(3.) Such an assumption is derogatory unto the glory of Christ, especially as unto his faithfulness in and over the house of God, wherein he is compared unto and preferred above Moses, Heb. iii. 3-6. Now the faithfulness of Moses consisted in this, that he did and appointed all things according to the pattern shewed him in the mount; that is, all whatever it was the will of God to be revealed and appointed for the constitution, order, rule, and worship of his church, and nothing else. But it was the will of God, that there should be all those things in the gospel church-state also, or else why do men contend about them? And if this were the will of God, if they were not all revealed, appointed, prescribed, legalized by Christ, where is his faithfulness in answer to that of Moses? But no instance can be given of any defect in his institutions, that needs any supplement to be made by the best of men, as unto the end of constituting a church-state, order, and rule, with rites of worship in particular.

(4.) How it is derogatory unto the glory of the Scripture, as unto its perfection, shall be elsewhere declared.

8. There is no more required to give authority obliging the consciences of all that do believe, unto any institution, or observation of duty, or acts of rule in the church, but only that it is made evident in the Scripture to be the mind and will of Christ. It is not necessary that every thing of this nature should be given out unto us in form of a law or precise command, in express words. It is the mind and will of Christ that immediately affects the consciences of believers unto obedience, by what way or means soever the knowledge of it be communicated unto them in the Scripture, either by express words, or by just consequence from what is so expressed. Wherefore,

9. The example and practice of the apostles in the erection of churches, in the appointment of officers and rulers in them, in directions given for their walking, order, administration of censures and all other holy things, are a sufficient indication of the mind and will of Christ about them. We do not say, that in themselves they are institutions and appointments, but they infallibly declare what is so, or the mind of Christ concerning those things. Nor can this be

questioned without a denial of their infallibility, faithfulness, and divine authority.

10. The assertion of some, that the apostles took their pattern for the state and rule of the churches, and as unto divers rites of worship, from the synagogues of the Jews, their institutions, orders, and rules, not those appointed by Moses, but such as themselves had found out and ordained; is both temerarious and untrue. In the pursuit of such bold conjectures, one of late hath affirmed that Moses took most of his laws and ceremonies from the Egyptians; whereas it is much more likely that many of them were given on purpose to alienate the people by prohibitions, from any compliance with the Egyptians, or any other nation, whereof Maimonides in his Mene Nebuchim' gives us sundry instances. This assertion I say is rash and false. For, (1) As unto the instances given for its confirmation, who shall assure us that they were then in use and practice in the synagogues when the apostles gave rules unto the churches of the New Testament. We have no record of theirs, not one word in all the world, of what was their way and practice, but what is at least two hundred and fifty years younger and later than the writings of the New Testament; and in the first of their writings as in them that follow, we have innumerable things asserted to have been the traditions and practices of their forefathers, from the days of Moses, which we know to be utterly false. At that time when they undertook to compose a new religion out of their pretended traditions, partly by the revolt of many apostates from Christianity unto them, especially of the Ebionites and Nazarenes, and partly by their own study and observation, coming to the knowledge of sundry things in the gospel churches, their order and worship, they took them in as their own; undeniable instances may be given hereof. (2) Wherein there is a real coincidence, between what was ordained by the apostles and what was practised by the Jews, it is in things which the light of nature and the general rules of the Scripture do direct unto. And it is dishonourable unto the apostles and the Spirit of Christ in them, to think, or say, that in such things they took their pattern from the Jews, or made them their example. Surely the

apostles took not the pattern and example for the institution of excommunication from the Druids, among whom there was some things that did greatly resemble it, so far as it hath its foundation in the light of nature.

CHAP. III.

The continuation of a church-state and of churches unto the end of the world; what are the causes of it, and whereon it depends.

THAT there was a peculiar church-state instituted and appointed by Christ, and his apostles, acting in his name and authority, with the infallible guidance of his Spirit, hath been declared. But it may be yet farther inquired, whether this church-state be still continued by divine authority, or whether it ceased not together with the apostles by whom it was erected.

There was a church-state under the Old Testament solemnly erected by God himself. And although it was not to be absolutely perpetual or everlasting, but was to continue only unto the time of reformation, yet unto that time its continuation was secured, in the causes and means of it.

The causes of the continuation of this church-state unto its appointed period were two.

1. The promise of God unto Abraham, that he would keep and preserve his seed in covenant with him, until he should be the heir of the world, and the father of many nations, in the coming of Christ, whereunto this church-state was subservient. 2. The law of God itself, and the institutions thereof, which God appointed to be observed in all their generations, calling the covenant, the statutes and laws of it, perpetual and everlasting; that is, never to cease, to be abrogated or disannulled, until by his own sovereign authority he would utterly change and take away that whole church-state, with all that belonged unto its constitution and preservation.

1. Carnal For there were

The means of its continuance were three. generation, and that on a twofold account.

two constituent parts of that church, the priests, and the

people; the continuation of each of them depended on the privilege of carnal generation. For the priests were to be all of the family of Aaron, and the people of the seed of Abraham by the other heads of tribes, which gave them both their foundation in, and right unto, this church-state; and hereunto were annexed all the laws concerning the integrity, purity, and legitimacy of the priests, with the certainty of their pedigree. 2. Circumcision; the want whereof was a bar against any advantage by the former privilege of generation from those two springs; and hereby others also might be added unto the church, though never with a capacity of the priesthood. 3. The separation of the people from the rest of the world, by innumerable divine ordinances, making their coalition with them impossible.

From these causes and by these means it was, that the church-state under the Old Testament was preserved unto its appointed season. Neither the outward calamities that befel the nation, nor the sins of the generality of the people, could destroy this church-state,, but it continued its right and exercise unto the time of reformation. And if it be not so, if there be not causes and means of the infallible continuance of the gospel church-state unto the consummation of all things, the time expressly allotted unto their continuance; then was the work of Moses more honourable, more powerful and effectual, in the constitution of the church state under the Old Testament, than that of Christ in the constitution of the New. For that work and those institutions which had an efficacy in them for their own infallible continuation, and of the church thereby throughout all generations, must be more noble and honourable, than those which cannot secure their own continuance, nor the being and state of the church thereon depending. Nothing can be more derogatory unto the glory of the wisdom and power of Christ, nor of his truth and faithfulness, than such an imagination. We shall therefore inquire into the causes and means of the continuation of this church-state, and therein shew the certainty of it; as also disprove that which by some is pretended as the only means thereof, when indeed it is the principal argument against their perpetual continuation, that can be made use of.

1. The essence and nature of the church instituted by

the authority of Jesus Christ, was always the same from the beginning, that it continues still to be. But as unto its outward form and order it had a double state; and it was neces sary that so it should have, from the nature of the thing it self. For, (1.) The church may be considered in its relation unto those extraordinary officers or rulers, whose office and power was antecedent unto the church, as that by virtue whereof, it was to be called and erected. (2.) With respect unto ordinary officers, unto whose office and power the church essentially considered was antecedent; for their whole work and duty, as such, is conversant about the church; and the object is antecedent unto all acts about it.

The first state has ceased, nor can it be continued. For these officers were constituted, (1.) By an immediate call from Christ, as was Paul, Gal. i. 1, 2. which none now are, nor have been since the decease of them who were so called at first. (2.) By extraordinary gifts and power, which Christ doth not continue to communicate. (3.) By divine inspiration and infallible guidance, both in preaching the word, and appointing things necessary in the churches, which none now pretend unto. (4.) By extensive commission, giving them power towards all the world for their con version, and over all churches for their edification. Of these officers, in their distinction into apostles and evangelists, with their call, gifts, power, and work, I have treated at large in my discourse of Spiritual Gifts. The state and condition of the church, with respect unto them has utterly ceased; and nothing can be more vain than to pretend any succession unto them, in the whole or any part of their office, unless men can justify their claim unto it by any or all of these things which concurred unto it in the apostles, which they cannot do.

But it doth not hence follow, that the church-state instituted by Christ did fail thereon, or doth now so fail; because it is impossible that these apostles should have any successors in their office, or the discharge of it. For by the authority of the Lord Christ, the church was to be continued under ordinary officers, without the call, gifts, or power of the others that were to cease. Under these, the church-state was no less divine than under the former. For there were two things in it: (1.) That the offices themselves

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