that Ministers are in a true and proper Sense, and for some ends Ministers to them without, as well as to them within. You see here Pastors and Teachers are as such, as well as 〈 in non-Latin alphabet 〉 , as for edifying: The Apostles when they Preacht to Cities unconverted, as Athens, Corinth, &c. were they not Apostles to them, though' the People owned them not as such, nor knew of it? Yet in the Tendency and Ordination of their Office, they were such to them, whenever and where-ever they Preached; and if they Converted them, they were much more so to them. Yea, and when they Preacht, the power and presence of God went with them as such, as well to those that were to be Converted, as to those that were Unconverted to turn them, 1 Cor. 9. 2. If I be not an Apostle unto others, yet doubtless I am to you: For the Seal of mine Apostleship are ye in the Lord. And God owned me, and looked at me as your Apostle, when his power accompanied me as such, in turning you to God. Now what is there said of an Apostle (who was sent to Preach in several places) is true of Pastors and Teachers in their Circle, Sphere and place where they are called to Preach. They Preach as Ministers to them without (whether they acknowledge them or not) as well as to their own Flock. And God looking upon them as Men set apart to the Gospel, he accompanies them with the blessing of a Minister, and useth them rather than others, to Convert more generally and more frequently. And though' they have not that obligation for watching, or power to Censure, Admonish, &c. yet as to Preaching, which is an Ordinance of Conversion, they have. Paul as an Apostle, had not power of Censure over those that were without, 1 Cor. 5. 12. What have I to do to judge them that are without? No, not as an Apostle, had he such a power, yet to Preach to them he had, and that as an Apostle. And therefore it is neither on the one hand a right Assertion to say, that Ministers, when they Preach to others than their own Church; are therein, and as to them to be considered, but as private Men, Gifted Brethren, for God considers them as more, and blesseth them as Ministers; and hath as well ordained them as Pastors, to joint in the Elect Saints, as to build up. Neither is it on the other side a true Assertion; That because they are Ministers in Preaching to other Congregations that hear them; that therefore they may challenge power of Censure and Excommunication over many Congregations. The Truth lies in the midst.

2. The other end of the Ministry is, as to joint in the Persons Elect, and to make the number complete Extensive: So to build up, and to be a means of growth unto them that are within; and so Intensive to increase their Graces, Acts 20. 32. When Men are Converted, they yet want building up to an appointed measure (which yet they know not, but God) without which they should not be saved, no more than if not Converted they should not. Except ye be Converted, (says Christ) and become as little Children, ye shall not enter into the Kingdom of Heaven, Matth. 18. 3. He speaks to Men Converted. Now he hath appointed the Word of his Grace to bring them to that measure, as well as to Convert; it is for building up of the Body. That word is added, as in Distinction from that former; First, Men must be brought into the Body by a 〈 in non-Latin alphabet 〉 , then built up. The Natural Body after it hath all its Members formed, then 'tis nursed. The Ministry serves for both, the 13 verses tells us, that the Members are to grow up to a measure of Stature, which is Christ's fullness, Ephes. 1. 23. Now unto a perfection, a fullness of Body.

1. There must be a fullness, a completeness of all Members or Parts; so as none may be wanting; and to this serves Conversion to joint in the Members, and for this the Ministry is appointed.

2. There must be a fullness of Degrees, and proportionable growth. There must be no Writhen Member; and though' one be smaller than the other, as the little finger is to the rest; yet it must arrive to it's Stature; and the Stature of each is appointed by God. And when the whole Workmanship appears, and all is set together, there is an infinite Beauty. And to cause them each to grow up, thereto the Ministry serves. Or if you will take the other Metaphor of building, as an Allusion to an House supposed to be made up of Living Stones, as those are, 1 Pet. 2. 5. Ye also as lively Stones, are built up a Spiritual House, an Holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Jesus Christ. As suppose there were an House built of such Stones, having life and growth as the Body of Man hath, which being laid on a Foundation, did of themselves grow up into an House, there would be in such a case; 1. The plaining of the Stone in the Foundation, as in it's proper place, and 2. The growth of the Stones to such a proportion, as should make a comely building. Now such an House are the Saints, Ephes. 2. 20, 21. And are built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner Stone. In whom all the building fitly framed together, groweth unto an Holy Temple in the Lord. Now then, Conversion is a building us on the Foundation, a laying us in the building: And growth in Grace is our growing up together into that comely Structure of the whole, and both are accomplisht by the Ministry.

3. The Third general end or use of Pastors and Teachers, is the work of the Ministry: This is usually taken, as brought in between both to show; 1. That it is a work or calling of Labor 〈 in non-Latin alphabet 〉 , as 1 Tim. 3. 13. And 2. Of Service, not Lordship. But I take it rather as noting out the whole work of their Calling, and the whole work of their Ministration, which is the immediate end of their Office, as their Duty, and which tends to those two other ends that follow thereon, through God's blessing thereupon, viz. that Men are Converted and Edified. And so all particulars of it, as Preaching, Administration of Sacraments, Prayer, are included, Acts 6. 4. And thus it imports certain works to be performed by them, that make up the proper special calling of a Man set apart to it. It is 〈 in non-Latin alphabet 〉 , 'tis the work of Service, as the word signifies. When James, Paul, and other Apostles, style themselves Servants of Christ, they intend it not in that Sense, wherein all Christians are Servants, but they intend their being, as Menial Household-Servants, that have a proper constant work every day assigned them. As Officers and Courtiers write themselves Servants to the King in a special manner; and not as other Subjects. Therefore a Minister is styled by this, as a Name more proper to him, The Servant of God, 2 Tim. 2. 24. Set apart to this work, Gal. 1. 16. Rom. 1. 1, 2. An Apostle separated, and therefore, 1 Tim. 3. 2. He calls the very Office a work, because it should be his whole work. He that desires the Office of a Bishop, desires a worthy work; and Chap. 4. 15. Give thyself wholly to them. It requires the whole Man, let him that Exhorts, be in Exhortation, &c. Rom. 12. 8. Totus in illo, Let him make it his calling, and Meditate on these things, and make them his Study. He must be a Scribe instructed, (Matth. 13. 52.) that by long use and exercise, and experience of himself and others, hath a Treasure of old Coin and of new, a Stock of Coin laid up, and an importation of new Bullion, Ezra 7. 6. He was a ready Scribe in the Law of Moses, which the Lord God of Israel had given; and the King granted him all his Requests, according to the Hand of the Lord his God upon him. He was a ready Scribe verst init; and ver. 10. Ezra had prepared his Heart, to seek the Law of the Lord, and to do it; and to Teach in Israel, Statutes and Judgments. He prepared his Heart to study it; and to seek out the meaning, and to Teach it, and he did nothing else in comparison. And (ver. 9.) The good Hand of God was with him. You will e're long, come to find that blessing in Men set apart to it, as to a Calling; that is not in all the Gifts of Brethren, that occasionally perform it.

2. The more especial ends of the Ministry are;

1. Positive. 2. Preventive.

1. Positive, the preserving them in, and growing up to the unity of the Faith, &c. 2. Preventive, ver. 14.

1. Positive growth in Knowledge and Faith, which is the cause of all other growth, and which Pastors and Teachers should take care of, Jer. 3. 15. And I will give you Pastors according to mine Heart, which shall feed you with knowledge and understanding; that is, Wisdom Practical and Spiritual. God hath taken care, and made provision for the Instruction of his People in the Faith and Knowledge, and set apart Men, whose Callings should be to perfect them therein; for which private Prophecying is not sufficient. As in Universities and Colleges; 'tis an ample provision, that young Students have not only public Acts which themselves perform, and what by private Study and Conference they get; but they have Tutors, and Professors set apart to make it their Employment to Read to them. God hath taken the same care, he would not have his Children Read to ex tempore; but they have Men that are as Scribes instructed in the Law; and in a Church, Pastors and Teachers are as Tutors to their Understanding and Affections, to Read constantly, and on purpose to both these ends, and to improve them in knowledge specially; which is therefore alone mentioned; because if it be Spiritual, it works upon the Affections. For if you grow in true Spiritual Knowledge, you will grow in Grace, 2 Pet. 3. 18. But grow in Grace, and in the knowledge of our Lord and Savior Jesus Christ, to him be Glory, &c. The Church is under Age, Children, as ver. 13. not yet come to Stature. And as Great Men have Tutors for their Children in their Travel to perfect their understandings, and observe their Manners: So hath God betrusted his Church in their Pilgrimage with Ministers, whose work and calling it is to Read to you. God accounts the Training up of his Children, as great a matter as you do yours; and therefore hath not left them to the common care one of another.

2. Those words, until, &c. Eph. 4. 13. Which notes out the Duration, have a double Sense: 1. It means, Age after Age. The Church is instructed more and more in Truths, and their Judgments by the Ministry of all Ages are so cleared, that in the end, through the help of their Ministers, all differences will be ended; and they will have one Faith, &c. and be one Man of one Mind. 2. Or it signifies there, being one Foundation of Faith necessary to Salvation, even as one Body (as ver. 4.) And these Saints being to come forth in several Ages Successively, which Ages are to last till the day of Judgment; the use and duration of the Ministry, is to last and continue until all those Saints in every Age, come and arrive at this unity of the Fundamentals of Faith, and in the true knowledge of the Son of God, which as necessary to Salvation, God hath ordained; so as it shall be found true of all the Saints at the latter Day, that they all had the same unity of Faith. And the Ministry is to last therefore, until this be performed. And truly, if we look over all Stories, we find down all along, that God hath performed this promise in Rome itself, which is still Truth enough to save Men, though the light indeed in these latter days in other things is so cleared, that in denying and gainsaying, sin against light, and so are lost, though otherwise they had Truth enough to save them. So that this word until, doth not simply note out that one full Terminus or Period of perfection, that shall be at the latter Day, and not until then be accomplisht. (For it cannot well be judged, how at the Day of Judgment and in Heaven, there is the unity of the Faith, where Faith ceaseth) but it serves to note out what was to be a-doing all the time along in every Age. The Emphasis being put upon the word [all] who coming in a Succession into the World, the Ministry must, as a means hereof, continue until [all] come to the same unity. And so the meaning is, that the Ministry is needful, that they all might Arrive and be found to have the same Faith, and to have arrived to that Stature here, who appearing together at the latter day, make up Christ's fullness. There are common principles and foundations of all Saints in all Ages; as to instance in that one, 1 Pet. 1. 1. Simon Peter a Servant and an Apostle of Jesus Christ, to them that have obtained like precious Faith with us, through the Righteousness of God, and our Savior Jesus Christ. There is an unity in the Faith, and that would we have made the Standard for Liberty and Conscience, not to dispense therein. And we may acknowledge this to the Honor of Counsels and Synods, that this we should have lost, if it had not been for Ministers and Counsels.

2. The Ministry is necessary to prevent Errors and Mischiess, to that purpose.

1. He shows the danger of Saints without Officers. 1. They are as Children, the ordinary sort of them, who are easy to be deceived, to take Counters for Gold.

2. They are as Ships at Sea, either riding at Anchor, or such whose Anchor is apt to be broken, and they exposed to be tost in both cases.

1. If they lie at Anchor in the main Sea; yet if a Storm come, they are exposed to the fury of the Waves, and to be tost this way and that way, and to a being unsteady, not knowing what to hold. This the word 〈 in non-Latin alphabet 〉 imports, to be carried round about.

Or 2. If their Anchor break, then they are liable to float, and be driven any way on Rocks, Heresies and the like, and so to make Shipwrack of Faith and a good Conscience. Do you use to commit your Ships you have but Merchandize in, unto ordinary Saylors? No, but to Men specially Skilled, to Pilot them, to direct them in a Storm?

2. He shows the advantage which evil Teachers have to do mischief.

1. Many of them are Men, which is spoken oppositely to the generality of Saints, who are but Children, and these as Men, can wind and cheat Children as they please. There had need therefore be those that are Men too, and Men of God to encounter them, that have their Senses exercised to discern good and evil, as Heb. 6. 13, 14▪ For everyone that useth Milk, is unskillful in the word of Righteousness; for he is a Babe. But strong Meat belongeth to them that are of full Age, even those who by reason of use, have their Senses exercised to discern both good and evil. Such are necessary, who are able to convince Gain-sayers, that have depths of knowledge to answer the depths of Satan.

2. He says, they are Masters of their Art, which is Jugling, and casting false Dice, who can cheat, as Men at Dice and Cards. They can pack Scriptures, so as they shall appear for their cause; they have that slight of Hand, as to deceive your Eye; and you have need of them that should discover them, and their Jugling Tricks, which being once discovered, are the most plain and easy to be avoided.

3. They are Highway-side-Men, that come stealing on you by degrees; and then with Violence Surprise (as having Judgment in an Ambushment) one Opinion shall draw on another cunningly, till being wound in, and encompassed about, you must needs yield. Now if the use and end of the Ministry is to be as a preservative from a Bank and Wall of opposition against these: Then whilst you see such as these Deceivers to continue in the Church (as in these times you do, and they have abounded) and perceive the Saints still as apt to be deceived; there must needs be acknowledged, the remaining and continuance of this Ministry, and the necessity thereof, as there will be to the end of the World.

Use 1. See and consider the greatness of the Benefit and Favor of God, vouchsafed in these Donations of Ministers and Officers to his Church. Which is discovered out of the Text in three things.

1. It is a Gift, and precious Gift every way. A Gift not for Jehovah only, or his Worship, (although in that respect, they are said to be a Gift for the Lord, Numb. 18. 6.) But it is withal added, To you they are given as a Gift; so here says the Apostle, they are Gifts to Men; and consider the particulars. 1. The Gifts or inward abilities the Men have: How Rich and Pretious are they? It is a Rich Treasure, though' in Earthen Vessels. 2. To ordain the Officers suited to these Gifts, the Administrations as well as the Gifts; these are from the Lord, 1 Cor. 12. As Numb. 18. 7. I have given the Priests Office, as a Service of Gift. God looks upon the Ordination of the Office itself, as a Gift. 3. That he should in his providence to our days, through the virtue of his Ascension raise up Men thus Gifted, to supply his Church withal; this is more than that Covenant made to Noah of, that Harvest and Spring shall not cease forever. And 4. God gives them his Holy Spirit, inclining their Spirits to undertake this Service (so contemned in the World) so willingly.

2. They are the Gifts bequeathed us at Christ's Ascension. And so they his last Gifts, whereby he would express his love; as Elijah at his Ascending, let fall his Mantle; which with a double portion of his Spirit went. Yea, they are the Fruits, not only of Christ's Ascension, but of his Descending also; and that must be a matter of infinite Moment; for the effecting which, Christ must take such a Journey backward and forward, from Heaven to Earth, and then to Heaven again.

3. The Donative is great, in respect of the Blessing which God follows all these with. Indeed the Apostle mentions it not; but in citing it, referreth to all that the Psalm speaks of it. Now (Psal. 68. 19.) It is there added, he Ascended to give or receive Gifts for Men, that he might dwell among them. It fills up the Allusion to an House, when Christ Ascended, he became absent, going into a far Country; but to the end he might visit them with his Spirit, and Spiritual Presence. He first builds himself an House on Earth. (I will build my Church, says Christ) and then he furnisheth it with all sorts of Officers and Furniture; and when 'tis thus completed, he comes down into it, and dwells in it, and delights to do so; and he there keeps open House for all comers. That Exhortation (Colos. 3. 16.) Let the word of God dwell richly in you, is spoken to them as a Church, (ver. 15.) 'It is an Allusion to God's keeping House among his Saints, and he loves they should fare richly and deliciously, and feast all that would come in among them, which is done by Gifts of Officers specially. This invites him to come and Sup and dwell with them. For so it runs, He gave or received Gifts, that he might dwell. Not but that he dwelt in these Saints afore: But much more now, when he finds all his Household-Servants about him to attend him.

4. The Donative appears to be great from the ends thereof, which are every way full; for both extensively they serve to bring into him all his Members, and to make his Body complete; and to add to his Church, such as shall be saved; and so to bring in Honor to God, which consists as a King's, in the multitude of his Subjects. And it is the Church's Honor to Encrease and Multiply, and the means of each Person's growth, is by what everyone supplies. And intensively, these Officers and Ministers do also serve to build up, and cause to grow to a full Stature (as here) every Member also, Acts 20. 32. Paul committed to the word of God's Grace, to build them up, &c. And it is as if he he had said, now you have Ministers among you, I make account you are settled; you want nothing but building up, until you come to Heaven, and for that I have seen you provided; And so I leave and commit you to the word of Grace.

CHAP. III.

The Character and Duty of a True, Faithful Minister of the Gospel.


1 Tim. 4. 16.
For in doing this, thou shalt both save thyself, and them that hear thee.

THese words are the Close or Conclusion of a Set and Solemn Exhortation made to Timothy; and in his Person, to all that are or intend the Ministry. The Exhortation itself is continued along from the eleventh verse, to this last Period of it. The matter thereof wholly concerns that part of a Minister's Office; Preaching or Teaching, (ver. 11.) And this in distinction from Ruling the Church; of which in the next Chapter he Treats at large. And the design of the Apostle, is to give several directions and instructions to him, how to render himself a powerful and profitable Preacher unto the Salvation of himself and others, intermixt with stimulations to care and diligence in the observation of those Directions. The Directions and Instructions are reduced into two Heads; as appears both by the entrance into that part of his Discourse, (ver. 12, 13.) and then again in the conclusion of it in this verse.

1. He directs him to have a special care of his own Personal Converse, verse 12. Be thou an Example of the Believers in word, or good Conference or Discourse in Conversation, or Deeds answerable, &c. Christ Taught with Authority, and not as the Scribes. For they say, and do not, says Christ.

2. He directs him to furnish himself with meet Abilities for Preaching itself, v. 13. Till I come, give attendance to Reading, to Exhortation, to Doctrine, Till I come: As if he should have said, until when I shall afford thee other helps by conference, and the like: I think meet to give these Instructions, which is all I can do by an Epistle. Here is first, the Preparatory part, that he must furnish him with Materials, give attendance to Reading, with Meditation and Study, (ver. 15.) Now this Reading must have an Object: And what that is Paul's Parallel Exhortation to the same, Timothy resolves us, 2 Tim. 3. 16. All Scripture is given by inspiration of God, and is profitable for Doctrine. 2. As for that which is here in one word Tearmed Exhortation; there he brancheth it forth into the particulars of it, Profitable for Reproof, Correction, Instruction in Righteousness. That the Man of God may be perfect; as you say he is a perfect Artist; a perfect Physician; that is, skilled in all these parts of Learning, Requisite to that Function; in Anatomy, in Simples, in the Nature and Symptoms of Diseases, and in the cures of them. And thus he Subjoyns, explaining himself; and it is Exegetical when he says, Throughly furnished to every good work, viz. of the Ministry. As in general he Tearms it, (Eph 4. 12.) The work of the Ministry, so here he expresseth his instructions, that to every good work, that Timothy should be furnished, that is, to every business which belongs to that Function. For so in his intention here, it is to be Restrained, viz. to such particular work, as Doctrine Reproof, &c. which he had mentioned, and what ever else there may be supposed.

3. We have the Executive part, wherein he reduceth the work of Preaching to two Heads. 1. Exhortation, which we call Application, provoking and stirring Men up to practice. 2. Doctrine, Teaching, Explaining, Confirming Divine Truths out of the Scriptures, in a Dogmatical way. Solomon speaking Summarily of Preaching in the Synagogues (which he calls their Assemblies, which had Masters or Rulers over them; or rather (as others think) Interpreters of Sacred Scriptures, then written by himself and others, infallibly guided by one Shepherd) Thus Eccles. 12. 9. And moreover because the Preacher was Wise, he still taught the People Knowledge; yea, he gave good heed, and sought out, and set in order many Proverbs. He makes the same Division of the work of Preaching. The words of the Wise (says he) are as Goads pricking on to Holiness. And as Nails which rivet and fasten Truths in Men's minds, or which are as Nails to hold up and support lesser chains of Truth, that are Consequential from those that are more fundamental, and hang upon them.

Now Paul 's Scope is, as to exhort Timothy to a Diligence in these two parts of Preaching; so in his Reading the Scriptures, to have these two parts in his Eye and Design. And therefore it is, he joins these two with that of Reading in one continued Speech; because the use he would have him make of Reading, should be still, to sort and adjust what materially in Scripture he found serving unto these two parts of Preaching, either to strengthen and thicken all sorts of Exhortation, as there should be occasion, with Testimonies of Scriptures: Or if he were to explain and confirm any Truths, to have in a readiness Scriptures to do it by: That in what he speaks, though out of never so fresh and full experience, he might not seem to speak barely as a Man; but should still produce the Scripture, speaking the same thing, as Paul tells us that he did, (1 Cor. 9. 8.) Say I these things as a Man? Saith not the Law the same also? And as you have it, Acts 26. 22. Saying none other things then what the Prophets and Moses did say, should come to pass. And the Scriptures are an abundary, for all sorts of Truths and Experiences Spiritual; for Exhortations, Doctrines and Confirmations of all sorts. And when a Man speaks his own Faith and Experience▪ in the very meaning and sense of the Holy Ghost, it hath power in it; yea, his power to accompany it. If any Man speak, let him speak as the Oracles of God, 1 Pet. 4. 11.

4. And again at the 15th verse, he calls upon him to Meditate on these things. Which Speech refers (as Chrysostom says) to the things spoken, ver. 13. And therein (say I) it refers not barely or so much to the Precepts or Instructions themselves, as to the things propounded in them; Namely, the Scriptures read by him, that by Meditation and Study, he should search forth the mind of God in them; and by Industry and Intention of Mind, sort what he finds therein unto Exhortation and Doctrine; yea, and make this his Calling, 〈 in non-Latin alphabet 〉 , Sis totus in illis, Give thyself wholly to them. He was not to Read or Study the Scriptures, as a private Christian is bound to do, (which is his Duty and Character, Psal. 1. 2. In the Law of God, he Meditates Day and Night) but as one that is to make Provision for the Comfort, Direction, and Instruction of others, as one who is to Read to the end, he may be able to Teach, Exhort, &c. (as was observed) He is to do these things, as a Man that is separated to the Gospel, Rom. 1. 1. who is as a public Steward or Provider to a great Family, as both Christ and Paul compares the Ministers of the Gospel, Christ in Matth. 13. 52. Paul in 2 Cor. 4. 1. A Minister therefore is to be furnished with a Treasure and a Stock, as Christ there speaks and compares it: And it is not his Duty to do this for a time, and then to think himself furnished enough; but he is to continue, to persevere in them. So in this verse, the Apostle still carrying these things in his Eye, enjoins him so to continue in this Study, as his profiting might appear to all, verse 15. his profiting in knowledge in the Scriptures, [Gal. 1. 14. I profited says Paul, in the Jews Religion, in the knowledge of it, and zeal for it) as well as his profiting in Piety. And all this concerns those who in their own intentions, have set their Hearts upon the Ministry, as the mark of their Calling, and are in preparation to it, as well as it doth concern those that actually are in the Calling of the Ministry.

Now then consider, that Paul should give these Directions and Counsels to Timothy, who had something extraordinary in his Call, it was by Prophetical Designment, (1 Tim. 1. 18.) The Holy Ghost setting him forth unto it by Name. Even as (Acts 13. 2.) You read that Paul and Barnabas were by Name at a Fast; and as it should seem, this our Timothy, was at a like Church-meeting at Ephesus, ver. 14. of this Chapter; at which Paul was present, 2 Tim. 1. 6. And therefore he may be supposed to have had a participation of Gifts extraordinary, which was common in those times. He also had from a Child, been trained up in the Knowledge of the Scriptures, 2 Tim. 3. 15. and had now, (when this was wrote) as a Preacher, been experienced long in them. Yet he calls a-fresh upon Timothy, to give attendance to Reading, Meditation or Study; and to give himself together with Preaching wholly unto these things. What pretence then can there be, either that the Ministry, or the Preparation to the Ministry, is not now in our days as a Calling, with Labor and Study, as other Callings, to be attained?

There is a Generation of Men, that are against acquired knowledge, or that which is sought out by Study, or received from others, and would have all infused. Now consider that Timothy had the main and chief of his knowledge this way, 2 Tim. 3. 14. Continue in the things thou hast learned, and hast been assured of, knowing of whom tbou hast learned them, he had learned them of Paul. Paul indeed himself, had it by Revelation, Gal. 1. 14. I indeed, (says Paul) had the Gospel by Revelation: I neither received it of Man, neither was I taught it, but by the Revelation of Jesus Christ, which was my special privilege. Revelation is there opposed unto two other ways of knowing Divine Truth. 1. By Tradition, which is receiving it from Man; as most do their Religion. 2. By instruction, and Teaching as Paul Taught Timothy, and this is the way of ordinary Christians and Professors, and hinders not the knowing things, by Faith or Experience. For so Paul there tells us, that Timothy had been assured of them, and yet Taught; and Timothy was by Teaching, to propagate them to other Teachers, 2 Tim. 2. 2. And the things that thou hast heard of me among many Witnesses, the same commit thou to faithful Men, who shall be able to teach others also. And this may be had from Men's Writings, as well as ore tenus, by word of Mouth, witness Paul 's both Books and Parchments, 2 Tim. 4. 13. The Cloak that I left at Troos with Carpus, when thou comest bring with thee, and the Books, but especially the Parchments. Books were those of other Men's Writings, and Parchments his own (which he therefore put a mark especially upon) his own excerpta, or notes gathered out of others: Or because, if he had a Revelation, he might forget it, he had therefore his Memorials in Writing. Yea, that word 〈 in non-Latin alphabet 〉 (which we Translate Cloak) as Estius and others say, was a Case for Books, librorum repositorium from 〈 in non-Latin alphabet 〉 which signifies a Book, or the Bark of Trees, on which then Books were written. Daniel also though' a Prophet, understood by Books the Period of the Captivity, Dan. 9. 2. I Daniel, understood by Books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet. Jeremiah had the Prophecy by Revelation; but the accomplishment Daniel understood by Records, and so set himself to Fast: And God Recompensed his Diligence in the search of this with a Revelation of a more happy Period, the coming of Christ in the Flesh, at the Close of that day's Fast. And what says our Savior Christ also? Mat. 13. 52. Every Scribe which is instructed unto the Kingdom of Heaven, is like a Man that is an Housholder, which bringeth forth out of his Treasure, things new and old. 1. He speaks of Ministers of the New Testament, who are instructed or furnished for the Kingdom of Heaven. And yet, 2. He gives them the same Title which they had under the Old, viz. Scribes. For in this respect, their calling and work is much alike, as also the means of attaining knowledge, Matth. 23. 34. I send unto you Prophets, Wise Men and Scribes, (says Christ) speaking of the Preaching of the Gospel. Of Ezra it is said, Ezra 7. 6. He was a ready Scribe in the Law of Moses, which the Lord had given. Ready, some read it diligent, as that which had made him ready, so you have it, Prov. 22. 29. A Man diligent in his business. And Ezra 7. 10. it was added, That Ezra had prepared his Heart, to seek the Law of the Lord; that is, had set himself with all his might, to find out the meaning of it, and to do it, and to Teach in Israel Statutes and Judgments. 3. Christ in that Text, Matth. 13. 52. means, that they are to be furnished with a store and Treasure of knowledge, laid up aforehand, and ready at hand; and 4. That they should have the knowledge of former Ages, and so bring forth things old, as well as new Truths observed in present times: And therefore Decreta Prudentum, the Decrees and Interpretations of other Ages and Persons are to be consulted. For though Christ hath promised, that what ever Secret is in the Scriptures, shall be uttered and known openly, and upon the House tops, (Mark 4. 21, 22.) yet his promise is not, that everyone shall be in any one Age only; but he doth this Successively, and in one Age one Secret is discovered, that was not afore. One Age Sows, and another Reaps, (John 4. 36, 37.) and day instructs night, and night day, Psal. 19. Which passages in that Psalm, the Apostle interprets of the Teachings and Writings of Apostles and Ministers, that go forth into all the World, Rom. 10▪ 18. The darkest night in Popery, as it received and retained much light from Augustine, whose Writings preserved the Foundations in the Romish Church, and his light as the day of the Primitive Times, hath Transmitted and Taught us this in this day of the Gospel, many Truths which otherwise we should have been to seek in. And answerably the Apostle, (Eph. 4.) tell us; that from the time of Christ's Ascension, Pastors and Teachers should Teach the whole Universal Church to come, to the end of the World, ver. 13. which could not be, did not the Ministry of one Age, afford and traduce down light unto another. Thruth's are Christ's currant Money, for one Age as well as another; and some of them are stamped in one Kings Reign, others in another. If we should have had no more Silver in this Kingdom, then what was brought in our Age, how poor should we be? That is Revealed to one, that is not to another; It was so even in those times, when knowledge by Revelation was most frequent, 1 Cor. 14. 30. And how doth the Apostle take such Men up? What (says he) came the word of God out from you? Or came it only to you? ver. 36. as if he should have said, God hath Taught other Ages and Churches, as well as you. And you cannot say of any one, we have no need of you; that is, of your light or help, as (1 Cor. 12.) the Apostle, to another, though like purpose, infers.

Whereas some Men are for Preaching only Extempore, and without Study, Paul bids Timothy Meditate, and Study, and give his mind wholly to these things. Even in writing some Scriptures, the Pen-men, though guided infallibly by the Holy Ghost, yet used Study and Meditation and Art in the contriving of them. That Psalm of Psalms, Psal. 45. that Song of Songs about Christ's Kingdom, is an evidence of this. It was a Poem, and of all other the Master-piece, and the first rude Draught of that Song of Songs, which Solomon after wrote, and the very Epitome of it. Now what is his Preface to it? My Heart is boiling up a good matter, ver, 1. (so in your Margents) it was boiled in his thoughts (as the Meat-offering in the Law with Oil, Lev. 7. 9.) and so it was prepared by Study, to be offered up to God. I speak the things which I have made, touching the King (says the Psalmist, Psal. 45. 1.) i. e. I speak my works to the King. He calls it, as Men do their Writings, his Works; and Dedicates it as Men do works to the King. And again, Solomon that wrote the Canticles and Ecclesiastes, professeth that in Teaching the People, he gave good heed, and sought out, and set in order many Proverbs; he weighed things as in Scales, as some read it, sought them out, and set them in order; yea, and he sought to find out words that might take, Ecclesiast. 12. 9, 10. All which imports, that it did cost Study.

Yea, if it be considered, these Men who decry Learning and Study, yet do not themselves, keep to this their Law; for that sound knowledge which they have, or retain, hath been from the ministry of this Age, which hath diffused it, and lighted the whole House; and yet unthankfully they set up against them, with that light they have had by Retail from them. Neither can they be said to Preach Extempore, or what is at that present Revealed; for they Preach those things which their thoughts and speeches have been exercised in before. So as ordinarily the Extemporariness is in respect of memory; for it is what comes to their memories of notions again and again Meditated upon. The Holy Ghost may be supposed to bring to remembrance, things before considered in Study and Meditation, or reading in order to Doctrine and Exhortation in public. And that place of Christ's, Luke 21. 14. Meditate not aforehand what to say, is spoken in case of Persecution, (ver. 12.) and of being brought to the Bar; which is in an extraordinary season, and so hath usually extraordinary assistance: It is not spoken of ordinary Sermons in the Pulpit. And again they were ordinarily taken on the sudden; and hailed away to answer presently, as Christ himself was; and so could not Premeditate, to comfort them therefore, he gives forth that promise. And again, it excludes not Premeditation; for the Christians studied, and Studyed Apologies: But it is spoken against Anxiety, and Solicited that way, and to provoke them rather to a dependency on the Spirit to help them, though they had prepared never so much.

I shall only close this, with the very conclusion of Solomon 's Ecclesiast. which hath an Admonition in it full of weight, Eccles. 12. 12. And further by these, My Son, be Admonished: Of making many Books there is no end, and much Study is a weariness of the Flesh. Concerning the Scope and Coherence of this; I observe, 1. That he having commended the Writings of Sacred Scriptures (wrote by himself and the Prophets inspired by God immediately) unto every Man's Study and Search, he gives a Caveat and an Admonition concerning Reading and Studying too many other Books. Those words, And further by these be Admonished, seems to import only a superadded Admonition: As we use to say, over and above, and in fine, take this Admonition. Others read it thus, Magis or potius ex his Admonitus, that is, Rather seek Knowledge and Instruction ex his, out of these Books, than others that are of Men's Writings, and Foreign to a Christian. Exercise thyself in the Study of the Scriptures, and what doth best serve to open and explain them. Others (which comes all to one) Paraphrase it thus, Amplius his, Cave quaeras, Take heed of seeking too inordinately, other Knowledge then what is in these: Or then that tendeth to explain these. Or if you will have my mind says Solomon more plainly, take heed of making or reading many other Books; for there is no end, no satisfaction in them. And besides much Study is wearisome to the Flesh, and preys upon the best of the Spirits. I observe, he doth not altogether Condemn reading other Books, or making of them, only preferring others to these, or not counting these most excellent: And 2. He condemn • reading too many; and 3. He finds fault with it, when it tends to decay of Health and Spirits▪ And this is to be reckoned among these Vanities, which we had cried down as vain, and not simply unlawful, as Gardens, Orchards, &c. are not. 2. He did this in his times, when the Holy Scriptures were but few, in comparison of that access which we have had since; for David had but Moses 's Law: Yet you see how he Studyed it day and night. 3. He propounds in the Coherence of these words with the former his own example, as he had done in other things, throughout this Book. He was a Writer and Reader of many Books, perhaps the greatest in the World; and many of them were not Scriptures; but of other things; and he found it Vanity, as he had found the rest. It had took up too much of his time, and had shortened his Days. And therefore (says he) I commend to you rather my Sacred Writings, than all the other Books of mine or others in the World. And indeed the Holy Scriptures wrote by him only have remained, when the other are lost. Yea, 4. By the next words; Fear God, and keep his Commandments, he would insinuate, that even Study had took up too much of the Man from Piety, and keeping up Communion with God. Therefore so we should Study, as that the whole and main of our Souls, may be in the Worship of God, and doing his Will, which these Books teach you, says he, and none other. And last of all, I observe it is his last Admonition, and he reserved it to bring it in last. For 1. Learning is of all other, the best Vanity this World hath. Wisdom (says he) is better than folly, and so is apter to draw the Heart away from God, and his Holy Scriptures; and yet even this is a Vanity, says Solomon, as well as the rest. He had before concluded in general, and made an end of reckoning up anymore Vanities, (ver. 8. Vanity of Vanities, all is Vanity, says the Preacher) only as having forgotten one as necessary to be mentioned, as any other; he brings it in with a Furthermore (as our Translators read it) as if he had said last of all, I gave you this Admonition, to the end it may the more stick with you, Further my Son, be Admonished. And he doth it, as you have heard upon occasion of commending the Scripture too, as alone sufficient to make one wise in the fear of God, and all this is done to make the admonition more weighty and solemn.

CHAP. IV.

Of the Ministers Maintenance. Of the Right, & Tenure, by which he hath a claim to it. Of the ways, and means, by which it is to be settled and raised.

IN discoursing of the maintence which is due to a Minister of the Gospel we must first consider upon what a Tenure he holds his right to it, and that consideration will guide us to find out by what Rule this Maintenance is to be proportioned.

1. The Ministers of Christ under the New Testament hold their Tenure of Right to a due Maintenance, by virtue of the Laws of common Justice as are practiced between Men and Men in like affairs. By the same right; on which all other stipends of Places, Offices and Callings in Kindgoms, or common wealths, are founded, these sacred Officers may challenge a Maintenance due, and proper for them. As both Civil and Military Offices, as that of a Captain in war, or of a Judge, Chancellor, &c. have a stipend from the state propotion'd according to the Rules of common Justice currant among Men, so a Minister ought to have a Maintenance from the Church, by the same Rule of Justice, suited to the dignity and Labor of his place and calling.

The Stipends of Offices in human Governments are measured out by these Rules.

  • 1. The dignity of the place is considered, and due provision is made, that the person may have an allowance sufficient to uphold the honor of his Function.
  • 2. The expenses of the Office are also rated, that the person may be furnished to discharge all that his being in such a place requires.
  • 3. The Hazard which he may undergo in his Office comes also into Consideration.-
  • 4. The Labor and pains of the places and Calling are weighed, and a due Consideration had of them.
  • 5. The breeding, and Education of the persons before they can be fitted for such an Office is also put into the Balance.
  • 6. An account is made how beneficial and useful a Person in such an Office is to the Government.

All these things in all sorts of Offices are valued among Men, by the common rate that Justice currant among men doth put upon them. And all these considerations so far as they are found in this sacred Office of the Ministry (as they are all) are by that standard of common Justice, and Customs of Men in like Callings, to be regarded and this Office is to have its stipend answerably proportioned. Now that this Calling holds upon these Tenures of Common Justice is evident, because the pleas used in the New Testament for the Maintenance of Christ's Ministers are founded upon this claim, and this right and Tenures are pleaded therein.

1. Let us consider the Text, 1 Cor. 9. 7, 8, 9, 10, 11, 12, 13, 14. Who goeth a warfare any time at his own charges? who planteth a Vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a Man? or saith not the Law the same also? For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn: Doth God take care for Oxen? Or saith he it altogether for our sakes? for our sakes, no doubt, this is written: that he that ploweth should plow in hope: and he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we should reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless, we have not used this power: but suffer all things, lest we should hinder the Gospel of Christ. Do ye not know that they which Minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. Mark the instances which he brings. 1. Of Soldiers, and their places in War. 2. Of Planters of a Vineyard. 3. Of a Shepherd. And he adds this expression, Say I these things as a man? He insists on the examples and customs of Men, in the like cases, the same common Rules of Justice holding in this case, as there. And (as Pareus observes) he also pleads all sorts of Titles of Justice, which serve to strengthen the Fundamental Title. 1. He mentions the customs of men in like callings, as in that of Soldiers, &c. 2. He takes notice what natural Justice it is, to plow and sow in hope of a crop, and to reap in hope of eating the fruits of the labor. 3. He remarks the moral equity of the Judical Law, which forbids to muzzle the mouth of the Ox which treadeth out the Corn, and though' it would be lawful to do so under the Gospel, yet God thereby taught a Rule of common Justice to be observed among all callings of Men, (for this was not a Type) and this among other things God taught by it, that in Justice a reward is due to a Labourer, since it is so to a Beast, and the Apostle herein pleads the Justice, not the Type of the thing. 4. The Apostle considers the Equality of commutative Justice, and what the Laws of Exchange require that value should be given for value (verse 11.) and though', indeed, he doth not say, Our spiritual things, as he says Tour carnal, yet he plainly expresseth that it is we who sow them. He, in justice, requires only parva pro Magnis, small things for great. For the fruits, and benefits of this calling, are to be considered, which exceed in proportion all carnal things whatever. 5. The Apostle takes notice of the Equity of the Ceremonial Law, verse 13, 14.

2. The other Text of Scripture to be considered is, 1 Tim. 5. 17, 18. Let the Elders that Rule well be counted worthy of double honor, especially they who labor in the Word and Doctrine. For the Scripture saith, Thou shalt not muzzle the Ox that treadeth out the Corn: and the laborer is worthy of his reward. 1. He speaks of honor to be paid to them, now Honor was a due as well as Tribute, which was exacted, Rom. 13. 7. And it was due in justice. 2. He tells us that the laborer is worthy of his hire; Every word which he useth, expresseth matter of Justice, 1. Labourer, This shows that, to the work, in justice the reward is to be proportioned, Rom. 4. 4. 2. The Apostle expresseth a worthiness of his work, that it deserves a valuable consideration, That a Labourer is worthy of his hire. 3. The Apostle mentions hire, whereby he intends a Covenanted reward, such as is set by mutual agreement, so 〈 in non-Latin alphabet 〉 signifies. 4. The words are, 〈 in non-Latin alphabet 〉 , of his hire, i. e. which he in justice may call his

3. This was also the first institution of Christ, Mat. 10. 9, 10. Provide neither Gold nor Silver, nor Brass in your purses: Nor scrip for your Journey, neither two Coats, neither shoes, nor yet staves: (for the workman is worthy of his meat.) And to this institution of Christ the Apostle plainly refers in both these fore-cited Texts, 1 Cor. 9. 1 Tim. 5. From all this there flows these Corollaries.

1. In the estimate of Christ in his institutions there is a great difference between the duty of relieving the necessities of our poor Brethren, and this duty of maintaining the Ministers of the Gospel. For though' the relief of the poor be an act of spiritual justice, unto which, by spiritual obligations, in relation to God, and Christ, we are bound: yet the Maintenance of Ministers is farther due, by the Rules of all human common Justice that are found among men: So as Rules of human justice exact it, and Rules of human Justice proportion it according to the desert and merit of the thing. But the poor have not power to claim relief by such a Title, for their Tenure is merely from the obligation which the Gospel lays upon us. I find, indeed, a Collection for the Saints at Jerusalem to be called a debt, Rom. 15. 27. but it was a peculiar case, for from this Church of Jerusalem came the word of the Gospel, and the blessings of Spiritual things, to the Romans and other Gentiles, but this word did not come so from Corinth (Cor. 14. 36.) or any other Church. And again, all communication of benefits to the poor is matter of mere service to God (2 Cor. 9. 12.) nay, it is called Acts of grace (2 Cor. 8. 19.) But this is not merely so, for it is both a gift, and a Sacrifice. And then besides, the Object of this communication to the poor is a certain condition of men, which wisdom must discern, and judge of, and proportion succors accordingly: but the Object of this act of Ministers Maintenance is a settled calling, and labor of men, in rewarding which justice must be shewn. The Rule of measuring out Collections for the poor is as God had blest men (1 Cor. 16. 2.) and that instance is only concerning such a Collection, but now in all cases, and respects, as the Labourer is worthy of his hire, so a Minister deserves a due subsistence.

2. If the Maintenance of a Minister is thus to be regulated by the common rules of Justice in use, and custom, and which are found in like cases; then it is also to be rated according to all these considerations, to which a regard is had in all like Callings. 1. It is to be considered that honor is due to Ministers on account of the Dignity of their Office and work, 1 Tim. 5. 17. Let the Elders that Rule well be counted worthy of double honor, especially they who labor in Word and Doctrine. 2: The necessary charges of their Office are to be considered, for by it they are bound to be charitable and hospitable unto others. 3. The hazard to which by their calling they are exposed, is to be had in consideration. As it is a Spiritual warfare, so as Soldiers who stand in the fore-front of the Battle are most open to wounds or death, so Ministers in times of Persecution are most obnoxious to danger. 4. The labor of their Calling is considerable. It is inward especially, 1 Tim. 5. 17. It is the labor of the mind which spends the best Spirits, and preys on the vitals, and therefore it is the greatest labor of all other. 5. Their Education, and breeding for this Calling is long, and expensive. And Men's pensions in other places, and callings, are valued in the consideration of what is requisite to them. 6. The more, and greater benefits any calling brings, the more it is prized, and valued. If Ministers bring in Spiritual blessings to you (as they do) it is but equal that they should partake in those carnal blessings which you enjoy. We may, in justice plead all these considerations, and require as Good and equal justice, as is found to be distributed with respect to any other the like callings among Men. The Rule of Justice is not what the custom of men is to give to Ministers but it is to be taken from the measures of proportion which Men observe in respect to other Callings, which have the fore-mentioned resemblances to this of the Ministry. 3. The party himself who is this sacred Officer of Christ hath a right, and power to set a value on the merits of his office, as well as the people, who are the other party, in all like callings it is so. Therefore neither the deacon, nor the people can oblige the Minister to accept of what proportion of allowance they please to set him: But he himself hath a right, and power to plead for, and claim a just valuable stipend, and accordingly to rate what his Office deserves. It is not left therefore to the wisdom of either the Deacons, or the people, to adjust the value of it. Therefore the Apostle in reference to, this maketh use of the word 〈 in non-Latin alphabet 〉 , which implies not only power, but authority. He useth the word three or four times on this occasion, 1 Cor. 9. 4, 5, 6. And he expresseth a right, a title, and dominion, which they had over them in this respect, 1 Cor. 9. 12. whereby it is plainly asserted that the people have not a power over the Minister to oblige him to take whatever they are pleased to give, but that he hath authority to claim what is justly due to his calling. For not only Apostles had this power here spoken of (v. 12.) but ordinary Officers, for his words are, If others be partakers of this power over you, and by others he means ordinary Ministers, for the false Apostles preached Gratis, not requiring any consideration. 4. Unless there were something peculiar found in this calling of the Ministry, which is not to be found in any calling else; unless there were found some Gospel-duty obliging, and requiring Ministers to forego their Right (which, in justice, is to be insisted on by them) and to give themselves up to the free arbitary discretion of the Church and her Deacons; or unless there were some certain proportion set by God under the New Testament, as there was under the Old; A mutual Covenant between Minister and People is the best & most effectual course to adjust this affair. This is evident from the instances, of which the Apostle makes use, 1 Cor. 9. 7. Unto a Labourer in a Vineyard a set penny is due, Mat. 20. v. 2. Soldiers also have their fixed pay. The word used by the Apostle, which is 〈 in non-Latin alphabet 〉 signifies a Soldiers stipend, as Beza observes: And when the Apostle says (1 Tim 5. 18. That the laborer is worthy of his hire, that which he is worthy of is called his hire. The word 〈 in non-Latin alphabet 〉 signifies merces pacta, a reward fixed by mutual Agreement, and therefore they were not to stand to the Courtesy of those who were to give it them. Nor doth the Apostle use this expression as a proverb only, but as a Rule, which is to be observed. what is said (Jam. 5. 4▪) of the hire of the laborers, hath respect to Deut. 24. 15. The instance of Shepherds also hath a regard to what was the usage in Laban 's time, when great men had others under them to look after their flocks, and agreed to reward them for their labor by giving them some of the Sheep which they kept, Gen. 30. 31. And to this custom the Apostle alludes, when he says, Who feedeth a flock, &c. From all this it necessarily follows that the Minister's stipend is not to be left to arbitary determinations, but as the Minister and the Church which calls him are join'd together by a mutual Covenant, so his stipend is to be settled by a like Covenant according to the dictates of nature's equalest Rule. By this way all complaints will be avoided, all things will be preserved in peace between all parties, whether people, or officers, & the one will betyed to the other most fastly by their own Cords. I shall now examine what is pleaded for leaving the Minister's Maintenance unto the free, & voluntary contribution of the People. 1. Any instances out of the Old Testament, to this purpose, do not seem to me convincing: what is moral, indeed, in them holds, and accordingly the Apostle brings them, not to be measures of proportioning a Maintenance for Ministers in like manner, but he only resers to the Moral justice of them: That as the Levites lived wholly on the Altar, so it was but just that Ministers should live wholly on the Gospel, i. e. that they should not live on their own charges, but on what they have for preaching the Gospel, that they should not live on their own means, but upon that which comes in by the Gospel, 1 Cor. 9. 13, 14. But the particle so doth not mean that that they should live after the same way and manner, but only that there was justice, and equity for one as well as the other. And so our Lord Jesus Christ ordained, Mat. 10. 9. 10. So that according to that common Rule of Justice, The laborer is worthy, &c. Christ formed his institution with respect to the Ministry of the Gospel. They were indeed extraordinary Disciples, & there what he says to them as such (Ma. 10. 8. is not a rule of perpetual obligation but he afterward alters this rule with respect to ordinary Ministers in saying that the workman is worthy of his meat, Mat. 10. 10. And he adds these further, Lu. 10▪ 7, 8. Thus as Christ, in Mat. 18. ordains the institution of a Church, so here, he ordains a rule for the Maintenance of Ministers. But to answer any Objections that may be brought from instances under the Old Testament, it is to be considered that there is not the same way now for the maintenance of the Ministers of God, as there was then, but there are many differences between one and the other. 1. The Levites then were a Tribe set apart from their birth by God himself, and accordingly God says that he would be their portion, Num. 18. 20. All these dues therefore which the people paid to them were first paid to God, and he gave them to the Levites: So that they held them not by any Law of human Justice, but by Tenure from God, for as these dues were paid to God, so he gave them unto them. But maintenance is due in justice to Ministers, as they are laborers, by the same Rule which Christ gives that the laborer is worthy of his hire: And yet too because Ministers are an ordinance of God, and they serve to the worship of God, therefore offerings made to them, are sacrifices to God, and thus they are a gift also, as well as a due: But yet so as the first Object, to whom the due is paid, is the Minister, not God, though' they communicate to him for God's sake, Gal, 6. 6. i. e. that you may have an ordinance to serve to God's worship, be sure to maintain it, and therefore this giving to a Minister is called sowing to the Spirit, when all other expenses are called sowing to the flesh, Gal. 6. 8. 2. This chief Maintenance of the Levites under the Law was not left to the freedom of the givers, nor did God trust men to assign the proportions of their Maintenance but he did it himself, since he appointed not only free Offerings, but Tithes. There was a portion set for them, and a fifth part of every Man's Estate went one way or other for the Maintenance of the Levites. To leave all therefore only to free offerings now, and to cut off set Stipends, or Tithes, is to put us Ministers into a worse condition than the Levites were. And surely God hath not bound us to these hard Terms: what peculiar bond hath God laid upon us more than upon Men in any other callings? that we, who have both the faith of ordinary Men, and the Spirits, and necessities of Men, should yet depend merely on free-will-offerings. I am sure as this answers not our Type, so neither doth it take in the Rules of Justice whereon a Minister's maintenance is founded. 3. The Minister's Maintenance is not left to the wisdom of the Deacon. For the distribution of the free-well-offerings of the people among the Priests, was by Rules of Justice, and according to equality of proportion, respect, and measure, being had to their labors, 2 Chron. 31. 14, 15, 16. And now then to make us wholly to depend on the people's free-will-offerings, and that the Deacon should dispense them according to his wisdom, would be to make our condition worse than that of the Levites was then, who had treasurers that were faithful to their charge, Neh. 13. 12, 13. 4. It was necessary in those times that some should distribute the Church's Treasure, because the Tithes that were needful for the services of the Temple were brought into a common Bank, and therefore it was necessary that some should be ordained to distribute it. There was a necessity of doing it, and it was not left to discretion. So here now in the times of the Gospel the same ground holds still, that so far as anything comes in by common Collection for a particular appointed use, the Deacons ought accordingly to gather it for such an use, and as the Church's hands, to convey and distribute it. This Office, mentioned in that fore-cited text, was matter of needful order, not of Type, or significancy only, as many things were in the Ceremonial Law; which, the reason of them ceasing, the use of them is abolished. For (as Zepperus says) Ratio Legis si cesset ipsa Lex cessat, non secus at{que} animâ expirante, homo moritur, Ratio enim Anima Legis esse dicitur. If the Reason of the Law ceaseth the law itself ceaseth, as the Soul expiring the Man dies. For Reason is said to be the Soul of the Law.

Nor doth any place, or argument out of the New Testament, evince anything contrary to my fore-going assertions. There is mention, indeed, of Sacrifices to God (Heb. 13. 16.) But yet it is a Question whether Ministers maintenance be spoken of there, or if it is, it hath that name, because it is a maintenance given to uphold God's worship. And yet still it is given by way of human Justice to the Minister, who is the person which performs that worship. It is not given first to the Lord, and then to the Minister or Church, but to the Minister for the Lord's sake, and so it is an honoring God with our substance, and a sowing to the Spirit, and to spiritual ends. For though' it be given to God first, yet that is not inconsistent with its being given to the Minister, but both may stand together, and it is still a debt in human Justice to the person, the Officer. Paul calls it a gift (Phil. 4. 16, 17.) But this doth not import that he had no power to claim it, or that it was not due to him, but he calls their offerings, made to him, a gift comparatively to the omission of other Churches, who owing the same duty, yet had not done it: Or he calls it a gift with respect to their free doing it. And I think the nature of the thing hath a mixture both of debt, and of a Gift, and, as the way of saving us in the Gospel, is compounded both of Mercy and Justice; so this maintenance of a Minister is an act of Justice, and free love too, yet so as that the free love of the persons both in the contribution, and distribution of it, must come up to the Rules of Justice, and we ourselves may claim it, and set the due rate and value of it, and fix its right proportion: Have we not power, &c. 1 Cor. 9. 6, 7, 8. 2 Thes. 3. 8, 9. Thus to give to the Maintenance of a Minister is a mixed duty, for the Apostle gives the Rules and urgeth the grounds, and reasons both of common Justice, and also of love. He urgeth the Gospel consideration that it is, a sacrifice to God, and a sowing to the Spirit, Heb. 13. 16. Phil. 4. 17, 18. And so he calls it likewise a sowing to the Spirit, Gal. 6. 6, 7, 8. And yet likewise he asserts a power to claim it as a due, 2 Thes. 3. 8, 9. He urgeth both arguments, that if Gospel-considerations did not move them, the plain Reasons of common justice might prevail. That they might consider the Just right and claim that Ministers have to it, and might be influenc'd thereby. Have I not power, &c. says he. He urgeth the duty upon them from the Rules of common justice. We are called by Men, and if we are not justly dealt with by them, we have power to leave them. The Apostle's case was otherwise, who was called by God, and so was to trust God for means of liveli-hood, and to work with his hands, and on all accounts whatever to preach the Gospel, 1 Cor. 9. 16. 2. The contribution of maintenance to a Minister is left free, and it is fit it should be so, 1. That it may be an exercise of grace in the people, and an offering of Sacrifice to God. And such a freedom agrees with the Genius of the Gospel, and is suited to the nature of its services which requires a willing people. 2. This act is left to the freedom of the people that they may have an opportunity of exercising their love to the increase of the grace of love in them, whilst the Minister enlargeth their hearts, they stretch their purses for him. 3. Hereby Ministers avoid the reproach of preaching for Lucre. Hereby the calling of the Ministry becomes more honorable in the eyes of Men, when they see that it is not Mercenary, and that a Minister hath not set fees, as others have 5. The performance of this act is left to the liberality of the people, that they might have an opportunity of sowing more plentifully to the Spirit, Gal. 6. Even as men, when they would have more, they use to leave it to the liberty of the giver 6. It is free, that the duty might come under a more transcendent rule than that of mere Justice, though' still the act is to be regulated by Justice. Thus that Children should maintain their Parents when poor, is a duty which nature and justice requires, and the relief and supplies should be in proportion to their abilities, yet Justice ordinarily sets not the rate, and proportion, because the duty is also farther an act of Piety, and so left to the good nature and disposition of the Person, 1 Tim. 5. 4. 7. In this duty you are yet to have a distinct view of Justice in your eye. You must pay it in a just proportion, not only to the necessities of your Officers, but suitably to the dignity of their place, and the greatness of their labor. Tho' you are free in communicating it, yet a law of Common Justice must run along in the distribution. For if it be due by rules of Justice, the proportion in distribution is to be regulated by Justice. For the proportion is Just as well as the thing As the maintenance is due to the Minister, so you ought to give so much or so much, as by Rules of Justice his Office and Work are valuable: So that, what you should give as to the proportion of it is not left to your wisdom, or the discretion of your • pirits, but must go by a just Rule. A double maintenance therefore is due to Elders • hat labor in the word, on account of the honor of their place, as the Priests had more than the Levites; and the proportion still must be with respect to the Labor, Gal. 6. 6. He speaks of proportioning out what they gave to Teacher, as well as Pastor, and to one Teacher as well as to another, by a Rule of justice. Thus, though' Paul less needed maintenance than Peter, who was married, and the Apostle could, and did earn his living, yet, he says, he had as much power to exact the same stipend in Justice that Peter had, 1 Cor. 9. 4. 5. Paul 's meaning is not that he would marry or purpose to show that he had power to put the Church to more charges: But his intent is to show that though single and unmarried he had power to require what might maintain a wife, for he had the same right to the thing, as Peter had. And suppose Paul could live without it, yet his right and claim to it was not lessened thereby, for no Soldier goes to war at his own charges. His design then was not to tell them of his being in a single condition, but to urge to them the dignity of his place, and to lay before them the merits of it, and to remind them of the good which he had done them, and what he had deserved at their hands and to draw up an account of his labors, as a thing in justice, which they ought to respect in proportioning a maintenance accordingly, and to convince them, that if they did it for other ordinary Officers, they ought rather to do it for him, 1 Cor. 9. 11, 12. If others have this power, &c. So that he measures it by Justice; And though' he had no wife, and so had not the same urgent necessities of a Family as others had, yet he had a power to require the Maintenance that was due to his Office and Work, and might exact the same which others did, whatever his condition was, 1 Cor. 9. 6. So that it is not only the necessities of the Ministers condition that is the Rule by which his maintenance is to be measured, and proportioned, but the Rule of Justice takes place here also as a Rule of proportion, and it is to be considered what his Office, and labor deserves. The measure of the maintenance is not therefore to be varied by men's necessities, No, the Maintenance of the Minister is not thus to be determined by the wisdom of the people, but they are to be regulated by a rule of Justice in this case, and the calling, the work, & the benefit are to be considered by them, as these things are considered in all callings else. Let us take but the instance which the Apostle gives (1 Cor. 9. 7.) what Soldier ever was there, though' he had a great estate, who would not require his pay, and when he ventures his life for the public good, expect to live upon the public charge. And the Apostle tells us it is but just that Ministers should live of the Gospel, 1 Cor. 9. 14. They may if they please generously remit, and forego their right (as Paul did) and perhaps in some cases it may be their duty to do it, but this their right is no more subjected to any Man's discretion to determine concerning it, than their Estate in the world (whether personal or real) is. For after that rate a Minister, who hath worldly means, might be obliged to give more than other men, and yet besides to labor for nothing. But yet still a Minister may, upon Evangelical ground and reasons, forget his right as Paul did. Now, the proper way and means, of raising a due and competent maintenance for a Minister is next to be considered, and I shall deliver my thoughts about it in few words.

1. There ought to be set means of a Competent maintenance established by mutual Covenant and Agreement, that the Pastor and the People may be mutually engaged And this will take place in a way of Justice.

2. There ought likewise to be an enlargement of his maintenance by free-will-offerings. This is a natural way, and since the Apostle urgeth this duty both from reasons of Nature, and Justice (1 Cor. 9. 7. to 12.) why should not both of them be observed? Both these ways of maintenance were appointed for the Levites, who, as they had Cities for their settled inheritance, and fixed Tithes, so they had free-will-offerings from the people. And indeed these two methods join'd together are advantageous to both parties, for as the first secures a certainty of Maintenance for the Minister, so the other makes him to have a dependence on the love and affections of the people, and as by the one, provision is made that the Minister may have no cause to complain; So by the other opportunity is given to the people of exercising their Graces, and of showing their love, and thankfulness.

CHAP. V.

Whether the Sacrament of the Lord's Supper ought to be Administred on every Lord's Day.


Acts 2. 42.
And they continued steadfastly in the Apostles Doctrine, and Fellowship, and in breaking of Bread, and in Prayers. Compared with Chapter 20. 7. And upon the first day of the week, when the Disciples came together to break Bread, Paul preached unto them, ready to depart on the morrow, and continued his Speech until mid-night.

I Will now but open the words so far as to give a hint to that Point which I mean to discourse of out of them: Which is this; Whether the Lord's Supper be to be Administred every Lord's day: For which these places use to be alleged.

When Christ ascended, he bid his Disciples teach those whom they converted, to do whatsoever he commanded them; Matth. 28. 20. Now this Book of the Acts records what practices the Apostles taught the Churches, and into what forms they set them. And therefore what we find the Churches to have practiced, upon ordinary grounds, that we take for a command of Christ, Therefore is this preface on purpose made to this Book, Acts 1. 2. How that after his Resurrection, Christ had given Commandments to his Apostles, on purpose to credit the Practices or Acts of these Apostles (as the Title is) as conformed to these Commandments. And in this 42. verse of Chapter 2. you have the solemn standing Worship which the first Church continued in, as a pattern to all that should follow. Which standing worship consists of four Ordinances (which are together reckoned up nowhere but here (as all Church-Officers nowhere but Rom. 12.) As 1. Apostles Doctrine. 2. Fellowship. 3. Breaking of Bread. And 4. Prayers.) That by Apostles Doctrine is meant Preaching, all do agree; and that by Prayers are meant the public Prayers (which 1 Tim. 2. The Apostles gives order for) not occasional, but standing; is not questioned: but only what is meant by 〈 in non-Latin alphabet 〉 (translated Fellowship) and breaking of Bread is in Question. For the clearing of this;

1. It is certain, that all the practices mentioned here, are ordinances; For three of them being so, it had been Heterogenal to mention a fourth thing with them, which was not so. And 2. They are Ordinances of a sort; that is, of which for their continual practice, there is like reason: For it is said, They all continued in them.

Now for a more particular Explication of these two words.

1. The word 〈 in non-Latin alphabet 〉 , Fellowship, refers not to Apostles more than 〈 in non-Latin alphabet 〉 Breaking of Bread doth, and therefore it is ill translated Apostles Fellowship. I find the Sacrament called 〈 in non-Latin alphabet 〉 , Communion, 1 Cor: 10. 16. And Distrubution to poor Brethren is called 〈 in non-Latin alphabet 〉 also, or Communication; so some render it, 2 Cor. 9. 13. 〈 in non-Latin alphabet 〉 , Liberality in Communicating.

2. We find giving to the poor, called Breaking of bread to the Hungry, Isaiah 58. And the Sacrament also is so called, 1 Cor. 10. 16. The bread we break, &c. Now what must determine which is which? Surely the manner of the use of the phrase. Now though the Lord's Supper be called Communion; yet it is cum hoc adjectto, still with this addition, of the Body of Christ to distinguish it. But I find 〈 in non-Latin alphabet 〉 when only and alone used, as here you see it is, to be still put for Distrubution, and for that alone; thus in three places; as, 2 Cor. 9. 13. For your liberal distribution unto them, Rom. 15. 26. 〈 in non-Latin alphabet 〉 to make a certain contribution, and Heb. 13. 16. To Communicate forget not. On the other side I find breaking of Bread (when simply and barely so expressed) put for the Sacrament (1 Cor. 10. 16.) but never used for giving to the poor, but cum adjecto, with an addition; as break thy bread to the hungry. Hence therefore 〈 in non-Latin alphabet 〉 (here translated Fellowship) is certainly to be understood of distribution, and so to be translated. And this fitly explains all: for then breaking of Bread is the Sacrament of the Lord's Supper: And if phrases must determine it, the Syriac interpreter thus translates it the Lord's Supper, and he best knew the use of the Phrases: And so you have all the four standing Ordinances in the Church enumrated together and no more; whereas else you must want one, as not mentioned.

Object. But the Phrase, breaking of Bread, as simply spoken, is used for common eating together?

Answ. It is True; but it is not so here; for that eating is not a Church-Ordinance, and all the rest here, are; and where the Phrase Breaking of Bread, simply taken, is used; it is not used for distribution to the Poor: and therefore even that breaking of bread, which is mentioned (verse 46.) cannot be so understood of Distributing Bread to the Poor.

And if it be further said, that their Love-Feasts are there meant, and so here in this verse, and so it may be taken still in distinction from breaking of Bread to the poor; The Answer is.

1. That their Love-Feasts were for poor and rich together, and taken up, and used as common signs of Christian love, and therefore so called; and not in order or respect to the poor only or chiefly.

2. Their Love-Feasts were no Church-Ordinance, and so not reckoned up here among Church-Ordinances. Christians might privately feast, and providentially, as they met, eat together, as a sign of love; as in the Primitive times they often did, but not in the way of an Ordinance, or a standing Ordinance, as the breaking of bread here certainly is; When they came to make an Ordinance of their Love-Feasts the Apostle rejects them, 1 Cor. 11. 22. Have you not houses to eat and drink in? and, verse 23.; I have received no such thing, and verse 34. he infers; If any Man hunger let him eat at home. And verse 33. He calls the Lord's Supper eating together; When you come together to eat, tarry one for another. He speaks of it as the only eating that was to be in a Church as a Church-Ordinance; and so excludes common eating to slack hunger, from being an Ordinance, bidding them in the next verse to do it at home. And therefore, says he, (1 Cor. 10. 16.) The Bread which we break, is it not the Body of Christ? which is spoken by way of Eminency and Singularity 〈 in non-Latin alphabet 〉 as being that Bread, and only that, which we break as a Church: as in like manner he had, in the eleventh Chapter, called the Lord's Supper eating together, namely as they were a Church. And therefore here, Acts 2. There is also an Article put, breaking 〈 in non-Latin alphabet 〉 of that bread, so 1 Cor. 11. 26. Now then, come to Acts 20. 7. The breaking of Bread there is used in the same sense, namely, of the Sacrament also;

1. Not of Alms; that is never called breaking of Bread, but with distinction [to the hungry, &c.]

2. Not of common eating; For that not being an Ordinance, no meeting on the Lord's day could be denominated from that; on which day, all Church meetings are for Ordinances only, as principally to hear the word. And to have said, the Disciples met to break bread, meaning common bread, is all one as for us to say, the Church meets to Salute and see each other, when principally we meet to hear the word, &c.

Now then, breaking of bread being not here to be understood of Alms, nor of ordinary eating; it must needs be meant of the Sacrament: seeing there is no other breaking of Bread, especially as an Ordinance of a Church assembly, spoken of in Scripture.

And 3. This is there spoken, to show what their custom was to do continually, ex more; and therefore it is all one, as if he had said, they met every Lord's day. For,

1. It is spoken of as a ground of Paul 's stay seven days, that he might preach to them, as knowing that they would meet on the Lord's day, for this occasion, as they were wont.

2. It being customary to meet on that day for other Ordinances, as preaching the word, &c. (for so it was in Primitive times) he would rather have mentioned that for which Paul knew they were of necessity to meet than what was used but one Lord's day extraordinarily; if this had not been as customary an Ordinance on that day practiced, as any other.

3. This is written, and mentioned, though but in an hint, to show their practice, and so the Apostles Institution; For they taught them to do whatever Christ Commanded. And this we see they did on that Day, and no other.

The Question which I shall discuss and handle upon occasion of these words, is this; Whether every Lord's Day, the Sacrament of the Lord's Supper is to be administered? My method shall be;

1. To prove by reason; that there is somewhere an institution for it to be found.

2. Further to inquire into these Scriptures, and see whether they do not hold it forth. But, First let us see, what may be done by reason, in the point.

Before I come to those assertions which I would by reason establish; I will, for Explication sake, premise something about the differing Rules and Ways that God hath ordered about the determining such Circumstances of his worship, as this is; the consideration whereof will be useful to this and other like points.

It is agreed upon by all here, that no such Circumstance is to be determined by the mere will of any Man or Men; and that God hath left no circumstance of worship so to be determined: especially not any so conducible to edification as this must needs be, How often the Lord's Supper is to be administered: And therefore the prescriptions and laws of Church-Governors, from will and authority, or of a whole Church in determining such Circumstances▪ we reject; as that for which the word gives no commission; or allowance, namely, not in such a manner to command a determination. And in that sense only it is, that we say, no circumstance of an ordinance is left unto man; that is, not to Men's wills, or the Authority of others. Hence it is, that for all such Circumstances, we do inquire into other rules, either prescribed in the word; or the light of Nature, and right Reason from the word: and we find two sorts of Rules given us to determine them by.

1. A direct word of Institution, or Example, which we are obliged to follow; as in the Old Testament, to Sacrifice twice a day. This Circumstance was an institution. So for us to pray twice a day, I conceive, an institution; and this Circumstance is set by God himself. Now all such Rules do properly belong to the Second Commandment, wherein God took upon him, to give us Rules, by way of Institution, which are by Men unalterable.

2. The second sort of Rules to determine Circumstances, of the times, &c. of an Ordinance, are such as depend merely upon occasions and other circumstances, according as the various conditions of Churches, and the customs of Places do require: which therefore for the particularity of them are undetermined by God, and left to the Wisdom of every Church, to determine them as occasions shall alter or vary; yet still, not by their mere will, but by other more general Rules given in the word, or the light of Nature, to order such Circumstances, in all that variety of occasions, that shall happen, and fall out. As for example; That this Congregation should meet in the day time, is more for the good and benefit of it, than to meet in the Night: which yet for the Primitive Christians in regard of the Circumstance of Persecution, might be more convenient: as haply, that Meeting, Acts 20. 6, 7, 8. when Paul preached so late, as he continued his Speech until mid-night) was, (as some think) in that respect.

Now the Scripture hath not determined the night of the Sabbath, for public Assemblies, or the daytime, peremptorily: because, according to variety of Circumstances, Churches might meet on either, as their wisdom should judge best: yet so, as their wisdom is to be guided by some general Rule of Nature, or of the word in determining this: such as is that Rule, 1 Cor. 14. 26. Let all be done for Edification: that is, Let all be done with such Circumstances, as with which the Ordinances being accompanied, shall serve best to edify the Church. Now as our case stands, the daytime seems best for our edification by the ordinances; because our Spirits are more fresh in the day than in the night; but to them whose meeting in the day costs them their lives, and the loss of Ordinances, and all; though the night was, in other respects, inconvenient, yet, better then, than not all, or than in the day, wherein to have often met, would have been for destruction, not for edification.

So now for us, as to what hour of the day we should meet: About nine a Clock is the best time, considering the time of preparation before, and the weakness of many, and the due times of repast and meals to come after: and that the Church should not meet in the afternoon presently after Meales, is the best also, for edification, to prevent dullness, or hurt by indigestion, &c. Now to these hours (as Circumstances stand with us) we are determined, not by an invariable institution, but by a general Rule; Let all be done for the most edifying; which falls out with us to be these individual hours, which haply to another Church would not: and so the determining it to this hour, is not wholly human; for Men are bound to determine by Rules; yet not wholly or merely Divine (as particularly pointing them out, as by an institution other circumstances are) but Divine in respect of a general Rule; and also human, in respect of the particular application; Man's wisdom being left to consider these circumstances, and so to apply these Rules.

Now all such Rules about such circumstances do belong to the third Commandment, which merely takes order for the manner of worship, and the inward and outward Circumstances of it: that all be done (in respect of such Circumstances) for the best advantage, so that God's Name be not taken in vain, in the least degree. To give an instance or two in the same kind, one in an occasional Ordinance; and another in a continued:

1. For the time of Administration of Circumcision, under the Old Law, which was an occasional Ordinance; there were two Rules given by institution:

1. How oft it was to be administered; but once, and never to be re-iterated.

2. There was the fixing also of a particular day, whereon it was to be administered, namely, the eight day. But now,

3. If the Query were made, on what hour of the eighth day; that was left to Rules of the third Commandment which prescribe what was most convenient in respect of outward circumstances: It was left to such Rules as the third Commandment prescribes, and left to wisdom to apply.

So for Preaching the word, which is a continual Ordinance; the Circumstance of time was fixed by institution, that it should be used every Sabbath day, Acts 15. 26. But how much, or how often on that day; That the particular occasion was to decide: as there were more or fewer men of gifts to speak and prophecy: or as the need of the hearers variously required.

Now that you may yet further understand, with what difference these two commands proceed, in the differing rules which they give, about such Circumstances of Time; I will, by way of Further Explication, give you it, in these two particulars.

1. Concerning all such rules which come under the second head, and appertain to the third Command; Take this general Rule for certain, about them, to the end you may discern them from institutions, which belong to the second Command. (I speak not now of such circumstances, as the light of Nature dictates, which also belong to this third Command) The Rule is this;

That only such Circumstances of the times of worship, which would necessarily vary through new and differing occasions, or various and several sorts of outward circumstances which Men's conditions are cast into; and so were necessarily (as occasion should fall out) to be left to Churches by wisdom, and consideration of such circumstances to determine; that these, and these only, are left to be determined by those general Rules belonging to the third Command.

Thus, 1. The time of all occasional Ordinances is (for ought I know) left unto Men to determine by those general Rules. And there is no Rule given for them under the Gospel, but this, when an occasion calls for them, that is, their season, and that individual time which is the fittest in all circumstances, for the Ordinance to be administered in. Thus, when to have a Baptism, and to fix the time: it is not now, as in the Old Law, fixed to the eighth day, which was in a Type; but is left to the Church to determine. Only, it is not to be deferred longer than Circumstances do in wisdom require. Thus, in Admonition and excommunication, what the fittest season is, doth depend on Circumstances; and the Church is to judge.

2. This also is the Rule, for set Ordinances themselves, so far as they are occasional, and setting aside their necessary fixed Station. The Word Preached is a set Ordinance, instituted for every Lord's day: yet, if the Question be, How much, How long, or How often on the day, or How often on the week besides! No Rule can determine it, but as occasion, and need of the hearers require and call for, and their vacancy will permit. So that such times for any Ordinances do only come under those general Rules, which are capable of new and fresh occasions, that shall call for them, and make them seasonable at one time, more than at another; and are not capable of a set Rule.

I add unto this, this other Distinction also, For explication.

That whereas Regula generalissima, the most general Rule and Command belonging to the third Commandment, about the ordering such various Circumstances, is, that famous Apostolical Canon, 1 Cor. 14. 26. Let all things be done to edifying; and whereas those other Rules whereby God hath by an institution fixed set times for worship, in the second or the fourth Command, are said to be for edification also: Yet between that edification which flows from God's institution of a Circumstance, and that which follows upon a prudent ordering outward Circumstances, there is an answerable broad difference. The edification which follows upon God's institution of a Circumstance, is such as is through God's appointment intrinsically conjunct with, and inseparable from the Ordinance itself, and immediately accompanying it, from which we are to expect a special blessing, together with the blessing of the Ordinance; and so it affords such a kind of edification as the Ordinance itself does, in its measure, being as directly sanctified to edify, as the Ordinance itself. But that edification which follows upon the right ordering of outward Circumstances, which are left to Men to determine by those general Rules; is but an edification extrinsical to the Ordinance, and but secondary and subserving to it. These Circumstances being so to be ordered, that the Ordinance may give forth that edification which God hath appointed it unto, with the most advantage in all outward respects. And this is that edification which the Apostle means, when he says, Let all be done to edifying.

Hence by the way of Corrolary, I would have it considered, whether this Circumstance, to administer the Supper every Lord's day, be a circumstance of that Nature and rank, that if there be not a warrant from practice and institution by God for it; yet any Church may at all appoint, or determine it for a standing Rule, for edification sake. The reason of my Query herein is this; because this is a Circumstance which for the Administration of other Ordinances God once made an institution of: And therefore for the Church to determine or appoint their Circumstances for this Ordinance without an institution, were to make an image of those institutions of God. That God made an institution of this Circumstance in other Ordinances, is evident in the Sacrifices every Sabbath day; and in Reading and Preaching the Law (Acts Chapter 15.) every Sabbath day: and under the Gospel, in the laying up for the necessities of the Saints, the first day of the week, 1 Cor. 16. 2. But now to make an image or the likeness of God's institution, is that which is forbidden in the second Command; and the prohibition of it is indeed, the full scope, and speaks the utmost extent of that Command; and holds true in all institutions, from the greatest to the least. We may not make Sacraments like to his; nor days like to his (which was Jeroboams sin, 1 Kings 12. 32.) nor a Temple like his, which the Samaritants did; nor set our Posts by his (Ezek. 43. 8.) nor make the like Oil, that he ordained for Aaron. And as it holds in greater, so in lesser institutions of Circumstances as well; for they differ but in degrees; and when God hath once stamped his institution on a thing, about his Worship, Man is not to stamp his; for it were false Coinage, which is against God's prerogative, as it is unlawful to Coin Farthings as well as Shillings: so electively to make Circumstances, in worship every way like to those which God doth, or hath made, as well as to make institutions like to his greater Ordinances. Any thing, an institution once set upon it, is forever after, Royal, and not to be imitated selectively in worship, by Man, or by his institution. We are not, I say, to institute anything formally like to God's institution, nor for the same holy end, for which God instituted any Circumstance; and therefore we must appoint any Ceremonies to teach, or signify, or to put us in mind of our Duty; because God ordained the Phylacteries, that they might remember the Commandments to do them, Numb. 15. 39, 40. So therefore, if God once ordained this Circumstance in other Ordinances, for edification sake, for the Church to appoint the same Circumstance for this Ordinance for Edification sake, is to make the same Image formally, which God once made.

Answ. This being a Circumstance upon which an institution is past for edification sake, in other ordinances; it is thereby made uncapable of being subjected to the Rules of the third Command; which gives general Rules to men, to order mere outward Circumstances. Now to subject it to such Rules, were to debase it. It is of an higher rank, and thereby made free (as I may so speak) of the Rules by which Men determine, God only by institution of his own, can now meddle with it. As a Noble Man is of an higher rank, and so not subject to imprisonment for Debts, &c. except by a Warrant from the King himself.

Object. But you will Object, and say; To have a Sacrament (being a good and holy Ordinance of God in itself) administered every Lord's Day is more for edification; for the oftener the more edifying.

Answ. 1. If the ground of this Opinion be, that because the oftener an Ordinance is administered, the more may be the edification; I Answer, there may be a deceit in that; for there may be an often, which may be too much. So in private prayer one may pray too often in respect of other occasions. But the goodness of this Circumstance, how often, depends upon a due season, which either an institution designs, or special Circumstances and occasions: which indeed if they fall out to be every Lord's day; then I yield: but to do it setly, electively, and as a standing Rule; That I Question. So as, the edification that must answer to this so often receiving must either be from an institution, or special Circumstance and occasion leading to it, and calling for it; which varying (as they use to do) cannot infallibly be fixed to every Lord's day as best. However,

2. That edification which would arise from such outward Circumstances and occasions, to make most and best for the edification of the Church, to have it every Lord's day, is but a Circumstantial edification, and not such an edification, as flows from, and accompanies this circumstance, when it is an institution: And so it is an edification that comes in upon this ground, that because the Ordinance is good, therefore the oftener administered, the more edification.

3. If this Circumstance, to have this Ordinance every Lord's Day, had been an Institution of God, for more edification sake, he best knowing how often any Ordinance would be most edifying that way, would have appointed it himself, if it would be more for edification in such a respect. For he takes as much care for the edification of his Church, in one ordinance, as in another; else he should have been defective in his care in some things, or have took unnecessary care in others.

Object. 2. But it may fall out in respect of mere outward Circumstances and occasions that some Church should have the Sacrament every Lord's day.

I Answer 1. That then it is not an image of God's institution; for if occasions call for an ordinance every Lord's day (as suppose a Baptism to be administered) yet still because this is not made a set standing rule, whither there be occasion or no (which is the Obligation of a set institution) therefore such a Providence, that an Ordinance should come to be administered, is not an image of God's institution; which is only when in a standing way men so appoint it.

2. That Rule depending upon varying Circumstances, can be made and kept but from Lord's to Lord's day; but we cannot make a standing Rule and Canon of it. This assertion or consideration past would have this Circumstance in the administration of an Ordinance every Lord's day, to be such, as is not determinable by human Prudence, or appointment. But I come unto two other Assertions (which I more mainly intend) which do concern this Ordinance, and the Question more nearly.

1. The first Assertion is, that the nature, and sort, and kind of this Ordinance of the Lord's Supper, is such, as there must of necessity be an institution, either expressly, or by necessary consequence, settled by God, and left for the time of its administration.

The 2. Assertion is, that according to the way, and prescriptions of the New Testament, that time can be no other than every Lord's day.

1. The first of these two I shall prove in general; that there is, and must be, an institution for the time of its administration, and then I shall prove that time to be every Lord's day.

I begin with the 1. That for the time of the administration of this Ordinance of the Lord's Supper, namely, how often it should be; there must necessarily be an institution somewhere in Scripture left, and to be found; or one, at least, that may be drawn from Scripture, by good Consequence (for it is an ordinance of that Nature and sort, as that Reason tells us, there must be an institution left and found in Scripture, about some set time for its administering) This I would evince by such Reason, as if there were as yet no Scriptures that we knew of, to be found for it, and to fix our thought; yet they might set us all a work to find out one. Now this Assertion I prove by these 3 main Propositions laid together.

1. That there are, and ever were, two sorts, and but two sorts of Ordinances appointed by God in the Church: and they are either continual, or occasional. This proposition contains two things in it.

  • 1. That there are Ordinances both Occasional, and Continual.
  • 2. That there are, and ever were, but these two sorts.

1. I prove that are two such kind of Ordinances. I will here first explain the Terms.

1. By Occasional Ordinances, I mean such, as though they are in themselves to continue forever in the Church, upon continual occasions; yet in respect of their use, they depend upon a particular occasion in Providence, to call for the practice of them. Some Ordinances were ordained for a single occasion extraordinary; as the extraordinary Sacrament of Manna in the Wilderness, and the Cloud, and the Baptizing in the Sea, &c. mentioned 1 Cor. 10. 11. but such occasional Ordinances I mean not; but only such as are for their use in the Church, or their Essence in the Church, continual; yet still the particular, precise Time when they shall be Administred is occasional. Thus in Philosophy, we distinguish of Essence and Existence; and say of several kinds or species of Creatures, that their Essence is always in Rerum Natura. So Roses (and many other Fruits and Plants) being a sort or kind of Creatures, that have a station and rank among the number of others, that help to the making up of the World's Perfection; we, in that respect say, The Essence of a Rose always is, Nature having ordained such a Creature always to belong unto the World, to make up the perfection of it: But yet so, as we say, that the Existence, or individual putting forth of such Flowers, is but in someone special season of the Year, and not always. Thus in like manner, some Ordinances always belong unto a Church, as parts of its Perfections and Privileges; and so the Institution of them is forever and for all times; and yet their Use and Existence is merely occasional, even as Providence shall put them forth, and call them to stand up in their season. Such was Circumcision of old, which, though it was an Ordinance forever, and so, continual in the Essence and Being of it; yet the Use thereof was to be but as Children were born, which made the Existence merely occasional; so, offering Personal Sacrifices, or performing a Vow, were as occasion fell out; as upon occasion of Uncleanness, &c. And so Baptism is now, the use which depends upon new▪occasions. So likewise are Excommunication, and Admonition, which are Church Censures, and so likewise Admission of Members; all which are to be used, but as fit matter in Providence comes to be presented.

2. When I say Occasional, the meaning is not, that they are ordained for occasions Negative or Permissive (as I may so call them) that is, when the occasions of the Church will permit, and so a fit spare time falls out for an Ordinance: But when in this Distinction and Opposition to continual Ordinances, we use the word Occasional, the meaning is intended of such as have a positive, peculiar, and special Occasion, directly and properly calling for them; which Occasion is Affirmative. As when a Child is born in the Church; this is an Affirmative Occasion for Baptism, and the like.

Now having explained what Occasional Ordinances are; I come to explain that other sort of Ordinances, which are Continual. Such were the Public Sacrifices of the Temple, which were called a Continual Sacrifice, (Jer. 33. 18.) and Ezek. 46. 14.) because offered Morning and Evening in a set and standing course, not at all waiting upon occasions. And it is not only said there to be a Perpetual Ordinance, that is, which was to last and endure in the Church (and such, even Occasional Ordinances may be styled) but it is besides called a Continual Ordinance, because appointed to be every Morning by a set Ordinance of course; so verse 14. and 15. it is said to be every Morning for a continual Burnt-Offering. So Prayer now is a Continual Ordinance, pray continually, which is not meant of continual occasions; but that a continual course of Prayer, or a set course every day (I do not say at set hours) is of God's Institution, as Paul says, (2 Tim. 1. 3.) that he served God from his Fore-fathers; that is, according to the manner of the godly of old, who answerably to the continual Sacrifice in the Temple, offered up where-ever they were, either in Private, or in their Families, the Sacrifice of Prayer, twice a day, and were bound to do so; else the Practice had not been general, nor binding unto Paul. But, says he to Timothy, I have thee in remembrance in my Prayers day and night, that is, twice a day, every Morning and Evening. Thus also, the very entering into the Holy of Holies once a year, because it was of course and setly, is said to be done continually, Heb. 10. 1. And so the Passover, though but once a year, yet because of set course, it may be called continual. Thus all Church-Ordinances which are of set course in the Church, and depend not upon occasions, may be called Continual Ordinances, though not every week-day to be administered. Such Public Prayer is by all confessed to be; and such I take the Word Preached to be also. And so this Distinction of Ordinances Occasional and Continual, if it be not in Terminis, in the same Tearms set forth in the Scripture, as to both the Parts of it, yet for the one Part it is: For the Term Continual is expressed in the p •• ces before cited, and that, in opposition to Occasional; for there being two sorts of Sacrifices; foam ordained by Institution to be at set times; others as occasion of Sin and Uncleanness fell out; those which were set were called Continual, in a way of distinction from that other (as also those four Ordinances here, in this, Acts 2. 42.) and so must have another branch to answer to them, which is this of Occasional. However, if the Scripture useth not the very Terms, yet the Distinction ariseth from the thing itself, namely, from the different use and end of Ordinances, which are necessarily such: Only I add this Caution, that solemn set Ordinances, though by Divine Appointment confined to a time, may yet occasionally be commanded at other times besides; and then upon all such occasions, they become occasional for that time. Thus, though the Sacrifices Public were a set Ordinance; yet Sacrifice was an Occasional Ordinance also: For when a Man had Personally sinned, he was to bring an Offering to the Priest, &c. And so is the Word Preached, and Prayer now, which though set of course on the Lord's Day, yet as occasion is, they may be used on the week days also. And this is hinted to prevent a mistake, least upon this Doctrine any should think, the obligation to administer this ordinance on the Lord's day to be exclusive, as if upon no other day besides the Church may have this Sacrament, or the word. For this celebration of the Sacrament on the Lord's day is so to be understood, as that it may likewise be administered upon any day besides, though that day be the more proper season of it, and no day to be chosen rather than it. The Gospel's privilege is in this more large then that of the Law: some Ordinances, then, they could not have, but upon certain set times, and times were so appointed, as all times besides were excluded. The Passover could not be at other times eaten (but only in case of uncleanness, or a journey) but at that set time appointed, the fourteenth day of the first Month. So likewise Circumcision was by institution confined to the eighth day; and they might not do it before, nor defer it till after that precise time. And so many other solemn Ordinances are appropriated to their Solemn Feasts. But it is not so now under the Gospel, when though God hath appointed a special time for public worship, yet any worship may be performed at any time, and as in every place we may lift up pure hands and celebrate Church-Assemblies, so at any time. As the word is to be Preached in season and out of season, so the Sacrament may be administered in season and out of season. The Primitive Churches are therefore supposed in that first Church of the Jews (whose very calling for a while at first, was only to hold forth all ordinances of the Gospel) to have met (as for the Place) 〈 in non-Latin alphabet 〉 , at Home; That is, in private Houses: for it is spoken in distinction from their meetings, in the Temple: So for the time of their Meetings 〈 in non-Latin alphabet 〉 every day (Acts 2. 46.) and so to have celebrated this Sacrament every day even as Acts 5. 41. they are said to preach every day in the Temple.

This being premised, and proved; I now come to prove the other part of the proposition in hand, That there are but these two kinds of ordinances in the Church, occasional and continual. This I might prove, by an enumeration of all ordinances in the Old Testament; which may all be reduced to these two heads. For as for vows and free-will offerings (which seem most free in Man's liberty) they were occasional; and such, as when a just occasion fell out, that called for them, they were not to be omitted; nor yet were they made, and offered, but when a just occasion invited them. And, indeed, it were a wonder, if there should be a middle kind of Vagous Ordinances, which were indefinitely instituted and at random; not fixed in the main ground of their institution, unto proper Occasions, or to set times by institution designed under the New Testament. Let any man instance in any other such, and it were strange this Ordinance should be such alone. Indeed, Reason tells us, that there is not, and cannot be any such middle Ordinance; for if there be, the main ground of its institution must be, to serve a vacancy from all other occasions of human business and ordinances; and to be in use when ever such a vacancy should happen, that is, (as I explained in my distinction) that they would be instituted for Negative occasions, as not being affixed to any set time of course, as continual ordinances are; nor to serve a special occasion that calls for it upon one day more than another: but for such a time it must be, when there is an opportune vacancy or empty space of time, that may fall out free from all other occasions, and all other ordinances, both which in this supposition are to be served first. Now I instance in this, as a supposed middle between the two other: for I cannot see how the wit of Man can invent any other. I grant, indeed, that such vacancys of time may fall out, and also, that those Ordinances which God hath already, by a primary intent, instituted for set times, and by Rule affixed to them, he hath, as an over-plus, and an additional edification of his Church, commanded to be used at all such times of vacancy from human occasions and refreshments. For example; he hath appointed the preaching of the word a set ordinance for every Lord's day (as was said) and so it is a continual ordinance of course; He hath also appointed this word to be dispersed and preached upon all special affirmative occasions that should require it; As a word in season to the weary, &c. And these being the main foundations and grounds of its institution; he hath enlarged the use of it unto all such Negative occasions, when all other occasions will permit, and there happens a vacant time to hear Sermons Preached and that when no special occasion or time instituted doth require it. But this was but a secondary enlarged ground of this Ordinance, for which alone it should never have been instituted, nor any else. This (as I take it) may be the most probable meaning of that text, Preach the word in season, either instituted by God, as the Lord's day, or occasional, as special need requires; and not only so, but out of season, in a mere vacancy.

Now to prove that there is no such Ordinance instituted merely for Negative occasions, or vacancy from other hindrances, I urge those inconveniences and Reasons against it.

1. Such an ordinance would depend for its being and existance, upon too many uncertainties. But now as a Father would not venture any Child to an utter uncertain breeding; So, neither can I believe that God hath done so by any of his Ordinances. Now see the several uncertainties in this case.

1. There is not an absolute necessity that such an ordinance should ever be administered at all; for it might be supposed never to come to have any turn or vacancy spare from all other occasions for it to be administered in: for it is not of absolute certainty that there should be such a vacancy, or at least, not often; as this Ordinance of the Sacrament (if this should be said to be such) is commanded to be administered.

2. Besides this, if such times should fall out, yet the Celebration of the Ordinance would depend too much upon Man's arbitr'meant, and that for its only existence and being; which must be at such times, not only when a whole Church shall have no impediments by reason of other occasions: but when they shall judge so, and call upon one another for it: and how apt our Nature is, to find out impediments, or at least in such Cases to forget the Ordinances, God well knew. And this our obnoxiousness to forget our Duty makes it yet more uncertain; for how apt is such an ordinance to be forgotten, which hath no positive occasion to call for it, nor any fixed instituted time to say to us, now it ought to be administered?

It is one reason, and it is a good one, which our Divines give, why it was necessary that the Lord's day, should be fixed by God to a certain day, even to the seventh, and with a Memento in the Command; because if it had been left to Men to judge when their vacancy would have permitted it, the Public worship of God would soon have permitted it, the public worship of God would soon have fallen to the ground. And by the like reason any particular Ordinance would have been easily forgotten and discontiuned, as many have been, that yet were fixed, as the feast of Tabernacles was (Nehem. 8. 17.) from Joshua 's time till Nehemiah 's. You may make an Observation, how great the neglective forgetfulness of Man would be of any such Ordinance, by the difference which was put in the administration of this ordinance, and the observation of the Lord's day (which are the Ordinances we have last instanced in) by the Papists, who alone bore the face of the Church many hundred years. As for the Lord's day, because they thought the institution thereof every week, to be Apostolical (being sounder in the point, then many of our Divines) therefore they have transmitted the observation of it every week, down unto our times: But as for the time of Celebrating the Lord's Supper, because they thought it to be left indefinite, they therefore kept not to it, but thought once a year enough for the receiving of it by the people; so rarely would men use an Ordinance which they thought was left to their liberty.

Yea 3dly. This Ordinance of the Lord's Supper would be made yet more uncertain; seeing there is an allowance to fill up such vacancies with other Ordinances that are settled to fixed Times by Institution: As to have the Word Preached, or Prayer, when there is a vacancy; and so that vacancy might be as well filled up with them, as with this; and so it might still wait for a place, as that Man did at the Pool, and another Ordinance might step in before it: And if we might suppose any other Ordinances to be left unto Man's sole liberty, yet this least of all; for it being instituted to remember us of Christ's Death, surely itself hath either some special Occasion or fixed Institution, to put us in mind of it.

2 d Reas. As such an Ordinance would be left to too great uncertainties, for its existence; so it would be cast too far below all other Ordinances, for not having a Brother's settled Portion allotted it to live upon, it must wait upon all other Ordinances, till they were all served, and live upon their leavings of Time; which is not beseeming nor compatible with the honor of an Ordinance. This must necessarily follow; for Ordinances fixed in a set way to the Lord's Day, must be served every Lord's Day; for they are of the Foundation, and challenge it originally. And Occasional Ordinances that fall out, which have a proper especial occasion to call for them, must be also first performed. And certainly God hath not debased any Ordinances so low, as thus to attend all others; especially not so great an Ordinance, as this of the Lord's Supper is.

3dly. It stands with Reason, that every Ordinance might have its proper root for it to grow up upon, and so come to have its existence; it was meet that it should have a station, and season positive, as the main fundamental ground of its Institution, that so it might exist of itself, and be able to challenge itself a Place that cannot be denied it. And thus Continued Ordinances have such a season, by God's primary Institution of them; which having an Existence given them at fixed Times, God in a secondary intention enlarged the use of them to Negative occasions (as I term them) as he hath that of Public Prayer, and the Preaching of the Word; which are continual Ordinances (in their proper root) for every Lord's Day; which yet God hath further commanded to be engrafted upon occasions; but still so, as, this is the root they naturally first grow upon: and the Lord's day and every Lord's day is their Seat, and their Station by Institution; and that set time their inheritance, which they may make claim to. Thus Occasional Ordinances likewise have a proper root peculiar to them, like Flowers, that, though they put not forth continually, yet have their season which necessarily gives them existence; and when thir season is, they may challenge it (but whether their season be necessarily and electively only the Lord's day, that I shall afterwards discuss) surely God hath took as good order, and made no worse provision, for the existence of his Creatures of the new World (his Ordinances) than for the Creatures of the old, Now every species or kind of Creature in the old world hath a root; a season, either continual and fixed, or special and proper. God made no Vagabond Creatures, then only to have a place and to exist, when and where there should be a Vacuum, a void emptiness of other Creatures. And surely God hath acted by the like measure in the new World, wherein the Ordinances are the Creatures; and either some proper time and positive occasion, or else some fixed time all the year long, is their root of being.

II. The second main Proposition is this; That for all Ordinances, which are not Occasional, but standing and continual, there must necessarily be a set time by Institution appointed for them.

This Proposition is a necessary Corollary of the former, and follows upon those particulars, which I have brought to confirm the former.

Reas. 1. For every Ordinance that hath an Essence, Constitution, or being in the Church, must also have some existence, and therefore a time. All Creatures of the Old world have two things allotted them;

1. A Constituted Essence, by which they are, and differ from other Creatures: As the Essence of a Man is, that he is reasonable; and a Beast, that it hath a Sensitive being.

2. An Existence, by which some individuals of each kind do exist, and stand forth in the world, at such or such times and seasons. And there is no Essence nor kind of Being, but is appointed to have an existence at some time or other, in the world: For else that being might be ordained in vain, and have no being, and so it had as good continue nothing still. Therefore Solomon says, Ecclesiastes 3. 1. That there is a time to everything, and a time to every purpose under the Sun; As to every purpose of Man's heart, which is a thing most contingent; So to every kind of thing or being, Natural and Artificial, to all sorts of things under the Sun (for he instanceth in things Natural, Artificial and Voluntary) and he says, there is a set time; so the word signifies, Tempus determinatum. Time is a necessary Circumstance of Being, and therefore was Created when other things were, and is ordained to be, when things are ordained; so as nothing was in God's purpose, that should have a being, but hath a time for it also, which also, as Solomon says there, Gives it a beauty and a comeliness. Now as it was with Creatures of the Old World, so is it with those of the New World, and amongst those, with Ordinances which are parts of it. If God hath given to any of them an Essence and Being to be Ordinances, you must suppose them to have a time appointed them, to come forth into existence. As no Creature could come to have an Essence, a Rank among Creatures, but it must have a time to exist, so, nor Ordinances could ever come to have had an instituted being given them, but in Relation to an existence, and a proper time for them to flourish in. Now such Ordinances which are not occasional, and so have no special occasions allotted in providence to call for their existence, that they may stand forth and call for a place, and be beautiful in that their season, they must necessarily have an instituted time, a set time appointed them. And if providence and occasion do not set out this time, then necessarily Institution must.

2. The very purport or meaning of this Name of distinction given it, when it is called a Continual Ordinance (as in Scripture that phrase is used) doth necessarily intimate thus much; that, that distinction is given it from its having a set time, fixed by Institution for its existence. The word, Continual, as it doth respect time in all Men's apprehensions; so in the Scripture acception, it respects a set, fixed, appointed time, that in the Course of time comes about again and again continually, whether it be every day, or every Month, or every year. That was called Continual (as was said before) not only which is done at all times▪ or every day, but of set course; so (2 Sam. 9. 7.) Mephibosheth is said to sit at David 's Table continually, that is, not as a stranger, coming in upon occasion, but at the set times of Meals. And so, Pray continually in the New Testament, is taken, not simply, for praying always, or upon all occasions, or continuing in prayer with fervency only; but to pray settly, Morning and Evening (as I shown out of 2 Tim. 1. 3.) even as it is called the Continual Sacrifice, because it came about every day by Institution, and if any were seldomer, yet if Ordinances, they had a set time for them. Thus the High Priests going into the Holy of Holies, because it came about every year once, at a set instituted time, is said to be continually, Heb. 10. 1. Those sacrifices which they offered year by year Continually. As therefore we say, that time is concreated with all things, so I may say of such Ordinances, that their time is Instituted together with their Institution, and by the same Authority.

And 3dly. If any Continual Ordinance had not a Time fixed for it, obliging the Conscience by Institution, that might call upon Men Now to practice it, and challenge an interest in some time allotted it; it were cast below an Occasional Ordinance, and made of an inferior nature to it, in its Institution: For it would not have so much as a proper occasion to call for it, as those Occasional Ordinances have.

4thly. This Proposition is backed with this, that in the Old Testament all Ordinances, not occasional, had a fixed Time by Institution. It is true, that some occasional ones also, had a fixed Time when once an occasion required them; as Circumcision the Eight Day, but it was because of some Typicalness annexed to it. But now under the Gospel, all Occasional Ordinances are left to their proper seasons, as Providence calls for them, and so not affixed, as it became the Gospel wherein such Types cease. But yet Continual Ordinances are to be affixed to a set Time by Institution; else Christ were not so complete in his Institutions, as Moses, but should leave things to Man's will, which being as corrupt and negligent now, as before, needed the fixing of such Ordinances to a set Time, as much as then.

III. The third Proposition which I lay down is this; That this Ordinance of the Lord's Supper, is a continual standing Ordinance: It is of that Rank, and can be of no other.

And the Reason thereof (which to me is undeniable) is this; because that it is not an Occasional Ordinance, that is, it is not an Ordinance, that hath, or can have any positive, special, proper, peculiar occasion to call for it, and require it one day or time more than another: And therefore it must be a Continual Ordinance; and so by consequence, a set, and fixed Ordinance to a Time by Institution; as the second Proposition declared. Now the Reason is founded upon this, that there is no Rank of Middle Ordinances, but every Ordinance must (as I shown) be either the one or the other: And therefore to prove that it is not occasional, taking occasional in that sense before explained, is enough to prove that it is continual.

1. It is not occasional in its first fundamental Institution. Indeed some of the Popish Divines would put it into occasional seasons; for they allowing a Private Communion at home, when Men are sick, and also allowing in Public, that the Church should receive not always necessarily together, but that every day when Mass is said, any one or two (though no more who have a mind to Communicate be present) may Receive, if they please. For (say they) some persons may have more special need of the Sacrament of the Lord's Supper, than others (in respect of Tentations) to be comforted by it: And some have a more special mind to that Ordinance, and are more peculiarly affected unto it, than unto any other; and so may occasionally be called to it. They do hereby evidently show, that they reckon this Ordinance to be occasional. But we know no such Divinity; for we say,

1. This Ordinance, of all others, is an Act of the whole Church It is the only proper Badge of the Church's Communion; and in this respect Church-Members are called One Bread, as well as One Body (1 Cor. 10. 17.) and therefore they are to take it together, when their Meeting hath the full number of all that can come, and this rather than any other Ordinance is in this manner to be celebrated. And therefore (1 Cor. 11. 33.) in this case, and for this Ordinance, if any come late, others are to stay for them; Tarry one for another, which in other Ordinances they are not so strictly tied unto. And if thus it be the Ordinance of the whole Church; then variety of such occasions, as Personal Tentations, &c. cannot come to be any such peculiar, special occasion to the Administring of it to one Man more than another; for it is alike the Act of the whole.

2. Indeed, and in truth, there can never be invented, or supposed, any such proper, special occasion, requiring this Ordinance to be administered upon this Lord's day, or that, rather than upon another, which might, more especially call upon the Church for the practice of it. As for other Ordinances, there are such proper occasions, thus prayer for the Sick, Baptizings, and Excommunication: and even the prophesying of private Members is but an Occasional Ordinance, as God stirs up their hearts, and reveals something to them; as the Apostle speaks. There is nothing in the ordinance itself to vary it, or make it more seasonable at one time than at another, but it is fitted to all believers alike, whether grown Christians or young. It is Milk and Strong Meat too; For it is the Common Christ of all: neither was it instituted in any such more special manner for Tentations, or victory over Lusts; not peculiarly or specially; so as that you can say, it is good for one thing more than another: or that it hath a special virtue for something, which one Christian needs more than another. But it is an ordained 〈 in non-Latin alphabet 〉 , composed of Qualities to work upon all Tempers, and in all seasons upon all constitutions of Souls. If Faith be never so weak, it strengthens it; if strong, a man is as much necessitated to take it, to grow in strength. Even as Church-Fellowship the cause of ordinances, is alike necessary for all, in all seasons, so is this. Yea it is so uniform in its nature and working, that all Churches in the world taken together, have as much need of it as one Church, and one Church as all and no more.

3. Neither can there be any variation in respect of any Circumstance a Church can be in at one time, which it is not in at another. There may fall out impediments; as if the not having an Officer to administer it (but so there may be also of such Ordinances as are affixed to the Lord's day) but there can be no proper occasions or circumstances, that may vary it, so as to have it administered one day, and not another. No Man or Church can say, we cannot prepare to receive every Lord's day; nor that any occasions on the week days do unfit us: For they are bound to be in such a Frame as always to be prepared: and if they be not prepared according to the preparation of the sanctuary; yet they ought not to omit it, as the Israelites did not the Passover. Yea, let me add this; it is less subject to variation by occasions, than the Word, or Public Prayers of the Church, or laying up for the Necessities of others are; for which you have Institutions for every Lord's Day. For the Matter of the Word, the Subject of our Sermons do vary with occasions: And our Sermons are longer or shorter, and they are composed for Comfort one day, and for Reproof another day; for as your needs are, so they vary; yea, sometimes as a particular Member's need is they vary. A word in season is to be spoken to the weary. But here in the Lord's Supper there is no such variation. The Word, like the Moon, though it be a standing Ordinance in Heaven, yet appears in several shapes, and so the Word too: But this, as the Sun, is uniform; for the Person of Christ (the Sun of Righteousness) Crucified, is wholly and entirely the Matter of it; and as he is the same tomorrow, and today, and yesterday, so is this Ordinance. So the Duty of Alms varies: As God hath blest a Man; so let him lay up, as the Church, or other Churches have need. But it is not so with this Ordinance: And therefore this is capable of a more uniform Rule, and fixed Obligation, and Institution, than any other.

I might in the last place show, that it is a Continual Ordinance, from this Acts 2. 42. where all Ordinances Continual are reckoned up, which are four in number: And this, in the First Church, as the Measure of solemn set Worship forever: But I leave that now, intending to argue it out in Reasons.

Object. But there is this Objection grounded on that speech of the Apostle, 1 Cor. 11. 26. As oft as you eat, you show forth, &c. The Apostle seems there to speak of it, but as an Indefinite Ordinance, and not as a Continual; in that he says, Toties quoties, so oft as.

Answ. 1. His scope there is not at all to speak of the Time of this Supper; but only to inform them of the high end and nature and intention of this Ordinance: That when they took it, they might know what they did (as we use to say) and what they were about. You know they slighted it, and took it in vain, and discerned not the Lord's body. He therefore minds them of the Institution, that they might know what they did. Know what you do (says he) for as oft as you receive this, you show forth the Lord's Death. It is a manner of Speech, used to show what is the scope of an action that is customary; when we would insinuate the great danger of some Action frequent, yet out of ignorance slighted. Thus, if we hear one ignorantly and ordinarily swear, as not knowing what it is to take an Oath; we use to say, Do you know what you do in so doing? As often as you swear, you give your Soul to the Devil. So here (says the Apostle) as oft as you receive unworthily, you eat your own damnation. And because they were to receive frequently by Christ's Institution, therefore he minds them the more of it, that they might know what it was to receive. As often as you receive (says he) you show forth Christ's Death, and therefore tells them, that if they receive unworthily, They eat Damnation to themselves.

2. This phrase of Speech was to show the unvarying, constant, uniform End, and intent of this Sacrament; which is constantly at all times to show forth Christ's Death. So oft as you do it, it is still for this principal end. The word sometimes shows one thing, sometimes another, but this constantly preacheth Christ's Death. As oft as you receive, you show forth Christ's Death:

The third General Assertion is as the Conclusion of the two former, and inferred from them both; and it is this, That,

This being a continual Ordinance (as hath been shown in the first proposition) and continual Ordinances necessarily requiring a time Instituted, or fixed somewhere (as was shewn in the second) The fixed time therefore for every Ordinance neither is, nor can be other, than the Lord's day, according to the ordinary Course and Tenour of the New Testament, which imports that every Lord's day is the Instituted time for them.

I shall demonstrate this by Reason first; and then examine Scriptures afterwards. It is proved by Reason thus; or by these steps.

1. Under the Gospel you have no other Instituted Time set and fixed, for any Ordinance, but the Lord's Day. I do not say, you are to have no other times for Ordinances, but you have no other times fixed by Institution. Occasional times there may, and ought to be upon other days, by virtue of the Command, that bids us serve the season, &c. (Rom. 12.) and take the fittest occasion for every Work and Ordinance Occasional. But you have no other Instituted Time appointed fixedly by God, besides the Lord's Day: Which indeed is one of the Differences between the Times of the Law and of the Gospel. Under the Law, God made special Sabbaths by Institution fixed to set Days, for special Ordinances to be administered upon, viz. for the Passover, and for the First Fruits: But now, there is no Instituted Time except this. Now then, if this Ordinance, being not occasional (as was said) must therefore have an Instituted Time appointed it by God, set, and fixed; this Time can be no other than the Lord's Day: For there is no other Time appointed by Institution, under the Gospel, except the Lord's Day.

But it may be said, that this gains but only thus much, that the Lord's Day is the Time Instituted for it: And so also it may be said of Occasional Ordinances, that the Lord's Day is an Instituted Time for them too; in as much as it is such for all Ordinances in common.

Therefore 2. I go a step further, and say, That Continual Ordinances, and among them the Lord's Supper, are not only to have a Time that is Instituted, for them to be administered upon; but further, there must be an Institution to appoint a Time for them, even a fixed, determined Time set apart for them by virtue of an Institution, which may determine the Conscience to them, and by virtue of a Command call for them. And so it is not enough to say, That the Lord's Day is the Time Instituted indeterminately, indefinitely and at random for this Sacrament of the Lord's Supper, as for all other Ordinances it is: But when it is said, that the Lord's Day is Instituted for it, the sense must necessarily be, that it is the Time fixedly and determinately set by Institution, for this Ordinance: And so it differs from the relation that this Instituted Time hath unto Ordinances occasional. It may be said, that the Lord's Day is the only Time, that we find Instituted, wherein they, or any Ordinance may be administered upon: But for other occasional Times in the Week Days, though there be a general Rule that will oblige the Conscience to them, as occasions are; yet they cannot be called Instituted Times. And therefore in that sense it may be truly said, that when Occasional Ordinances are to be administered, the Lord's Day is the only Instituted Time of the New Testament for them. But something more must be said of Continual Ordinances; namely, that there is a Time Instituted that calls for them, and obligeth the Conscience by an Institution to them. And so these two Ordinances differ in their Interest in this Day. That Occasional Ordinances have, by virtue of the Institution of this Day, but a remote, indefinite, undetermined Interest therein; and for their determinate Existence on this or that Lord's Day, there must come over and above, some special occasion, that calls for it, on this or that week, more than on another; only the Lord's Day presents itself still, as a Time blessed, and Instituted for such Ordinances in common and at random. But if this Ordinance of the Lord's Supper be a Continual Ordinance (as it is) and This the only Time we find Instituted; then this Ordinance must have by an Institution some fixed determinate Interest in it; and that by a defining by appointment, what Lord's Days it must be administered upon. And the Reason, for this, is out of the former grounds evident; of which now, I urge only this, that otherwise this Ordinance should have no determinate Existence allotted it; but were in that respect, cast below all Occasional Ordinances. For if its Interest in the Lord's Day be thus unlimited, and but in a common relation; that it is only a Time Instituted for it, no otherwise than it is for all Ordinances in general, and as a common Hall is for all Comers: And withal, that it hath no special set occasion to call for it, and require its Existence; then it is still left in far worse case and hazard for existing, than Occasional Ordinances are: For they (as Providence gives occasions) do call for Time, and oblige the Conscience unto a set Time for them: But this would be left like an Individuum Vagum, that has nothing to show for it, why it should challenge a place or room in this Instituted Time, more than Vagrant Persons have in Common Town-houses. Yea, seeing other Ordinances can still challenge some peculiar, determinate Interest, either by Occasion, or Institution; this might ever be extruded, having nothing but an indefinite, common, Vagrant Interest to show for itself. Therefore certainly, if the Lord's Day be the only Time Instituted under the New Testament; then must be found an Institution to determine and fix on what Lord's Day this is to be administered. And this, not to be left to the wide World for its subsisting and existence; but such, as by Law, or inheritance, it may call for, as its Portion.

Now 3. Therefore add to this then, That if there must be found an institution for it on set Lord's days (they being the only time Instituted) then either the Institution sets apart, every Lord's day, or some special Lord's days (which the word sets out and appoints for it, rather than others) I would see a Warrant for, however, some Churches persume to single out some special days; because their Congregations be too vast (and so not according to Rule, which is, that Churches should consist of no more, than can meet together in one place) to administer it to all, every Lord's day. And others by preferring one Lord's day before another, as Easter day, Whitsonday, &c. do appoint it to be only or specially then administered: Yet there is no word for it, nor Reason by consequence from the word.

Now, if there be no warrant of institution for special Lord's days; then necessarily, the Institution must fall upon every Lord's day.

Yea, 4. Let it be but granted in general, that there is no other Rule to determine this Institution, but this common Maxim; That all Ordinances both Continual and Occasional are ordained for the Lord's day; and that the Lord's day is the only Instituted time for all Ordinances in this common general way: let that be all that the word says for it: so as no special Charter or Interest be produced, by Institution; yet this very common Charter will carry it; and this general, indefinite institution will serve its turn. For when each Ordinance shall come to claim its right, and particular allotment, and portion, in these Lord's days; It must necessarily be set forth according to the Nature and kind of each Ordinance. And then, look how Occasional Ordinances will justly put in, and call for an Occasional allotment for their administration, as occasion is offered, and requires; so continual Ordinances will challenge a continual set allowance, every Lord's day. For they must have maintenance and subsistence according to their Rank and Quality, and end of being ordained. The common Law and Dictate of Reason would, and must thus set out their Portions. Continual Ordinances must be continually on the Lord's day; and what is that, but to be every Lord's day? We say in the Decision of another point of Controversy, and difficulty, between the Arminiaus and Us: about the existence of things Contingent, and the Voluntary Acts of Man's will; That in respect of God's decree, all things do exist necessarily, and by his determinate Council; yet in respect of second causes, and their coming forth into actual existing or being, we say, that they all exist according to their kind. Which is, that Free agents, as, namely, Man's will should in respect of its own motion work freely: And Contingent or casual things that fall out by chance, should in respect of second causes fall out Contingently, according to their kind: But necessary and natural actions, as, namely, the motion of the Sun, should fall out necessarily and constantly, according to its kind, and yet all act in their several kinds, by the determinate Counsel of God, that rules all their causes according to their kinds. Thus we illustrate also the several existences of Ordinances, for their time and season, by saying, That they are varied according to their several Natures and Kinds. God hath took order in his word, for the existence of them all: but for Occasional Ordinances, he hath not given set Rules of Institution for the time of their existence, to bring them forth in: for that had not been according to their kind, but, indeed, clean contrary to it: For they being in their Institution intended for occasions, accordingly must exist, but as occasions are. Yet by a necessary command, when occasion is offered; Therefore as necessarily (when such occasions fall out) as continual Ordinances to be administered. But Ordinances of Continual and not Occasional use he hath ordained to exist, according to their kind, Continually, and not Occasionally; and therefore a Rule of Institution must determine their existence. And he having declared that the Lord's day is the only time that is instituted by him for all Ordinances: Suppose he had given no other Rule; yet Occasional Odinances are to exist occasionally on that day: that is, as occasion calls for any of them; But continual Ordinances are to exist, and be administered continually on that day; and what is that, but that every Lord 's day they should be administered!

I will now in the last place, as the Coronis and Conclusion of all, and for the Confirmation of both these Assertions, add only this, which shall concern both, that it stands with the greatest Reason, both that there should be an Instituted Time for continual standing Ordinances: and also that there should be continual Ordinances purposely appointed for that instituted time; and as much Reason for the one, as for the other. So as there is a proper, peculiar mutual Relation, between such Ordinances, and such an instituted time, they are mutually ordained for each other; these Ordinances for that time, and that time for these Ordinances. It stands with the greatest Reason that may be.

1. That God should institute continual standing Ordinances, for his Church to meet together, to celebrate; and so to constitute his public visible worship; Besides such Ordinances as should be for occasions, that yet uncertainly would fall out. For it became him, who is the great God, the ever-living standing God of the World, who upholds all continually, by a constant hand of power and wisdom; to have a standing set worship, whereby he should be set up, and acknowledged in the World; and not be like the God's of the Heathen, nor the Saints of the Papists, who were God's for occasions, and are Saints for special occasions; and as they had Sacrifices, so these have Prayers, upon particular occasions. But the standing God must have standing Ordinances. It was not fit for God the great King, to stay and wait upon occasions, for all the public worship he was to have; which might have fallen out, or perhaps not have fallen out: No, it had been too too little for him.

And 2. That he should institute and appoint a set and solemn Time for such Continual Ordinances, out of his own will; did become him also; and was as necessary as the former; For otherwise (besides other Reasons proper to that Argument) he had waited upon a greater uncertainty for the celebration of such Ordinances, than that which doth attend upon Ordinances Occasional, even on Men's wills and their occasions and pretences to put off such worship; For occasions still as they had risen, would have called for such ordinances as were occasional.

But if God himself does not set a time, and fix it, there would be nothing to determine and call for ordinances, so as to oblige the Conscience. And so, such ordinances, instead of being the standing, continual ordinances of his worship, should have become the most uncertain, and (through Man's Corruption) the seldomest administered of all other. And indeed, fixedly to appoint, how oft they should be administered, and when, is that which makes them to be continual ordinances, and the worship of God to be solemn and standing in the world. And the determination of the Circumstance of time, how oft, and on what day, was a matter of more moment, and more intrinsically conjunct with the worship of God, than the designation of a particular place. For though a place be as necessary as a time; yet from a set time appointed, doth arise a solemnity of worship: and it is as Royal a property and attribute of God's worship, as any other; and serves to set it out, and greaten it. And the iteration of a time in a set course thus or thus, adds to the worship a greatness, both in Multiplication of it, that it is so oft; and also a solemnity and a restraint upon Men; and so bears an impress of God's Authority; But thus it is not in the designation of a set place. Therefore, often in Scripture when there is an institution of a set day for an Ordinance, or mention of such a day; it is called a solemn Assembly, as the Prophet calls the new Moon's Feasts and Sabbaths that were set, The Solemnities of the House of Israel, Ezek. 45. 17. and 46. 11. And (Levite. 23. 36.) the eighth day of the Feast of Tabernacles is Translated a Solemn Assembly; which accordingly is by Christ called the great day of the Feast, John 7. 37. Solemn they were, by being set, and thereby greatened. And every such day had its set Ordinances by institution appointed to fill up the worship of the day, and (as the Phrase is, verse 37. of Lev. 23.) God speaking unto Moses concerning the Ordinances to be upon such Feasts, says, that they must perform everything upon his day. For every such set time had its set Offerings and Ordinances; and the days were appointed for them, and they for the days. And therefore a standing day must have standing Ordinances, that have a proper referrence to the day, and the day to them; they being made for the day, and the day for them. And this difference for God's instituting a set time for worship, under the Gospel, rather than a set place; They who are against the Institution of the Sabbath, have not considered; when they argue, that there is like Reason of Place and Time, between which, is this Relation to worship, there is abroad and manifest difference.

Now then, if under the Gospel it was meet there should be Continual Ordinances for a standing Worship; that God might still be sure of being worshipped (whatever occasions were) and that there should be a set Instituted Time in these Ordinances: Then marry these two together, as being made one for another; these holy things, for this holy Day; standing continual Ordinances, for this set, and standing Day, according to the proportion of that Rule, out of Leviticus, Every thing upon his Day; Opus Diei in suo Die; the Day and the Ordinance thereof being mutually made for each other. And thus a solemn and standing Worship shall be kept up in the World, under the Gospel, as well as under the Law, which also was prophesied of (Ezek. 46. 13, 14, 15.) That there should be a continual Worship now, as there had been a continual Sacrifice then. For there Ezekiel prophesies of the Worship of the Gospel, and that, under the Type and Notion of the continual Sacrifices and Sabbaths.

Use 1. See the gracious Provision that God hath made in the World for his Worship, and also for to feed his Church.

1. He being a great King, for his own glory reserves a standing Revenue of Glory to come in by Worship of Men, to himself, as it became him, besides that which comes in by occasions. You know, Princes have Crown-Lands, which bring in a standing Rent, that cannot be sold, or alienated (in a Legal way) and they have Customs and Tributes, which come in other ways; but the other are their Royalty. So God hath standing Ordinances, as Crown-Lands, to give him a set Revenue of Old Rents, which must never be left unimproved; as well as he has occasional Customs from other Ordinances.

2. See here the gracious Provision made for the Church; the Family and Household of God. Here is a constant Provision, of no less than four Ordinances, the Word, Prayer, Communication, and the Lord's Supper. We are not like to starve then. God hath kept to his own Rule, to provide for his Family. As good House keepers have some constant provision of store, as Corn, Beef, and the like; besides all occasional Dainties, that, like Fowl and Fish, come in to their Tables; so God hath laid up all spiritual provisions for us: And to be sure you have Christ himself for one standing Dish continually served up to you, as some Rarity useth to be served up, again, and again, and goes round at last. A Dish that fills all, and serves all Tasts (as they say Manna did) which is Milk to Babes, and to grown Men strong Meat; all in all, and unto all. Many things in a Sermon thou understandest not, and haply, not many Sermons; or if thou doest, yet findest not thy Portion in them; but here, to be sure, thou mayest. Of Sermons, some are for comfort some to inform, and some to excite; but here in the Sacrament, is all thou canst expect. Christ is here Light, and Wisdom, and Comfort, and all to thee; he is here, an Eye to the Blind, a Foot to the Lame; yea, everything, to everyone.

Use 3. Hath God himself instituted both a Time, and also standing Ordinances for that Time, to keep up a constant Worship? what arrogancy is it then in such Church-Governors (whether Popish, or Reformed) as assume this power to themselves? saying, that Christ hath instituted no set Day for his Worship, but has left it unto them; it becoming the Liberty of the Gospel, not to be subject to Days and Times, as under the Old Law: And that God hath not defined out what set Times should be for the Lord's Supper; and so it falls under their Jurisdiction to appoint it; and they do all this, to enlarge their power. I will never believe that God would trust Officers with settling such Circumstances of Worship, as he trusted not his own High Priest with, under the Law, but settled them himself: No, God would have never have left matters of so great importance, at uncertainties: He would never have left even the Revenues of his Crown-Lands to those Landlords, of whom many would have the Vineyard to be theirs. And the fruit of their assuming this power, you may see in the Lord's Supper; which is absolutely by them commanded to be received at some certain times of the Year, no oftener necessary to be received; which is their poor Allowance for that Ordinance. And if God had left the Time of all Worship to their appointment, and not more clearly fixed it, it would have come to the same pass in process of Time; and a Sabbath once a Month would have been well, which haply might have been but once a Year. And yet all this was for the Churches Liberty; to free them from God's Yoke, and to bring the Consciences of Men into a worse Bondage of their own. As if God had made Christians free now, from the like Institution of a Sabbath to that of the Jews of old, and which himself then enjoined; to leave room to Men, and their Power, to determine the very same. Thus they exclude God, that themselves may Rule. But blessed be thy Name, O God! that though' other Lord's besides thee have Ruled over Us, and would appoint us when to have Sabbaths, and Sacraments; yet thou hast wrought all our works for us: Thy self hast appointed our Works, and Times of serving Thee: Thy Service is perfect Freedom, but theirs is Bondage, which thou in mercy hast freed us from.

That you may clearly see the goodness of God in it, I will add this, that I find the Papists themselves, and the best of their School, acknowledge, That the Lord's Supper being a Sacrament given, often to be administered; there must necessarily be a defining by some Divine Authority, how many times at least, we are to receive it, else, says Vasques, the Affirmative Precept binding no Man so to any precise Time to receive this Sacrament; but that he might omit it, a Man might forbear to receive it, all his Life-time, (as well as any time) without sin. The like saith Suarez. Therefore they say, that Christ indeed left it indefinite; because he left power in the Church, to fix a set Time how often; which the Pope by Divine Authority (say they) hath done; which if he had not, this Precept, if indefinitely given, would not have necessarily obliged a Man all his Life-time. And therefore they say, it is a sin not to Receive once a Year, because the Pope (in whom is Divine Authority) hath so fixed it; but not oftener to Receive is no sin. But now we, if we were left thus indefinitely (whose Consciences cannot acknowledge any such Power in the Church) were left in a miserable uncertainty, how oft, at least, we must Receive or we sin. We have no help in this case, but the Word itself to decide it. And this is necessary. For, as we say of a Church, that the set Number, how many it should consist of, cannot be determined; yet there must ad minimum, be two or three gathered together in God's Name (as it is set down, Matth. 18.) or else it is no Church; one Saint alone not sufficing to make up a Church: So I say of this Sacrament; though How often at most it may be administered, cannot be determined (for it may be administered every day, as it was in the Primitive Times) yet how oft at least it must be administered, was to be determined so, to set bounds unto Man's neglect, and fix the Institution.

Use 4. If the Lord's Day be thus primarily appointed for these Ordinances, and they for it; you see then the Error in appointing any other day electively for the Lord's Supper; as Christmas-Day, &c. Besides their missing of that Blessing which attends the Instituted Day of this Ordinance, they furthermore set up Days like God's, and prefer them to his; and yet thereby do afford this evident Beam of Light to us, that such an Ordinance honors a Day; for to that end was the Sacrament appointed by them to be on those Days celebrated; and so does this Ordinance, and the like, honor the Sabbath, which is sanctified by them.

CHAP. VI.

Some Cases concerning the Time of the Administration of Ordinances Resolv'd.

UPON what hath been hitherto treated of concerning the Administration of the Lord's Supper every Lord's day and the grounds thereof, there is a just occasion, or perhaps a necessity of Propounding and of Answering some Queries about other Ordinances. Some Cases of difficulty are to be discussed, and which are indeed the greatest difficulties and knots in this Question.

1. It is to be considered What interest this Ordinance of the Lord's Supper hath in the Lord's day comparatively to other Ordinances? and whether by institution this Ordinance is to be administered, whatever be done about others?

And 2. If all have an interest also, then if the Case should be that the time and state of the Congregation cannot permit that all should be administered, it is to be considered which of them should rather be cut short or give way?

To Resolve these Cases; First in General, to prevent mistakes, I premise these two propositions.

1. That there is no such institution of any Ordinance, that all other Ordinances should give way to it, or that by institution this or that of necessity you must have, whatever become of others. 'It is true, indeed, there is a general Ordinance that Sanctifies all Ordinances, as every Creature is sanctified by Prayer; as Paul to Timothy speaks. We are to pray afore the Administration of every Ordinance as occasion is; But such prayers came in but as appendixes and handmaids waiting and attending upon those Ordinances. They come to have a room not upon their own Title or Interest primarily and ex se, of themselves by a special proper institution that gives them this subsistence; but as adjuncts and attendants of those Ordinances, that when any of them is to be administered, then prayer necessarily must be before to Sanctify it. But this is but a dependent secondary Title and Interest that such prayers come to have in the virtue of those other Ordinances; as where the Lady goes, the Gentleman-Usher goes also, but for her sake only. Thus although Prayers go before, yet in the right of that Ordinance that follows.

But otherwise take these kind of public services (which you have here, Acts 2. 42. and which are commanded, 1 Tim. 2. 1.) as they make up an Ordinance instituted as distinct from all the rest and that stands alone and is a Substantive Ordinance. And so know that this Ordinance so taken is not of that absolute singular transcendent institution, that this must be, whatever be done with the rest. They are all second Commandment Institutions, and must have alike their turn. They are Children all of one Father and of one Rank; The Eldest, which is prayer, is not ennobled above the rest, that it must have a Subsistence, whatever becomes of the Younger Brethren.

2. The Interest, which by Institution any Ordinance hath is not such but that in Cases that may face out, any of them may give way to another; or all of them may give way to one. For besides the necessity of the Institution, there may be a Superadded necessity by Circumstances, that either now a particular Ordinance must be administered, or it cannot at all, or not to that full purpose be administered as is meet, and so God's name would be taken in vain. So it may fall out in the Admission of, or excommunication of a Member. And so it may seem to have fallen out in that case, Acts 20. That Paul preached out the time of the Lord's day and administered the Sacrament at night when the Sabbath was ended:

For as he was an extraordinary Officer, so therefore his preaching was more than an ordinary Ordinance. It had a Superadded power of infallibility went with it. And though it was still but an Ordinance of the 2d. command; yet it was an Ordinance extraordinary and which they could enjoy but once; and at that once receive a foundation to build their Faith upon, and raise other Sermons upon that foundation all their lives. Yea, and it is to be considered that they could seldom enjoy him in that way of God's Institution, for their Office was to go up and down. And it is to be considered too that he was in the heat of Preaching, and though he broke off in a case of absolute necessity to restore a man to life, yet he would not break off for another ordinary Ordinance, for that work as in his hand it was performed was greater.

And so that place (wherein he says, I was not sent to baptize; but to preach) is to be understood, for his preaching was an Apostles, his baptizing was but as an act of another man, the one was as an extraordinary Ordinance in his hand, the other was but as ordinary; yet it doth not follow from hence that ordinary preaching is to be prefer'd to baptizing.

Now there may (I suppose) fall out Cases, wherein there may a circumstanial necessity fall out superadded besides that of simple Institution; and then an Ordinance that hath place merely by Institution may give way; as Ordinances Instituted do to works of necessity, as well as mercy. And there may be a necessity of mercy come to be annexed to the Administration of an Ordinance by some special Circumstances; and then an Ordinance that hath but the mere necessity of an Institution, must needs give way, as it doth to other works of necessity, but still not by virtue of any transcendent singular institution.

The Rule of no Institution is such, but an impediment may come in; and no Ordinance is so instituted but it may give way to another.

But to come nearer to the Case, the question may either be made of this Ordinance in Comparison with the Continual Ordinanes, Prayer, Preaching, &c.

Or, 2. The Question may be of Occasional Ordinances as Baptism Admissions, &c.

1. If the Question be limited to Continual Ordinances, which of them hath more Interest?

I Answer, They have, by Institution, Interest alike: But yet so as one may have in Order the priority afore the other; As, Let first of all Prayers, these public prayers be made, &c. 1 Tim. 2. 1. He speaks of Ordinary Church-meetings, as appears throughout that Chapter; So that prayer hath the first place, by institution. And then the preaching of the word seems to challenge the next place yand the Administration of the Lord's Supper the last; But whether after all other, or no, I yet know not.

2. Some Ordinances may for the meet Administration of them require more time, or else they are lamely Adminstred. So preaching may be oftener and require more time. I observe the phrase used, Acts 20. 11. When Paul had talked, a long while, as we translate it, but in the Greek it is 〈 in non-Latin alphabet 〉 . When he had said what was fit thoroughly to instruct them in what their necessities required; when he had said enough.

It is certain that there is time enough for all standing ordinances and continual ordinances upon this day: and so as none of them will take up time so as to cause one to give way to another; and their Interest by Institution is alike.

But 2. The Question will most fall upon occasional ordinances, & if so stated; I deliver my Judgment with submission herein.

1. That the Interest which continual ordinances have in the Lord's day is (as I take it) more direct, immediate, proper and constant; so as it is a more native primary interest compared with that which occasional have.

I call it more direct, and immediate, for there is no third thing that comes between them to bring these two, viz. the Lord's day and these Ordinances together, but according to the ground formerly delivered, both being set and standing, they were made on purpose one for another, these for the day, and the day for them; that so to be sure God might have a solemn standing worship, and not occasional only. So as the time, the Lord's day itself by institution calls for their administration and their existing. But as for occasional Ordinances the day doth not thus immediately call for them, but only as an occasion intervenes, thus Baptism is required when a Child is to be Baptized.

Therefore the alliance between the Lord's day & continual Ordinances is, as that of a man's own kindred, immediate and direct, and of themselves, but that of it and the other Ordinances but as of affinity by marriage, through some middle thing coming between, that causeth it. And as it is thus more near, so more constant; and the constancy of any Relattion and tie mutual makes a greater nearness, than that converse that is by fits and times.

Men that stand in such a relation one to another, that they must constantly meet together out of Office or a set Constitution, are & ought to be nearer one to the other in interest & respect, than those that use to meet but occasionally and by fits when such or such a business falls out. Now the Lord 's day and other occasional Ordinances meet but occasionally, but those that are contiual are standingly yoked together with it, and meet by mere Institution; And so their Interest comes to be primary and native, and in the first place, for that God might have a standing worship at set times, both this day and ordinances were ordained. But the day being thus ordained for this standing worship, and so founded, occasional ordinances are administered also, and the Church then meeting by Institution, they are fitly administered then. It is as in founding Colleges where the founders build Chambers and places of public resort for Scholars indefinitely, but between the Scholars the Statutes do put this difference, that someare Scholars of the house as we call them, and of the foundation, which, that the College might be sure to be upheld as a society, have a set pension and places of maintenance, that the College may not be dissolved: and others are Pentioners, for whom the Statutes provide that such should be admitted also; but yet the primary, native, original foundation & interest, is that of Scholars of the house who are therefore preferred to Chambers, &c. before others; and the other is but the Interest of Strangers that are added to them, and have room amongst them by the founder's will. And hence (as I take it) is the denomination of your Meeting and Assemblies more frequently given to these continual Ordinances, even by reason of their primary original Native & Constant interest, as the ground of it. Thus here it is said, Acts 20. When they meet to break bread, And (1 Cor. 11. 20.) Their coming together in all those places is mentioned as if only it were for the Sacrament. Now the Reason is, because they are primarily and constantly to meet together for these Ordinances, and the Lord's day being first ordained for these, other Ordinances came to have a fit season also: by reason it is a sanctified time and the Church is then to meet. This seems to be the way made for the Administration of an occasional Ordinance, as (1 Cor. 5. 4.) for Excommunication, when ye are gathered together, then to deliver such an one to Satan: but for the Sacrament they meet, to eat, and the meeting is denominated from it. Now as an house is denominated theirs rather, who are the standing dwellers than occasional Incomers, that for an occasion have a room in it, so 'tis here. As the Gospel and Ordinances of it are called the Heavens in Scriptures, as (Psalm 19. 1. Rom. 10. compared) So these standing Ordinances are appointed as the Sun and Moon that divide and constantly Rule this day; and other Occasional Ordinances are as the Stars that have their influences in their seasons, Job 38. 32.

2. The second thing whereby I express myself in the Comparison of these two Ordinances Interest in this day is, That answerable to this more direct and primary institution of these, each for other, it comes to pass that a more special blessing doth mutually arise from the administration of continual Ordinances. God, when he sanctified and instituted this day, blest it also; which blessing is actually derived to us through those Ordinances administered upon it, as those whereby the day is sanctified; and he in like manner sanctifying these continual Ordinances for this day blest them by ordaining a special blessing from their administration by this day. The day blesseth the Ordinances more and the Ordinances convey the blessings put upon the day, which, I say, ariseth from this primary fundamental institution. So that though you may have a Sacrament of the Lord's Supper on the week day, and so likewise the preaching of the word (as was said) yet there is a further blessing on them may be expected on this day than any other.

So as, put the case you could meet conveniently enough for your occasions for a Sacrament on the week day, and therefore would defer and put off the Lord's Supper from the Lord's day; yet you should choose rather to have it on the Lord's day, for there is a special blessing on it that day, which through the mutual ordination of one for the other is bestowed upon it; so as that very reason should sway it rather to the Lord's day.

But now for an occasional ordinance I do Question, and do but propound it, whether there be such a special blessing that ariseth upon it, from this day rather than another day: So as a Congregation should rather put themselves to some inconveniences to have all such Ordinances administered on the Lord's day than on the week day, merely for the Blessing sake which the day brings upon them. And my reason is because, they being Occasional Ordinances, and occasions calling for them, receive their special blessing (if any there be) from time or season or from their occasions, and so as their occasions give them existence, an Esse, so also the fittest season that is suited to such occasions in respect of occasional circumstances, gives them their been esse or melius esse, their better being. So for baptizing a Child; as when a Child is born to any of you an occasion calls for the being of this Ordinance: So those Circumstances of time whether on the week day, or the Lord's day, as shall suit best with the good, or avoiding the hurt of the Child; the Conveniency of the parents, who may be to go a Journey, and the occasions of the Congregation, do give the preeminence to the administration of this Ordinance. And the same may be said as to admission of Members, &c. we are not simply for the Lord's day's blessing, to affect to have these Ordinances on the Lord's day, notwithstanding other inconveniences. But we ought to insist on it to have the Lord's supper on the Lord's day, for it is the work of the day, and the day is appointed for it.

But Though baptism is an ordinance to be administered but once and so (if a greater blessing could be supposed to accompany it on the Lord's day) it were much rather to be desired upon it, than any other day, yet we see the Apostles in the Acts, did baptize presently upon any day, as Philip baptized the Eunuch in his Journey, and Paul baptized the Jailor's Family, &c. For the deferring it was not worth any special blessing conveyed by the Lord's day upon it; when all things else fell out to call for the administration of it. And therefore we are not bound to administer it on the Lord's day merely for the blessing sake.

Now then to sum up the Solution of the case.

1. If all ordinances, both continual and occasional, can be administered on the Lord's day, as conveniently every way as on the week day they should. The Reason is because it is sanctified time instituted for Ordinances; neither is any other time instituted.

2. If all Ordinances cannot be administered on that day, then, I suppose no one continual Ordinance is in the frequency of it, so for to be preferred, as that it should be continually on this day, and another should give way: There is here to be observed the same Rule which the Apostle gives for prophesying of all. If many be in a Church, and all cannot prophecy at once, the Rule is, that two or three should do it at one time, and two or three at another and that by course, So, say I, let Ordinances take their course in their omissions, and no one be preferred to therest, but let it go by a series one by one, as the Apostle there says that all may prophecy.

These are Rules given by command for ordering Ordinances, and suit with right reason (so v: 37.) when ordinances have a like interest.

3. Or thirdly, That all may be administered every Lord's day, there must be the less time given to everyone. For that also is a rule to order prophesying of Brethrn by, which have a like right and interest (so v. 30.) let the firsthold his place, that is, so contract himself that another may speak, to whom God may have given a Revelation as well as to him, and therefore he must not take up all the time. The like, I say, is to be observed with respect to ordinances.

Or 4. The assemblies may begin sooner; and though some cannot come so soon yet when the most may, let them begin and the rest come after. For though for a special reason ye are to stay each for other for the Sacrament (as 1 Cor. 11.) because it is a badge of the Communion of the whole: yet I know not whether we should always thus stay for all other Ordinances for it is better that some few should want part and the beginning of the worship, that the whole may enjoy all.

Now these things I speak in case the Church cannot meet on other (as it seemed these in Troas, Acts 20. could not; for Paul stayed seven days for an opportunity to preach) which may also be the case of some Churches that are poor and numerous.

But in case the Church meet upon other days, and occasional Ordinances so increase, as you cannot have all upon the Lord's day: or the inconvenience otherwise is such you cannot. Then,

1. For the reasons above given you should defer occasional Ordinances (as you use to do) to other days, and keep up the solemn standing worship by these Continual Ordinances.

As I apprehend it, the Lord's day is electively to be taken, for breaking bread but; not so for admission excommunication, &c. And in that case you are to defer Occasional Ordinances rather for this Reason also. For being to be done but once for all, it is all one on what day,; it is no loss to defer any of them to the week day, or another Lord's day: But if you omit a Lord's Supper upon this day, it is an irreparable loss: There is one Lord's Supper less in the Course of Sabbaths in your lives, and the loss cannot be made up: 'tis as the loss of a good thought in it's season: But in the other case, omittitur non ammittitur, there is a delay but not a loss.

And 2. There may be such Circumstances in Occasional Ordinances, as will make their administration much better on a week day than on the Lord's day. And admission may require haste, through some journey to be taken by the party, or the like. So, a man's sin may be so ripe and high, as I would not have his excommunication deferred an hour longer that so the Church may clear itself.

Object. But here comes in the Objection, that there is no time under the New Testament, for which out of duty Christians are bound to meet, but the Lord's day. There is no other time instituted, and therefore it is to be supposed that the general rule that binds all Churches is that all Ordinances should be on the Lord's day only.

Answ. I Answer, That, indeed▪ there is no other time singled out by institution to oblige them to Assemblings together but the Lord's day. But yet there is a command to meet upon other days when pressing Circumstances urge to it, and their occasions will permit. The same command that lies on Timothy to preach the word out of season, lies upon Churches to hear out of the proper season assigned by institution. Other Circumstances may press to a necessity of a duty as well as an institution may; and so may oblige to meet on the week days, as well as Institution obligeth us to meet on the Lord's days. And if still the condition of any Church be such (which yet ordinarily we see by weekly Lectures general in City and Country it is not) that they cannot meet on week days; but Occasional Ordinances multiply so as that they, and all continual ones cannot be administered on the Lord's day; then, say I, let some of the Continual give way at such a time, for if the case be that an Occasional Ordinance may not be administered at all, if not on that Lord's day or that it will otherwise be deferred too long, then, rather omit the practice of a Continual Ordinance rather than that occasional one should be so hazarded. And the Reason is because that Occasional Ordinance is a thing to be done but once: And rather than not have a Child baptized at all and die ere baptized; it were better to loose a Lord's Supper which you may have every Lord's day. The Lord's Supper you have always with you, but not the other.

CHAP. VII.

Whether a Church of Christ may lawfully make an Agreement among themselves to to divide themselves into several parts, and to have the Sacrament of the Lord's Supper Administred to one of these Parts one Lord's day, and so successively to every part of the Church.

I Need not prove the first principle of a Congregational Church, and its being appointed by God as the seat of his public worship and ordinances. I have already proved it, and may take it for granted by these, who profess Congregational principles with difference from others.

The Papists professing a visible Church Catholic, &c. do allow the dispensation of this ordinance of the Lord's Supper Vage and unlimitedly; Hence they have private Masses, and they think a Priest, and one more, to be enough for the performance of them and also for the giving and receiving the Sacrament.

Our Episcopal Divines, professing a National Church, allow a private communion to a party that is sick in case of that necessity.

Our Presbyterian Brethren that profess a National principle and that every ordained Minister is a Minister to the whole Church, do assert, that if several Christians meet and one such Minister be with them, he may (especially in difficult Times) administer the ordinance to them, though he hath no special Relation of being a Minister to them as a Congregational Church, and though' those Christians have no particular Relation of members one to another.

In Scotland, also, a good and holy Minister, in repute, cometh to a place, and when thousands of people gather about him from far and near to hear him preach, ordinarily such a Minister useth to administer to them the Sacrament also.

That which is my design is to find out what of a Church is the true and proper seat of this ordinance of the Lord's Supper.

The Seat impowered for this, or any ordinance, is a matter of great moment, and it is not a Circumstance such as a local place is, and as houses to eat and drink in are. This is but a mere Circumstance of place, but (as the Apostle speaks) of this Ordinance the Church of God is unalterably the seat, as the opposition there shows, 1 Cor. 11. 22. Such Circumstances the Church may and doth appoint but the proper seat of an Ordinance instituted is another manner of thing.

The Passover (which this ordinance doth succeed) had an whole family appointed for the seat of it, Exod. 12. 46. In one house shall it be eaten, thou shalt not carry forth ought of the Flesh abroad out of the house, &c. Afterwards it must not be celebrated in any City but in a Family in Jerusalem, Deut. 16. 5. 6. Thou mayst not Sacrifice the passover within any of thy gates which the Lord thy God giveth thee. But at the place which the Lord thy God shall choose to place his name in there thou shalt Sacrifice the Passover at even at the going down of the Sun, at the season that thou camest forth out of Egypt. Unto which (as holy Ainsworth says in his discourse of the communion of Saints) a New Testament Church answers as the seat of ordinances.

Now that which I shall first do, is, to find out whether this ordinance of the Lord's Supper hath not a proper seat for it, with difference from other ordinances of worship that may be administered everywhere. I mean not as to the Circumstance of place, for of that the Apostle hath determined, 1 Tim. 2. 8. I will men pray everywhere, as to place, and so the Sacrament may be administered anywhere for place. But as the ordinances of discipline have, beside the circumstance of place for meeting, a proper seat of a Church (Do not you judge them within, 1 Cor. 5. that is within yourselves and that are of you?) So the enquiry is whether this Ordinance also hath not a sedes propria, A seat proper to it with difference from other Ordinances, and what that may be?

This enquiry I shall manage by considering.

1. Our own commonly received principles hitherto, & see what they do necessarily (if retained) drive us up unto.

2. I shall consider how the Scriptures will fall in, to confirm and suit with that, which by those principles shall be found to be the Propria sedes of this Ordinance.

We use to make a Statue by cutting away of matter, as in carving a Statue out of free-stone, and so in what is left a form ariseth and it bears the image of what we intend (as well as we do it by adding to of matter as in making a statua of Playster, &c.) and so here Praescindendo or by cutting away what will not serve for a sedes; the true form in such and such a matter will discover itself.

Now according to our Congregational principles received I believe we will agree in these particulars that follow, and if not, let the breach be made where any one thinks meet to make it upon them.

I shall in the first place set them down by way of Narration; the use and benefit of which Narrative will be to help us to discern the special value and tendency of this Ordinance of the Lord's Supper, which, when all is done, must regulate this case. And also by degrees each of those particulars added to others coming up so far to the conclusion, thereby both the state of the Question will be seen, yea and perhaps some demonstration of it spring out of all at least to convince your judgments of the final conclusion which is this.

A Congregational body to Christ, or Church, considered as such, and met as such, is the proper sole seat of this Ordinance of the Lord's Supper, with difference from other Ordinances of worship and other meetings. Now towards the proof of this I advance by these steps.

1. That if the whole Congregational Church were met it must be a Minister who must dispense this ordinance, let the necessity of the Ordinance be what it will. Observe this that in cases of the most absolute necessity none will admit any other than a Minister to administer it; and your best ground for that is (which I shall own) that weread not that any other but such administered it, or baptism in the New Testament, and everywhere we read that where the Sacrament of the Lord's Supper was administered it was by an whole Church, and so the argument for the negative is for this cause as good as for that other, viz. that Ministers only should administer it: Nay, we have more instances for the one than the other. And this also shows a manifest difference of the Lord's Supper from other ordinances. For if we consider public prayers or preaching, gifted Brethren in cases of necessity may administer them, and yet you will not say this is common to the Lord's Supper which none but a Minister may administer. However for this first difference betwixt this and other Ordinances there must be some reason in the nature of the Ordinances themselves (for that it is the thing which in the first place I inquire) that should require and admit such a difference.

2. The qualification of being a Church-member, or of being in the order (as I may call it, Col. 2. 5.) of that state, is also as requisite as to a persons receiving the Lord's Supper; as that the person administering it should be in the order of preaching Eldership. This is acknowledged also, insomuch that the holiest man in the world (and who is known to all that society to be such, and to be utterly remote from the least jealousy of Scandal) who owneth not a Relation to some Church-membership, would not be admitted to this Sacrament by any of our Churches when met together.

3. The third case is this, If some Members out of each or all Congregational Churches in England were met together in a Town, and a Minister of that Town were met with them (where someone Congregational Church resides, but yet, where at that time that Church he belongs unto as Minister are not met, but yet there is such a full Congregation of such Saints mentioned with testimonials from their respective Churches) he, according to our principles could not administer the Lord's Supper to them, and yet they are all qualified for it in this respect, that they are in the order of a Church, and in a Church-state as Church-members, so as the defect that it was in, in the former case, is taken away also hereby.

And if it be said they cannot be administered unto, because he that is the Minister is not their proper Minister, but not because they are not capacitated themselves for it, I add these steps more still by putting further Cases in the way of answer to this, and to show that this defect is ultimately resolved into this, that, indeed, they are not a Church, for that is the ground of any Man's being their proper Minister.

4. If any Apostle were present he could not administer this Ordinance to them. We may make this supposition, for in the primitive times it might de facto have fallen out: Therefore, the above-mentioned defects doth not lie in their not having a proper Minister, for an Apostle, having an universal Relation of Office to all Churches and Saints, would be (so far as being a Minister of all parts therein lies) sufficiently qualified.

5. But still there is a defect why this company of men could not have the Lord's Supper administered to them, and that, although qualified in being each a member of some Church; and where lies the obstacle but in this, that they are not one particular Church, or members of one and the same Church amongst themselves? so that an Apostle's presence and power doth not extend to supply that defect, anymore than to make a company of Disciples a Church without their Co-alition first so to be. We use to say that a company of Elders met in a Synod cannot have the Sacrament together, if Paul were with them, although they each do represent particular Churches. So as still (according to us) the Administration of the Sacrament farther depends upon these being one in the same, individual, particular Church-fellowship, which can be said of no ordinance else whatever.

6. If two or three of that Church were met, and a teaching Elder with them, he might pray with them, preach to them, &c. but not administer this ordinance. The Evangelist Philip and the Eunuch alone went together, and he could baptize him, but he could not have administered the Lord's Supper to him, so as still it is not sufficient that members of the same individual Church be met with a Teaching Elder. Thus still the administration of this Ordinance advanceth itself and climbeth up further and further towards its having for its seat that company of believers which ought to be accounted an whole particular Church.

7. It is not a number of the Members of the same Church met with a teaching Elder which your priniples will allow capacitated for the Administration of this Ordinance. Yea, though' it be supposed a number of so many and of such persons, that if there were a Church to be begun, there were a sufficient number for to make a Church (be it the minimum quod sic of seven (as Mr. Cotton says) or of ten, as in a Synagogue, or of eleven, as Christ's Disciples were when Judas was gone forth.) Yet your principles will not allow it. For,

1. Then any such number met with a teaching Elder for other Religious worship might in the end say, Let us have the Sacrament also in the close, since God hath been with us in the other ordinances, and we are sufficient for number. But this you would not allow.

2. If there be a Church of five hundred, and as many teaching Officers as were in the Church of Antioch, Acts 13. 1. who would accordingly meet in so many several parcels as they had Teaching-Elders over them (one teaching Elder meeting with one parcel of many of them, another with a second many, a third with a third many, and so on) and would multiply their meetings according to the number of their Elders, this you would not allow neither, especially you would not admit such several Meetings for the Lord's upper at one and the same time. This yet is a case supposable and it may be put. S

Now by cases put, we having brought the matter thus high, and thus near, it is to be considered what is here yet wanting or to be superadded to capacitate and endow them with power for this that the Lord's Supper may be administered in this case? Let any man of us either make a breach upon some or all of these principles, or assign wherein the defect lies, and as Peter said, what should forbid, that these should not be baptized? so let us inquire what doth forbid or hinder why these should not be the Seat of the Lord's Supper when so met; and when there are all requisites materially for it.

1. Saints in the Order of Church-fellowship.

2. In the same individual Church-fellowship, and Members one of another in that respect.

3. A Teaching-Elder in proper Relation unto them.

4. A need (perhaps) of Edification of many of them, yea, and an earnest, spiritual and special longing after it at the meeting, and a great preparation made by other Ordinances unto it.

5. The common Warrant (as for time) to receive this Ordinance oft (as oft as ye receive, &c. 1 Cor. 11. 26.) and so, both season and time do meet also. There is,

6. A sufficient number as to the Matter of a Church to make an whole Church according unto that, to which any principles of any profession amongst us Episcopalian, Presbyterian, or Anabaptists will say is required for a Church, and so it is in that respect equivalent unto an whole Church. Wherein should the impediment lie? I press any man to assign it; but he that doth it must assign such a Ratio or Condition of this company to be superadded yet to them, as (taking into his eye all the fore-mentioned cases) shall carry with it a difference and distinct ground founded in the nature of the things, and he must compare them together.

1. With the Case of many Members of several other Churches so met with an Apostle, who yet may not receive the Lord's Supper.

2. With the cases of two or three (but not arising to many) of their own Church met with their own Elder, &c, who yet may not.

And yet 3. All these may enjoy any other Ordinance of worship, prayer, &c. but not this.

And 4. He must consider all these meetings to be of a distinct nature from a Church meeting of the whole Church, that is so acknowledged, in which, not the Lord's Supper only, but any or all other Ordinances of Discipline, Excommunication, &c. may be administered, which cannot be in any of the other Companies. Let any, I say, whoever, weighing the premises, assign what Notio, conceptus, or Ratio (taking Ratio for the Modus, Relation or respect put upon a thing) is a-new or farther requisite to this Company of many, &c. specified, and such a Notio also as will bear warrant and afford a true ground of difference of such a Church, both from the other Assemblies mentioned, and will also state a difference of this ordinance of the Lord's Supper from the other Ordinances, according to the variation of the cases put, and he will find himself driven up to what I shall by and by assign.

For, bring me two half-crown-pieces, the one stamped the other unstampt (which yet for matter and all such requisites belonging to the matter, &c. is, in valore, in value, equivalent unto an half-crown that is stamped) yet the unstampt piece is not constituted currant as Money to that purpose of payment as the other is; so it is in the present case.

The 7th. case propounded presents you with a many of Members of one and the same Church enough to begin a Church, &c. and yet you would not (out of times of persecution) in the modes of them propounded allow them capacitated for this administration, and yet they are, in valore, in value every way equivalent unto a Church which is immediately capable of this Administration. Let any Man now say what is the stamp that is to be superadded unto such a Company or Companies? Till others assign theirs I shall present what I conceive in abstracto this formal reason to be, viz. that a company of Saints, &c. met, must be endued with this superadded Formality, with this Nova ratio formalis instituta; That it is a distinct body unto Christ, wherein the Members are united to one another as such, with distinction from other Churches that are also Instituted bodies to Christ. And this is that company which having a • Officer or Teaching Elder over them are the propria sedes, the proper seat, for the Administration of this Sacrament, and unless this consideration is, or can be justified to be in such, or in any company, they are not capacitated for this Ordinance of the Lord's Supper. For otherwise it is not their Number, and their being members of one and the same Church and their meeting with an Elder, who is their own Elder, that will impower them for this Ordinance.

1. In General, that there must be some farther formalis Ratio, some conceptus, or notion superadded unto the materials of former instances (especially that last put) is evident.

1. Because all things that go to complete the matter do meet in that last instance.

There is, 1. A many. 2. Many of the same Church. 3. They are met with their own teaching Elder, and yet they are defective, and are not the proper seat of the Lord's Supper.

2. Because there must some difference and distinction arise (besides what ariseth from these persons as the matter in this company) whereby they do and may become Propria sedes of this Ordinance with difference from all the former instances. Now differences arise properly from the form, and so it must be Nova Ratio formalis.

2. It must be something instituted, a Ratio formalis instituta, (as I said.)

1. Because it is that which must make a difference and distinction from,

1. A Company of Saints in no Church-Fellowship.

2. A Company of Saints in several Church-Fellowships.

3. From two or three of the same Church-Fellowship.

4. From a many of the same.

5. And so as that whereas any such Company of the former may partake of any other Ordinance of worship, yet not of this. That which must be, to put the difference, must be Ratio formalis, instituta, as take as many men for number and (every way qualified and enabled, &c.) as are sufficient to make a Corporation fit to enjoy such or such privileges, yet they must over and above be empowered by Charter, and over and above have superadded the seat of their being a Corporation by a Civil Institution; So it is here.

2. Now secondly, for the demonstration of that particular formalis ratio instituta assigned, viz. That an instituted body to Christ considered as such is the only proper seat for this Ordinance, I shall proceed.

1. By removing all suppositions I can think of or that have been suggested; or what may be pretended to give the stamp or institution, so as it will still remain that nothing else but such a company as I have before defined, may assume and take on them to be an instituted body to Christ.

1. It is not a Par Ratio a parity of Reason. The Church is said to have prayed for Peter, Acts 12. 5. Peter therefore was kept in prison, but prayer was made without ceasing of the Church unto God for him; and this was done by two several meetings at least and so by parts of the Church, v. 12. He came to an house where many were gathered together praying; and another company was elsewhere, as appears from what Peter says v. 17. Go tell these things unto James and to the Brethren; and the words that follow are, And he departed and went into another place. But yet all this will no way come up to evince the matter we are upon, nor warrant that the stamp of being a Church may be put upon every assembly of many, nor will it follow that the Church may meet in parts for the Lord's Supper.

1. Because prayer is such an ordinance as may be exercised by a Church by parcels, and those parcels may be fewer or more, whether their Office is met with them or not, as in one of the former instances was alleged that one Elder meeting with one sick person may pray with him, whereas if all the Elders met with that person they would not be capacitated to administer the Lord's Supper to that sick person. For if this had been the manner then, or an apostolical Practice, the Apostle James had as fit an occasion to have made mention of it and to have enjoined it to be administered also by them, as well as to prayer over them, &c. For the Sacrament is as needful for the Soul of such a Person as prayer, &c. is for their body.

It may also be said that any two of the Church and the whole Church by two and two may meet to pray for any business of importance, but you will not say they may do so for this Ordinance; Yea they may do so without any Officer, as, two or three may meet for prayer, but not so for this Sacrament. And one reason is because this Ordinance is a Communion of Christ's body, and of one with another therein; but it is not so in the other Ordinance of Prayer, so as there is disparitas, a disparity of Reason. For it would be a strange Assertion to say that two may meet for a Communion of Christ's body as well as to pray, and thereby exercise the Communion of Saints, which cannot be done apart, as well as by all, or many together.

Object. But the Phrase of Acts 12: 5. is urged, that prayer was made of the Church unto God for Peter (which how it was done the 12th. and 17th. verses show, viz. That it was by parcels) and therefore the Church may be said to meet in several parcels; The reply is.

Answ. 1. A Question may justly be made whether that phrase of Prayer being made of the Church without ceasing, refers us unto those Prayers that are afterward instanced to have been made by parcels of the Church, or whether that phrase is not intended to show how the whole Church had during his being in prison met and made prayers for him; for unto the former whole time of his having been in prison doth that speech refer (view the words and compare, verse 4.) and those after-passages (v. 12, 17.) are but what fell out to be that night afore he was to appear next morning, verse 6. But I will not at all insist on this but will suppose that during this time of persecution all their meetings were by parcels as well as that night; though I believe that the assertion in the Answer given can never be disproved. But,

2. Prayer may be said to be made by the Church in parcels, and yet it may be affirmed that none of them were meetings of the Church as a Church. Tho', yet, if two by two had in such minute parcels met, yea if privately only one had earnestly prayed it might have been said, That prayer had been made by the Church thus distributed.

For, 1. The word Church in such a way of speech is taken materially for the members of the Church, whether singly or otherwise, and when a thing is done by them generally either one way or another it may be said, The Church prayed, and it cannot be infer'd that they prayed as met together, no more than to say, Prayer was made by the Churches, would argue they all met together for one prayer. And that the phrase of Church is so used in this Book of the Acts is evident, for when 'tis said (Acts 8. 1.) that there was a great persecution against the Church. The word Church is materially taken. So as the phrase (v. 5.) and those compared with it (v. 12. and 17.) will no way evidence that these meetings were Church-meetings or that they met qua Church, and so they had not the stamp which we seek: They were barely meetings of several members of that Church, and so the whole Church, indeed, might be materially in the one and in the other, but still it was not there qua Church.

2. The nature of the duty of prayer is unquestionably such, as will admit a Church to perform it by parcels greater or lesser, yea in its members singly. And how then can we interpret this phraseology, in Acts 12. to serve that purpose for which it is urged.

3. Nay 3. The Holy Ghost hath warily penned it to present such an interpretation, for he styles the meeting of those in verse 12. (where it is said, Many were gathered together praying) in distinction from being a Church, or the Church, or a Church-meeting, and so it in reality comes up but to that seventh or last instance we gave of many of the same Church-meeting, to whom yet you would not give the Supper. And as for the other company, who are called James and the Brethren, we will suppose them met as these Many (v. 12.) were, and yet so much is not said there, but the meaning may be that Peter bid them to go to their several houses. They are but the Brethren with James, not the Church, though James, their chief Elder, had been met with them.

Yea, 4. There will fall out this contradiction to what is said in the 5th. v. if you say that these were each formal Church-meetings. For then it must have been said that they met in distinct Churches, and not that that Church, in singulari met in each of these meetings, v. 5.

2 It is not the will or consent of that which we must call the whole Church (the 〈 in non-Latin alphabet 〉 ) that can have authority to set this new stamp of a Church upon such partial Meetings of its own Members.

For 1. Tho' in Law Estates or Titles are conveyed, both by the will of man in making his will, and by inheritance, yet here, the adopting any or all of these meetings apart, into the privilege of a Church, goes not by the will of Man. But look what Company is so met as by the will, and institution of God, the inheritance falls upon, they only are the Church. The Church's will gives not the stamp, but it must be such in the reality afore God.

2. If the will of the Church had this pretended authority, then the whole Church may say of any such few or many of the members at any time met, that they are a Church, and that others, though' many, are not so. Yea,

3. Then it may be said of as many several Companys that have each an elder with them, that they are so many Churches; and if all these receive at the same time the Sacrament, they would be so many Churches made by that one whole Church and belonging to that one Church; whereas an instituted Church consists in Indivisibili.

4. It is not considered enough that the authority of being a Church is not Potestas vicaria nor deputata, A vicarious, or deputed power. Therefore the whole Church cannot say, This shall be your Church at such or such a time, for such or such an end.

3. It is not a case of necessity for the Ordinance, that will be argument sufficient for the administration of it to any such divided parcels of a Church. For put this case that many of the same Church are in case of great disconsolation and therefore need this ordinance, or that they have not had this Ordinance of a long time administered to them, and one of their proper Ministers were with them. Yea, put the case of necessity which the Papists and our Episcopal Divines put, that two or three or more are sick and weak in a great Family belonging to one Church, and being near death in all view, they as greatly long for, yea, more need this ordinance, in agone mortis, in an agony of death, than any other company of Church-Members in case of persecution: neither of these cases will be allowed to be such a necessity as would make or constitute such a meeting to be a Body unto Christ, instituted with difference from another part of that Church.

CHAP. VIII.

Whether, in case of apparent danger of Life, loss of Estate rationally foreseen, or in case of violence and force, causing Ordinances to cease, there may not be a prudent forbearance or secret avoidance?

THE Rule our Savior gives, I will have Mercy and not Sacrifice, is our measure and standard to forbear Ordinances in the Case mentioned; for it is Mercy which God would rather have. Sacrifice was the eminent Ordinance of the Old Testament in all the ages of it, yet, it being but a duty of the second Commandment or Instituted worship and not of the first, it yields unto mercy, as also the duties of the Sabbath do, as our Savior Christ hath also declared and paralleled that with the duties of the second Commanded, Luke 6. 1, 2, 3, 4.

But I shall give instances of such a Forbearance which confirm this, and show the extent of this Rule.

1. I shall produce Instances out of the Old Testament.

1. Jacob fled from his Fathers house when Esau had but spoken words of threatening, Gen. 27. 41. And Esau said in his heart the days of mourning for my Father are at hand, then will I slay my Brother Jacob; And these words of Esau, his elder Son, were told Rebecca, and she sent and called Jacob her younger Son, and said to him, Behold, thy Brother Esau as touching thee doth comfort himself, purposing to kill thee. Here was but a hearsay and report of Esau 's intention, and yet thereupon his Mother advises him to flee to Laban to Haran, verse 43. but to do it only to avoid the present distress, hoping his Brothers fury would be over as the word is, verse 44, 45. And tarry thou with him a few days until thy Brother's fury turn away; until thy Brothers anger turn away from thee (that is, the fury of his anger be over) and he forget that which thou hast done to him, then will I send and fetch thee from thence. And he did accordingly and had Isacc 's blessing with him also (Gen. 28. 1, 2, 3, 4, 5.) and was sent away by his Authority; and yet, consider the Case how it stood; He went away from his Fathers house where God was worshipped, and where Sacrifices were offered; for so in the Patriarchs Families they were, and had been from the beginning, from Adam, Abel, and Cain, and so on. Yet, to avoid this fury he fled to a Family, where a strange God was worshipped (for we read that Laban did swear to another God than Jacob did, Gen. 31. 53. viz. The God which Abraham and Nahor had worshipped before Abraham 's Conversion, Josh. 24. 15. The God's which your Fathers served that were on the other side of the flood: That Laban was an Idolater also appears by the said, Gen. 31. 30. Wherefore hast thou stolen my God's? compared with verse 34.) and his flying was but a matter of prudence, it was but for a danger threatened: He was not yet surprised, but it seemed rationally impendent. And also it was but for a time, but not for always, and his Mother (as Ainsworth says) counsel'd him in Faith; yea, and farther Isaac sent him away with a blessing as from God. And there was this farther in the case, that he having bought the birth-right of his Brother Esau, if his Father (who was so old, that he was stricken with blindness, and Esau,