A MODEL OF Church-Government: OR, The GROUNDS of the Spiritual Frame and Government of the House of GOD.  
Showing, What the holy Scriptures have therein delivered; What the best Reformed Churches do practise; What the Tender Consciences may rest in.  
For the better Satisfaction of such as scruple at the Work of REFORMATION, declared and appointed by several Ordinances of PARLIAMENT.  
BY JOHN DURY, one of the Assembly of Divines; Who hath traveled heretofore in the work of Peace among the CHURCHES.  PSAL. 2. 6. I have set my King upon my holy hill of Zion. ISA. 9 6, 7. The government shall be upon his shoulder, etc. 
LONDON, Printed by T. R. and E. M. for John Bellamy, and are to be sold at his shop at the three golden Lions near the Royal Exchange. 1647.   

TO THE RIGHT HONOURABLE Sr. John Gayer, Kt. Lord Major of the City of London. And to the Right Worshipful, The ALDERMEN and SHERIFFS his Brethren.  
Right Honourable:  
These Scriptural Assertions, at their first conception, were not designed for the Public; they were only put to Paper at the desire of those, who in this City gave me a call to the Cure of their souls, and were willing to reform their ways according to the will of God. And because they did confess their ignorance of the whole Frame and Government of the House of GOD; my aim was to let them see it, as briefly as I could, in a Model taken from the pattern which I have seen in the Mount, which the Scriptures have revealed.  
I would not be large, of purpose, to the end that I might stir them up the more to Meditation, to the searching of the Scriptures, from which I have endeavoured to gather all; and to conference with myself, when they should be at a stand. I intended nothing, but according to their desire to give them private satisfaction; yet they would not rest there, but insisted to engage me to publish these Heads of thoughts (for in effect they are no more:) Nor was it enough to make them public, but they would have me to own them, and to present you also with them. To all which you may perceive that I have condescended, although I confess with much reluctancy.  
Not that I am ashamed to own any thing that is mine, though so imperfect as this is, and in a matter of so great consequence, (for I am very well conscious to mine own weakness, and not unwilling that others should perceive it, (if it may be for their edification) or that I was doubtful of any Truth here delivered, (for I conceive that all may be made out to the full, if God should give time, and a call to do it) but that I was loath to offer unto all whom I could not know, that which I had designed only for a few, whom in cases of mistake I would be able to rectify. I was unwilling to seem to intermeddle to so little purpose, as these Tracts are like to be, in matters of so high concernment, in a season so full of distraction, and in an Age so willing to censure, so apt to mistake, and so ready to misconstrue on all hands every thing that hath no character of partiality upon it, though done never so harmlessly: And then also I was afraid to be thought to stretch myself beyond my line, in making this address unto You. But I hope that your favourable acceptance, and the Relation which I have to a particular Congregation in the City, will free me from this last apprehension; and from the former I have been taken off, partly by the consideration of greater inconveniences which might follow upon the not yielding, then upon the yielding unto a publication; partly by the importunity of the Call which I received to do what here is done. So that I hope none other construction will be made of the publication of these Notions than aught in charity to be made; which is to believe, That I being earnestly desired to declare my knowledge of the truth of these matters, thought myself bound to bear witness thereunto, and to suffer my testimony to come to the light, that it might appear that these works are done in God, that they are free from humane respects; and that my aim in putting them forth, is to give occasion to men conscionably peaceable, to consider whether yea or no, an agreement in these Truths ought not to oblige Brethren to a nearer conjunction of spirits, & profession of unity, than we as yet are come unto? and whether yea or no, the things wherein there is a difference of opinion, deserve so much distance in affections, as many are fallen into, or aught to be debated in such a way of heat as most men follow, whereby they rather disturb then edify one another. It is a sad thing to see men that are called Christians and Brethren, exercising their wits to the disparagement of one another in Religious matters; and to deal with things concerning Conscience, lightly, passionately, and without all serious and conscionable gravity. These things are to be deplored, but cannot be redressed, without the acknowledgement of the Truth; nor can the Truth be received without the spirit of Love and Peace, which the Word of the Gospel doth administer only.  
The Lord of truth and peace reveal the same unto us all more and more; and direct You in your station to walk therein as patterns of Righteousness before all others. Which, with the wishes of prosperity unto the settlement of this whole State; shall be towards the LORD who alone is able to save, the constant Prayer of  
Your HONOURS most humble and affectionate servant in Christ, JOHN DURY.   

A PREFACE To the Christian and unpartial Reader.  
Christian Reader,  
SEeing I am put upon the publishing of these brief Tracts, I will endeavour by this Preface unto thee to make the best use thereof that I can, both for mine own comfort, and for the building up of others. As for myself; I shall be comforted in this, (whatsoever others may judge of the matter) that I see clearly a Providence in this publication, without any purpose of mine: And that I can conceive of the things which I judge therein to be imperfections, that they may prove advantages unto Gods main work in his way of using them; For the brevity of each Part may, to an intelligent Reader, make the whole so much the more commendable; and to one that is of no quick understanding, although it will be more obscure, yet it will also be less tedious; and may give to him that is ingenious, occasion to make some further inquiry after the Truth, that his rational Doubts may be satisfied; which, as God shall enable me with grace, I shall be willing to intent.  
As concerning others; seeing the spirits of most men are very sharp, and full of jealousies, I shall therefore offer myself unto them with the greater simplicity; for being in myself without prejudice, I hope to be found towards all without occasion of offence; and as I shall be void of partiality, so I shall make use of that liberty which in a business of this nature doth beseem my profession in the Gospel; which is, to look upon all alike, to be free in the matter, and plain in speeches, to utter the Truth as it is in my heart.  
First then, I think myself bound to declare this; That I am under a Vow to prosecute upon all occasions, as long as I live, the ways of Evangelical reconciliation amongst PROTESTANTS; that is to say, Professedly to seek, and upon all occasions offered to advance, amongst those that have received the Holy Scriptures for their Rule, and keep to the Fundamentals of Faith and Practice, the means of spiritual unity, of peace and of love, by the manifestation of the truth, and in the duties of holy Communion. Having therefore this opportunity fairly offered; I am obliged, in minding my Vow, to discharge a good Conscience; and for the love which I own unto the Gospel of Peace, to the whole Church of God, and to the prosperity and flourishing condition thereof in this Nation, to make some Overtures, which I hope shall give no matter of grievance unto any, but will prove edifying unto all; at least my aim shall be none other, 
The scope of the Preface.  but to stir up thy pure mind (Christian Reader) to the thoughts of Brotherly kindness, of meekness, and of peace; to the end that some ways may be taken up, which will help to reconcile the Affections of many divided about Circumstantials; to preserve and keep entire the Unity which remains about Fundamentals; and to prevent or cure the manifold Misprisions, which increase our confusions, and obstruct the Remedies of our diseases.  
Now to offer at this, I shall not cry out against particular faults; not because I think them not very hurtful to the ways of Reformation, or that I think it unlawful in due time and place, or altogether unuseful to warn all of public dangers, when none other Remedies are left: But I shall not do it, because it is more suitable to my spirit to seek to gain all to the sense of necessary Duties, than to reprove some for the neglect thereof; because my resolution is to follow (if it be possible) the rule of Charity; first to admonish a Brother in private, before his faults be charged upon him in public; and because I find it the Theme of many, on all sides, that do almost nothing else: And yet this course doth prove no lenitive, but rather an incentive to our distempers. My way then shall be, 1. To represent as 
The parts of it.  briefly as I can, the general danger which hangeth over all our heads by reason of our common faults. 2. To discover the causes whence our danger doth originally proceed. And 3. to offer at some counsel, which may point at a way to prevent the lamentable consequence which is like to ensue, if no course be found and followed for healing of our breaches.  
First concerning the danger wherein we are, thus in brief:  
That we amongst ourselves, almost in respect of every thing, are all broken to pieces in our affections, is very evident.  
That in this rapture of affections there is not only a distance of parties, but much heat of opposition, no man can deny.  
That by this heat, the alienations and thoughts of heart grow daily greater and greater, every one can perceive.  
That few set themselves in the gap, and labour to make up breaches, all must confess.  
And by reason of all this, (if the cause of our unsettlement continue long) that we shall be habituated unto Breaches, even till we be consumed, none can justly doubt, but every one should sadly apprehend: because the saying of our Lord and Saviour is undeniably true, That every Kingdom divided against itself is brought to desolation; and every City and House divided against itself, shall not stand, Mat. 12. 23. If then I may parallel the universal state of protestancy, as it is opposite to Popery, unto a Kingdom; and the Nationall Churches thereof, unto so many Cities; and the several Congregations of each city, unto so many Houses; and in all these, if I reflect upon the Breaches which are apparent unto all; First between the Lutherans and the Reformed Churches, which have brought them both from a flourishing, to a desolate condition, in Germany: Secondly between each of these within themselves, by their Sub-divisions and cross Parties, which have weakened all their strength, and multiplied scandals amongst them: I must needs confess, that Christ's sentence is verified upon them; and that the judgement which of old was denounced and executed against Israel, is now come to pass in part upon the Protestant Churches, and may be accomplished over them all, if the Causes thereof be not taken away by true repentance. Let us briefly consider what the Prophet Amos, in his sixth chapter, saith unto Israel, that we may apprehend therein our own danger. First he denounceth a heavy woe unto those that were at their ease in Zion, and were not grieved at the affliction of Joseph; namely, That they should be led away captive with the first that go captive. v. 1. till 7. Captivity then is threatened unto all, but chief unto these. Then he showeth the certainty of this judgement, with the means by which, and the chief causes for which it should be brought to pass. The certainty of the Judgement is declared, v. 8, 9, 10. namely, that God had sworn by himself, that he did abhor their excellency and hate their palaces, that he would deliver up the City and all that was in it to the enemies thereof, and that he would kill with death such as remain after the captivity in the city, although there should be but ten men remaining in one house.  
The means by which, and the causes for which this heavy Judgement should be thus executed, are set forth in vers. 11, 12, 13, 14. The means are two: He would divide them within themselves, v. 11. and he would bring a foreign Nation against them to afflict them, v. 14. The causes are chief two; their incorrigibleness in unrighteousness, v. 12. and their pride in their own strength, v. 13. All these things are considerable in our present case: For this is evident; although the Church of God is heavily afflicted every where, and the Saints throughout the world have great cause to mourn, yet that most of us take our ease, and rest contented in the enjoyment of our Victories, and that we grieve for nothing in effect but because we have not all our will accomplished against the adverse party with whom we are in contest about particular concernments; and as for other things besides, we are secure and careless, we take our pleasures to the full without restraint, and we grieve not at the affliction of Joseph, but in effect we do even as joseph's brethren did, they sat down to eat bread when they had cast their Brother into a pit, Gen. 37. 24, 25. So we who heretofore have helped to bring our Brethren of the Palatinate and of France, into the Pit wherein at this day they sit; now being at our ease, we mind not at all their interests. If then our sin is the same with that of Israel, to seek our pleasure and ease, and to enjoy it to the full so far as we have gotten it; certainly our punishment will be the same with theirs also: for God hath as just cause to swear that he doth abhor our excellency and hate our palaces, as he did theirs; and he hath no less power now to punish this Nation with captivity and mortality, than he had heretofore to punish that: And to me it is apparent, that he hath set the same Means a-work, and for the same Causes, against us now, which then were threatened against them. Against them the Prophet threatened, saying, Behold the Lord commandeth; and he will smite the great house with 
v. 11.  breaches, and the little house with clefts: that is, he will divide you, and break your strength to pieces; for, saith he, Shall horses run upon the rock? will one blow there with oxen? for ye have turned judgement into gall, and the fruit of righteousness into hemlock. That is, You must be broken to pieces, because 
v. 12.  you cannot otherwise be made subject and useful unto God's service; for you are hardened in your sins like a rock, upon which the spirit of God cannot run and have a free passage: Nor can 
By horses, God's spirit is typified, Zach. 1. 8, 9, 10. compared with c. 6. v. 2, 3, 4, etc. By oxen, the Ministers of the Word are typified, 1 Cor. 9 9, 10, 11. v. 13.  you be manured as a profitable husbandry unto him, by his ordinary Ministry, which is appointed to blow up your fallow-ground, because you are not capable of being ploughed by reason of your stony heart, which is so hardened in the ways of iniquity, that you have turned Judgement into gall, and the fruit of Righteousness into hemlock. Moreover, you rejoice in a thing of nought, and you boast yourselves of your strength, saying, that you have taken horns (power to defend and assault) by your own strength: therefore, behold saith the Lord God of hosts, I will raise up against you, O house of Israel, a Nation, and they shall afflict you, from the entering in of Hamath, unto the river of the wilderness. This is that which was denounced and executed against Israel; this we see hath been the case of the Protestant Churches in Germany; and may we not now say unto England, or to Great Britain in like manner, to this same effect—  
Behold the Lord hath commanded in the way of his Justice, an evil spirit of Division to appear amongst you; for he hath smitten your great houses with breaches, and your little houses with clefts; there are divisions and subdivisions amongst you at home, by which he doth fit you for the ruin which is determined against you from abroad, and all by reason of your other sins wherein you are hardened; for you pervert Justice, and cannot be reform: because you trust to the power and strength which you have gotten to yourselves, therefore God will bring from abroad enemies against you, who shall afflict you, as heretofore hath been done to others; Except you fear the Lord, and his goodness by which he doth yet spare you, and be so wise as to prevent this Judgement with speedy Repentance.  
In respect of God, this is the danger under which we lie. In respect of Men, all the foundations of the earth, all grounds of settlement, all Rules of government, are shaken and out of frame. For if we look upon ourselves in respect of that which is within: How little care and compassion there is of the Poor, of the oppressed and afflicted; how impossible it is to expedite the ways of relief for them; how near they are to break forth into tumults and discontents: How little faithfulness and trust there is to be found amongst men that are called Brethren; how some we are of the event of our Divisions; how eagerly most men are carried to prosecute the designs of a Party, without regard to the Public; how many cross Interests are prosecuted by opposite Parties in the State, which obstruct all proceed: How the Church is broken to pieces within itself, and in the very Principles of a true settlement; how that which is called the present Church, is clogged and obstructed in the way of Reformation, and in the aim and means to compass it, is distant from the authority by which it is to be supported; dnd how that which seems to be established, is set upon a sandy foundation. If (I say) we look upon these things within, and then in respect of that which is without, we take notice of the distance at which we stand from the rest of the best Reformed Churches, and of the Judgement which they make of our proceed. (I say) if all this be laid together, as to Man; every one that hath eyes, must needs foresee our inevitable ruin, if we continue thus; and that it is impossible for us to subsist long in this condition.  
Clear it is, That if every one be left in his outward and public ways to the liberty of his own will, to cross and oppose his neighbour, and affront him as he pleaseth; that we shall need none other enemy to destroy us besides ourselves.  
But if now in the midst of our unsettlements, many enemies take their advantage to watch over us to cause us halt; if they blow dililigently the coals of our divisions, supporting themselves only with this hope, that the flame which is kindled amongst us, will at last burn us up to ashes, and that they may yet triumph over us therein; And if few do either observe their ways to discover them, or endeavour by faithful counsel to shut the door upon them; then we may infallibly conclude, that our desolation will not only be certainly, but speedily accomplished. And this is the danger wherein I conceive we all are at this time.  
Now before we can speak of the Remedies, we must look a little into the Causes, whence these symptoms of our ruinous estate proceed.  
I shall not rake into all the particulars that might be observed, 
Of the causes of our public evils.  nor lay all the guilt upon any one: It is an easy matter to accuse Adversaries; and a very natural course, to make such as we do not love, odious unto others. But this is a way wherein narrow spirits walk; and men, as men, seek rather to justify themselves before the world, then to reclaim with meekness others from the error of their ways before God. But I shall look to this last duty in the first place; and then let the other come as it may, if need be, that is, in case I find myself suspected or accused wrongfully. Nor shall I meddle with matters of State, to impute the causes of our misery to the miscarriages of Public designs, or to the perverseness of the counsels, or the wickedness of the Instruments thereof. It is no part of my calling, to trace Politicians in the crooked & serpentine ways wherein they walk. The Interest of States is a troubled Sea full of hideous Monsters, and hidden Rocks, whereupon the men of this world make shipwreck; and therein all the Nations and great Families of the earth are tossed up and down according to the fancies of the Rulers, whose aim (though under other pretences) is nothing else but greatness and command, to be supported by riches and power: My soul enter thou not into their counsel, for there is no truth in their ways, there is no faithfulness in their mouth, their inward part is very wickedness: And that our distractions proceed from this generation of men, and from the Counsel, which are taken up upon their Principles, there is no question to be made. But I shall leave them unto God, to be judged in his own time; And walking in mine own sphere, shall speak unto thee that art a Christian indeed, of things belonging to our Religious profession; to discover at the root the causes of our disease, which I conceive is nothing else but the corrupt Profession of the true Religion, whereof we must all confess ourselves guilty, every one of us, more or less: which how to Reform, first in ourselves, and then in others, will be a profitable enquiry.  
If the Truth had not been manifested unto us, we should have no sin; but now since we have known it, and held the profession of it in unrighteousness, we have no cloak for our sin: we ought then to confess and deplore that our profession is corrupted, two ways. First, that most of us, although we are not ignorant of the Truth; yet we cannot deny but that we have lost the true aim of the holy profession thereof. Secondly, that although some aims be rightly set, and the profession of many commendable; yet for the most part, the means and ways of prosecuting the same, are either not answerable unto the Rules of Christianity, or else directly destructive thereunto.  
The true aim of the Holy profession is, to show forth unto 
What the aim of our profession is, and how we fail of it.  this evil world, the life and virtues of him who hath called us unto his Kingdom and glory. The Truth which we know, and which by the Gospel is revealed unto us, is the testimony of Jesus; that in him alone there is Redemption from all sins; that by him alone there is all sufficiency of Grace to be received through Faith; that for his sake alone we have free access by the Spirit unto the Father; that the titles and names of King, Captain, and Forerunner, of Apostle, Prophet and High Priest, of Author and Finisher of our salvation, do belong to him alone: and that he being alone the Way, the Truth and the Life, no man can come to the Father but by him; this we do know and acknowledge; this we do maintain and profess as the Truth: but who can say that the true aim of this profession, is taken up and followed as it ought to be? this aime is to follow him as dear children, expressing him in his life, that is, in his lowly, just, holy, and unblameable conversation amongst men; and in his death; that is, in his mortified, his selfdenying, his afflicted, his meek and humble condition in this world. I say, this aim is not taken up and maintained in this profession of the Truth; yet we know that this should be our whole aim; and because we know it, and do it not, therefore our sin is heavy upon us; therefore these judgements do overtake us, and God doth revenge the quarrel of his Covenant against us; The Covenant is, that we being in Christ 
Matth. 16. 24. Rom. 8. 17. 2 Cor. 6, 17.  shall bear his Cross, and follow him; that we shall suffer together, and be separate from the world with him; and if we touch not the unclean things thereof, we have a promise that the Father will receive us. But who is it that doth truly aim at a full separation from the world, and doth not intent to uphold the high things and full enjoyments thereof together with the profession of the Truth? are we not content, and have we not a desire to enjoy the fashion of things present, although we know that we are called to seek and apprehend only the things to come? we are called to be conformable unto the image of the Son of God; that is, to be no ways conformable unto this world: but if we mind no such thing, how can we be said to maintain the true aim of our holy profession? The Socinians who have cast off the Truth which is in Christ Jesus concerning our Justification before God, and have made the acknowledgement of his Person in the Truth, void, by their Heresies; these uphold still the aim of the profession, namely, that we must follow his footsteps: but we who are convicted of the truth which they have denied, seem to deny (at least in our practice) that which they uphold; and consequently make the truth itself which we acknowledge, ineffectual, by our profession thereof; because our aim is not in simplicity answerable, but rather cross in all appearance unto the tenor of the new Covenant, and the end of our heavenly calling. Now if the main and principal aim be lost in our walking with God; how can he be at peace with us, or we with him? can two walk together except they be agreed? and are those agreed whose aims are different? doth not he know the secrets of all hearts, that he may reward every one according to his works? what then can we expect from him other, then to reap the fruit of the seed which we sow? for we sow to the flesh worldly aims in the field of a religious profession; and can we expect any other harvest from thence but trouble and confusion? This then is the first and main cause of all our distractions, that the true aim of our Profession is for the most part lost amongst us.  
The second cause of our public distraction is this; that although for the main, a work of Reformation is truly aimed at by some; and many particular matters tending thereunto, are rightly designed by many, for the advancement of Religion: yet the means to bring this aim and these designs to pass, are not at all proportionate to the effect intended thereby. The work of Reformation (no doubt hearty aimed at by some) is a real and thorough purging of the Church and State from the corruptions which have overgrown the one and the other, and a settlement of both in a way of Righteousness: I say that 
What the Reformation aimed at is, and why we come short of it.  some aim hearty at this; and I truly do believe it; but how many there are, God alone doth know. Sure I am we cannot discern very many, that have nothing else in their aim; but that most men, are very fierce in their private, and very cold in the public occasions, we can easily discern; and yet their Covenant both with God and man doth otherwise oblige them. And would to God there were not some that did make the aim of a Religious Reformation, a mere pretence to compass their own worldly ends: and a snare to entrap others into difficulties. I shall not meddle with the State, the Church is my task at this time; but I find, that to advance this Reformation in both, the means used are very disproportionate to the effect, not only in respect of the way, wherein many of the Reformers walk in their own thoughts, but also in respect of their manner of concurrence every one with another.  
The way wherein most men walk in their thoughts to Reform the State, hath no relation unto Christianity, but only to the wisdom of the world; and the way by which they seek to reform the Church, hath as little relation unto Charity, but is either carried in the way of Liberty, or of Authority; for men walk by one Rule of prudency in State matters, and by another in Church affairs: as if a Christion in his civil employments might act without a Relation unto the will of Christ; or in Church-matters, might either please himself alone, without a relation to his Brethren, or might use all the power whereunto he can pretend, without a compliance and condescension to the weak. These false Principles of Reformation, make men inconsistent with themselves both in Church and State: here they act one way by this Rule, and there another way by that Rule, and sometimes they jumble both ways together, and look at once with two faces in the same business different ways. The simplicity and truth of Christianity is by this means lost in the Aim, and with it all true prudency in the Deliberation; and these two being gone, men are left unto the counsel of their own hearts, and betake themselves in the execution of their designs, as well in the one as the other sphere, to the tricks and contrivements of Policy, or to main power and strength. And thus it falls out, that even the best and most hearty Reformers, walking as Men, in spiritual undertake, fall into different ways, take up different Maxims and Rules; and acting according to the same, (because they respect not the Maxims and Rules of holy Communion in Christianity) they make use of all their strength and wit to oppose one another by different contrivements about the same work: And whiles they are wholly bend and possessed (as men naturally are) with the thoughts and affections of their own way and designment; they look upon others, no more as upon Christians, but as upon a Party: Because the simplicity of the Holy Profession being lost in the Aim, and the Rules of Holy prudency for the Communion of Saints, being laid aside in the work; and men having forgotten that they are called to be Brethren, and members of one another, in their relation to Christ; they act no more in this, (though otherwise godly men, and hearty towards a Reformation) as men of godliness, and truly reform from the world, but as men interessed in a Party of the world; for such or such a Design; to gain, or to oppose this or that Purpose. And because this frame of spirit even in the best of us all (if we look not carefully to our spirits) may be found more or less; therefore the Means of our Reformation are disproportionate unto the End for which they are undertaken; and this, because they are not put forth by us in God's way, which alone can edify his Church, and without which no design therein can prosper.  
Now when the Authors of our Reformation act thus, and are acted by a Principle of Division within themselves; how can they be brought to a hearty concurrence one with another, except a way can be found to rectify this Fundamental error in every one of them? And if the Instruments who are to put life in the Means of the Reformation, either cannot at all join, or if without their conjunction nothing at all can be effected to any purpose for a settlement; how shall the work be carried on? If Christ would not have his own Nation to come to perfection without us; sure he will not have any one of us come to perfection without another. If then the Agents who are to work out the Perfection whereat we aim, are so far from joining in it, as that they prove by their conjunction rather destructive to one another, than furtherers of God's work; what hope is there of any success? Christian Reader, give me leave without offence to speak plainly what is observed in the Actors of a Reformation at this time, I mean such who have the means thereof in their hand, or at least a hand in the means: These we may find to be of three sorts. Some mind the work sincerely for itself, although they now and then mistake the Rules by which they should walk; Some mind the work, only to gain some temporal advantages by it; And some mind it only to spy the faults, and stop the proceed of the Actors. Now if our constitution be such, that nothing can be done effectually in the Public, without some of each sort of these Agents, whensoever they list to have a hand in the business: it is apparent that no means can be employed successfully towards the thorough Reformation of any thing. For the Upright man failing (as we all do) to walk by his Rule (which is his strength) he easily is drawn by the Worldling into a Plot, to do things for some End which is not answerable to the simplicity of the Gospel; and assoon as any such thing is in agitation, the third Agent, who is also interessed in State-contrivements, steps in to observe and obstruct or overthrow their proceed: And hence it is that the means of an intended Reformation, well meant by many, and set afoot by some, are unsuccesful in the event, because in the proceed and use of Means there is no suitableness, but rather a destructive quality unto the advancement of Religion. For in every thing that is proposed or taken in hand, the jealousy of a Party doth come in, which overruling the Affections by worldly considerations, raiseth an endless contest about every thing concerning every part and circumstance of the work; by which means the design, though never so just and harmless in itself, is either stified in the conception, or else becomes abortive before the time of strength; or a birth of so loug continuance, that in end there is no strength left to bring it forth. And this is briefly my thought of the Causes why the main work of our Reformation is so much perplexed as we find it. As for more particular matters honestly designed for the advancement of Religion, by many, in their several places and callings; As they can have but little influence upon the main, because the great corner stones of the Reformation, are not as yet publicly professed and laid, upon which every one should make an orderly superstructure of gold and silver and precious stones, in the unity of the spirit towards his Brethren: So, the more such Designs are stood upon and advanced in a private course, they accidentally become the greater hindrances to the general work; whiles men that are thereby stinted within themselves, rest satisfied in their own private ways; and by leaving the thoughts of a public Communion, they prove opposites thereunto; when they admit of nothing that is not every way agreeable unto their particular Contrivements.  
I am persuaded that many able men throughout the Kingdom have many excellent things in readiness, which might be usefully applied to the edification of the Churches, both for the advancement of Knowledge and of Godliness, if the ways of our Settlement were cleared. But now as matters stand, I cannot look otherwise upon their excellencies, but as upon the scattered stones of a building not yet framed, and as upon the furniture of a house whose model is neither apparent, nor yet well understood by any. Therefore although there be many men in these Churches of eminent abilities, and Vessels of great honour, fit for very good uses in the building of this Tabernacle: yet because the Rule and way of their Brotherly communion and correspondency is not determined as it ought to be, they stand (though in their private sphere profitable as to God, yet) as to the Church useless in the Communion of Saints. For the Parts of the building not being set together, their serviceable gifs are not employed as Joints should be in the Body to make up and compact the whole: And for want of this aim and endeavour, by all that they do, they bring nothing forth unto perfection.  
I have briefly pointed at the Causes of our Disease; that thou mayest consider thyself (Christian Reader) as in the presence of God, how thou art led, by what spirit thou art guided, and how thou shouldest free thyself from the guilt of contributing further any cause or matter of continuance to our Distempers. Now the Lord grant us all grace, to do all things without murmur & dispute, to his glory, unblamably in Love. Amen.  
I am in the last place to speak of the Remedies of this corrupt Profession of the true Religion: And if I should enter at large upon this task, I should be obliged to write a Volume: but my purpose is only to name the Heads of things necessary to be intended and set a-work, to advance our Reformation, and redress the Evils which threaten our final ruin; That if thou (Christian Reader) art convicted of the usefulness thereof, thou mayest contribute in thy way what thou canst thereunto.  
The remedies then of our distracted condition I conceive will be found in a discovery of two things, first of that which will help to rectify the disease at the root, by taking away the cause which doth origionally beget it; Secondly of that which will help to prevent 
Of the remedies of our public distractions.  the effects thereof; which become causes of increasing the distempers, to propagate and continue the disease.  
I have showed my opinion that the causes which beget our distempers, are the want of the true aim in the holy profession, and the disproportionatnes of the means used to prosecute the true and lawful aims of the Reformation which we seek to rectify the inward Hypocrisy of the heart is only God's work; but to discover it and convict men's consciences of it, may be the work of his servants by the right interpretation and 
The Remedy of the first cause of our disease.  application of the word, as the Apostle testifieth, 1 Cor. 14. 24, 25. Yet the bare discovery of vice or error and the conviction of a natural man that he is guilty of it, is not enough to remedy the evil disposition of his spirit or to beget a true aim in him to answer the heavenly call; nothing can do this but God by the discovery of the truth in the loveliness thereof; When he giveth faith to the elect by the engrafted word, wherein they receive the love of the truth, which purifieth their souls, and maketh them obedient thereunto through the spirit: unto this work of God the faithful Ministers of the Word are subservient, when they hold forth the Truth in sincerity and manifest the knowledge of the glory and life of God in the face of Jesus Christ.  
The first remedy then, will be to stir up Ministers, who understand this Mystery of Godliness ordinarily to press and preach the main things which discover the life and spiritual estate of Christ as the Truth is in him, that their hearers may know, first, positively what that life is whereunto they are called; and then negatively, what that life and state is wherein men are by nature from which they are called: and this should be done not so much by an enlargement of themselves upon many particular branches and twigs of duties as upon the manifestation of the Principles and essential properties of the spiritual and carnal man, from whence the knowledge of duties will of itself flow: I do not mean that the preaching of particular duties is unprofitable or aught to be omitted; but I conceive that the fundamentals which discover the hidden man of the heart both in respect of the Righteousness of the spiritual and of the unrighteousness of the fleshly nature should be mainly and ordinarily so proposed, as from the discovery of that which is conformable or inconformable unto the image of God's life in Christ, all particular duties should be derived and pressed upon the conscience; and I believe that because godly and zealous men commonly spend more of their strength in matters of particular concernment then in such a fundamental course; that two evils arise from thence unto the hearers, and one in the Ministers themselves. First, that the natural corruptions of the hearts of all men, remain in some altogether, in others in a great measure undiscovered at the root; by which means they still conceiving well of themselves, or better than they ought, are not truly humbled before God, and mortified unto the world, but live still as men in the world, and take up the profession of Religion in the performance of certain duties, rather than in the pursuit of a heavenly call to come unto Christ Jesus. Secondly, that such as are ingenuous and have tasted the Kingdom of God, and thereupon are gotten into a hatred of the world, being fervent in spirit to serve the Lord, are driven, by the much pressing of particular duties, to an over acting zeal; either against or for some persons or actions, which zeal having no temperament of love, meekness, and lenity, to heal and bear with the infirmities of the weak, or to bring their own proceeding with them home to the true aim of the holy profession which is to discover Christ unto those that go astary from him, they are so fare from edifying the Church of God by their forwardness, that they rather disturb and destroy every thing they meddle withal; but if they were instructed by their teachers to understand the way wherein Christ did 
Mat. 12. 19, 20.  walk to show judgement unto the Gentiles; namely, that he did not strive, nor cry, nor cause any man hear his voice in the streets: that he did not break the bruised reed, nor quench the smoking flax till he send forth judgement unto victory. If I say they were taught to know him in this, as in all other things, and were obliged to judge themselves in all their aims, to do nothing out of the way of conformity unto him, in his walking in the flesh, they would easily refrain from the intemperancy of their passionate zeal, for or against particular matters which reach not unto the heart of the profession.  
The evil which in this course of preaching doth befall unto the Ministers themselves, who otherwise are Godly and holy men, is this; that they easily overshoot themselves, either by pressing a particular duty too much and indiscreetly laying too great weight upon it towards all without distinction of cases, whereby the weaker consciences are straitened and ensnared; or by applying a duty unto matters of state and public relations to the prejudice of one party for the advantage of another upon reports or mistakes and misconstructions of matters, from whence oft times great scandals and discontents arise, and are fomented to the widening of breaches without all hope of reconcilement: If the Ministers press not the fundamental aim of the profession; but rest in the delivery of theoretical truths, and the application thereof unto particular duties, It is no great wonder that their hearers remain ignorant of it, and walk not up to it; and it must naturally follow, that all the care whereunto their conscience will draw them in their profession, will be nothing else, but a professsion of some particular tenets and practices for which they will strive as for life and death: not that I think that any truth or righteous practice is rightly to be esteemed or neglected; but that all the Theory of the world, and all the performances that can be wrought in particular duties may be a matter of mere Hypocrisy in the professor; and nothing else but an occasion of strife and disturbance towards those to whom our profession is addressed, if the true aim of the holy profession be not minded: the teaching then of the aim of our profession (by God's blessing upon the word of his servants) may rectify the purpose of the hearers in their profession, and cure the first and fundamental cause of all our distempers; and if once this radical cause be taken away, the secundary which is but a stream flowing from that fountain, will soon be dried up, by the heat of true love and sincerity which will take possession of the affections of those that in the Spirit follow Jesus Christ.  
For as the second Cause of our Distempers, viz. the want of 
The Remedy of the second Cause of our Disease.  Proportion in the Means used towards a through Reformation, to produce the Effect intended thereby, is an effect of the first: So the second Remedy of that evil, will be a consequence of the first, namely the way of doing all things in love. For he that aimeth at nothing in the way of his Profession, but to follow Jesus Christ, will find that he in his way of walking did proportionate all his undertake to the end for which he did them, by the manifestation of God's love to those towards whom he did make his application. And because there is little or no sincerity of Brotherly love apparent in the use of the Means which are set a foot for the advancement of a Religious Reformation amongst us; therefore every thing which is done by many of us, is altogether unsuitable to the end for which it is performed: for although the thing which is done, be in itself never so good and just; yet if the spirit of Divine love do not go along with the performance of the work there will be no proportion found therein to reach the end for which it is to be undertaken; because there is nothing but love that can fit every thing to the good of those to whom it is done. The Apostle saith, that there is neither circumcision available in Christ Jesus, nor uncircumcision, but 
Gal. 5. 6.  Faith which worketh by Love: The object of Faith is Christ, when we take him in the Covenant as our aim to be found in him: and if this Faith hath any life in us, and is not a mere verbal profession, it will be operative in that Love wherein He did all his works amongst men, and towards his Father. The Apostle speaking of the Rule by which we should walk as children of God, giveth us this charge, Ephes. 5. 2. Walk (saith he) in love, as Christ also hath loved us and hath given himself for us. If then our aim is Christ, it will appear that the chief thing wherein our conformity with Christ must stand, will be the exercise of love towards the Brethren for God's sake, and of Holiness to be separate from the world; and when we shall reflect upon the use of the Means which are set afoot and put in the hands of most men for the advancement of our Reformation, we shall find that nothing is so much wanting both in the framing of the counsels, and in the execution of the works, as the spirit of Brotherly love, and of Holiness: and where these two are deficient in those who act a Reformation, what can the event be other than disorder and confusion?  
Some Act altogether by the way and in the means of Christian liberty, some by the way and in the means of Christian Authority; but because neither of these for the most part are acted by the spirit of love to one another, or by the spirit of Holiness to be separate from the world, and from their own interests in what they do; therefore they act nothing for, but against one another, as if Christian Liberty and Christian Authority were things altogether inconsistent; and so the means which should advance both the one and the other part of our spiritual constitution, are not only ineffectual, but offensive and destructive to each other, because neither the desire of liberty, nor the pretence of Authority are put forth in the spirit of love, to serve others thereby in true Holiness, but a certain interest of state is rather looked upon both ways, which makes both the path of Liberty and of Authority to become unchristian to those that walk therein with partiality and worldly aims, and this is the only cause why all our works and proceed of this nature do miscarry; because many of those that are the Actors thereof in making use of the means do not, for the most part mind the golden Rules of spiritual proportion and prudency for edification, which are the laws of Love and Holiness; but in stead of these are carried sometimes, even in their best actions, by a Rule of humane Jealousy, which begets nothing but Passion and Policy: And this once being discovered, doth wholly blast their proceeding, and maketh all the means, though otherwise in themselves never so powerful, wholly disproportionate unto the effect.  
The second Remedy than is this: That godly Ministers, whom I look upon as the chief Actors of our Reformation, and such as must put life into the Means thereof, must first set their own hearts aright in this frame of Love and Holiness, and then stir up one another to the Counsels and Deliberations which these Principles, according to the Word of GOD, will suggest. And because in the framing of Designs which tend unto a public good, it is apparent that on all sides a Concurrence is sought for by those that act in the affairs of State, with those that are set in the Church to act for Christ's kingdom: and that as Moses could not be without Aaron at first, when he came to the people; So Aaron could not be without Moses at last when the people was to march through the Wilderness; and that neither the one nor the other durst go a step forward without a direction from God in their ways; therefore in the concurrence of Statesmen and Ministers towards a Reformation by the use of the means; both Moses and Aaron must walk by one Rule of Christianity, whereof the end is brotherly love and holiness, and not by two different rules, as the custom of most men is, and if the Ministers suffer themselves to be taken off from this aim by any pretence whatsoever, or do not labour to sway the Resolutions of the Master-Builders in the common wealth, according to these Rules, that all public constitutions and the ways of acting them upon the spirits of men may savour of nothing but of love, of holiness, and of meekness in Authority by the directions of the word and the way of Christ's walking; (I say) if Ministers do not exactly keep themselves to this Rule and draw others to walk thereby, they will be by their own weakness and the craft of others drawn over to serve state ends, and be made use of to divide others, and to be divided from others and from one another amongst themselves, according to the wicked maxim of Machiavilian Government Divide & Impera, and who doth not see that the enemies of our Reformation, leave nothing unattempted to put this maxim in execution, and that they find opportunity enough and more then enough, so to do in every thing which is attempted in public by reason of the unchristian frame of our Spirit and our walking by a twofold Rule or without the Rules of charity and holiness? For Satan which worketh in them, and is the Prince of this world, finding us who pretend to be Ministers of Christ out of the Sphere of Christ's walking, and in the Sphere of his own Kingdom, meddling with worldly interests which concern us not, hath power over us, to make us that are called Ministers more than all other men in the world to serve his ends, of disturbing the Peace of mankind, and tearing the Church of God in Pieces, and only because we are not in the way wherein God hath set us: but if on the otherside we stand in the simplicity of our Christian way and walking to deliberate and do all things both in private and public by love, and for holiness according to Christ's example, than we are in our full strength, armed with light, and Satan in the power of darkness cannot come near us or comprehend us. And if it is not possible through our own default to put this Counsel in practice amongst us, who are convicted of the truth thereof, whether we are Independents or Presbyterians, we are all alike guilty before God of our own ruin, and of the general disturbance of this Church and State.  
I have spoken as briefly as I could contract my thoughts concerning 
The Remedy of the evil effects of our disease.  the Remedies which will work a cure upon the Causes of our disease; now I must speak also a word of that which I conceive will be of use to prevent the dangerous effects thereof, whereby our distempers are daily increased. The disease, in my conception, is a distractedness of spirit in a divided mind, which hath wrought a disjointing of our affections; so that we stand as a tall man distracted in his thoughts, and divided in all his resolutions, who hath no command or little use of any of his members; because they are all out of joint, and hang as it were lose one from another. Thus this Church the tallest of any Reform in Europe, and fit to be a leader of the rest in the spiritual Conquest of Canaan, doth stand within itself and to others useless.  
The effects of this our distraction and division which increase our disease and make it grow upon us, are chiefly three. Frst jealousies, fears and evil surmises of every thing that is designed by any party which is not our own. Secondly, censures, reproaches disputes, accusations and revile against the persons and the actions of a different party. Thirdly, oppositions and cross proceed in counsels and attempts, against all that are not exactly in the way wherein that party doth walk of which we are. These three effects beget each other reciprocally not only in every man within himself, and in every party within itself; but in every man and party in relation to another, as he stands at a distance from the same; and all of these make our distempers almost past remedy, nor can the one well be cured without the other; and therefore the Remedies must needs be such, as can have an influence upon all at once, to stop the current thereof, upon our own and other men's spirits, if they should prove successful towards a cure.  
The field of this discourse is so large, that I shall at this time but name only the heads of things, which must become the ingredients of this Physic; leaving the particular composition and application thereof unto some other time, wherein God perhaps may give a call and grace to elaborate the same; and this I shall do to give unto thee Christian Reader, an object of prayer and meditation; that thou mayest be moved to go to God, and to stir up thyself and others daily, till these Remedies be applied unto our diseases as they ought to be.  
If then the forenamed effects of our diseased Church should be cured by this work of Reformation; we must consider not only what is requisite to allay our present fits of distemper; but also that which both in our age and in time to come will build us up unto a habitation of God through the spirit, and propagate the blessings of the Gospel unto Posterity.  
To cure then our present distempers, it is evident that an unlimited liberty to every one to vent and practise whatsoever he shall think good without control, will not do it; because this very Liberty hath begotten our distempers, and no doubt will increase them, if no course be found to regulate men's proceed concerning their public Profession, so as they shall have no just cause to complain that they are persecuted for Conscience sake. But how to determine the way of Regulating men's proceed, so as none shall have any just cause of complaint, herein lies the difficulty: Yet I conceive it may thus be taken away: Let all Parties who take the Holy Scriptures for the Rule of Faith and Practice, set down positively and declare plainly, either that which they judge to be fundamental in matter of Doctrine and Practice, or clearly commanded and useful for Edification; or that wherein they profess a full agreement with their Brethren. If they do either of the two last, as (I think) all may easily be engaged to do, either by the demand of any one Party, that seeks to advance Peace; or by the command of the Civil Magistrate, who ought to restrain Quarrels, and take away the causes thereof so far as he can in public: If (I say) either of these positive Declarations, or both, be delivered by each Party to another, than the Apostles counsel is to be put in execution, which is Phil. 3. 16, Whereunto we have already attained, let us walk by the same rule, let us mind the same thing. Which counsel, to me, doth furnish this matter of advice, in reference to our present constitution.  
First, let the Parties by some of their selected men (who shall do all things with their full consent and knowledge) make a draught of the full Agreement of those former Declarations; and that being imparted unto all, let an Acknowledgement be made concerning it, that it is that whereunto All have attained, and wherein they will mind the same thing to edify one another in the Truth whereunto they are come.  
Secondly, Let the same Parties declare negatively the things wherein they conceive they disagree from each other: And when these Declarations are drawn up, let those that have penned them add their advice concerning the ways of reconciling the differences, whether in Judgement or in Practice; and then let some selected men, the most moderate of each Party, be called together to set down the joint agreement of their Advices concerning the way of reconciling Differences; and according to that Agreement, let them make a trial of reconciling the Differences, and offer it to all, only as an Essay without prejudice to any, to be considered.  
Thirdly, Let the same Parties declare, both Positively and Negatively, the Rules by which they are willing to walk inoffensively towards those with whom they do not agree; and in case any offences be given or taken about those things, How the same aught to be taken away by mutual consent. Here then the same selected men, or others, may be set a work to peruse such Declarations, and gather into one Body the Rules whereunto all sides will agree to walk by, to avoid offences; and let every one who will pretend to any freedom of Profession in public, be obliged towards those that have inspection over the public, to walk by those Rules of inoffensiveness, notwithstanding any difference that is, or may arise in aftertimes amongst themselves or others.  
These things I conceive may be done without great difficulty, and will be done by all those that love peace; And that they may be done, I could wish that the Supreme Authority of the Kingdom would appear in it to procure it; that when the Public Confession of Faith, and Catechism, shall be put forth, all such as shall desire the protection of the Supreme Power, and shall be willing to live in peace with those that allow of the Government established by Law, may be enjoined thus to proceed towards the settlement of an union between them and their Brethren, in the Profession of the Gospel: and in the mean while, till this can be done, if all sides would agree voluntarily upon a cessation from all bitterness and railing accusations against each other, or if it should by those that are in place of Authority be enjoined as a Preparatory for so good a work, it would be very consonant to the abatement of our distractions, and commendable in those that should do it willingly. But if no such way of transacting differences can be brought to pass answerable to the counsel of the Apostle, truly than I must confess that I can see no way to prevent the growing effects of our fatal distempers, except God so bless the Government by law established, with that spirit of Discretion, of Moderation, of Equity, and of Lowliness in all things which it doth act, that none shall be able to find any just grievance at it. And to this effect, the less the Classical Presbyteries shall resemble the Civil Courts of Judicature, or the Bishop's Courts in former time, the more they will be suitable to the end for which they are instituted, which is, to entertain Brotherly conferences and consultations about spiritual matters for mutual assistance and support in the ways of God; and not at all to intermeddle with the Congregations in any of their particular affairs, which are not voluntarily brought unto them as a Case wherein their Judgement is sought unto; for no particular Church, by its subordination to a Classis, is to be deprived of any right which it hath within itself, but is rather thereby to be maintained therein.  
The Maxims then of spiritual Communion to be observed in the Classical Presbyteries, that all misconstructions of their ways which occasion jealousies and clamours, may be prevented, aught to be published, to wipe away the fears which ensuare us into distractions against the duties of Love. And it will be necessary not only to publish those Maxims for this end; but three other things more must be satisfactorily, and from the grounds of Scripture cleared, if ever the Government shall prosper, to settle us in Peace.  
1. It must be made out, that the Ministers of particular Congregations, and their Elderships, are bound in conscience in the things belonging to their charge, to maintain a Brotherly communion and correspondency with each other, and consequently to enter into such combinations as to that effect they can conveniently cast themselves into.  
2. That to such Combinations of Elderships, Appeals may and aught to be made, hath sufficiently been cleared by many, & especially by Mr. Paget of Amsterdam, in a Treaty which hath not been answered by any that I know. But the second thing requisite to clear men's scrupulous apprehensions about the proceed of such combined Elderships, is not so much their Right to receive Appeals and judge Authoritatively thereof; as to make the ways of their handling matters in judging thereof, as a Senate of spiritual men, evident; that is, To show forth their way of handling things amongst themselves, by what Rules and Grounds it doth stand, in the Communion of Saints; to prejudge no man's just and conscionable Liberty, and yet to act Regularly, and with all competent Authority.  
3. What the way should be, by which the Combination of Elderships ought to deal with such as are without, who disturb and trouble the peace of their Congregations. Here, the manner of conferring with those that are not  with them in the Profession, is to be opened, to show that it doth tend only to the conviction and reformation of men's spirits, and not to the blasting of men's names, or any other outward inconveniency to be brought upon them by reason of their disagreement from them in opinion and practice.  
If these declarations concerning the Classical Presbyteries were published, as I conceive they may be drawn up, from the grounds of Scripture, and undeniable Principles of Holy communion, and right reason; and backed with the practice of all the best Reformed Churches; they might be a fit plaster for the sores which are in men's minds against the government.  
These are in brief the heads of my thoughts concerning the cure of our present fits of distemper, as it may by God's blessing be wrought out in a spiritual way; what the Civil Magistrate in his Prudence and according to his place, may and aught to do outwardly to regulate the outward behaviours of men, so as to make them without offence, I shall not now speak of; but leave it to the wisdom of the State; praying, that God would direct them to do all things by their own light and for their true end of government; and not by the instigation and prompting of others who may have by-ends to sway them.  
As for the Reformation in times to come (because we should endeavour not only to build up the waste places, but also to lay the foundations of many generations) thoughts should be had of these things following; without the accomplishment of which in some competent measure, we shall transmit little or no comfort unto posterity in the fruit of our undertake. Thoughts than I say should be had,  
First, of the ways of constituting Schools for the education of youth throughout the Kingdom in reference to four sorts of people. viz. 1. to the Mechanics. 2. To the Gentry and Nobles. 3. To those that are to be trained up to teach others in humane Sciences. 4. To the sons of the Prophets.  
Secondly, of the ways of purging the Universities from the froth of ambitious and contentious Learning, and Debates of Sciences falsely so called; To bring Scholars to a Demonstrative way of attaining profitable Knowledge, and by the exercise and employment of their Talents for the benefit of each other without envy, to increase in infinitum beyond the present bounds thereof.  
Thirdly, of enlarging unto all sorts of people scriptural knowledge; not only by catechetical exercises, more exactly to be intended for the manner thereof, by Pastors, Parents, Schoolmasters, and Masters of families, than hitherto hath been minded; but by regular and well ordered Conferences, either in private or in public, as well to resolve doubts from the Text, as to enlarge the discovery of Truths and Mysteries therein.  
Fourthly and lastly, of the ways and Rules of Spiritual and Rational Meditation, in Divine and Humane things; to rectify the Principles of men's thoughts in the search of Knowledge; whether from the Scripture, by the grounds of demonstrating the true sense thereof, in the Literal, Material, and Mystical analysis of the Text; or from other Objects wherein the Mind of man may be more freely employed, either for Theoretical or Practical aims.  
Of all which it is not now seasonable to speak any more, but this; That I shall entreat thee (good Reader) not to despise the days of small things, nor to mistrust God's power and goodness concerning that which he doth intent to do in the last days; but to lift up thy prayer with me, that we may be all fitted to receive, and to make right use of the Grace, which in the midst of many trials is offered unto us in Christ Jesus. To him be glory for ever. Amen.   

THE CONTENTS.  

Chap. 1. Pag. 1. COncerning a Church as it is the house of God.  
Chap. 2. p. 2. Of the Members of Christ's body, and their Conjunction.  
Chap. 3. p. 4. Of the Ordinances of Worship and Government.  
Chap. 4. p. 7. Concerning the office & employment of the Pastor & Teacher.  
Chap. 5. p. 19 Concerning the office and employment of Ruling Elders.  
Chap. 6. p. 23. Some Rules taken from the Word of God, to show how the Elderships of a particular Church ought to settle the spiritual Government of the Flock committed to them.  
Chap. 7. p. 25. Concerning the office and employment of Deacons.  
Chap. 8. p. 28. Concerning the duty of Christians, as they are to be in a particular Church, and under the government of Rulers set over them in the Lord.  
Chap. 9 p. 36. Certain Rules concerning the Administration of the Lords Supper, for the decent ordering of the action, offered to the consideration of those that scruple at the gesture of Sitting.  
Chap. 10. p. 55. The practice of the best Reformed Churches, in the Administration of the Lords supper.    

THE GROUNDS OF THE SPIRITUAL FRAME OF THE HOUSE of GOD.  

CHAP. I. Concerning a CHURCH as it is the House of God.  
1. A congregational Church is a (a) dwelling place of Mount Zion, (a) Isa. 4, 5. The Lord will create a cloud upon every dweling place of Mount Zion, and upon her Assemblies. Ergo, there are many dwelling places, & many Assemblies of Mount Zion: and each of them hath a promise of the Lords presence with them.] And one of her Assemblies, that is to say, a (b) House of God. (b) 1 Tim. 3. 15. The House of God, which is the Church of the living God.  
2. This house is built upon the foundation (c) of the Apostles and Prophets; Jesus Christ himself being the chief corner stone.  
(c) Ephes. 2. 20. and ye (viz. Ephesians) are built upon the foundation of the Apostles and Prophets; Jesus Christ himself being the chief corner stone, as the Ephesians were, so all true Churches are built upon Christ alone.  
3. The end and use of this building, is to be an (d) habitation of God through the Spirit. (d) Ephes. 2. 22. in whom you (viz. Ephesians) also are builded together, for an habitation of God through the Spirit.  
4. God then through (e) Christ dwelleth therein; (e) Joh. 17. 23. I in them, and thou in me; that they may be made perfect in one. Ergo, if they be united by any other tye to one another, then by their relation to Christ, they are neither perfect as one; nor a true habitation of God by the Spirit.  
And that two ways:  
First in the lively members of Christ's body fitly joined together.  
Secondly in the spiritual ordinances of his worship and government rightly observed.   

CHAP. II. Of the Members of Christ's body and their conjunction.  
THe members of Christ's body are all the lively (f) stones of the house of God, (f) 1 Pet. 2. 4, 5. To whom coming as unto a living stone, etc. ye also as lively stones are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice acceptable to God, by Jesus Christ] built upon (g) Christ; and set in their proper places, to offer up spiritual sacrifice unto him. (g) 1 Cor. 3. 9 Ye are God's building; and Ephes. 2. 21. In whom (viz. in Christ) all the building is fitly framed together.  
2. The stones of this building are either the Foundations, of the Corners, or the Walls.  
3. The chief and only foundation, which is the head of the corner, is Christ Jesus. 1 Cor. 3. 11. Other foundation can no man lay, then that is laid, which is Christ Jesus. & 1 Pet. 2. 7. Unto you he is precious (viz. Christ) but unto the disobedient, the stone which the bvilders disallowed, the same is made the head of the corner. Compared with Psal. 118. 22. & Isa. 28. 16. Thus saith the Lord, behold I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.  
4. The secondary foundations (i) next unto Christ, are the Apostles and Prophets, (i) Ephes. 2. 20. Built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone. & Revel. 21. 14. And the wall of the city had twelve foundations, and in them the names of the twelve Apostles of the Lamb.  
5. The walls are the Body of common members, which is the Congregation of believers, joined (k) together in one. (k) Cant. 8. 8, 9 We have a little sister, etc. What shall we do for our sister? etc. If she be a wall, we shall build upon her a palace of silver.  
6. The corner-stones which join the walls together, are Officers (l) in the house, (l) Ephes. 4. 11, 12. Pastors and teachers, for the perfecting of the Saints, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the making up) And as (m) joints in the members of the Body. (m) Ibid. vers. 16. From whom the whole body fitly joined together, and compacted by that which every joint supplieth. Ergo, the joining and compacting of the Body together, is by the office of the joints.  
7. These officers are differenced (n) according to the grace and gifts given to them for the edification of the Body, (n) Rom. 12. 6. Having then gifts differing, according to the grace that is given us. & Ephes. 4. 16. That which every joint supplieth— maketh increase of the Body unto the edifying of itself in love.] in their proper (o) offices. (o) Rom. 12. 4. All members have not the same office.  
8. These offices are either for speaking, (p) or for the doing of some service. (p) 1 Pet. 4. 11. If any man speak— if any man minister, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, doth service.  
The office of him that speaketh, is either to teach, (q) or to exhort. (q) Rom. 12. 7, 8. He that teacheth, on teaching; he that exhorteth, on exhortation.  
The office of him that is employed about some service, is either to rule, (r) or to impart and show mercy. (r) Rom. 12. 8. He that ruleth— he that showeth mercy.  
9 By these offices, all things necessary and comfortable to the household of Faith, in respect of the inward and outward man, may be supplied.  
In respect of the inward man, it is necessary that the understanding of the household be supplied with knowledge, and the will with sincerity of zeal to obedience. The first belongeth to the Teacher, the second to the Exhorter.  
In respect of the outward man, it is necessary that the life and conversation of the household be rightly ordered, that is, suitably (s) to the holy profession. (s) Ephes. 4. 1. Walk worthy of the vocation wherewith ye are called] And that their bodily necessities be supplied in case of want, by the charity of their fellow members. The first belongeth unto the Ruler; the second unto the Deacon.  
10. More than this nothing is requisite in ordinary, to build up the Body in (t) love within itself. (t) Ephes. 4. 16. The effectual working in the measure of every part, maketh increase of the Body unto the edifying of itself in love.  
And therefore, in ordinary, none other offices are either useful, or mentioned in the Scriptures, as appointed by Christ for the constitution of his Church.  
The life (u) and action of these members, is to observe all God's ordinances. (u) 1 Cor. 11. 2. I praise you brethren— that you keep the ordinances as I delivered them to you. & Luk. 1. 6. They were Righteous before God, walking in all the commandments and ordinances of the Lord blameless.   

CHAP. III. Of the Ordinances of Worship and Government.  
1. THe ordinances of God's worship are duties prescribed in the (x) Word, (x) Isa. 8. 20. To the law and to the testimony. & chap. 66. 1, 2. The heaven is my throne— but to this man will I look, who trembleth at my word.] According to which God is to be served in spirit (y) and truth, by every one. (y) Joh. 4. 24. God is a Spirit, and they that worship him, must worship him in spirit and in truth.  
And the ordinances of Government are duties prescribed for ever unto the (z) Rulers, (z) 1 Tim. 3. 15. That thou mayest know how thou oughtest to behave thyself in the house of God. & chap. 5. 21. I charge thee before God, and the Lord Jesus Christ, and the elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality. & chap. 6. 13, 14. I give thee charge in the sight of God, etc. that thou keep this commandment without spot unrebukeable, until the appearing of our Lord Jesus Christ.] According to which the affairs of the household are to be (a) ordered, (a) Tit. 1. 5. I left thee in Crete, that thou shouldest set, in order the things that are wanting— as I had appointed thee. & 1 Cor. 14. 40. Let all things be done decently and in order. & Coloss. 2. 5. I am with you in the spirit, joying and beholding your order.] both for the increase (b) of Grace, (b) Ephes. 4. 13. Until we all come unto a perfect man. And v. 16. maketh increase.] and the taking away of (c) Scandals, (c) 1 Cor. 5. 7. Purge out the old leaven. & v. 12. Do not ye judge them that are within? & v. 13. Therefore put away from among you that wicked person.  
2. The use of these Ordinances; is, to betrothe (d) the consciences of men, and bind them over unto God in the covenant of grace; and to keep them faithful to him, (d) Ezech. 16. v. 8. till 15. & 2 Cor. 11. 2. I have espoused you to one husband, that I may present you as a chaste Virgin to Christ.] or to reclaim them (e) when they are faulty therein. (e) 1 Cor. 4. 21. Shall I come unto you with a rod, etc.  
3. All the Ordinances than are Means which God doth use, either to bring (f) men to his Covenant, (f) Exod. 19 5. If ye will obey my voice indeed, and keep my covenant, than ye shall be peculiar treasure unto me.] or to confirm (g) and keep them in it, (g) Isa. 8. 16. Bind up the Testimony, seal the Law among my disciples. & Ezek. 20. 19, 20. I am the Lord your God; walk in my statutes, and keep my judgements and do them; and hollow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God.  
4. The means which doth bring men to the Covenant, is that which begetteth Faith; the means which doth confirm and keep men in the Covenant, is that which increaseth and strengtheneth Faith; and the means which doth reclaim men from the breach of the Covenant, is that which doth chastise unbelief and disobedience.  
5. To beget Faith, the ordinance of Preaching (h) is appointed; (h) Rom. 10. 14. How shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? & v. 17. So then faith cometh by hearing, and hearing by the word of God.] To confirm it, (i) the same ordinance is to be used, (i) 1 Pet. 2. 2. Desire the sincere milk of the word, that ye may grow thereby.] together with the ordinance of (k) Prayer, (k) Act. 6. 4. But we will give ourselves continually unto Prayer and to the ministry of the Word. and the right use of (l) Baptism; (l) Mat. 28. 19 Baptising them in the name of the Father, etc. & Act. 2. 40. Then they that gladly received the word, were baptised.] and the (m) Lords supper; (m) Act. 2. 41. And they continued steadfastly in the Apostles doctrine, and fellowship and breaking of bread, and in prayer.] and the fellowship of the Saints by their (n) assemblies; (n) Heb. 10. 25. Not forsaking the Assembling of ourselves together, etc.] and by the supporting of one another in their (o) burdens; (o) Gal. 6. 2. Bear ye one another's burdens, and so fulfil the law of Christ.] And to reclaim the disobedient from the breach of the Covenant, the rod (p) of Discipline, (p) 1 Cor. 4. 21. Shall I come with a Rod, etc. and weapons of (q) Revenge are appointed, (q) 2 Cor. 10. 6. Having in a readiness to Revenge all disobedience.  
6. These ordinances are not to be concealed, but by the public profession (r) of the Gospel, administered in the Church. (r) Mat. 5. 14. Ye are the light of the world; a city that is set on a hill cannot be hid. & v. 15. Neither do men light a candle and put it under a bushel— v. 16. Let your light shine so before men, that they may see your good works, and glorify your Father which is in heaven.  
7. The ordinances of Government are to be administered by those, who are entrusted with the (s) Keys of the kingdom of heaven, whose authority is to bind or lose, and to remit or retain sins, according to the revealed will of God, ministerially, (s) Mat. 16. 19 And I will give thee the Keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shallbe bound in heaven; whatsoever thou shalt lose on earth shall be loosed in heaven. & Joh. 20. 23. Whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained.  
The key of Knowledge must always make way for the key of Discipline; because the weapons of Righteousness must first lead the minds of men captive, and convict their consciences (t) before they be made use of to revenge disobedience. (t) 2 Cor. 10. 4, 5. The weapons of our warfare are mighty through God to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God; and bringing into captivity every thought unto the obedience of Christ; and having in a readiness to revenge all disobedience, when your obedience is fulfilled, & Luk. 11. 52. Ye have taken away the key of knowledge, etc.   

CHAP. IU. Concerning the office & employment of the Pastor and Teacher.  
1. THat Christ Jesus hath appointed Pastors and Teachers to be officers in his Church, is evident from Joh. 10. 1, 2. the Sheep-fold— the Shepherd of the sheep. Ephes. 4. 11. He gave— some Pastors and Teachers.  
2. That to these officers, the whole work and effect of the ordinary Administration is committed, is also evident from Ephes. 4, 11, till 17. where next unto the extraordinary officers of the church, who are Apostles, Prophets and Evangelists; the ordinary, who are Pastors and Teachers, are ranked: unto whom, together with the others, all is ascribed, that is to be done concerning the Church. Therefore the extraordinary officers ceasing, all is committed unto the ordinary administration, which resteth upon these, 1 Pet. 5. 1, 2, 3, 4. Feed the flock, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shepherdize the flock.  
3. That these officers are distinct from Ruling Elders; and that Ruling Elders are subordinate unto their employment, is clear from 1 Tim. 5. 17. The Elders that Rule well— especially they that labour in the word and doctrine. That they are also distinct from Deacons, and that these are subordinate unto them in like manner, is clear from Act. 6. 2, 3, 4. It is not reason we should leave the Word, and serve tables— Look out men— whom we may appoint over this business; but we will give ourselves to Prayer and to the ministry of the Word.  
4. That in the work of the Ministry, the duties of the Pastor and Teacher are to be jointly performed, doth appear by this; that the Pastors according to God's heart, do feed the people with knowledge and understanding, Jer. 3. 15. Then also reproofs, rebukes, and exhortations, which are the proper work of the Pastor, must be performed; with all long suffering and doctrine: which is the proper work of the Teacher, 2 Tim. 4. 2.  
5. That the special gifts and proper works of both these, are nevertheless distinct; is also apparent from Rom. 12. 6, 7, 8. Having gifts differing— He that teacheth, on teaching; He that exhorteth, on exhortation. And 1 Cor. 12. 8. To one is given— the word of wisdom, which is the Pastoral; to another the word of knowledge, which is the Doctoral gift.  
6. So then the Pastoral office doth eminently contain the use of all other offices: for all that is to be done by the Teacher, or by the Ruling Elder, or the Deacon, is to be subservient unto this care; and in case these officers be wanting, the Pastor is to do all by himself, even as the Apostles did the work of the Deacons before those officers were chosen, Act. 4. 34, 35. They laid down the prices at the Apostles feet, and distribution was made. And when all these do their duties, he ought carefully to concur with them therein, Rom. 12. 5. We being many are one body; and every one members one of another. 1 Cor. 12. 20. They are many members, yet but one body. vers. 25. The members should have the same care one of another.  
7. The end and use of the Pastoral office, is the same with the end and use of the Apostolical, Prophetical, and Evangelical office. Which is, to perfect the Saints; to do the work of the ministry; and to build up the body of Christ, Ephes. 4. 12.  
8. The effect of this office, when it is rightly performed, will be,  
1. The unity of the Faith, and of the knowledge of the son of God, unto a perfect man, Ephes. 4. 13.  
2. Preservation from (a) seducers. (a) Ephes. 4. 14. That we henceforth be no more children, tossed to and fro and carried about with every wind of doctrine, by the slight of men and cunning craftiness whereby they lie in wait to deceive.  
3. The growth (b) of the Body in all things in Christ. (b) Ephes. 4. 15. But speaking the truth in love, in all things, may grow up unto him which is the head, even Christ.  
4. The jointing (c) and compacting of the Body together under Christ; that the Members may act within themselves for the building up of each other in love. (c) Ephes. 4. 16. The whole Body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the Body to the edifying of itself in love.  
9 To gain these ends and effects, three things are requisite in the Pastor.  
First, that his entry upon the office be lawful.  
Secondly, that the duties proper to it be discharged.  
Thirdly, that the spiritual manner of performing those duties be observed.  

1. Of the Entry upon the office.  
10. The lawful entry upon the Pastoral charge, is only to come in by the door; and he that doth enter into the sheepfold any other way, is a thief and a robber, Joh. 10. 1, 2.  
11. The door by which the shepherd must come, is Christ, Joh. 10. 9 I am the door; by me if any man enter, he shall be saved.  
12. Now Christ by the anointing of the Spirit doth dwell in the (d) hearts of the faithful, (d) 2 Cor. 1. 21, 22. Now he which stablisheth us with you in Christ, and hath anointed us is God; who hath also sealed us, and given the earnest of his spirit in our hearts. & 2 Cor. 3. 17. Now the Lord is the Spirit. & Ephes. 3. 16, 17. Grant you— to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith.] If than a Minister doth offer himself by the Spirit with that Pastoral affection which proceedeth from Christ unto the flock; He who is both the (e) Door, and the (f) Porter, doth open himself in the heart of the Flock to receive him, and he enters in lawfully. (e) Joh. 10. 9 I am the door, etc. compared with verse 3. To him (viz. that entereth by the door) the Porter openeth. And with Revel. 3. 7. He that hath the key of David, that openeth and no man shutteth, and shutteth and no man openeth.  
13. If any man hath not this Pastoral affection and spirit which Christ had towards the flock; but cometh in some other way, that is, by some humane practices and contrivances of his own; Christ doth call him a thief and a robber, Joh. 10. 1. and saith, that he doth come to steal, to kill, and to destroy, ibid. v. 10. The heart then of the Flock must be opened to him that cometh unto them, else he cannot pretend to be the Pastor of their souls.  
14. This door of the heart being first opened by the inward working of Christ's spirit; the outward call also must follow upon, by a free choice, and orderly reception of him that is chosen, in a public way, in the face of the Congregation, with the countenance of Authority; as Aaron was called & received, Hebr. 5. 4. No man taketh this honour to himself, but he that is called of God as Aaron was.   

II. Of the Duties belonging to the office.  
15. The duties belonging to the Pastoral charge contain all the cares and endeavours, whereby the Flock is to be fed, conducted, preserved and defended.  
16. The cares belonging to the feeding of the flock, are these—  
First, to seek and find out pasture for them, Joh. 10. 9 By me if any man enter in, he shall— find pasture. Which is done, by giving attendance to reading, 1 Tim. 4. 13. by meditating and applying himself to profit in knowledge, 1 Tim. 4. 15. Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. And to this effect he must keep the form of Doctrine received from the Apostles, and the Truth of grace received from the Holy Ghost, both which are recommended to Timothy, 2 Tim. 1. 13, 14. Hold fast the form of sound words which thou hast heard of me, in faith and love, which is in Christ Jesus. Keep by the Holy Ghost which dwelleth in us, that good thing which was committed unto thee.  
Secondly, to give to the Flock that pasture which he findeth to be their proper portion. Luke 12. 42. Give them their portion of meat; which is done by dividing the Word to them, 2 Tim. 2. 15. Study to show thyself approved unto God, a workman that needeth not be ashamed; rightly dividing the word of truth.  
Thirdly, to give this portion in due season. Luke 12. 42. Give them in due season their portion of meat.  
Fourthly, to give it according to every man's capacity. Mark 4 33. He spoke the word unto them as they were able to hear it. Then he must give to babes, milk; 1 Cor. 3. 2. and to those that are of full age, strong meat, Heb. 5. 12, 13, 14. He must feed all with judgement, Ezech. 34. 16. He must not feed the weak with doubtful disputations, Rom. 14. 1. Nor entertain with any, profane and vain babble, and oppositions of a Science falsely so called, 1 Tim. 6. 20. & 2 Tim. 2. 16. Or questions and strife of words, 1 Tim. 6. 4. and contentions of Genealogies, Tit. 3. 9  
17. The food to be given to the flock, is the word of God, Mat. 4. 4. Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God. This word of God, is none other but the faithful word which the Apostles taught, Tit. 1. 9 Holding fast the faithful word as he hath been taught. And all the word is taught, to the end that it may beget Charity out of a pure heart, and of a good Conscience, and of Faith unfeigned. 1 Tim. 1. 5.  
18. The cares belonging to the conduct of the Flock, are these—  
First, the good Shepherd ought to call his sheep by name, Joh. 10, 3.  
Secondly, he ought to lead them out and in, Joh. 10. 3, 9  
Thirdly, to go before them, Joh. 10. 4. to be an example of the believers, in word, in conversation, in charity, etc. 1 Tim. 4. 12.  
Fourthly, To visit the flock, and seek out the young ones, Zach. 1. 16. and judge between cattles and cattles, Ezek. 34. 17.  
19 The cares belonging to the preservation and defence of the Flock, are these—  
First, to pray constantly for the flock, as the Apostle doth, Rom. 1. 9 & 1. Cor. 1. 4. Ephes. 1. 16. Phil. 1. 3, 4. Col. 1. 3, 4, 9 & 1 Thess. 1. 2, 3.  
Secondly, to warn them of dangers, as the Apostle did the Ephesians, Act. 20. 31. and God doth charge watchmen to do, Ezek. 3, 17. & 33, 3.  
Thirdly, to be helpful to them in all their infirmities, that is, to bear the sheep that standeth still, Zach. 11. 16. to heal and strengthen the sick and bind up the broken, Ezek. 34. 4. to comfort the feeble and support the weak, 1 Thess. 5. 14. to restore those that are tak●n in a fault, Gal. 6. 1.  
4. To bring back that which is driven away, and seek out that which is lost, Ezek. 34. 4.  
Fifthly, to resist the ravenous wolves, and men speaking perverse things, Act. 20. 29, 30. to convince gainsayers, and stop the mouths of unruly and vain talkers, Tit. 1. 9, 10, 11. To reject heretics, Tit. 2. 10.  
Sixthly, to lay down his life for the sheep, to defend them, and not as a hireling to run away from them, Joh. 10. 10, 1●.  
And thus much of the Duties: now followeth to consider of   

III. The spiritual way, how these Duties should be performed.  
20. The manner and way of performing these Duties, is not arbitrary, depending upon the wit, or will and contrivance of man's wisdom; but spiritually to be regulated either by the Word which is expressed, or by the undoubted Principles of Edification. 1 Cor. 2. 1. I came not with excellency of speech or of wisdom. & v. 4. My speech was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power. & 2 Cor. 1. 12. Not with worldly wisdom, but by the grace of God we have had our conversation in the world, and more abundantly to you-wards. & chap. 4. 12. Not walking in craftiness, or handling the word of God deceitfully.  
21. The way then to regulate and order these Duties, hath three Spiritual paths:  
The first is, that which setteth the Pastor's spirit upon his proper employment.  
The second, that whereby his endeavours are fitted towards the Flock, and the Flock fitted to receive them at his hand.  
The third is, that wherein his employment is made edifying and useful towards all. In the first path, he will be accepted of God; in the second and third, approved of men.   

Of the first Path.  
22. The Pastor's spirit will be directed towards the work of his employment, if he bear in mind,  
What his relation is to God, in his office.  
What the end and use of his work is.  
And what the frame of his Affections, and Rules of performance should be, to make his way answerable unto these.  
23. His relation unto God, is, that God doth intrust him with his Mysteries, and with the souls of his children: As a steward to dispense the mysteries unto God's children; to have inspection over them, and to keep the Keys of the House of GOD.  
24. As a steward thus entrusted: the frame of his Affection must be Faithfulness (a) towards his Master; and the rule of his Performance must be, to study to approve his conscience to God, not regarding the judgement of men, but that of God alone. (a) 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ, and Stewards of the mysteries of God. & v. 2. It is required in stewards, that a man be found Faithful. & v. 3. With mrit is a small thing that I should be judged by you, or of man's judgement. v. 4. I know nothing by myself, yet am I not hereby justified; but he that justifieth me is the Lord.  
25. The mysteries wherewith he is entrusted, are the Word and the Ordinances.  
26. As a Steward entrusted with the Word; the frame of his Affection must be Sincerity, (b) not to mix any self-ends with the Word. (b) 2 Cor. 2. 17. We corrupt not the Word; but as of sincerity, as of God, in the sight of God, speak we in Christ.] And the rule of Performance in reference to God, is to speak as in his sight and presence: and in reference to men, to renounce the hidden (c) things of dishonesty, and by the manifestation of the truth, to approve himself to the conscience of every one. (c) 2 Cor. 4. 2. We have renounced the hidden things of dishonesty,— but by the manifestation of the Truth commending ourselves to every man's conscience in the sight of God.  
27. Then also, as a steward entrusted with the Ordinances; the frame of his spirit and affections must be free from prejudice, not preferring one Ordinance before another: And the rules of Performance are, to dispense the Ordinances (d) impartially, (d) 1 Tim. 5. 21. I charge thee— that thou observe these things without preferring one before another, doing nothing by partiality.] and to keep himself and the holy things pure: Himself, by not (e) partaking of other men's sins; (e) 1 Tim. 5. 22. Neither be partaker of other men's sins; keep thyself pure.] the Holy things, by not giving them unto dogs (f) and swine; (f) Mat. 7. 6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine.  
28. To discharge the truth committed unto him concerning the souls of God's children; the frame of his Affections must be Faithfulness unto them, for God's sake; and watchfulness over them, as one that must (g) give an account, (g) Heb. 13. 17. They watch for your souls, as they that must give an account.] And accordingly the rule of his Performance unto them, must be, in dispensing the Word, to withhold nothing from them which is profitable touching the whole (h) counsel of God, (h) Act. 20. 20. I have kept back nothing that was profitable unto you. & v. 27. I have not shunned to declare unto you all the counsel of God.] And in dispensing the Ordinances, to be jealous over them with a godly jealousy, lest they should be corrupted from the simplicity which is in Christ, 2 Cor. 11. 2, 3.  
29. The end and use of the work is, that God's glory through Jesus Christ; and the common edification (i) of every one by another, through the right use of God's graces, may be advanced. (i) 1 Pet. 4. 10, 11. As every man hath received the gift, even so minister the same one to another— that God in all things may be glorified through Jesus Christ.  
30. And the frame of the Affection whereby the spirit of the Pastor will be enabled to reach this end, is (k) Love. (k) 1 Cor. 8. 1. Charity edifyeth. & 1 Cor. 13. 1, 2, 3. Though I speak with the tongue of men and angels; and have no charity, I am as sounding brass and a tinkling cymbal: And though I have the gift of Prophecy, and understand all mysteries and all knowledge, and though I have all faith so that I could remove mountains, and have no charity, I am nothing: And though I bestow all my goods to feed the poor, and though I give my body to be burnt, and have no charity, it profiteth me nothing. & Ephes. 4. 15. Speaking the truth in love, ye may grow up unto him in all things. & v. 16. the Body unto the edifying of itself in love.] And the Rule of Performance subservient hereunto, for matter of Doctrine, is, to speak as the oracles of God: and for matter of Action, is, to do as of the ability which God doth give, 1 Pet. 4. 11.   

The second Path.  
31. The way to fit all Pastoral endeavours to the Flock, is threefold:  
First, to make the work of the Ministry free from all worldly aims; as, to (l) please men, to get (m) profit, or to get (n) humane glory. (l) 1 Thess. 2. 4. We speak not as pleasing men, but God which tryeth our hearts; for neither at any time used we flattering words. (m) Ibid. v. 5. Nor used we a cloak of covetousness. (n) Ibid. v. 6. Nor of men sought we glory, neither of you nor of others.] too be free from entanglements of (o) worldly cares, o) 2 Tim. 2, 3, 4. Endure hardness as a good soldier of Jesus Christ: no man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.] And not to be engaged to administer worldly (p) judicatures in order to the civil Magistrate, (p) Luk. 12. 13, 14. And one of the company said unto him (viz. to Christ) Master, speak to my brother, that he divide the inheritance with me: And he said unto him, Man, who made me a Judge or a divider among you?  
Secondly, to do the work towards the Flock, with a willing (q) and ready mind without constraint, (q) 1 Pet. 5. 2. Feed the flock— taking the care thereof, not by constraint, but willingly, not for filthy lucre, but of a ready mind.] with all gentleness and tenderness of affection, and nurse-like (r) loving care, (r) 1 Thess. 2. 7, 8. But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because you were dear to us.] With all just, holy, and unblameable (s) outward behaviour, (s) 1 Thess. 2. 10. You are witnesses, and God also, how holily, justly, and unblamably we have behaved ourselves among you that believe.] And without all burdens (t) unto the Flock, so far as can be possibly. (t) 1 Thess. 2. 6, 9 We might have been burdensome as the Apostles of Christ— But ye remember our labour and travel, for labouring night and day, because we would not be chargeable unto any.  
Thirdly, to undergo any inconvenience whatsoever, rather then to give occasion (u) of offence unto any at the Gospel, (u) 2 Cor. 6. 3, 4. Giving no offence in any thing, that the Ministry be not blamed; but in all things approving ourselves as the Ministers of God, in much patience, in afflictions, in necessities, in distresses, etc.  
32. The way to fit the Flock to receive and admit of all Pastoral duties at their Pastor's hands, is fourfold:  
First, to walk openly (x) and in the light towards them, (x) Joh. 3. 21. He that doth the truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. & 1 Joh. 1. 7. If we walk in the light, as he is in the light, we have fellowship one with another. Now God is in the light, by the manifestation of his truth to the conscience; if therefore a Pastor doth walk in this light to the Flock, he will fit them to receive his administration.] Which ought to be done by preparing and preinforming their understandings concerning the course which is to be taken towards them; that they may not seem to be surprised, or bound to walk by an implicit faith under their Pastor, in blind submission.  
Secondly, to make them sensible that all is done ministerially, as a service of love unto them, and to be a help unto their joy, and not to exercise any dominion over their Faith, 2 Cor. 1. 24. or (y) Lord it over their persons, (y) 1 Pet. 5. 3. Neither as being Lords over God's heritage, but being ensamples to the flock.] And yet not to give them occasion to take authority over their Pastor, or to (a) despise him, (a) 1 Tim. 4. 12. Let no man despise thy youth. & Tit. 2. 15. Exhort and rebuke with all authority; let no man despise thee.  
Thirdly, to deal with every one of them as well in (b) private ●● in public, as need may be, (b) Act. 20. 20. I kept back nothing that was profitable unto you, but have showed you and have taught you publicly, and from house to house.  
Fourthly, to bring them to a contract with Christ, as espoused, (c) and to be presented unto him, (c) 2 Cor. 11. 2. I have espoused you unto one husband, that I may present you as a chaste Virgin unto Christ.   

The third Path.  
33. Although every Pastor is authorised in himself, by his office, to lead and rule the Flock; and as one who is accountable unto God, must discharge his conscience in the observation and practice of all God's ordinances; And that every Congregation hath full power to do all things for its own edification, decently and by an order, 1 Cor. 14. 40. Yet by the Rules of holy communion (d) in Christianity, no Pastor, nor Flock, nor Christian also ought to walk or stand by himself alone, if possibly they can be joined unto others in the public profession (d) Ephes. 4. 1. Walk worthy of the vocation wherewith you are called. & v. 3. Endeavouring to keep the unity of the spirit in the bond of peace. v. 4, 5. One body, one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptisms v. 6. one God and Father. & v. 14. Till we all come to the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man. & v. 14. That we be no more tossed to and fro, and ●●rried about with every wind of doctrine. v. 16. The whole body fitly joined together and compacted. & 1 Cor. 9 19 Though I am free from all men, yet I made myself a servant unto all, that I might gain the 〈◊〉. v. 20. To the Jews I became as a Jew— to them that are under the Law, as under the Law.— v. 21. To them that are without Law, as without Law, (being not without law to God, but under the law to Christ) that I might gain them that are without law. v. 22. To the weak I became as weak— I am made all things to all— And this I do for the Gospel's sake, that I might be made partaker thereof with you.] If the Apostle did thus condescend to all, to be partaker of the Gospel with those that had an interest in it; then, all that have any interest in the Gospel, aught to condescend one to another, to partake of the same each with other; and consequently, no man ought to stand alone in the profession.  
34. So then, every Minister of the Gospel, in the duties of his Ministerial charge, is bound in conscience to maintain a Brotherly communion and correspondency with his neighbour Ministers; chief in matters of common and public concernment. So that every one is bound to ask the question which the Spouse proposeth unto Christ in the Canticles, chap. 1. 7. Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy flock to rest at noon? And then to follow the duty prescribed in (e) the Answer, (e) Cant. 1. 8. Go thy way forth by the footsteps of the flock, and feed thy kids besides the shepherd's tents.  
35. By which means all the Congregations of Professors will be, as they ought to be,  unto each other, as companies of horses in Pharaohs chariots, Cant. 1. 9 combined in the same warfare for the same King's service.  
36. Now this conjunction and co-ordination of Churches, by the brotherly combination of their Leaders; as it may not prejudge the liberty which they have in Christ, so it should oblige them to a right use of that liberty, to make it serviceable unto each other in the communion of Saints.  
37. It cannot be serviceable to this end, and binding, without a free, willing, mutual agreement of Brethren to walk in the same public ways; First, of Doctrine and of Worship, for the honour of God; secondly, of Government, for the good of Believers, to strengthen them in the way of the Heavenly calling; Thirdly, of Discipline, for the rooting out of vice and scandals which dishonour the profession.  
38. To make this agreement free and mutual, there must be some Assemblies and Conferences settled; and these so ordered, that all things shall be carried with that equality, that none shall have cause to think himself borne down or excluded from his right, or passed by and concluded without his consent in matters which do concern him.  
39 And to do this, two things must needs be determined: First, what the orderly constitution of the Assemblies must be, in their Members, and method of handling matters by way of conference: Secondly, what the matters are which they should meddle withal; and what the things are which they should not meddle withal.  
40. In all which, besides that which is clearly to be gathered from the word of God, the practices and the tried courses of the Reformed churches should be taken into consideration, and prudentially applied unto the circumstances of our present condition. Wherein I beseech God to direct us to his glory, in the advancement of our peace. Amen.    

CHAP. V Concerning the office and employment of Ruling Elders.  
THat Ruling (a) Elders are officers in the Church of God, may be clearly gathered from Rom. 12. 8. He that ruleth with diligence. (a) 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double-honour, chief those that labour in the word and doctrine. & 1 Cor. 12. 28. God hath set in the Church— Governments.  
2. That they are officers distinct from other officers, is also plain from the same place; chief from that of 1 Tim. 5. 17. and from Rom. 12. 4, 6. compared with 8. For in 1 Tim. 5. 17. he doth mention two sorts of Elders: first in the general those that rule well; secondly more distinctly, those that in bearing rule, labour in the word and doctrine. And in Rom. 12. 4. the Apostle saith, that there are many members in the body of the Church, and that they have not all of them the same offices: then, v. 6. he saith, that the gifts of grace which makes men capable of offices, are different: and then in the latter part of v. 6. and v. 7. & 8. he showeth what the particular differences of offices are, amongst which he reckoneth up that of Ruling; from whence it followeth, that the Ruler is not only an officer, but a different officer from the others named in that place.  
3. The nature of the office belonging to them may be understood, 1. By the names given to it; 2. By the things about which it is conversant; 3. By the end which it hath in being conversant thereabout; 4. By the parts of the work to be done in it.  
First, the Names given to these Elders are, Rulers, Governors, Overseers, Stewards.  
The name of Ruler in the original is twofold; one doth import Superiority, another Action; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; both are translated Rulers: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify one that standeth over others in authority; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify one that doth lead and guide others in the way wherein they ought to walk.  
The name of Governor, doth signify one that giveth directions and addresses whereby others are ordered in a course, as a ship by him that sitteth at the helm thereof.  
The name of Overseer (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth import both authority and action, by the inspection which a Superior doth take of one that is under his charge.  
The name of Steward, doth signify one that is to see the laws and orders of his Master's house observed; and hath the keys thereof committed unto his keeping.  
2. The Things about which the charge is conversant, are (in general) the Church, and such as may be gained thereunto. Which is the spiritual (b) house and tabernacle of God, (b) Ephes. 2. 21, 22. It (viz. the building) groweth unto an holy temple in the Lord— an habitation of God through the Spirit.] the body (c) of Christ, (q) 1 Cor. 12. 27. Now ye are the body of Christ, and members in particular.] and the Kingdom which is not of this (d) world; (d) Joh. 18. 36. My kingdom is not of this world.] and therefore is not to be governed by the laws of this world, nor can the officers thereof claim their calling and authority from this world, nor ought they to meddle in their charge with the (e) affairs of this world, (e) Luk. 12. 14. Who made me a Judge, or a divider over you? If Christ was no Judge or divider in worldly matters; then none of his Officers, as under him.  
In particular; this office is conversant about the Religious profession and life of those that belong in any respect to the Church, whether they be in, or out of office.  
Thirdly, the End wherefore the Elders are conversant about these things, is, that they should look both to the Church and to the Members thereof: to edify that, and preserve it from scandals; and to make these fit to walk worthy of the calling by which they are called in the Gospel.  
4. The parts of their work are the several duties whereunto they are obliged, which are chief these—  
First, in respect of God, they are his (f) stewards, (f) Tit. 1. v. 5. with 7. Thou shouldest ordain Elders in every city, as I appointed thee; if any be blameless— for a Bishop (an Overseer) must be blameless as the steward of God.] and therefore must be (g) faithful, (g) 1 Cor. 4. 2. It is required in Stewards, that a man be found faithful,] and administer their charge so, as to be (h) accountable unto him, (h) Heb. 13. 17. Watch for your souls, as they that must give an account.  
Secondly, in respect of the Church; they must take (i) care of it, (i) 1 Tim. 3. 5. If a man know not how to rule his own house, how shall he take care of the Church of God?] and that with (k) diligence, (k) Rom. 12. 8. He that ruleth, with diligence.  
Thirdly, in respect of the Members thereof, they must (l) watch over them, (l) Heb. 13. 17. They watch over your souls] take pains for them, and (m) admonish them as occasion shall require, (m) 1 Thess. 5. 12. Which labour among you, and are over you in the Lord, and admonish you.  
Fourthly, in respect of the End of their employment, they must be interessed and engaged,  
1. In the election, calling, and dimission of Officers to and from charges in the Church.  
2. In the admission of worthy, and rejection of unworthy Members.  
3. In the ordering of all matters of public worship, to be dutifully and decently performed.  
4. In the moderating of the carriage of matters at public meetings, whereunto the Body of the Congregation is to be invited.  
5. In the redressing of Scandals, by way of instruction, exhortation, admonition, or censure, if need be.  
6. In the restoring of the penitent, in healing of breaches, in the preserving of all in the unity of the Spirit, in the helping of the weak to bear their burdens, and encouraging of every one in the ways of truth and righteousness.  
7. In the visiting of the (n) sick, especially when they are sent for; to give them comfort, and pray for them, (n) Jam. 5. 14. Is any man sick, let him call the Elders of the Church, and let them pray over him, etc.  
4. The manner how this office should be executed, is, That together with the Pastor, in all matters of Spiritual government, as well in the consistorial, as in the Classical and Synodical meetings, to give advise, and according to the Resolutions to act by common consent: and as the Pastor ought not to act by himself, without their knowledge, any things of common concernment; so much less ought they to act without his approbation, and the consent of each other, or at least of the major part of the Eldership, upon mature deliberation.   

CHAP. VI  
Some Rules taken from the Word of GOD, to show, How the Elderships of a particular Church ought to settle the spiritual Government of the Flock committed to them.  
1. THe end and use of all Church-Offices and Government, is this; Fitly to compact the members of Christ's body together by that which every joint supplieth; that it may grow up in Christ in all things, and edify itself in love. Ephes. 4. 15, 16.  
2. To bring this to pass, as every one ought to walk worthy of the vocation wherewith he is called, in the unity of the Spirit with his Brethren, Ephes. 4. 1, 2, 3, 4, 5, 6. So more especially ought the Officers of the Church thus to walk before others, thinking soberly of themselves, according as God hath dealt unto them the measure of Faith, and gift of Administration. Rom. 12. 3, 4, 5.  
3. But if two cannot walk together except they be agreed, as the Prophet saith, Amos 3. 3. far less can many do so, except they be agreed: therefore in all undertake an agreement is to be sought for. First amongst the Members of the Eldership within themselves; Secondly, between the Eldership and the Flock over which they are set; Thirdly, between one Church and its Neighbour-churches, if these at all be concerned in the matter; And lastly, between the Churches that are united and concerned in each other, and the Civil Magistrate, if the thing wherein they are agreed hath any reference unto the public. And this Rule of proceeding is grounded upon these precepts: If it be possible, as much as lieth in you, live peaceably with all men, Rom. 12. 18. And give none offence neither to the Jews nor to the Gentiles, nor to the Church of God, 1 Cor. 10. 32. Let every one of us please his Neighbour, to his edification for good Rom. 15. 2. Phil. 2. 4.  
4. To gain these Agreements, three things must be found and made apparent in every spiritual work of Government: One, in the Matter; another, in the End thereof; and a third, in the Manner of performing it.  
First in the Matter, it must appear, that the thing to be done is in itself lawful, that is, agreeable to the will and purpose of Christ, and no ways prejudicial to any of his laws who is the only (a) Lawgiver of the Church, (a) Jam. 4. 12. There is one Lawgiver; who is able to save and to destroy, Mat. 17. 5. This is my beloved Son in whom I am well pleased; hear ye him. & Isa. 33. 22. The Lord is our Judge, the Lord is our lawgiver, the Lord is our King; he will save us.  
Secondly in the End, it must appear, that the undertaking of the work is intended only as a duty towards God, and a service of love (b) towards the Saints; (b) Gal. 5. 13. By love serve one another. & 1 Pet. 4. 10, 11. As every man hath received the gift, so minister the same one to another, as good stewards of the manifold graces of God— that God may be glorified in all things through Jesus Christ.] and not as an act of power; for no man hath dominion over another man's faith, but every one is bound to help another man's joy, 2 Cor. 1. 24.  
Thirdly, in the Manner of going about every work, two things must appear—  
1. That it is undertaken in an orderly course, towards those first that are chief concerned therein, and then towards others by degrees; without preposterousness and precipitancy.  
2. That the addresses which are made to every one of these in their proper places, are to be with all lowliness, meekness, long-suffering, and forbearance in love, to the end than the unity of the Spirit may be kept entire in the bond of Peace, Ephes. 4. 12. 3. And all vainglory, and provocation to strife, and envy being avoided, no offence may be given or taken at the work intended. Phil. 2. 3. Gal. 5. 26. 2 Cor. 6. 3, 4.  
Thus than we must conclude: that in all acts of Government if the work be defective in any of these properties, there will either be no agreement at all, or no long continuance thereof. Therefore these general Rules must have an influence upon all particular Deliberations and Resolutions, to make them effectual. For the great point of difficulty in all acts of deliberation, is this; To order a man's thoughts within himself, to discover a duty: And in the matter of Execution, the difficulty is this; To order a man's ways towards others, so as to find acceptance. Now by these Rules, by God's assistance, all these difficulties may be overcome. As for the particular acts of Government in themselves, in admitting of Members to the Church, in ma●ing use of the Keys of the Kingdom of Heaven, in administering the Seals of the Covenant, in overseeing the Flock, and addressing or redressing them in their duties; they ought not suddenly and hastily to be meddled withal, till these Fundamentals be well digested; for by the Method, which is in them prescribed, they will prove successful. And in a word, nothing will ever be found commendable or warrantable, which in the undertaking, hath not a rise from some clear Rule in the Word; and in the application, is not proportionate to the capacity of those to whom it is to be applied: for the Apostle doth instruct us by his example, to become all things to all men, to wiune some. 1 Cor. 9 22.   

CHAP. VII. Concerning the office and employment of Deacons.  
1. THe name of a Deacon is diversely taken in the Scripture; (the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet always signifying one that is appointed for, or doth attend upon some service: and according to the diversity of the service, the word is differently taken.  
2. Sometime it is applied to common service; sometime to peculiar service to be performed in the Church only. It is applied to common service, Mat. 8. 15. where it is said of Peter's wives mother, that she being cured of her fever, rose and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ministered unto them. And in this sense it is used, Mat. 20. 26. He that will be great among you, let him be your minister, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.)  
3. When it is applied to service peculiarly belonging to the Church, it is again differently taken:  
First, for the whole work which by God's appointment is to be performed in the Church, in all his Ordinances. So Christ is called, Rom. 15. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Minister of the Circumcision; so the Apostle, 2 Cor. 6. 3, 4. doth call himself a Deacon of God, and his service (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a Deaconship; we render it Ministry: the words are, Giving none offence in any thing, that the Ministry (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) be not blamed, but in all things approving ourselves as the Ministers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons) of God. Here it takes in the Administration of the Word with the other service.  
Secondly, it is taken for that part of the Ministry which is contradistinct to the Administration of the Word, and standeth wholly in matter of Action: in which sense it is taken, Rom. 12. 6, 7. where the Apostle doth distribute all the offices belonging to the Church into two kinds, into Prophecy, and into (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Ministry. By the first he meaneth the whole dispensation of the Word; and by the second, all that which belongeth to matter of Action.  
Thirdly, it is taken most properly for that part of Action and Church-service, which is distinct from the proper work of the Elders; and so it is here to be considered: and in this sense the quality of a Deacon is described, 1 Tim. 3. from v. 8. till 14.  
4. This office was instituted by the Apostles at Jerusalem, to redress an inconveniency which did fall out in the daily ministration; namely the neglect of some widows more than of others; by reason of which inequality there arose a murmuring and discontent, which by these Officers was remedied, as you may read more at large, Acts 6. v. 1. till 7.  
5. The proper work then of the Deacons, is, To look to the provision which is made for the relief of the poor, that it be equally distributed according to their necessities; and to this effect, they are to receive and keep the collections which are made for that use; and they ought to visit, and consider the state of the poor and sick, that knowing their wants, the Eldership (and Congregation, if need be) may help to supply the same according to their ability.  
6. They ought in the work of their charge to be subordinate unto the Eldership, upon whom the chief care of the Flock doth lie: For, to ease the chief Elders at Jerusalem, they were created: and the reason why they were constituted to ease them, is still in force; for the text saith thus, Act. 6. 1. There arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Vers. 2. Then the Twelve called the multitude of the Disciples unto them, and said, it is not reason that we should leave the word of God, and serve tables. v. 3. Wherefore brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business; v. 4. But we will give ourselves continually to prayer, and the ministry of the Word. From whence it appeareth, that the service of tables (that is, to provide meat for the poor, and distribute unto them their portion) is not to be imposed upon them that attend the labour of the Word and Prayer, but aught to be committed unto some others. And that these others are subordinate unto them, appeareth both by the nature of their employment, which is about a matter of lower concernment; and by the manner of their admission unto it, which was by the imposition of the hands of the Eldership: for the Apostles did appoint them to their office, not only as Apostles, but as Elders of that congregation.  
7. And because they are thus subordinate unto the Eldership by their primitive constitution; therefore in the Reformed churches they are obliged to regulate their matters by the advice of the Eldership, to whom they are bound from time to time to show the accounts of their receipts and disbursments, and the condition of the poor who are to be relieved. [In the Synodical Acts of the French churches, cap. 4. and in the Church-Orders of the Dutch-churches, art. 25.  
8. And because they are thus accountable unto the Eldership, they are bound to keep exact reckon of their receipts and disbursements. The Receipts come, in Foreign churches, chief in France and Low-Countries, only from free willing contributions, which at every meeting of the Congregation to hear the Word, are gathered by the Deacons; and the Disbursements are indifferently to all the Poor who offer themselves, but chief to those of their own Congregation.  
9 In larger Congregations of the Foreign churches, the Eldership hath their meeting apart from the Deacons, & the Deacons meet ordinarily by themselves once or twice a week; but in lesser Congregations, the Elders and Deacons meet ordinarily all together at least once a week.   

CHAP. VIII. Concerning the Duty of Christians, as they are to be in a particular Church, and under the government of Rulers set over them in the Lord.  
1. WE understand by Christians, men that have given up their names unto Christ, to be called (a) by his name, (a) Act. 11. 26. The Disciples were called Christians first in Antioch. & Ephes. 3. 15. Of whom the family in heaven and earth is named; to call (b) upon him, (b) 1 Cor. 1. 2. All that in every place call upon the name of Jesus Christ.] by calling him (c) their Lord, (c) 1 Cor. 12. 3. No man can say that Jesus Christ is the Lord, but by the Holy Ghost.  
2. By a Church, is meant a congregation of such men called and gathered together by the Word; Mat. 13. 37. till 44. to be (d) separate from the world, (d) 2 Cor. 6. 17. Come out from them, and be ye separate, saith the Lord, and I will receive you. & Revel. 18. 4. Come out of her (viz. of Babylon) my people] and in the use of all Christ's ordinances, to be an habitation of God through the Spirit, Ephes. 2. 19, 20, 2●, 22.  
3. The duty of Christians as visible professors of Christianity; doth stand in a threefold Relation:  
The first is to the Church, as it is the Body of Christ.  
The second is to the Eldership of that Church.  
The third is to the Members thereof.  
Of the first, viz. Duties relating to the Body of Christ.  
4. All Christians that glory in the name of Christ, aught to appear (e) for him amongst men, (e) Matth. 10. 32, 33. Whosoever shall confess me before men, him will I confess also before my Father which is in heaven; but whosoever shall deny me before men, him will I also deny before my Father which is in heaven.] And they ought so to appear as he hath appointed, and not as they think good, or as men appoint. Mat. 15. 9 In vain do they worship me, teaching for doctrines the commandments of men.  
5. Those that will appear for Christ, aught to apply themselves to some particular Congregation professing Saintship, as Members thereof. Mat. 12. 30. He that is not with me, is against me, and he that gathereth not with me, scattereth abroad. Mat. 11. 28, 29. Come unto me— take my yoke upon you. Gal. 6. 10. Them who are of the household of faith. 1 Joh. 2. 19 They went out from us, but they were not of us, etc. Isa. 8. 16. Bind up the Testimony, and seal the Law among my disciples. 1 Cor. 1, 2. Unto the Church of God which is at Corinth, to them that are sanctified— called to be Saints. & 1 Cor. 12. 27. Ye are members in particular.  
6. It is foretold, that there should be many Congregations in the Church of the Gospel, and yet all upon the same Mount Zion, and under the same defence; and by God's appointment to be as one Body, Isa. 4. 5. Upon every dwelling place of mount Zion, and upon her assemblies, there shall be a cloud and smoke by day, and the burning of a flaming fire by night. Joh. 10. 16. Other sheep, not of this fold, them I must bring— there shall be one fold and one shepherd.  
7. Now to understand the Relation which believing Professors have unto the Church, three things are to be considered. First, how every Believer doth stand, as to a particular Congregation. Secondly, how one Congregation doth stand as to another, in respect both of the Members and of the Rulers thereof. And thirdly, how Believers should apply themselves unto particular Congregations, and be received therein by their Elderships.  
8. All Believers are baptised by one: Spirit into one Body, 
Of the first head; how believers stand in a particular congregation.  1 Cor. 12, 13. and in that one Body they are called to the enjoyment of the Peace of God, Coloss. 3. 15. and therein by God set in their several places, 1 Cor. 12. 18. and made members one of another, Rom. 12. 4, 5. and joined and compacted together by joints under their head Christ Jesus, Ephes. 4. 16. whose Body is every congregation of believers, 1 Cor. 12. 27. Now ye (viz. Corinthians) are the Body of Christ, Rom. 12. 5. So we (viz. Romans) are one Body in Christ. And the Church universal, Ephes. 1. 22, 23. the head over all things to the Church, which is his Body, the fullness of him that filleth all in all.  
9 From hence it is evident, that every believer is not only bound to make open profession of his faith, (as is (f) required Rom. 10. 9, 10.) (f) If thou confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.] but that in so doing he is bound to appear in the communion of (g) Saints, standing in one body fast together with others, & striving for the Faith of the Gospel, Phil. 1, 27. (g) Ph. 2. 1, 2, 4. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit— be ye , having the same love, being of one accord, of one mind; look not every man on his own things, but every man also on the things of others.] And by this conjunction of Believers, when an Eldership is rightly set over them, particular Congregations are constituted. As Act. 14. 22, 23. The Apostles having converted the Gentiles to the faith, ordained them Elders in every Church, with prayer and fasting.  
10. As single Believers are bound to associate themselves one to 
Of the second head, how congregations do stand one to another.  another; so ought every congregation of Believers to associate itself to its neighbour-congregation by the very same rules & bands by which particular Christians are bound to join themselves one to another. For if all Believers in the world are baptised into one Body, 1 Cor. 12. 13. and if all are called to the Peace of God in that one Body, Col. 3. 15. and are bound to endeavour the Unity of the Spirit one towards another, in the Bond of that Peace, because there is but one Body of Christ in all the world, Ephes. 4. 1, 2, 3, 4. which is homogeneal (that is, of the same kind) in all the members thereof: And if this whole Body is to be fitly joined and compacted together by that which every joint supplieth, Ephes. 4. 16. Then ought none of all the congregations of Believers to stand separate one from another, but are bound to unite themselves by their joints (that is their Officers) so near as possibly they can, in all Spiritual relations, for their mutual edification in love, Ephes. 4. 16.  
11. So then, every true Believer that hath made open profession 
In respect of their Members.  of his faith, by being a member of any one Congregation, hath a right of membership unto all the congregations of the world, because all are but one in Christ, Gal. 3. 28. and all have one and the same access unto the Father, and are fellow-citizens, and of the same household of Faith, Ephes. 2. 19  
12. It is then contrary to the mind of Christ, that those who make profession of the same faith, and worship in the same way, should stand either single by themselves, and not embodied with other professors; or stand so embodied with some, as to be disjointed from other bodies of the same profession.  
13. Nor ought any Church-officers to take upon them such a 
In respect of their Officers.  Relation to any particular Body, as to think themselves obliged unto none but unto the members thereof, in their Ministerial charges; for if they do so, they make themselves to be no joints in the body of Christ, (which every officer is bound to be) and they hinder the compacting of the whole together, which is contrary to the end of their employment, Ephes. 4. 13. 16. and they open a door to the cunning craftiness of men who lie in wait to deceive; that it may seduce the simple and  believer, and unsettle him. Ephes. 4. 14. Rom. 16. 18.  
14. All Christians applying themselves unto a particular 
Of the third head, how believers should apply themselves to a particular Congregation.  congregation, aught to come thereunto free, willingly, in the beauty of holiness, Psal. 110. 3. and not upon any other considerations than the love of Holiness, Psal. 84.  
15. If any that are eminent in the world, do stand upon the points of Honour, thinking that they have a right to the privileges of the kingdom of Christ, by reason of their places in the world; and that it would be unbeseeming to them to offer themselves to be admitted into a particular congregation: They do greatly mistake the nature of God's kingdom, & the state of true Honour; for none are truly excellent & honourable but (h) Saints, (h) Psal. 16. 3. The Saints that are in the earth, and to the excellent in whom is all my delight] and the Godly, whom God hath set apart for himself, Psal. 4. 2, 3. Now the Kingdom of Christ is not of this world, joh. 18. 37. nor can it be entertained with the worldly respects (i) of persons, (i) Jam. 2. 1, 2. My brethren, have not the faith of our Lord Jesus Christ the Lord of glory, with respect of persons; For if there come into your Assembly a man with a gold ring in goodly apparel, and there come in also a poor man in vile raiment, v. 3. and ye have respect to him that weareth the gay clothing, and say unto him, Sat thou here in a good place, and say to the poor, Stand thou there, or sit here under my footstool, v. 4. are ye not then partial in yourselves, and become judges of evil thoughts?] Because the world, and all that is in it, is either wholly opposite (k) unto Christianity, and doth lie in wickedness, 1 Joh. 5. 19 (k) Gal. 6. 14. But God forbidden that I should glory save in the cross of the Lord Jesus Christ; by whom the world is crucified unto me, and I unto the world. & 1 Cor. 3. 19 The wisdom of this world is foolishness with God.] or else, at the best, (l) subordinate unto it. (l) & 1 Cor. 3. 22. whether Paul, or Apollo's, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and ye are Christ's, and Christ is Gods. As if he had said, Christ is subordinate unto God, ye are subordinate unto Christ, the world and all things in it are subordinate to your use in reference to Christ. Therefore it can be no disparagement to any in the world to apply themselves to Christ in his ordinances; but it will be their greatest honour, to exalt him; for such as confess him before men, he will confess before his heavenly Father and his holy Angels, Mat. 10. 32. Luk. 12. 8.  
16. Nor do the Saints by their profession of being separate from the world, make void any of the laws of nature; because they are commanded to be subject unto every ordinance of man for the Lords sake, 1 Pet. 2. 13. And the Lord of glory himself (though not bound) did submit, by paying tribute, unto the ordinance of Caesar, Mat. 17. 24, 25, 26, 27. and hath commanded all to give unto Caesar what is Caesar's, and unto God what is Gods, Mat. 22. 15. till v. 22. Now to Caesar is due (m) submission, and (n) honour. (m) Rom. 13. 1. Let every soul be subject to the Higher powers. & 1 Pet. 2. 13. Submit yourselves— unto the King as supreme, or unto Governors as unto them that are sent by him. (n) 1 Pet. 2. 17. Honour the King.] As then by the Kingdom of Christ, none of the great ones of the world lose any respect due unto them, but rather receive an increase of Honour; so they ought not to refuse to yield unto Christ the respect which is due unto Him, and his Kingdom; for by giving themselves up to it, they are set above themselves, that is, out of the world and the respects of it.  
17. Every one then that will be called a Christian (whatsoever they are amongst men, it maketh no matter, God accepteth no man's person) is bound as a Christian to offer himself to be embodied into a Congregation, and to partake of the privileges of the household of Faith, and ought professedly to (o) subject himself unto the Gospel, (o) 2 Cor. 9 13. They glorify God for your professed subjection unto the Gospel of Christ.] and give (p) himself over unto the Lord, and by the will of God unto that Eldership whereunto he doth make his application. (p) 2 Cor. 8. 5. They gave their own selves unto the Lord, and unto us, by the will of God. & Act. 2. 41, 42. There was added (viz. unto the Church) three thousand souls; and they continued steadfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayers.  
18. Such as offer themselves in this manner unto the Eldership, 
And how they should be received therein.  aught to be received without much (q) difficulty or scrupulosity, (q) Rom. 14. 1. Him that is weak in the Faith, receive you, but not to doubtful disputations.] even as Christ (r) received us, (r) Rom. 15. 7. Receive ye one another, as Christ also received us to the glory of God.] And such as come to him, he saith he will in no wise cast out, Joh. 6. 37.  
19 Now concerning the outward form and manner of admitting Professors unto the holy Communion, and distinguishing them from those that are without; we find nothing distinctly enjoined in the Word, or extant in the practice of the Apostles: Therefore that which may concern this matter, is conceived to be left free unto the discretion of the Eldership, as they shall think it most fit, for the edification and capacity of those with whom they have to do.  
And herein the customs of the Reformed churches, in respect of circumstantials, are found to be different; yet, in the main, their agreement is this—  
1. That every one who for the first time is to be admitted unto the Holy communion, is to be examined in respect of his knowledge and conversation; although from his infancy he hath been borne, baptised, and bred in the Congregation.  
2. If he come from abroad; having years of discretion and judgement fit to examine himself, it is expected he should have a testimonial of his former life and conversation, and of his diligence in attending the Ordinances in the place where he hath lived. And being found knowing in the fundamental truths of Christianity, he is desired  
First, to declare that his purpose is to live and die in the communion of the Reformed churches.  
Secondly, to promise, that if he should conceive any scruples of the Doctrine that is taught in the Reformed churches, he shall not conceal his doubts, and fall away from the Fellowship into which he is received; but make the same known unto his Teachers, to receive satisfaction therein.  
Thirdly, to oblige himself to use all careful diligence to honour and adorn his profession with his life and conversation, and to avoid all occasion of scandal.  
Fourthly and lastly, to promise to submit himself unto the Rules of Church-discipline, according to the Word; and to respect those that are set over him in the Lord.  
All which he is engaged to do by word of mouth, and by giving his hand unto the Eldership.  
In some places, this admission of Members is left to the Pastor, to be performed in private; yet so, as the reception of the party must be notified unto, and ratified by the Eldership. In some places, all is done before the whole Eldership. In some places also, the names of those that are admitted, are published unto the whole Congregation from the Pulpit.  

Of the second, viz. Duties relating to the Eldership.  
20. Such as have given up their names unto a Congregation to be under a Pastoral charge, and the government of an Eldership, aught to hear (s) the voice of their Pastors, (s) Joh. 10. 3. The sheep hear his voice.] To (t) follow them, (t) Ibid. v. 4. The sheep follow him, for they know his voice.] To continue (u) in their fellowship, and not to follow strangers, (u) Act. 2. 42. They continued steadfastly in the Apostles doctrine and fellowship.] Yet by this they are not deprived of the liberty of hearing others besides their own Pastors, that they may (x) prove all things, and hold fast that which is good, (x) 1 Thess 5. 21. Prove all things, hold fast that which is good.  
21. They ought to obey their Rulers (y) & submit themselves unto them; that their work may be done with joy, and not with grief, (y) Heb. 13. 17. Obey them that have the Rule over you, and submit yourselves, for they watch— That they may do it with joy, and not with grief.  
22. This obedience and submission ought not to be formal, but hearty, proceeding from (z) a high esteem of them in love for their works sake, (z) 1 Thess. 5. 13. Esteem them (viz. those that labour, and are over you in the Lord, and admonish you) very highly in love for their works sake.  
23. As an inward affection and esteem, so an outward care for their Rulers is requisite in Professors: They ought then to communicate unto those that teach them in all good things, Gal. 6. 6. counting all that Rule well, worthy of double honour; but especially to provide maintenance for those that labour in the word and doctrine, 1 Tim. 5. 17. because the Lord hath ordained that those who preach the Gospel, should live of the Gospel, 1 Cor. 9 14.  
24. They ought to mark and avoid all Teachers that cause offences and divisions amongst them, Rom. 16.   

Of the third, viz. Duties relating to their Fellow-members.  
25. They ought to consider their fellow-members; to provoke them to love and to good works; not forsaking the assembling of themselves together, as the manner of some is. Heb. 10. 24, 25.  
26. They ought to hold forth the word of life, and shine as lights in the world in the midst of a crooked generation, Phil. 2. 15.  
27. To this effect they ought to do all things without murmur and dispute, that they may be found blameless as the children of God, Phil. 2. 4.  
28. They ought to serve their brethren through love, Gal. 5. 13. and not to please themselves, but others for their good to edification, Rom. 15. 1, 2.  
29. They ought not either to despise or judge one another for matters which God hath left free, either to be done, or not to be done, according as God doth give every one the measure of faith. Rom. 14. the whole chap.  
30. They ought to withdraw themselves from every brother that walketh disorderly and is a busy body, 2 Thess. 3. 6, 11. yet they ought not to count him an enemy, but should admonish him as a Brother. ibid. v. 15.    

CHAP. IX. Certain Rules concerning the Administration of the LORDS Supper, for the decent ordering of the action. Offered to the consideration of those that scruple at the gesture of Sitting.  
1. IT is not lawful for us, in God's worship, to do what we think good in our own eyes; but what is most agreeable to his will.  
2. For if we know not what his will is, we cannot worship him in Faith.  
3. If we worship him not in faith, we cannot please him.  
4. And if we please him not, we cannot expect a blessing upon our performance.  
5. Therefore to be sure of a blessing, we must know and carefully observe that which is most answerable to his will, in things belonging to his worship.  
6. Now to know and observe this in the Sacrament of the Lords supper; Christ's practice in the institution thereof, so far as he would have us to imitate the same, and his intention in commanding us to imitate him therein, is to be considered.  
7. The necessity of considering Christ's practice and intention in this matter, doth arise from the Apostles commandment, who doth herein very distinctly refer us unto Christ himself for a warrant of that which is to be done; saying, that in this matter, he delivered that which he received of the Lord, 1 Cor. 11. 23. and that we ought to follow him so far as he is a follower of the Lord, ibid. v. 1.  
8. Therefore we are bound to look unto Christ in the first place; and to the Apostles afterward, with a reference unto the Lord: because finally our faith must rest only in the Lord, as the object thereof; and the end and use of the Apostolical ministry is, to call us unto communion with them; that by them we may have communion with the Father, and with his son Jesus Christ, 1 Joh. 1. 3. For we are sure, that in following him and fulfilling his intention, we do nothing amiss; because He is the Way, the Truth, and the Life, Joh. 14. 6.  
9 Christ's practice then in the institution of his Supper, in that which is to be imitated, is this—  
First, he took the Bread, and by giving special thanks over it, he separated it from the common to a holy use; then he broke it, and gave it to his disciples, and commanded them to eat thereof.  
Secondly, he took the Cup, which in like manner by a special blessing he separated from the common to a holy use; and then gave it to his Disciples, commanding them all to drink of it.  
Thirdly, this bread and cup the Lord did distribute being at the table with his Disciples, where he spoke with them of his death and of the fruits thereof, and of his coming again, as you may see more at large in Matth. 26. from vers. 20. till 36. Mark 14. from v. 18. till 32. Luk. 22. from v. 13. till 39 and in John, the whole chapters, 13, 14, 15, 16, 17. are to be compared with the other three Evangelists, and taken in as the matter of his table-discourse.  
10. Next unto this practice of the Lord, the Apostolical practice, which in the Primitive church did herein follow the Lord, is considerable; that we may observe thereby what is properly imitable in the Lords practise, by the Church.  
11. Let us look upon that which the Apostle Paul delivereth unto the church of Corinth, Epist. 1. chap. 10, 11. I shall open the places briefly, and then make some observations upon them.  
In chap. 10. the Apostles scope is, to dissuade the Corinthians from symbolising with Idolaters in eating of things sacrificed unto idols. The parts of the chapter are two: First, he forbids a mixed communion with Idolaters in things pertaining to their Idolworship, as such; from v. 1. till 23. Secondly, he permits unto them a mixed conversation with Idolaters, in eating and drinking even of those things which they had offered unto idols, with this caution, if it were done without offence unto weaker brethren, from v. 23. till the end.  
Amongst other arguments used to dissuade them from partaking with idolaters in their Idolworship, one is taken from their engagement to celebrate the Lords supper, and from the relation which they had to the Lord in it, and to one another. This is expressed from v. 15. till 22. where first he stirs them up to attention, and to a serious consideration of that which he was to say. I speak as to wise men (saith he) judge ye what I say, v. 15. Then he declareth unto them three things; and by the answer of a doubt, doth conclude his dehortation.  
First he showeth what is meant by the use of the Elements in the Lord's supper. The cup of blessing (saith he) which we bless, is it not the communion of the blood of Christ? and the bread which we break, is it not the communion of the body of Christ? vers. 16. As if he had said, What do you mean by blessing the cup, and breaking the bread at the Lords supper? for what end and purpose is it instituted? Is it not to evidence that you have communion with Christ in his body and blood, as his spiritual members belonging to him?  
Secondly he showeth what is meant by their joint partaking of the Elements. We being many (saith he) are one bread, and one body; for we are all partakers of that one bread, v. 17. As if he had said; although in ourselves we are many and distinct persons, yet in reference to Christ we are (as of old the shewbread was to the Lord) but one bread, and one mystical body; because we all jointly do partake of that one bread which in a mystery is his body. And this is brought in as a reason to confirm the foregoing point; For (saith he) we being many, are one bread, etc. that is, The reason why the blessing of the cup and breaking of the bread doth mean and import a communion with Christ in his blood & body, is clear from our mutual relation and the conjunction wherein we stand one to another, by this action jointly performed; which is this: That we all by it respecting each other in Christ, evidence ourselves to be one bread and one body to him. So then hereby we plainly attest our communion with him, seeing by this action, as relating unto him, we have communion one with another.  
Thirdly, he showeth what is meant by the eating of Sacrifices. v. 18. Behold (saith he) Israel after the flesh; are not they which eat of the sacrifices, partakers of the altar? As if he had said: consider the custom of the Jews after the flesh in their sacrifices, and the ordinance that God gave unto them concerning the eating of holy things: Their custom is, that such as eat of the Sacrifices, have communion with the Altar, and partake in the worship by which the sacrifices are offered up unto God; and if you look upon God's ordinance given to the Priests concerning holy things, Levit. 22. from v. 10. till 17. you shall see that all strangers are expressly forbidden to partake thereof, and that none but such as had a reference to the altar might eat of them; the Lord intimating, and the custom of the Nation confirming it, that the eating of sacrifices is not a common action, but a matter of worship importing a communion with the Altar.  
From all which the Apostle doth tacitly insinuate thus much: That as the chief thing aimed at in the Lord's supper, is to evidence our communion with Christ, and with one another in reference to him; and the clear purpose of the Jews in eating of sacrifices, was to manifest their relation unto the Altar as partakers of the worship and service done at it; So the meaning and intent of eating things sacrificed unto Idols, must be, to have communion with the altar of the Idol, and the idolatrous worship performed thereat. This inference is not expressed, but only intimated, till a doubt be proposed and answered.  
The doubt is proposed v. 19 thus: What say L●h●n (saith he) that the Idol is any thing? or that which is offered ●n sacrifice to Idols is any thing? As if he had said: I do not intent to intimate unto you by this, that an Idol is that which hath a real being; for we know that an Idol is nothing in the world, 1 Cor. 8. 4, 8. consequently, I do not say that the things offered in sacrifice unto Idols are any thing in reference to worship, further than the imagination of the Idolater doth fancy them to be; which giveth no being to any thing. So then in the proposal of the doubt, he doth clearly deny that which it seemeth to suppose; and then for a fuller answer unto it, he doth show his clear meaning concerning the sacrifices of the Gentiles, and inferreth from thence as a conclusion, that their duty was, not to partake thereof.  
His meaning concerning the sacrifices of the Gentiles, is, v. 20. in these words: But I say that the things which the Gentiles sacrifice, they sacrifice unto devils (Demons) and not unto God. As if he had said; But my meaning is, to declare that the purpose of the Gentiles is to worship their Demons, which are Devils, or imaginary, and not the true Gods.  
Whereupon he inferreth his dehortatory conclusion thus: And I would not that ye should have fellowship with devils. As if he said; Because the meaning and purpose of partaking of Sacrifices, is to have communion in Worship; and it is evident that the Gentiles do worship Demons, which are devils, or imaginary gods; therefore I dissuade you from having any ●●●munion with them. And he giveth the reason why he doth ●●●swade them from this, v. 21. in these words: Ye cannot drink the cup of the Lord, and the cup of Devils; ye cannot be partakers of the Lords table, and of the table of Devils; As if he had said, I dissuade you from this, because you cannot stand under two opposite relations, and have communion with two opposites at one and the same time. The relation which you have unto Christ, and their relation to the Devils, are opposite; therefore you cannot stand under both at once, you cannot maintain communion with both at once; but if you partake of the cup and table of the one, you must abstain from the cup and table of the other.  
13. Thus having opened the words; the observations which I will briefly make upon them, are these—  
First, we may gather from hence, that to symbolise with Idolaters in their acts of worship, is a thing unlawful to Christians. We know that the Mass is the greatest idol that ever was in the world; and that the act of kneeling was brought in at the Popish communion to worship that Idol: we ought not therefore to symbolise with them in that act of worship; for it is not lawful for us to follow the corruption of an Ordinance, when we have Christ's imitable practice made known to us: It is not lawful to mix the acts of Gods true worship, with the chief act of an Idolworship, such as is Kneeling at the Mass; For the meaning and purpose of kneeling, is Adoration; the object of adoration is the Body and blood of Christ, supposed to be in the Elements: but if we believe no such real presence as they have fancied, than we make void the object of adoration, and consequently the act intended towards it is disannulled also. But if any doth incline to kneeling, because it hath been a custom hitherto used; he may upon the same ground practise all other Popish idolatries and superstitions. But if you will say, that you think Christ ought to be worshipped there, and that you cannot come to his table with too much reverence; You must understand, that Christ doth not intent to be worshipped there, but to be received; and that you must not be led by your own thinking, but by the manifestation of his will in matters of worship; nor can any one gesture be accounted reverence to him more than another, otherwise then as he doth appoint it to be in his worship. The standing at the first Passeover in Egypt, was a reverence; The sitting at the table with Christ, was in his disciples a reverence to him; nay, and their suffering of him to wash their feet, as their servant, was a reverence due to him as their master, because it was his will to have it so. It is neither circumcision nor uncircumcision, but the doing of Gods will, that maketh us acceptable unto him. Now it is contrary to his will, that we should follow another example of worship then that which his Apostles have given us: It is contrary to his will, that we in his worship should symbolise with Idolaters, and that we should seem to collude with them in their act of Idolworship, when we know that the Lord will not be adored, but received in his Supper; and it is no reverence at all, but a very irreverent and unbeseeming behaviour, to put forth an act proper to adoration, when he doth call us to put forth an act of communion and fellowship.  
The second observation is; That the eating of bread, and drinking of a cup at the Lords supper, is a Table-action. This is to be gathered from vers. 17. We are partakers of one Bread; & v. 21. Partakers of the table of the Lord, and of the table of Devils. These expressions are here used with a reference to the aim of fellowship and communion: whence I infer these conclusions.  
1. Seeing the act of Communion is to be evidenced chief by the partaking of one Bread by many; it doth follow, that the more that bread, and the partaking of it is one, the more the act of communion is evidenced. Then it followeth also, that the partaking of the bread ought to be as much one, as the nature of a Meal doth permit, and as Christ by his example doth insinuate. Now the nature of a Meal, doth not only permit, but require, that such as have fellowship in it, should be together as guests to partake jointly of it; and Christ's example doth clearly show that all his Disciples were in fellowship together with him at a table. And therefore to partake of one bread, and of the Lords table, must be understood to be such a table-action as is proper unto guests at a table. From whence it will follow, that to carry the bread and wine up and down the house, to persons sitting in several pews, as in so many little chambers of that house, is not at all suitable to the celebrating of the Lords supper, because it doth wholly take away the manifestation of that fellowship which the Lord would have evidenced in it. Those that eat their bread apart, in several petty corporations, do not show forth that they are one bread; as the Shewbread was, which was to be set before the Lord upon the holy table in the Sanctuary, Exod. 25. 30. & Levit. 24. v. 5. till 10. Which Bread did represent the whole Congregation of Israel united as one unto the Lord, in twelve cakes set upon one table; which type is now fulfilled in the Gospel, by the joint presentation of the real members of Christ as one bread at his table, to his Father, to be a living sacrifice unto him. Nor can it be said that those who sit in their pews at a distance from each other, are one Body, as men use to be at Meals; for at meals none are one body properly, but such as eat together at the same table: Therefore this custom is not suitable to that which is to be evidenced at the partaking of the Lords table.  
2. To show an act of Communion, we must partake of the Bread as it is one. Now the bread is not one otherwise then as it is upon the same table, and blessed with the same Blessing: therefore it will follow, that the partaking of it as one, must be to receive it at the table, in a table-action: For if a Table is appointed to show that we are to be at Christ's supper as his guests; and if it be asked what Christ would have his guests to do? the answer must be taken from Luke 22. 30. That he would have them eat and drink with him at table in his Kingdom. To eat and drink (then) at his table, is to be his guest; and not to have a bit of meat brought from the table. If Lazarus the beggar lying at the rich man's gate, had received a dish of meat from his table, it would not have made him one of his guests: but the other Lazarus of Bethany who sat with Christ at table Joh. 2. 2. was properly a fellow-guest (or perhaps Christ's host) because he did eat with him at the table. To have fellowship then in partaking of the table, is to be at the table, and to do the action proper to a table: But to carry the bread and drink from the table, to give it to every one apart, is contrary to this Table-action, and therefore not to be practised any longer, in this time of Reformation.  
3. The table of the Lord, and the table of Devils, are set as parallel in opposition to each other; therefore to partake of the one, and of the other, are made contraries directly inconsistent together; and being actions directly contrary, they must be of one kind; and if of one kind, than the table-action used at the one, was the same with the action used at the other. Now it is known that at the Idol-sacrifices, such as were invited, did sit and feast at a table, 1 Cor. 8. 10. Sat at meat in the Idols temple. And it was the custom of all ages to have a feast upon a sacrifice; you may see it at Jacob and Laban's parting, Gen. 31. 54. and at the Moabites friendship which they made with Israel, Numb. 25. 1, 2. And to this the strumpet doth allude, Prov. 7. 14. and in Psal. 22. v. 25, 26. the same thing is intimated by the promise of a Spiritual meal whereby the souls of believers shall be satisfied and live for ever. If then to partake of the table of devils, and of Christ's table, are parallels in opposition; and if it is evident not only by the known custom, but by the Apostles expression, 1 Cor. 8. 10. that in partaking of the Idols table, they did sit at meat in the Idol-temple; than it will follow, that those who did partake of the Lords table, did sit at meat in the Lord's temple: For the Apostle showing what he means by partaking in respect of the one table, doth also explain that which is to be understood by the same word in respect of the other.  
The third observation is, that the Apostle saith, We all are partakers. We all, sheweth that their custom was to be in a Body, and as a Body to partake; and that the whole Body did partake at once, so near as could be. From whence not only the separate partaking, but the single partaking also is condemned as a thing unsuitable to the Lords supper. The practice then of the Masse-Priest to take the bread and wine alone in public, is hereby condemned; and the private administration of the Lords supper to the sick (which some ignorantly and superstitiously crave, as a Viaticum itineris supremi, (so they call it) the provision for their last journey) is a corruption of the ordinance: For the words Many and All, which the Apostle doth use here, exclude the Administration unto one alone.  
14. In the eleventh chapter of this same Epistle, from v. 17. till the end, the Apostle doth speak of the celebrating of the Lords supper; and his scope is clearly, to rectify the abuses and disorders which were crept in amongst the Corinthians in the use of that ordinance: I shall open the text, and then make observations.  
First then, v. 17. he reproves them in general, that they came together not for the better, but for the worse; namely, for the abuse of this ordinance.  
Then in particular, he tells them what their faults were, correcting them for the same; and instructs them in their duty, showing how the ordinance should be observed.  
He discovers their faults, from vers. 18. till 22. which are these—  
First, that they were divided in sects, v. 18, 19 For first of all (saith he) when ye come together in the Church, I hear that there be divisions among you; and I partly believe it; for there must be also heresies (sects) amongst you, that they which are approved may be made manifest among you.  
Secondly, that they did not come together so much to eat the Lords supper, as their own suppers; and that in a divided and excessive way, v. 20, 21. When ye come together therefore into one place, this is not to eat the Lords supper; for in eating, every one taketh before other his own supper, and one is hungry, and another is drunken. As if he had said; When ye come together, ye do not seem to intent the observation of Christ's ordinance, but the taking of your own meals in several companies, in a disorderly divided way, and with excess of eating and drinking in some, when others are fasting and hungry. Your faults then are, that you come not only divided in opinions and affections, but in your actions and behaviour, you change the Lords supper into an ordinary meal; and these your meals are taken separately, and in taking of them some are excessive in drinking, and glut themselves, while others who partake not with them are hungry. Thus their faults are opened.  
The correction of these faults, is in vers. 22. What (saith he) have ye not houses to eat and to drink? or despise ye the Church of God, and shame them that have not? What shall I say to you? Shall I praise you in this? I praise you not. As if he had said, Do you not know that ye ought not to come together in the Church to eat an ordinary meal? are not private meals to be taken at home in your houses? By this means you make the Church of God contemptible, and the society of Saints a common thing; and you make them ashamed, that have not made provision for entertaining themselves plentifully as some of you do. You dishonour then the house of God, and shame your brethren; you deserve greatly to be blamed for all this, wherein you are extreme faulty.  
Having thus laid their faults open, and corrected them for the same; he instructs them in their duty, showing them how the Ordinance should be observed, in reference to three things. 1. In respect of the ordinance in itself, to imitate Christ's institution. 2. In respect of their private preparation, to partake thereof worthily. 3. In respect of their public meeting, to perform the action orderly in the Congregation. The first part of the instruction concerns the things to be done by Christ's appointment; the second part, and the third, concern the persons doing the same, to direct them in the manner of performance, which hath two duties; the one preparatory, wherein every one is apart to fit himself for the ordinance; the other executory, wherein all of them are to fit themselves each towards other in their meeting to that effect.  
The doctrine concerning the Ordinance itself, is vers. 23, 24, 25, 26. where first he shows by what authority he doth deliver this doctrine: For (saith he) I have received of the Lord that which I have delivered unto you. Secondly, he relates unto them what Christ did and said in the institution of the Ordinance. Thirdly, he declares unto them what the meaning of their action was, in imitating that which Christ did, and remembering what He said.  
Christ's actions and speeches are distinctly related, in respect of the time, and in respect of the things done and said by him at that time.  
The time was, the night wherein he was betrayed. That the Lord Jesus in the same night wherein he was betrayed, v. 23.  
The things done and said by him, relate the two parts of the Ordinance: the first, concerning the Bread; the second, concerning the Cup.  
Concerning the Bread, he did three things: He took it, he gave thanks over it, and then broke it. v. 23, 24. Took bread, and when he had given thanks, he broke it.  
Concerning the Bread, he spoke three words: First, a word of command, Take and eat. Secondly, a word of institution and consecration, showing what was meant by the bread, This (viz. bread) is my Body which is broken for you. And thirdly, a word of direction, instructing them what to do, and to what end they should do it; Do this in remembrance of me. v. 24.  
Concerning the Cup he relates in like manner that which the Lord did and said.  
That which he did, is expressed in these words: After the same manner also he took the Cup, when he had supped, v. 25.  
That which he spoke, is in these words: saying, this Cup is the New Testament in my Blood: Here is the word of institution and consecration. And, This do ye as oft as ye drink it, in remembrance of me: this is the word of commandment, and of direction. v. 25.  
Hitherto the Apostle hath delivered what Christ did and said at the appointment of this ordinance: Now, in the verse following, he delivers unto them doctrinally, what the true meaning and intent of their action is in celebrating the Lords supper. For (saith he) as often as ye eat this bread, and drink this cup, ye show the Lords death till he come. As if he had said, Christ having thus appointed his last supper to be celebrated, by the breaking of bread, and partaking of the cup, for a remembrance of him, and of that which he hath done for us: your imitation of him in this ordinance, in the nature of it, is a showing forth of his death; a testimonial of your faith in his death, till he come again to receive you into life.  
This is the doctrine which is delivered concerning the Ordinance itself, as it is to be celebrated in imitation of Christ. Followeth, the doctrine delivered concerning the way to do this worthily, both in respect of every Member by himself in particular, and in respect of the Body of the Congregation in common.  
The particular Members are taught, 1. What the guilt is of unworthy partaking. 2. How this guilt is to be avoided. 3. What the punishment of unworthy partaking is; with the cause deserving it, and the effect following thereupon. 4. And how both the punishment, and the dangerous effect of it is prevented.  
Concerning the guilt of unworthy partaking, the Apostle doth infer it as a consequence from the foregoing doctrines, thus— vers. 27.  
Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.  
That is; Seeing the Lord hath ordained, that the eating of this his bread, and the drinking of his cup, shall be the memorial of his body broken, and of his blood shed for us; therefore if any man doth not partake thereof answerably to this end, and as it becometh those that celebrate the memorial of his death till his coming; he shall be guilty before the Lord of his body and blood, as if he were one of those that dealt with him unworthily, and put him to death with wicked & profane hands.  
The way to avoid this guilt, is to come with a previous examination of ourselves: this is taught, v. 28. in these words:  
But let a man examine himself, and so let him eat of that bread and drink of that cup. As if he had said; But if you will free yourselves from this guilt, you must come with due preparation of heart unto the action of the Lords supper; and this preparation must be a trial of your state in the presence of God, so as to approve yourselves in all things to be answerable unto his will, in fulfilling the purpose of this ordinance.  
Concerning the punishment due unto the unworthy partakers, the Apostle teacheth them that it is the judgement of damnation, v. 29. For (saith he) he that eateth and drinketh unworthily, eateth and drinketh damnation to himself. As if he had said; Be careful thus to examine and approve yourselves in the use of this ordinance unto God, to answer his will; for if you do not so, but come unworthily, you shall by your eating and drinking procure a judgement of damnation to yourselves, as a just punishment of your sin.  
The cause deserving this punishment, is their neglect of respect and reverence due to God and his ordinance: the Apostle calls it, v. 29. the not discerning the Lords body; that is, the want of care and respect due to the body of the Lord, not taking notice of the dignity and worth of it, nor discerning Gods purpose in offering it to us, but using it as a common thing, doth deserve this punishment.  
The effect following upon this cause, in them was, that many of them were weak and sick, and asleep. v. 30. For this cause (saith he) many are weak and sickly among you, and many sleep. As if he had said; And because the punishment of condemnation is due unto you, therefore God doth afflict you, to show his displeasure, with outward judgements upon you in the flesh.  
The means to prevent these evils are two: the first is our duty, which may prevent the temporal chastisement; the second is Gods dealing with us, to prevent the eternal punishment.  
Our duty is to judge ourselves, whereunto a promise is made, that if we perform it, we shall not be judged of God. v. 31. For if we would judge ourselves, we should not be judged. As if he had said; These judgements of God befall unto you, because you take not heed to your ways in his service; for if you did judge and condemn yourselves by repentance for your faults, God would not thus judge you with such chastisements.  
God's dealing with us to prevent the eternal evil of the deserved punishment, is, by such chastisements to free us from being condemned with the world. v. 32. But when (saith he) we are judged, we are chastened of the Lord, that we should not be condemned with the world. As if he had said, However these chastisements are justly inflicted, and judgements befalling us for want of care to judge ourselves, and show that we deserve damnation; yet God doth not inflict them otherwise then as a Father doth, to correct us and chastise us in love, that we may not be condemned finally with the world.  
Thus he hath instructed them, how every one should in private behave himself in respect of this ordinance: Now in the two last verses of the chapter, he doth instruct them also how they should behave themselves in public; and refers them to his coming, for other matters.  
Concerning their public behaviour in the Church, he ordains two things: First, that they should tarry one for another, and not eat separately; Secondly, that they should not eat to satisfy their hunger, in the church, but at their houses.  
Concerning the first he saith thus, vers. 33. Wherefore my brethren, when ye come together to eat, tarry one for another. Concerning the second he saith thus, vers. 34. And if any man hunger, let him eat at home, that ye come not together unto condemnation. As if he had said; Well then, my brethren, let me exhort you to celebrate the Ordinance jointly, and not severally: and to that effect stay till you are all met together, to eat bread as one body and company of Saints; and beware, under pain of condemnation, not to use this as an ordinary meal to satisfy your hunger, but use it only for the end to which Christ hath appointed it; and if you be hungry, satisfy your appetite at home.  
The reference which he makes of other matters, till his coming, is in these words: The rest will I set in order when I come.  
15. Thus I have done with the Analysis and meaning of the Text; now I shall come to some brief Observations, to fit them to our present occasions.  
First, then, we may take notice of the Corinthians custom; for by the whole context it is apparent that they used to come to the Lords supper as to a meal; which the Apostle doth not at all discommend, but only rectifies the abuse of the meal, by which they were fallen into disorderly separations, and excesses of eating as at a common meal, for hunger. This being avoided, all the rest of their practice is allowed, if they did only come preparedly, and to the end for which Christ did appoint this ordinance, which by the primitive institution was appointed to be a holy meal at his table.  
Secondly, for the outward manner of celebrating this meal by the Congregation, which is the chief thing we now look after, we may observe these particulars—  
1. That the place where they met to eat, was the Church, and not their houses; for v. 18. he saith, when ye come together in the Church. & v. 20. when ye come together in one place. Ergo the place was the Church. From whence we may gather, that seeing the proper place of this sacred meal was the Church; the place of their ordinary meals was their private houses, and it was not lawful for them to take their ordinary meals in the church, but only at their houses; therefore it was not lawful also to take the Holy meal at their houses, but only in the church, that is, at their public meetingplace: for the Holy meal appointed for a public meeting, is no less disproportionate to a private house, than an ordinary meal which men take to satisfy nature, is disproportionate to the church of God: Ergo, Private communion is not suitable to Christ's institution; but the Holy meal is appointed to be in a public place only, which the Apostle calls the Church.  
2. From this celebrating of a Meal, and in the Church, and such a meal as was to satisfy their natural appetite even as they were wont to do in their private houses; we may gather clearly, that the Table-gesture which the Corinthians did use at their ordinary meals wherein they did eat for hunger, was also used in the Church at their celebrating of the Lord's supper. For seeing they changed the one into the other, it is not to be questioned but that their gesture was the same in the one as in the other; and consequently, that they sat at the Lords meal, as they did at their own; and if their sitting at the one had been more reprovable then at the other, no doubt the Apostle would not have left it untouched when he was mentioning their misbehaviours and abuses of the ordinance, professedly, to rectify the same. So then, their manner of eating as for the gesture, is allowed, not only because at this time not reproved, but because in the foregoing chap. the Apostle doth express himself so, as doth clearly import an allowance of the gesture, in making it parallel to the Table-action used at the Idol-feasts, which in c. 8. v. 10. he calls sitting at meat. So then to receive the Lords supper, as men use to do who sit at their meat, is that which the Church of Corinth did practise with the Apostles approbation, and it is that which we ought to imitate in them, and in Christ himself: and consequently Kneeling, either at the table or in the pews, when the Elements are to be received, is altogether unsuitable both to the Primitive institution, and to the Apostolical observation of this Ordinance.  
3. As we have observed here, that the action was a Meal, the place the Church, and the gesture Sitting at meat; so we may further take notice from the expression, v. 18. & 20. When ye come together: and from the commandment, v. 33. When ye come together, tarry one for another; That the whole Congregation was to be joined in this action of eating a meal. And seeing the meal was to be at a Table, and the Congregation did come together to eat, and that they are commanded to tarry one for another; it is clear that their custom was, by the Apostles direction, to eat all together of the same bread, at the same table: which doth again show the unsuitableness of eating severally in distinct pews.  
4. As for the time, it is clearly left free to the will of the congregation; for he saith no more when he mentions their coming together, but this, When ye come; leaving it indefinitely to their will and conveniency, when they should appoint it: whence we may gather that the Church is not bound to the time wherein Christ did celebrate his supper; because that circumstance of time was to the Lord necessary to be observed, for the fulfilling of the law of the Passeover to abolish it, and to substitute in the stead thereof the memorial of his death, which now at all times is to be remembered, as Heb. 13. 15. we are exhorted to do. And the typical circumstance of time which was under the law, being fulfilled, we are now absolved from that observance, because the feast which we are to celebrate is a perpetual feast, 1 Cor. 5. 7, 8. and therefore at all times when the Congregation doth think most convenient to meet together to eat, it is observable.  
From all which we may gather, that the Apostles did herein appoint the Churches to imitate Christ's practice in all things which were proper to the solemnity of a Meal, for the manifestation of the fellowship of those that have a right to partake of it, as united together in the Lord. So then, the nearer we come to this practice, the more we shall be conformable to the will, and answer the intention of Christ in this his Ordinance.  
16. Hitherto I have considered Christ and the Apostles practise, and the end and use of the Ordinance unto which their practice was to be subordinate and answerable: but because the Apostle doth refer us in a special manner to take notice of Christ himself in this matter, let us look a little directly upon Christ's whole aim and purpose in the institution of this ordinance, and that we may do this, the things which in his words and actions do institute and discover his intentions, are to be reflected upon.  
First then, the words by which he doth consecrate the bread and wine, are very considerable: This is my Body which is given for you; and this Cup is the New Testament in my Blood which is shed for you, Luk. 22. 19 20. by which he showeth that his purpose was to leave unto his Disciples, in the use of bread and wine, a representation and a pledge of the benefits which by his body and blood were conferred upon their souls: therefore he giveth unto the Bread and Cup the names of that whereof they were memorials, representations and pledges; that by a holy use thereof in Faith, the things remembered and represented thereby might be obtained.  
Secondly, the words of Direction instituting the Ordinance for aftertimes, Luk. 22. 19 Do this in remembrance of me: which the Apostle doth explain, 1 Cor. 11. 6. to be a showing of the Lords death till he come; do manifest that his intention was, that they should imitate his practice in his last Supper, to keep the memory of his death in their mind, till his coming.  
Thirdly, there is a word of promise relating to his coming again, and to the conjunction of his Disciples with him in his kingdom. Mat. 26. 29. I say unto you, I will not drink henceforth of this fruit of the Vine, until that day when I drink it new with you in my Father's kingdom. This promise is mentioned also, Mar. 14. 25. and more generally, in Luk. 22. 16, 19 and more distinctly, in vers. 29, 30. where he promiseth his disciples a Kingdom, and a privilege to eat and drink at his table in his kingdom. All which doth clearly intimate, that his intention was by this Ordinance not only to assure them of his coming again, but of their society and fellowship with him, whereof this Meal was to be an earnest and demonstration. So then he did intent that this Feast upon the sacrifice of his Body and Blood, should be unto them not only a means to confirm their Faith in his death, and in the effects thereof in the New Testament, as a thing past, but also of their hope of the state of life to come. So that this Feast was appointed to demonstrate also our expectation of the Feast which is prepared for those that are to be with the Lamb at his wedding, Revel. 19 9  
Fourthly and lastly, Christ's action of serving his Disciples at his last meal with them, doth speak much of his intention towards them: for he thereby doth not only intent to give them an example of humility, that they should serve one another, as he expressly doth mention (Joh. 13. 12. till 17. & Luk. 22. 27.) that he did serve them; but this service at his last meals, doth speak them to be his loving friends and familiars, as Joh. 15. 15. he calls them: It doth speak them his guests who did sit at meat at his table, as he declares it Luk. 22. 27. and consequently it doth manifest unto them and us, that his intention was to show forth unto them, and in their persons so entertained by him, to give to all his faithful servants by this Ordinance an assurance of the esteem which he hath of them now, and will have of them for ever in his Kingdom, For elsewhere, viz. Luk. 12. 37. there is an express promise made unto all his Faithful servants, assuring them of the like entertainment; the words are these: Blessed are the servants whom the Lord when he cometh shall find watching, (and consequently faithful to him in their charges) Verily I say unto you, that He shall gird himself, and make them sit down to meat, and will come forth and serve them. This then being promised unto all, and performed by the Lord unto his disciples at the last Meal, whereof the remembrance is to be kept by all; is a clear demonstration, that Christ's intention was towards them, and is to all his faithful disciples, by the solemnity of the action to give us an assurance of his love & esteem of us, that he accounts us as his friends & familiar guests whom he doth honour.  
17. From all which, this Conclusion as a general rule is to be gathered in this matter; Namely,  
That manner of Administration of the Lords supper is most warrantable, which doth best express and imitate Christ and his Apostles practise in the use of this Ordinance; which doth represent and hold forth most effectually all Christ's intentions in it; and which is most fit to accomplish most fully the commandment of celebrating the Memorial both of his death, and of our conjunction with him at his coming again.  
And on the other side, that manner of Administration is least warrantable, which doth not answer and imitate Christ & his Apostles practise in the use of this ordinance; which doth not represent and hold forth any of Christ's intentions in it; and which is not at all fitted to accomplish in any competent measure, the commandment of celebrating the memorial both of his Death, and of our conjunction with him at his coming again.  
But it is now made apparent by that which hath been hitherto said, that a Table-gesture in sitting at meat, doth best express and imitate Christ and his Apostles practise in the use of this ordinance; That it doth represent and hold forth most effectually all Christ's intentions in it; and that it is most fit to accomplish his commandment of celebrating the memorial of his death, and of our conjunction with him at his coming again. And on the other side it hath also been made apparent, that the gesture of Kneeling, or any other behaviour inconsistent with a Table-action, at a meal, is least answerable and proper to all this.  
Therefore it followeth, that the Table-gesture of fitting at meat is that manner of Administration of the Lords supper which is most warrantable; and that the gesture of Kneeling is least warrantable in this Administration.   

CHAP. X. The practice of the best Reformed Churches, in the Administration of the LORD'S Supper.  
HAving hitherto taken from the Word of GOD, the grounds which make good this Conclusion; I shall add for a close of this Discourse, a brief Relation of the Practice of the best Reformed Churches; to show how in their Public meetings this Ordinance is observed by them, in imitation & remembrance of the Lord.  
1. They appoint commonly the Lords day, in the morning, for the time of partaking of the Lords table; and in most places this is done every two months once.  
2. The Minister, after morningsermon, when he hath prayed, and caused the Psalm to be sung, and dismissed those that are not to partake; doth speak by way of Exhortation to those that are to come to the Ordinance; declaring the institution thereof, the benefits to be received by the worthy partakers in it, and the danger of unworthy partaking: whereupon the impenitent and scandalous are warned not to presume to approach unto the table.  
3. This Exhortation is by some delivered in the Pulpit, by some at the Table itself; by some it is read out of a Book wherein the Conceived form by the Church is contained, by others it it not read, but delivered in a free discourse: for although they have Forms, yet they do not strictly bind their Ministers to them.  
4. There is a Table, before the beginning of the Sermon, covered with a clean cloth upon it; and at the end where the Minister is to sit, the bread and wine is set prepared, to be consecrated by him.  
5. When the Minister hath ended the Exhortation preparatory to the action, before the consecration of the Elements he giveth thanks, and prayeth unto God for a blessing upon the Ordinance, and upon those that do partake of it. This prayer is made at the Table, whiles the Minister is there alone; the prayer being ended, he invites the Communicants to approach orderly without noise and confusion,  
6. The Elders and Deacons, in most places, partake first with the Minister; and when these have received, they rise and serve the tables, which afterward are filled.  
7. According to the bigness of the Congregation, and the conveniency of the place, the Table is made longer or shorter, and-Forms are set on each side thereof at a convenient distance, for people to sit, and to go in and out, and they are ordered by the Elders to go in at the one end of the Table on each side, and out at the other, every one following his neighbour; and as every one doth approach, he giveth unto the Elder standing at the side of the Table whereat he enters, his Token.  
8. At every time the Table is filled, the Minister doth repeat the words of Consecration used by Christ, or the Apostle Paul, or to that effect; and distributeth first the Bread, on both hands, to those that sit next unto him; and then doth shove the Vessel which containeth the consecrated bread, unto the rest along the Table as they sit in order, every one taking of it as it comes before him a morsel; and the Elders of each side stand behind the Communicants to shove the Vessel along the Table, for the quicker dispatch of the action, and to bring up the Vessel from the lower to the upper end where the Minister doth sit, when all have eaten of the bread that is in it.  
9 The Bread being distributed, the Cup in like manner is consecrated, and given by the Minister on each hand one cup, to go all along from one to another; every one when he hath tasted of the wine, setting it down upon the table before his neighbour, and he taking it up, drinking of it, and setting it down again; and when all have drunk, the Elders carry up the Cups to the end where the Minister sits, and set them filled before him; and a Blessing being pronounced upon each Tablefull, the Communicants rise in order, and go to their seats, and another Tablefull doth come in their room, till all have received.  
10. The men come first in order, & then the women to partake.  
11. There is a Basin held or set in some place, at the end of the table, where the people come in or go out, to receive a collection for the poor. 12. When all have received, the last Tablefull doth sit still at the table until the Minister be gone up again to the Pulpit, to give thanks to God for all, and to dismiss the Congregation with a blessing.   
FINIS.