Christ’s

Church

EDWARD DRAPES
(c. 1650)
 CHRIST’S CHURCH

Contents

1. Christ’s Church Made Up of Baptized Believers ........... 3

2. The Nature, Power, and Authority

of Christ’s Church ...................................................... 9

3. The Duty and Gifts of Christ’s Church ........................18

4. The Ordinances, Order, Ministry,

and Communion of Christ’s Church .....................25
Extracted from the concluding chapters of Gospel-Glory Proclaimed before the Sonnes
of Men, in the Visible and Invisible Worship of God by Edward Drapes (London, 1649).

© Copyright 2023 Chapel Library: annotations. Original work in the public

domain. This edition has been lightly updated with modern punctuation, spelling,
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 CHRIST’S CHURCH
1. Christ’s Church Made Up of Baptized Believers
The first thing being made manifest, that all believers are to be baptized,1
I come to the second thing I promised to discover2 to you, which was the
command of Christ for those that were baptized to be added to the
church.

The Duty of Baptized Believers to Join Themselves to the Church

By church, I here understand some particular, visible church, which
every believer ought to be a member of and add himself to. It is not
enough to be baptized, which visibly enrights3 him into any church, but
he must be taught to observe all things commanded, whereof this is one,
to join himself to some particular church or congregation. Therefore, it
is said, “They continued stedfastly in the apostles’ doctrine and fellowship,
and in breaking of bread, and in prayers” (Act 2:42). Mark it, they were
not only baptized, but walked in the visible fellowship of the gospel. And
again, it is said, “And the Lord added to the church daily such as should
be saved” (v. 47). And again, it is said, “Some of them believed, and
consorted with Paul and Silas” (Act 17:4). They embodied themselves
together and cleaved to the apostles (v. 34).
That it is the duty of saints thus to do, I shall manifest by two reasons:
1. From the nature of the saints as one in Christ
They are all one in Christ Jesus. They are Christ’s sheep, the nature
of whom is to flock together. They are members one of another. Now it
behooves the members to be fixed in their own body. They are the soldiers
of the Lord, who ought to be in continual order.

1
Addressed in prior chapters of Edward Drapes, Gospel-Glory Proclaimed before the
Sonnes of Men, in the Visible and Invisible Worship of God.
2
discover – show.
3
enrights – puts into or invests with a right or title.

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2. From the nature of the doctrine of Christ
It appears from the nature of the doctrine of Christ, which points at
unity: “one Lord, one faith, one baptism” (Eph 4:5), one body, whereof
Christ is the Head. God is one, they are one, the gospel is one—all which
proclaim it to be their duty to walk together as one in the church, which
is Christ’s body.
But to make things appear more plainly, I shall show you what the
true church of Christ is, to which every believer being baptized ought to
be added.

The Definition of the Gospel Church

It is a company of people called out and separated from the world by
the word of the gospel to believe in Christ, being baptized in the name of
the Lord Jesus, walking together in mutual agreement in the visible
profession of the gospel of the Lord Jesus Christ their Head and King.

The Visible Church Versus the Invisible Church

I am not now treating of the church of Christ as it is invisible
consisting of all saints in all ages, making up one body, but of a particular,
visible society or congregation of people. I have already described who
belong to that church, in which description there are these things
observable:
1. That Christ’s church consists of people.
2. That it consists of people called or separated from the world by the
gospel.
3. They are a company of believers.
4. They are believers baptized in the name of the Lord Jesus.
5. That they are united together by consent, in the fellowship of the
gospel.
All of these I shall handle briefly.

The Church Made Up Only of People

First, that Christ’s church are only people. I mind this in a way of
opposition to that carnal apprehension of ignorant souls, who esteem
houses of stone or timber to be the churches of Christ, not considering
that the Most High “dwelleth not in temples made with hands” (Act
17:24), but in the contrite and broken heart. Though heaven and earth
cannot contain Him, yet He dwells in men. This blind conceit has

4
begotten such superstition in their hearts that they esteem such houses
to be holy, and so making an idol of them, they fall down before them.
That is to say, they attribute that to them which is peculiar to the saints.

The Church a People Called Out of the World

Secondly, the church of Christ consists of people called out of the
world, wherein you may observe that the very same men and women who
were in the world are the subjects of Christ’s kingdom. It is not
something added to man, which is saved in man, but the same man is the
subject of salvation who before was in the state of wrath. It is not
something besides men’s natural souls and bodies, which are the subjects
of Christ’s church, but their bodies and souls, which before were in an
old state of sin and death, therefore called old men; but now, in a new
state, therefore called new creatures. They are Christ’s members. These,
I say, are called or separated from the world. The word church, in the
Greek, signifies “called out.” The church is called out or separate from
the kingdom of Satan. Therefore says Peter, “Who hath called you out of
darkness” (1Pe 2:9), and again [Paul in] Colossians 1:13: He “hath
delivered us from the power of darkness, and hath translated us into the
kingdom of his dear Son.” Saints are said to be delivered from the power
of darkness and translated into another kingdom. Saints were once as
others are, but now are they separated from the world in a twofold
consideration.
Separation from the Wicked Conversation of the World
First, from the wicked conversation of the world. Therefore are the
saints said to be redeemed from the vain conversation of the world,
received by tradition from their fathers (1Pe 1:18). Therefore Paul says,
We had our conversation amongst children of disobedience in times past,
in the lusts of our flesh, but God who had mercy on us, hath quickened
us, when we were dead in sins (Eph 2:2-5). They are to be separated from
all the abominations thereof; for the church of Christ is or ought to be a
pure kingdom, into which nothing that defiles should enter. They are
called from the works of the flesh, as lying, stealing, covetousness,
drunkenness, swearing, blaspheming, railing, adulteries, and the lusts of
the flesh, wherein formerly they were conversant, as is evident in 1
Corinthians 6:9-10. No such persons that are known to be such are to be
admitted into the church which is the kingdom of heaven upon earth.

5
Separation from the World’s Ways of Worship
They are separated from the worship of the world. Now, by the
worship of the world, I mean that seeming worship which men perform
to the Lord without a lawful warrant from the Lord, even all the
commands of man, in the things of God. The world, through the mighty
operation of the man of sin, who works in the children of disobedience,
has set up a worship among men that has the name of the service of God,
when indeed God never commanded them any such thing. 4 We are
commanded to come forth of Babylon, out of confusion, and to touch no
unclean thing; therefore, says the Lord, “What agreement hath the
temple of God with idols?...Wherefore come out from among them, and
be ye separate, saith the Lord, and touch not the unclean thing” (2Co
6:16-17).
Separation from All False Churches
We are to separate from all assemblies who say they are churches and
yet are not built upon the Rock Christ and the foundation of the apostles
and prophets, Jesus Christ Himself being the cornerstone. There is much
ado made about churches this day, but there is but one true way of
entering into a true church fellowship. Therefore, are we to separate from
all those seeming churches who never were admitted into the church
through the preaching of the Word and believing the doctrine of Christ,
being baptized into His name, but were naturally born into it, as all those
are who stand in any church by right of infant membership, or infant
baptism.

Christ’s Church Made Up of Persons Professing Faith

Christ’s church consists of a people visibly professing faith. All in
Christ’s kingdom must be able to declare Whose they are, Whom they
profess, Whose subjects they be, and to Whose laws they conform.
Therefore, we shall find the eunuch not to be admitted to baptism except
he believed with all his heart (Act 8:37).
Objection: But may some say, “Many may profess faith and yet not be
believers, so that if faith be absolutely necessary for the fitting of a man

4
Drapes is here referring specifically to Roman Catholic traditions of worship, but
the principle applies to all manmade additions to God’s perfect design. See The
Regulative Principle of the Church by Sam Waldron; available from CHAPEL
LIBRARY.

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to be a member of a church, you will be able to prove few churches to be
true, because many may be hypocrites.”
Solution: What I said before, I say now again, that visible appearances
are the true ground of visible administrations. With the heart man
believeth, but with the mouth he confesseth unto salvation (Rom 10:9).
Had election or a real interest in the love of Christ been the only ground
of receiving members into fellowship or of baptizing them, as some may
suppose, the apostles did very evil in baptizing Simon, who was in the gall
of bitterness (Act 8:13-23). Yea, if that should be true, Christ did very ill
in suffering Judas to go in and out so long with His disciples undiscovered,
when He knew he was a wicked man. But yet Simon, professing he
believed, ought not to be denied baptism. So that I say whoever shall say
that he believes in the Lord Jesus, that is to say, profess that he depends
upon Christ for salvation, and upon Him alone, and desires to be baptized
in the name of Christ, professing he believes it to be his duty, except we
know that he has only a form of godliness and denies the power thereof,
he ought to be baptized and be received a member with the church. I
confess there is a doctrine spread abroad that we must know men’s hearts
before we can walk visibly with them, which truly never was nor shall be
the ground of a visible fellowship; neither ought we to examine men’s
spirits or principles so much as their doctrines.

Christ’s Church Consisting of Baptized Believers

The church of Jesus Christ consists of believers baptized in the name
of the Lord Jesus. Therefore, it is said, “They that gladly received his word
were baptized: and the same day there were added [to the church] about
three thousand” (Act 2:41). This was a doctrine to be preached,
commanded to be practiced, and was observed by the saints of old.
Objection: “But do you think there may not be a visible church of
Christ without baptism of water? Surely all the churches in the gospel
were not baptized persons.”
Solution: To this I plainly answer: First, the Scriptures nowhere hold
forth any church to us without being baptized. For this we find: as soon
as they believed, they were commanded to be baptized with water (Act
10:48). And to Paul himself, believing, was it said, “Why tarriest thou?
arise, and be baptized” (Act 22:16). If we look into the Acts we shall find
there very many examples for it, and not one to prove or tolerate any
other practice.

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 Secondly, I say, there can be no true visible church except it has its
bottom or foundation from Christ, but there is no church approved of by
Christ consisting of others than baptized persons; for Christ, giving forth
a rule of visible dispensations, bids His disciples first teach and baptize
them, afterwards teach them to observe all that He had commanded them
(Mat 28:19-20).
Again, if we consider the nature of the ordinance of baptism and of
the church of Christ, it will be evident, for the nature of the ordinance is
a clear manifestation of putting on Christ. Therefore, says the apostle,
Know ye not, that “as many of you as have been baptized into Christ have
put on Christ” (Gal 3:27). And the nature of a true church is of a spiritual
nature, visibly holding forth that government Christ our head has in us.
Again, baptism is the first act visibly representing our union with
Christ, which gives us a visible right to all other ordinances of Christ.
But if any shall yet say there may be a true visible church of the gospel
approved of by Christ without a submission to this ordinance, let them
produce their grounds from the Scriptures, and I shall more thoroughly
consider the matter. In the meantime, let this suffice us, that while men
walk in other ways doubtfully, without a rule for their practice, we walk
according to the Scriptures in being baptized and added to the church.
And whereas they say many churches were planted without baptism, it is
an easy thing to say so, but hard to prove. I am very confident all churches
were baptized, else the disciples of Christ had very ill observed their
commands, “Go, teach, and baptize.”
Fifthly, it is not enough that saints be baptized, but likewise they
ought to join themselves together, first to the Lord, then to one another.
Therefore is it that we find it recorded that the saints are a body compact
together, and that when many saw the judgment of God upon Ananias
and Saphira, they durst not join themselves to them (Act 5:13). Now this
joining after baptism is nothing except the mutual consent of each other,
giving up themselves to the Lord and one to another, to watch over one
another and walk before the Lord in His own ways. This of necessity must
be done or else the saints would be disabled from knowing each other,
watching over each other, and admonishing or reproving each other (1Th
5:12-14; Heb 13:17). Thus did Paul join himself to the churches at
Jerusalem (Act 9:26-28). But this will appear more plain if you consider
what I shall say when I come to speak of the true nature and divine
excellency of this church, which I have already in a measure described
unto you.

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2. The Nature, Power, and Authority of Christ’s
Church
Having thus described to you, what the true church of Christ is, I will
now show you its excellent privileges and duty, which I shall unfold to
you in eight particulars:
1. The nature of this church.
2. The power of this church.
3. The duty of this church.
4. The gifts of this church.
5. The ordinances of this church.
6. The order of this church.
7. The ministry of this church.
8. The communion and fellowship of the church.

The Nature of the Church

The nature of this church I shall first handle, which I shall
demonstrate to you from the several names that God has given it in the
Scriptures:
The House of God
As first, it is called the house of Christ, or “of the living God” (1Ti
3:15). Paul gave many instructions to Timothy how to behave himself in
the house of God. God dwelleth in the midst of the church. The church
is God’s household (Mat 24:45). Herein may we see the nature of the
church to be a compact and united body, a house of living stones (1Pe
2:4). It is not a company of unpolished stones, lying scattered up and
down, but a house built up, whose foundation is Christ. Yea, Christ is the
cornerstone thereof. It is a household whose master is Christ, Who is the
Lord of the family that is called by His name. The children of this
household are saints—those that appear in their wedding garment. The
servants are the ministers of the gospel, who are placed there to serve the
family. Their food is the Word of God, the body and blood of Christ Jesus.
From [this house], all unprofitable and wicked servants are to be cast
forth. It is a household wherein every son and servant is enrolled by the
bond of unity.

9
The City of God
Secondly, it is the city of God (Psa 46:4), in which city every member
is a fellow citizen (Eph 2:19). It is a spiritual city that descends from
heaven. It is a flourishing city, whose inhabitants are made glad through
that river whose streams flow from the fountain of life. It is a city walled
with the almighty power of the Lord Jesus. It is a city defended with an
innumerable company of angels whose merchandise is not of gold and
silver but of bread and water of life, of glorious garments of needlework,
the clothing of whose inhabitants is wrought gold. It is the city of Zion,
of which it is said, “Walk about Zion, and go round about her: tell the
towers thereof. Mark ye well her bulwarks, consider her palaces; that ye
may tell it to the generation following” (Psa 48:12-13). It is a city
incorporated, whose citizens have one and the same charter from heaven,
whose head is the Lord Jesus, whose foundation and gate of entrance is
Christ, in which mercy and truth meet together, righteousness and peace
kiss each other.
The Body of Christ
Thirdly, the church of Christ is Christ’s body. Christ is the church’s
head. Yea, He is the very life and soul of the church. It is His Spirit which
quickens all. It is Christ’s body, consisting of several members. Every one
is placed in the body for the service of the whole. Therefore says Paul,
“We, being many, are one body in Christ, and every one members one of
another” (Rom 12:5). It is a “body fitly joined together…compacted by
that which every joint supplieth, according to the effectual working in
the measure of every part,” making increase thereof, edifying itself in love
(Eph 4:16). Hence it is that saints are said to live in Christ, and Christ in
them.
The Mountain of the Lord
Fourthly, Christ’s church is the mountain of the Lord (Psa 2:6), a
mountain looking towards heaven, ascending from the earth; a mountain
visible; a city on a hill, which cannot be hid (Mat 5:14).
The Vineyard of the Lord
Fifthly, it is God’s vineyard. “I am the vine, ye are the branches,” says
Christ (Joh 15:5). As the branches are all upon one tree, so Christ and His
are members all of one body, branches of that stock which is Christ Jesus,
Who lops off all withered branches (Joh 15:1-2).

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The Garden of Christ
Sixthly, it is Christ’s garden that Christ takes delights in to walk in.
“I am come into my garden, my sister, my spouse,” says Christ (Song 5:1).
“He feedeth among the lilies” (Song 2:16; 6:3). He delights even in His
church to gather His pleasant fruits. It is a walled garden, in which is an
everlasting fountain to water and refresh it. It is a garden well-trimmed,
continually weeded, wherein are all manner of fruits, both new and old.
It is an orchard of precious plants, set by the waterside.
The Tabernacle of God
I might further show you it is God’s tabernacle in this world, moving
from place to place till it attains to its own country. It is God’s temple,
wherein His holiness dwells (1Co 3:16). His presence is there, the Ark of
the Covenant, the mercy-seat, the incense of a sweet-smelling savor unto
God, are there. God is prayed to, praised, and admired there. “In the midst
of My brethren,” says Christ, “I will sing praise unto Thee” (see Psa 22:22
and Heb 2:12).
The Bride of Christ
It is Christ’s friend, sister, and spouse. She is “the king’s
daughter…all glorious within” (Psa 45:13). Her beauty is excellent; her
relation is noble. She is a queen (Psa 45:10), united to Christ, the King of
kings; and [she is] married unto Him in everlasting bonds of
lovingkindness. It is “a chosen generation, a royal priesthood, an holy
nation” (1Pe 2:9), born of God, united under one King, subject to one and
the same laws, being a pure and undefiled people. She is Christ’s love,
dove, and undefiled one. She is all fair; she is “but5 one” (Song 6:9).
The Flock
It is a flock of sheep feeding together, having one Chief Shepherd,
Who separates them from the goats and keeps them from wolves. He
knows them by name. It is His sheepfold wherein all His sheep are folded
together, not straggling up and down, but in flocks together, that follow
the Lord Jesus, knowing His voice (Joh 10).
A Candlestick of Gold
It is a candlestick of pure gold, to hold forth the true light of the Lord.
A Dove
It is a dove, innocent and gentle, feeding on the choicest food.

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but – only.

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The Communion of Saints
It is the communion of saints, wherein Christ and saints mutually
communicate each to other: Christ to them, light, life, joy, freedom, and
glory; they to Christ, praise, honor, reverence, and songs of deliverance.
It is a communion wherein they communicate each to other of all those
treasures the Father of Spirits has communicated to them.
A Ship, Tossed but Safe
It is a ship, in this world tossed up and down, yet safely arrives at the
haven of everlasting glory, through the guidance of their skillful Pilot,
the Lord Jesus.
The Lord’s Kingdom of Priests and Kings
It is the kingdom of priests, a kingdom of kings, a kingdom from
above, the Kingdom of heaven, whose Head, laws, and inheritance are all
heavenly.
Thus, may you see its nature to be spiritual: pure, peaceable, mighty,
gracious, and glorious, being one with the Father and the Son, and with
each other visibly in the Father and the Son. I might dwell longer here,
but I must pass forward.

The Power of the Church

The next thing I shall handle is the power of this church, which is
very large. Consider what power a kingdom, family, city, or body has for
the well-ordering, governing, and increasing of itself; this church has the
same. I shall branch its power forth in several particulars.
1. Receiving Members
In receiving of members, it is a household that can admit none to be
of the family except such who are enrolled as household servants. That
this power is in them is evident, for Paul went to Jerusalem and “assayed
to join himself to the disciples: but they were all afraid of him” (Act 9:26).
Yet they were persons with whom he endeavored to join himself, which
he had ignorantly done had not they a power to receive him (Act 9:26-27).
Again, Phoebe, a servant of the church of Cenchrea, going to the church
of Rome, Paul commends her to them, desiring them to “receive her in
the Lord, as becometh saints” (Rom 16:1-2). Where note, Paul commends
her to the whole church, to all the saints there who were to receive her.
But that the church has this power is evident, for as I shall show you
presently, they have power to cast out also.

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 Now this receiving in of members ought to be discharged faithfully.
Any baptized person who desires, according to his duty, to walk with any
particular congregation ought to be received, except any should know by
a visible demonstration that he was unworthy.
Question: “But how ought the church to receive them that are
members of another congregation?”
Solution: If a member of one congregation should have occasion to
go to another, they ought to be recommended from the church of some
particular brethren to them, which is plain in the case of Phoebe’s going
to Rome. Paul wrote a commendation to the church at Rome, desiring
them to receive her (Rom 16:1-2). So in the case of various others, as
when he sent Tychicus to the church of the Colossians, he writes to them
that he was “a beloved brother, and a faithful minister and fellowservant
in the Lord” (Col 4:7).
Question: “But what if, by a providence unknown to the church or
unexpected by him, a member should be cast into another congregation,
having no such letter of recommendation, may not the church receive
him.”
Solution: To this I say, first, if any member knows him or her to be a
brother or a sister, his declaration or testimony is sufficient to the church,
as is evident in the case of Paul’s joining with the church at Jerusalem.
While he abode there, it was upon Barnabas’s testimony of him (Act
9:27ff). Secondly, but if none knows him, the church upon the profession
of his faith and obedience to the commands of Christ, and of his orderly
walking, may, except they know anything to the contrary, receive him;
for the reason why the church at Jerusalem received not Paul was because
they had heard what mischief he had done. But here the church needs
much wisdom; and I judge that, if they can, they would do well to inquire
about him, if he intends to remain among them, lest he be one that
should come in privily6 to sow tares among the wheat.
2. Admonishing and Reproving of Members
Secondly, the church has power in admonishing and reproving their
members. Now admonition is twofold, either in instructing of them, or a
warning of the church, or any member thereof, from all evil, showing
them the dangerous consequence of it. Therefore the apostle, in the first
sense speaking to the Colossians, bids them admonish one another with
psalms, etc. In the last sense, he writes to the whole church of the

6
privily – secretly.

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Thessalonians, saying, “Now we exhort you, brethren, warn [or admonish]
them that are unruly” (1Th 5:14).
Private or public offenses
Now in the church’s warning them that are unruly, they ought to
consider the nature of the offense, for offenses of sins are either private
or public. A private offense is that which is committed against a particular
person. Now this, every saint offended ought to reprove privately (Mat
18:15). This is an offense that is not a public scandal to the gospel.
But public sins are such as are open and manifest, which in their own
nature are of a public scandal or offense. These are to be rebuked,
admonished, or reproved publicly. As we see in the case of Peter’s
dissembling, Paul withstood him to the face, because he was to be blamed.
Yea, he blamed or reproved him before them all (Gal 2:11-14). So that
offenses that are publicly known to the church, the church should openly
reprove them. Herein Paul’s rule holds good: “Them that sin rebuke
before all, that others also may fear” (1Ti 5:20).
As for those sins which have been of a private concern, the persons
offending should be dealt with according to Christ’s command, saying,
“If thy brother shall trespass against thee, go and tell him his fault
between thee and him alone: if he shall hear thee, thou hast gained thy
brother. But if he will not hear thee, then take with thee one or two more,
that in the mouth of two or three witnesses every word may be established”
(Mat 18:15-16). And if they who have committed the offense shall refuse
to hear them, they may bring it before the church, as Christ says, “If he
shall neglect to hear them, tell it unto the church” (v. 17). Then the
church may and ought to take notice of it and admonish him for it.
Question: “But is there no difference between admonition, reproof,
and rebuking in the Scriptures? Because you seem to put no difference
between them, and the Scriptures does; for Paul bids Timothy reprove
and rebuke (2Ti 4:2).”
Solution: Sometimes some one of these words, being used alone,
comprehends the rest, as in the case of heretics being cast forth after
twice admonition (Ti 3:10). The word admonition includes rebuking or
reproving. But when we find them distinguished, it is after this manner,
to admonish is to advise another or forewarn him of some danger. To
reprove him is to blame him for some evil, manifesting the nature of his
evil and the greatness of his fault, as Paul did blame Peter (Gal 2:11-14).
But to rebuke signifies a more powerful way of reproof. Therefore he says,
“Rebuke them sharply” (Ti 1:13). So, to rebuke them is to command them

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to desist their evil courses in the name of the Lord Jesus, with great
authority. Therefore, an elder is not to be rebuked but entreated (1Ti 5:1).
This rebuking is for them who are unruly. Therefore, when Christ cast
out devils, He is said to rebuke them. So, if any shall make commotions
in the church and be unruly, the church must silence them, stop their
mouths, command them to be silent; for this the church has power to do.
Directions for reproving
Now in reproving I shall give these few brief directions.
1. That it be done without partiality (1Ti 5:21), to the highest as well
as to the meanest, the richest as the poorest. For we must not have the
faith in respect of persons (Jam 2:1). Husbands must not plead for their
wives. Fleshly relations must not mingle themselves with spiritual affairs.
2. Let it be done in love. Therefore is the church commanded, having
noted a disorderly brother, to “admonish him as a brother” (2Th 3:15).
So says the apostle, “Let all your things be done with charity” (1Co 16:14).
3. Let it be done seasonably, with good advice7 and caution, minding
always the frame of his heart whom you reprove.
4. Let it be done “with all authority.” Let none despise it (Ti 2:15).
5. Lastly, the church may choose whom she pleases to declare her
sense and mind. If the church has officers chosen, this is most fit to be
performed by them.
3. Judging Civil and Indifferent Matters
Determining civil things in the church
Thirdly, the power of the church appears in determining all
controversies in the church in civil things. If there should arise any
difference in the church between the members, they ought not to go to
law, especially before the unjust, but to permit the church to determine
it. To [the church’s] determination they are bound to subscribe. “How
dare you,” says Paul, “go to law before unbelievers? It is utterly a fault so
to do” (see 1Co 6:1-4). It renders the church to be exceeding weak, and
[those who make lawsuits] exceeding carnal. We ought rather to suffer
wrong than go to law.
Objection: “But what if the church should order any of them to give
satisfaction to the other, and he refuse it. What should then be done?”

7
advice – prudence; deliberation.

15
 Solution: If he should refuse to hear the church, he refuses to hear
the Lord from heaven, and the church may cast him forth, and look upon
him as a heathen and a publican, and so leave him to the world, to be
liable to the law of the nation wherein he lives.
Determining indifferent things such as meats or drinks
Secondly, they have a power to determine matters of differences
about indifferent things. As, suppose there should arise disputes about
clothing,8 or meats, or drinks. The church has power to end them. God
in His wisdom has so ordered the matter, that He has given us many
commands plainly and particularly. But yet, we have many occasions of
dispute about things simply neither commanded nor forbidden. Now the
church may determine these according to Paul’s rule: “If there be any
thing of good report, virtuous, praiseworthy, think of these things” (see
Phi 4:8). The church has power to appoint their times of meeting, their
continuance when met, of choosing their own officers or servants, as is
evident from the case of the seven deacons (Act 6).
4. Casting Out Members
Fourthly, they have power to cast out members, to deliver them to
Satan, as it appears from 1 Corinthians 5:7: “Purge out therefore the old
leaven, that ye may be a new lump.” Now this was written by Paul to the
whole church. Now his casting forth, or delivering up to Satan, is the
returning of his person into the kingdom from whence he came (1Co 5:5).
We, while dead in sin, are in the kingdom of Satan (Eph 2:1-3); but being
made to believe in Christ, [we] are translated into His church, the
kingdom of heaven (Col 1:13). Now, when any declare their hearts not to
be right, but visibly to belong to the kingdom of Satan, they are to be put
forth from the church into their own kingdom, this world, whose god
Satan is (2Co 4:4).
This ordinance [of casting out those who belong to the kingdom of
Satan] is an ordinance of Christ, to be done in Christ’s name, power, and
authority “for the destruction of the flesh” (1Co 5:3-5), for the rooting
out of corruptions. It must be pronounced with love, and yet with
faithfulness.
Question: “But for what causes ought any members to be cast out of
the church?”
Solution 1: First, for being a heretic. Now if anyone ask me what a
heretic is, I answer, he is one that preaches a doctrine which denies the

8
Originally, habits, which was commonly used to denote clothing.

16
faith (1Ti 1:3, 20). Of this sort were they that denied the resurrection (2Ti
2:18), Christ come in the flesh (1Jo 4:3), dying at Jerusalem for our sins,
and the like (Ti 3:10).
Solution 2: Secondly, for open, scandalous wickedness, as adultery,
idolatry, theft, lying, drunkenness, swearing, or the like (1Co 5).
Solution 3: Contempt of the church. Thirdly, for refusing to hear the
church (Mat 18:17). As Christ says, “If he neglect to hear the church, let
him be unto thee as an heathen man and a publican.” And again, if any
man among you walk disorderly, “have no company with him, that he
may be ashamed” (2Th 3:11, 14).
The case of those who repent before being cast out
Question: “But what if anyone falls into some open sin and should
manifest his repentance to the church before he be cast out. Ought the
church to cast him forth?”
Solution: No, verily! For if the church can judge their repentance to
be true, they may not do it. Because the purpose of the ordinance is their
repentance, if the Lord see it good. Now if the Lord makes them repent
without [casting them out], to what purpose will you do it? This appears
to me clear from Paul’s words in 2 Corinthians 12:21. He says he is afraid
he shall be humbled among the Corinthians and bewail them which have
sinned already and have not repented of their uncleanness and
fornication which they have committed. Which words, I say, intimate to
me that they ought to have repented of their evil deeds. And if they had
done so, Paul need not have bewailed them. But their not repenting made
him to be afraid.
5. Receiving Again the Repentant
They have power to receive in members (who were cast out) upon
their repentance. Consider 2 Corinthians 2:5-11. We may there see Paul
writing to them to forgive a wicked person lest he should be swallowed
up with overmuch sorrow, and to confirm their love towards him.
True repentance
Now if this repentance be true, it causes the soul to be humbled for
his sin, to acknowledge it before the church, to mourn for it, and to desire
again to be received by them. For if in truth he sees his evil, he will desire
to be entertained again by that people that cast him forth, that they may
have cause of joy in him, as well as once they had of sorrow.

17
Does the whole church, or only the elder, exercise this power?
Question: “But this is not the whole church that has this power, but
the representative church, the officers in the church. So that when Christ
says, ‘Tell it to the church,’ He means the elders.”
Solution: To this I briefly answer that the church—the whole
church—has this power, as is evident in the casting forth of the
incestuous person (1Co 5). Paul writes to the church, bids them, “Purge
out…the old leaven” (1Co 5:7). He does not write to the officers of the
church only, but to the whole church. So in Acts 15, when the whole
church at Antioch sent to the church at Jerusalem to advise concerning
a difference, the whole church came together, and gave their advice. It is
said, “The apostles and elders and brethren send greeting” (Act 15:23).
Some bring this passage up to prove a national synod. But if it should
prove such a thing, behold the whole nation must be this synod, for the
whole multitude of the church was there with the apostles and elders,
where every brother had his liberty to speak.
Question: “But the Apostle Paul cast out Hymenaeus and Alexander,
and delivered them to Satan; so that excommunication is to be performed
by an officer (1Ti 1:20).”
Solution: Behold a thing here considerable: that which Paul did in
his own person by himself is likewise done by a church with his consent.
Therefore he says, “I…have judged already, as though I were present,
concerning him that hath so done this deed, In the name of our Lord
Jesus Christ, when ye are gathered together, and my spirit, with the
power of our Lord Jesus Christ, To deliver such an one unto Satan” (1Co
5:3-5). Paul’s spirit is his will, approbation, or consent; so that what the
apostle might do in person, they might do by the same power and spirit
that was in him and them. So that this is no argument at all to prove any
such thing. Now the end of this power given to the church is not for
destruction, but edification.

3. The Duty and Gifts of Christ’s Church

The Duty of Christ’s Church
Having thus finished the nature and power of the church, I come to
show them their duty, and that under a three-fold consideration.

18
Individuals to Individuals: To Watch Over Each Other
First, of members to members. Their duty is to watch over each other.
Under the Law, God placed watchmen over His people, at whose hands
the blood of them that miscarried9 through the watchmen’s negligence
was required (Eze 33:6). Christ has set the saints in one body to be careful
of 10 each other, to watch over their words and actions at home and abroad,
wherever they have opportunity.
They ought also to cover the infirmities one of another. There is a
great fault among Christians this day who delight to spread abroad the
infirmities of their brethren. If your brother offend you, it is your duty, O
man, to tell him of it first, between thee and him. If he hears you, you
have gained him; you ought to forgive him (Mat 18:15). If he refuses to
hear thee, take two or three more with thee; and if he refuse to hear them
(and not before, if you expect to be freed from the charge of violating the
command of the Lord Jesus), tell it to the church. And if he refuse to hear
them, let him be unto thee as a heathen and a publican (Mat 18:16-17).
Yet further, it is the duty of every member to assist, exhort, advise,
counsel, and help his fellow member, to relieve his necessities (Rom 12;
Heb 3:13; Heb 10:24-25). It is our duty to study to please one another in
the Lord (Rom 15:2). This watch should be over one another in all things,
in all places, at all times, in all relations.
Individuals to the Whole Church: To Frequently Assemble
Secondly, the duty of the saints in the church is to frequent their
assemblies, not to leave them (Heb 10:25); not to burden, or trouble, or
offend them (Heb 12:15; Rom 16:17); to contribute their utmost
assistance to them (1Co 16:15); to help forward the building (Rom 15:2;
Eph 4:16); to warn the church of anything that may endanger it.
The Whole Church to the Individuals: To Watch over Each
Member
Thirdly, the duty of the whole is to look to each member, to inquire
how it is with them in soul and body, to administer to their wants, to
reprove, rebuke, admonish, receive in, cast out. This watch of theirs
ought to have an eye into all relations. Many may live well in the church,
but we must inquire after everyone concerning their behavior towards
wives or husbands, parents or children, masters or servants; for many
may at home be passionate, careless, give ill examples, be idle, or the like,

9
miscarried – came to harm or destruction; perished; died.
10
be careful of – take care of; be watchful over.

19
which cannot be discerned in the church. But this ought we to look after
(2Th 3:14; Gal 6:1-2; 1Th 5:14-15).
Question: “By virtue of what authority have you to do to meddle with
one another in civil things?”
Solution: By virtue of that authority whereby we exhort each other
to life suitable to the gospel in civil things. How shall we see the power of
the doctrine preached except in their conversation, and how shall we
know that except we be conversant with them or inquire of them. Paul
tells us, “A bishop…must be…no striker” (1Ti 3:2-3; Ti 1:7), etc., which
qualities must be known to the church, or else how can they choose him?
Paul took notice of a man’s idleness (2Th 3:11) and of others’
disobedience (2Th 3:14), which makes him urgent in these relations to
press conformity to the law of the Lord Jesus. I say, the church ought to
strengthen, build up, and edify each other in love (Eph 4:16).

The Gifts of Christ’s Church

I am now come to speak of the spiritual gifts given to this church,
which are diverse.11
Wisdom
First, a “word of wisdom” (1Co 12:8). Now a word of wisdom is a gift,
whereby a soul is made able, not only to behold the great mysteries of the
Lord, but is also able to bring them forth seasonably, orderly,
advantageously for the whole. It is a word that is able well to rule, order,
manage, and dispose of the things of the church for the edification of the
whole.
Knowledge
Secondly, a “word of knowledge” (1Co 12:8). Knowledge is that gift
whereby we understand the truth of God. There are many sayings dark in
the Scriptures. Now the word of knowledge makes them clear and evident,
resolves doubts, and teaches the ignorant. Knowledge and wisdom differ

11
Manifestations of some of these gifts in the apostolic era may have included
direct revelation from the Holy Spirit, but Drapes appears to be naming these
gifts as continuing in a mode of illumination by the Holy Spirit to understand
and apply God’s written Word, without providing direct revelation of truth.
See Drapes’ brief comments about the revelatory gifts under the heading “The
Special Gifts” at the end of this chapter, where he assumes revelatory gifts do
not continue past the apostolic age.

20
(as I judge) only in this, that the true ordering and wise disposing of
knowledge itself, for the benefit of the whole, is attributed to wisdom.
Discerning of Spirits
Thirdly, “discerning of spirits” (1Co 12:10). Here must be knowledge
in this also, for this is that by which we are enabled to try12 spirits by their
doctrine, for this is the very way that the Lord prescribes for the trial of
spirits, by their doctrine (1Jo 4:1-3). This discerning of spirits is not, as
many conceive, that we should immediately13 know whether their spirits
be right or no, any other way than by their doctrine and conversation.14
This gift is not given to all, but to “those who by reason of [spiritual] use
have their senses exercised to discern [between] both good and evil” (Heb
5:14).
Prophecy
Fourthly, “prophecy” (1Co 12:10). This prophecy is twofold: either a
foretelling of things to come, as Philip’s daughters and Agabus did (Act
21:9-11); or else it is a speaking in the church to edification, exhortation,
and consolation (1Co 14:3). “Ye may all prophesy one by one…and let the
other judge” (1Co 14:29, 31). This prophecy is an excellent gift whereby
the church is edified, the Lord glorified, and Satan put to flight. I shall in
this show you the true ground and power of prophecy, the persons who
are to prophesy, and the true use and end of prophecy.
True ground of prophecy
The true ground of prophecy is the true knowledge of the testimony
of Jesus, which is the doctrine of Christ. Except a soul be led through the
inspiration of God in the light of God, he cannot truly prophesy. The
power enabling to it is the power in the new creation. “We…believe, and
therefore [we] speak” (2Co 4:13).
Many conceive saints are not to prophesy till they have such an
immediate power seizing upon them which may force them to speak
whether they will or no. This, for my part, for these two reasons, I judge
contrary to Scriptures.

12
try – test; examine.
13
immediately – by direct revelation, without any use of means; opposite of
“mediately” or through some means.
14
conversation – lifestyle; habit of life.

21
 1. Because we are commanded not to quench the spirit nor despise
prophesying (1Th 5:19-20). Now if prophecy did so move in a man who
could quench the spirit of it, surely it would work irresistibly.
2. A second reason why I so judge is because it is said, “The spirits of
the prophets are subject to the prophets” (1Co 14:32). Now herein are
they subject, that one must stay15 till the other holds his peace, and the
rest must judge what is delivered. Now, I say, these two things would be
frustrated if prophecy was by such a power as some plead for. For what
need [is there for] any to be judge if it comes with such a power? And how
could they wait one for another, or keep silence one for another, if such
a power was in them. But this I say, there is or ought to be such a power
as may enable them to speak to edification, exhortation, and comfort—
and that “by course,” that there be no confusion (1Co 14:3, 27). And this
is prophecy upon a good ground.
I shall only add this word to this particular, that we are nowhere
commanded to judge the principle of a brother’s actings, neither his
acting by his principle, but his principle by his actions.
The persons who may prophecy in the church
Secondly, the persons who may so prophesy are all the brethren, all
the prophets. Therefore, says Paul, “Ye may all prophesy” (1Co 14:31).
This all he interprets to be the prophets, saying, “Let the prophets speak
two or three, and let the other judge” (1Co 14:29).
What about women prophesying in the church?
“May not women prophesy in the church? Surely, it is said, A ‘woman
that prayeth or prophesieth’ (1Co 11:5), which implies she may prophesy
as well as others.”
In answer to this, consider the same apostle that says, “Let the
prophets speak,” in the same chapter also says, “Let your women keep
silence in the churches: for it is not permitted unto them to speak” (1Co
14:29, 34). From this, and from that in Timothy, [which says], “Let the
women learn in silence with all subjection. But I suffer not a woman to
teach, nor to usurp authority” (1Ti 2:11-12), I conclude, a woman may
not so prophesy as the brethren may in 1 Corinthians 14. That is for these
reasons:

15
stay – wait; refrain from speaking.

22
 1. Because she was first in the transgression, through her
forwardness to teach, and aspiring above her place. She was first deceived
and did deceive her husband (1Ti 2:14).
2. She is more subject to temptation and to be deluded by reason of
the weakness of her nature. Now God will have her “learn in silence.” She
that taught the man to his fall, must now be taught by him, and be in
subjection (1Ti 2:11-15).
3. That hereby she may manifest her humility in willingly becoming
subject, who subjected her husband through her enticement to so much
misery (1Ti 2:11).
But yet, notwithstanding, when I consider the reason of their being
commanded silence to be taken from the law (1Co 14:34), and yet, under
the Law, Miriam and Deborah were prophetesses (Exo 15:20; Jdg 4:4); and
when I mind that God made a promise that his “sons and daughters”
should prophesy (Joe 2:28); and that Philip “had four daughters…which
did prophesy” (Act 21:9); and when I weigh Paul’s saying, “A woman
praying or prophesying with her head covered” (see 1Co 11:5-6), it makes
me believe that a woman may prophesy, and that in the church also.
So that, I say, we must necessarily consider the manner of her
speaking to be here forbidden. She may prophesy, as prophecy is
considered an immediate gift from heaven, for the revelation of some
great secret or mystery that the brethren are ignorant of; or for the
foretelling of things to come, she may speak, being carried out thereunto
by a power from the Lord; yet in this, her head, her own honor and glory,
must be covered. Without controversy, when Paul says he permits not a
woman to speak in the church, he forbids not all manner of speaking. For
then if the church should demand any question of her, she might not
answer, which certainly she may. So that, I say, this speaking that she is
debarred of is teaching, as the brethren who are prophets may all do, one
by one. She must not so teach in the church to dishonor her head.
But what if God has given greater gifts to the women than to the
brethren? I shall show them how they ought to improve16 them: by taking
a brother home to their houses, as Priscilla did Apollos, and there
instructing him in the way of the Lord more perfectly (Act 18:26),17 or by
teaching one another modesty, sobriety, meekness, humility, love, and

16
improve – employ or take advantage of.
17
Note that this is to be done in a pure and appropriate manner. Priscilla did not
teach Apollos alone in her house, but together with her husband Aquila, and
under his headship.

23
holiness (Ti 2:3-5). This I am sure is their duty. Therefore Paul says to
Titus, “The aged women…[must be] teachers of good things,” teaching
“the young women to be sober, to love their husbands, to love their
children, To be discreet, chaste, keepers at home, good, obedient to their
own husbands, that the word of God be not blasphemed” (Ti 2:3-5).
The Purpose of Prophecy
Thirdly, the end18 of prophecy. It serves for the church, for building
up in faith, knowledge, fear, and love; for exhortation from sin to
righteousness; for comfort in fears, doubts, terrors, temptations (1Co
14:3). The end of that, as of all other ordinances, is to glorify God and
serve our spiritual generation. Our city is built on Mount Zion, compact
within itself (Psa 122:3; Eph 4:16).
The Spiritual Helper
Fifthly, the gift of being a helper in the gospel of Christ (1Co 12:28).
Aquila and Urbane and many more were Paul’s helpers in Christ (Rom
16:3-9). This is a gift whereby saints are made able to be helpful, either in
accompanying of the ministers of the gospel in preaching to the world or
in any service of the church.
Governments
Sixthly, “governments” (1Co 12:28). This is a special gift given to
some persons in the church for the ordering its affairs in due order
without confusion, whereby they are able to know when the members in
the church are confused, and to rectify them. I say, this gift is useful in
any church of Christ. This gift is called “ruling” in Romans 12:8, wherein
they are enabled to rule the church of God as a well-disciplined family.
There are other gifts spoken of in the Scriptures, as faith, charity,
prayer, praise, and the like, some of which I shall speak of by and by.
The Special Gifts: Tongues, Healing, Miracles, and Interpretation
Objection: “But there was in the apostles’ days other gifts than these:
tongues, miracles, healing, and interpretation; and, surely, if there be a
true church, there must be the same gifts now.”
Solution: That is a great mistake. It is not required that all these
several gifts should be in every particular church, but these are gifts
distributed as the Lord sees good (1Co 12:11). We have “gifts differing
according to the grace…given to us” (Rom 12:6). The Lord is the

18
end – purpose; goal.

24
dispenser of gifts to every man severally19 as He will, to one one thing, to
another, another. And though we say it is needless for every church to
have all the gifts they had in the Corinthian [church], yet we are not
without sufficient gifts for the being of a true church, “the manifestation
of the Spirit” being given to everyone “to profit withal” in his own place
and order (1Co 12:7). There is a gift of wisdom, of knowledge, of
discerning spirits, of prophecy, of helps, of governments, of charity, of
teaching included in knowledge, wisdom, and prophecy, so that we will
not murmur for what we have not, but bless God for what we have, and
pray for more to Him Who gives liberally and upbraids not (Jam 1:5).

4. The Ordinances, Order, Ministry, and Communion

of Christ’s Church
The Ordinances 20 of Christ’s Church
I shall now speak of the ordinances of this church (having spoken
already of prophecy, which is a gift and an ordinance to be practiced),
which are these following:
Prayer
First, prayer. All things are to be sanctified by the Word of God and
prayer. This was practiced in the church with an audible voice (Act 4:24).
And so Paul kneeled down and prayed with the disciples (Act 20:36). Now
prayer is the pouring out of the soul to God, by way of supplication, for
the supply of our wants21 by Jesus Christ. This prayer is, or ought to be,
the continual posture of saints’ spirits, according to that of Paul: “Pray
without ceasing” (1Th 5:17). Therefore we shall find the church
continuing in prayer (Act 2:42). This is a special part of divine worship,
whereby we acknowledge God’s preeminence, our relation, subjection,
and obedience unto God. I might here show you the prevalence22 of the
prayers of the saints with God had I time, but I shall conclude this with
these three things which I desire may always accompany prayer:

19
severally – separately; individually.
20
ordinances – a religious practice prescribed by God’s authority. Sometimes
ordinance is applied more narrowly to baptism and the Lord’s Supper;
sometimes, as here, it is applied more broadly to various practices God has
enjoined on His churches by scriptural command or example.
21
wants – needs.
22
prevalence – efficacy; power.

25
 First, faith, believing that God is, that He hears us, and is gracious
and merciful, and will answer (Heb 11:6).
Secondly, watchfulness. “Watch unto prayer” (1Pe 4:7). “Watch and
pray” (Mar 13:33). Watch over thy heart, thy corruptions, to suppress and
subdue them.
Thirdly, constancy. Continue in praying (Col 4:2), for He will in due
time answer. Cast not away thy prayers but expect their return laden with
blessings.
Praise
Secondly, praise. Praise is what the Lord takes delight in, and yet has
in Himself no addition of honor by it. The true praise of God is the
acknowledgment of the glory and excellency of the Lord (Psa 148:13). It
is the declaration of the goodness of the Almighty. This praise is to be in
the mighty congregation. “I will give thee thanks,” says David, “in the
great congregation: I will praise thee among much people” (Psa 35:18;
145:1). Christ and the saints both sing praises in the church together
unto God the Father (Heb 2:12; Psa 22:22). This true praising of God from
the power of the Spirit did the Psalms, sung upon musical instruments
under the Law, point at.
The gift of singing psalms is not a composition of David’s Psalms into
meter, through a natural faculty, which psalms the priest or the
clergyman names and all the people must sing together. This begets a
confusion, and is a mere tradition, for such a practice has no more
bottom than organs or choristers or singing men and women in the
church of the gospel. Surely, we would not plead for these now. The
melody of psalms is not in the ear, but in the heart to the Lord (Eph 5:19).
To sing psalms in the gospel is a special gift given to some particular
member in the church, whereby he does bless, praise, or magnify the
Lord, through the mighty operation of the Spirit (Eph 5:18-19), which is
to be performed, I say, by one alone, at one time to the edification one of
another, and therefore it is an ordinance flowing from a cheerful heart.
“Is any merry? let him sing psalms” (Jam 5:13), that is to say, let him
bless God. That all should sing together is denied by Paul, who says, “How
is it then, brethren? when ye come together, every one of you hath a
psalm” (1Co 14:26). They must speak orderly one after another, “for God

26
is not the author of confusion, but of peace,” in all the churches of Christ
(1Co 14:27, 33).23
Fasting
Thirdly, fasting. Now true fasting flows from the apprehension of
some great want, whereby the soul is engaged to give up himself to seek
the Lord, separating himself from outward employments from meat and
drink, so far as nature will permit, that he may wholly without distraction
be earnest with the Lord by prayer, for the obtaining of his request. The
true nature of this will appear evident if you consider Acts 13:2-3, Acts
14:23, and 1 Corinthians 7:5.
Charity
Fourthly, charity, which is more acceptable than hope or faith (1Co
13:13). This is that virtue without which all other gifts are nothing. It is
a grace which is rooted in the heart and is a true spiritual love and
endeared affection towards his Lord Jesus and all His saints, poor and rich.
[Charity] composes the spirit in a right temper, subduing covetousness,
trampling under foot vauntings,24 loving another as himself. We read the
praise of charity in 1 Corinthians 13:3-8. It “suffereth long…is
kind…envieth not…vaunteth not itself, is not puffed up, Doth not behave
itself unseemly, seeketh not her own, is not easily provoked, thinketh no
evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all
things,” etc.

23
We disagree with Drapes’ apparent claim that Christ’s churches should not
practice congregational singing. In attempting to recover a pure church
untainted by inventions of men, some seventeenth century Baptists, such as
Isaac Marlow (A Brief Discourse Concerning Singing in the Publick Worship of God
in the Gospel-church, 1690; and The Controversie of Singing Brought to an End,
1696), argued that congregational singing was a carnal innovation imposed on
Christ’s churches by Roman Catholic usage. In their view, New Testament
“singing” should be primarily a spiritual activity, but can possibly take a visible
form in the congregation as an individual member man sings to the edification
of the body, similar to how a man might lead in prayer or preaching. Other
Baptists of the period, such as Benjamin Keach (The Breach Repaired in God’s
Worship: or, Singing of Psalms, Hymns, and Spiritual Songs Proved to Be an Holy
Ordinance of Jesus Christ, 1691), mustered many scriptural arguments to prove
that congregational singing is a command of Christ to His churches. The
controversy dissipated early in the eighteenth century with most Baptists
approving congregational singing.
24
vauntings – boasting; bragging.

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 But I shall only mind25 it here, as it shows itself forth in the relief of
the saints’ outward necessities. It is an ordinance of God to relieve the
poor saints. It is the duty of the church to see that no member in it do
want of or lack anything necessary. It is not enough to say, “Be warmed,”
but they must administer to the supply of their wants according to the
ability God has given them (see Jam 2:16; 1Co 16:2).
Objection: “But all saints are to have all things common, so that there
must be no difference between them, as it was in the days of the apostles.”
Solution: Mistake not the Scriptures. It is nowhere commanded. It is
true there was a time when all things were common, yet so, that every
man had but according to his need (Act 2:45; 4:34-35). And whereas they
sold their possessions, they then testified their great charity and thus far
it is a precedent for saints to imitate, that if they have possessions, and
their brethren be in want, and they cannot be relieved without selling
their possessions, they ought to sell them. Yet not so as to destroy their
natural relations, for he that provideth not for his family “is worse than
an infidel” (1Ti 5:8). But this was not their constant practice, for
afterward they had “gatherings”26 as God prospered them (1Co 16:2). And
indeed, had that been always commanded to be their practice, wherein
could there have been a ground to press to charity and to reprove for
covetousness? There always has been and yet will be a difference among
men in this world. There was an elect lady, one of reputation (though few
noble are called, 1Co 1:26), who lived accordingly, abounding in
hospitality (2Jo 1:1, 10). Yet we are always to mind this: that we ought
not to have the faith in respect of persons (Jam 2:1).
Breaking of Bread
Lastly, breaking of bread. Now I will show you very briefly four things
considerable in this.
First, Who was the author of it, that is, the Lord Jesus, that said to
His disciples, “This do in remembrance of me” (Luk 22:19).
Question: “What does that speech concern us, being spoken only to
His disciples before His death?”
It was not a command only to them, but to others also; therefore says
Paul, “I have received of the Lord that which also I delivered unto
you…As often as ye eat this bread” (1Co 11:23-26).

25
mind – focus on; consider.
26
gatherings – collections; taking up offerings.

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 Secondly, the persons for whom He ordained it. And they are visible
believers in church fellowship, such as could examine themselves, such
as could discern the Lord’s body.
Thirdly, the true nature of this ordinance, which is spiritual holding
forth Christ’s death unto one another. For it is not an ordinance for the
world, but for the church. And likewise, it holds forth our union with
Christ. For the bread we break is the body of Christ, and the cup is His
blood, the blood of the covenant. And it manifests our union one with
another. “For we being many are one bread” (1Co 10:16-17). It is a visible
seal to us of our interest in the Lord Jesus, which is to be performed in
knowledge, faith, discerning Christ’s body. That is to say, seeing Christ to
be the true bread and only food of a saint. He that performs it not so27
does it not truly. Some say, we are not to do it till we see ourselves above
it and live in the clear apprehensions of light and life, being only to hold
forth Christ’s death to others, and not an ordinance wherein we feed on
Christ. But to me it is clear we are to do it when we see ourselves most
barren and empty, for then are ordinances fittest for us, so that we by
faith see Christ to have all fullness in Him, and by faith meet Him in that
ordinance in a way of subjection, for it is an ordinance appointed for our
souls’ refreshing, as well as the holding forth His death one to another.
Lastly, the duration or continuance of this ordinance is till Christ
comes: “This do in remembrance of me” (Luk 22:19); and, “As often as ye
eat this bread, and drink this cup,” says Paul, “ye do shew the Lord’s death
till he come” (1Co 11:26).
Objection: “But, say some, we are only to practice [the Lord’s Supper]
till Christ come in the Spirit, so that He being already come in the Spirit,
we are not any longer to use it.”
Solution: The apostle’s meaning is not till Christ come in the Spirit,
but till Christ’s second coming without sin to salvation when He shall
reward both good and bad. For if you observe it, Christ was come to Paul
and to the Corinthians in the Spirit, yet they practiced it. And he that
truly conforms to that ordinance must have the Spirit, for he must
discern the Lord’s body, that is to say, the fullness, love, excellency, and
virtue of Christ, which he cannot do without the Spirit. So that for any
to say, “Christ’s coming in the Spirit puts an end to it,” he says more than
Christ or the apostles ever said. And if what such men say should be true,

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so – in this way.

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then this would unavoidably follow, that that dispensation28 which only
gives a true being to an ordinance, and without which an ordinance
cannot be rightly embraced, must be that which puts an end to it, which
is contrary to religion and right reason. For I say again, the dispensation
of Christ in the Spirit is that which only gives a true right to it and enables
spiritually to conform to it and receive virtue from Christ in it.
As for those objections against this which plead it to be a knowing
Christ after the flesh and the like, I have answered them already in the
doctrine of baptism of water.

The Order of Christ’s Church

I shall now speak a word or two to the order of the church, which is
that sweet, decent,29 and due administration of everything in its right
season (1Co 14:40).
This is that which directs how to speak, when to speak, and what to
speak. It forbids all confusion; many may not speak. It forbids all
confusion; many may not speak at once.
This puts the administration of every ordinance in its right place. It
first commands faith, after that baptism, then church fellowship, and
breaking of bread. It does not turn things upside down and set the cart
before the horse, as we use30 to say, as many men do in matters of religion,
who will first break bread, which is an ordinance for their building up,
before they be baptized, which visibly demonstrates their new birth. This
heavenly order does not first baptize and then preach conversion, but
baptizes those that are already converted. This is that which the apostle
rejoiced to behold in the churches (Col 2:5).

The Ministry of Christ’s Church

I should now speak of the ministry of this church, which is a service
committed by the Lord into the hands of some particular members of the
church, for the due and orderly edification thereof to whom He has given
the gifts before mentioned for discharge of their said trust. This ministry,
first, is evident in the brethren generally, afterwards as occasion requires
is committed in a special way, a way of office, to some particular
[individuals]. I should show you the true nature, ground, use, and end of

28
dispensation – distribution or sharing; in this context, the outpouring of the
Holy Spirit in fulfilment of the promise of Christ.
29
decent – appropriate; suitable.
30
use – are accustomed.

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a ministry in the church, but I must now hasten a period to this discourse,
intending hereafter if the Lord affords opportunity to enlarge myself on
it.
In the meantime, know that there may be a true church without
officers, which I shall evidence by this demonstration: If you search the
Scriptures, you shall find all officers of any particular church are to be
chosen out of the church. This is evident in the choice of the seven
deacons (Act 6). And so for elders, they were to be ordained in the
churches (Ti 1:5), which clearly holds forth the churches were to be
before the officers. For if the church was not first, how could it be said
that officers must be chosen out of them or ordained in them?

The Communion of Christ’s Church

The last thing I shall now handle is the communion of the church,
and that is threefold:
First, with the Father and the Son, as John says, “Truly our
fellowship is with the Father, and with his Son” (1Jo 1:3). That is, in
prayer, praise, breaking of bread, and prophecy. “The cup of blessing
which we bless,” says the apostle, “is it not the communion of the blood
of Christ? The bread which we break, is it not the communion of the body
of Christ?” (1Co 10:16).
Secondly, their communion is one with another, which is in the light
and truth of the Father and the Son, communicating light, knowledge,
wisdom, relief, support, succor, and assistance, each to other, joying,
rejoicing, and sorrowing each with each other; “for we being many are
one bread, and one body: for we are all partakers of that one bread” (1Co
10:17).
Thirdly and lastly, the communion the church has with other
churches. All the churches of Christ have but one Head, and as members
of that Head, receive influence from it, and ought to seek the good and
preservation each of other. Their visible communion appears in their
union in the doctrine of Christ. There are two things principally
belonging to churches to communicate to each other:
First, advice in matters doubtful, as is evident from Acts 14 and 15.
The church of Antioch sent to the church of Jerusalem for their advice,
wherein we see a liberty for every brother to give their judgment till they
were agreed. Now, this we must not understand to be a dependence one
upon another, but only a sweet unity and agreement they have each with
[the] other.

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 Secondly, in contributing to each other’s necessities, as, if one be
overburdened, it is the duty of another church to contribute, as is evident
in Romans 15:26-27, 2 Corinthians 8-9, and Acts 11:29-30.
The glory of the church of Christ in all these gifts, privileges, and
spiritual immunities to which it is born by the Word of God are
innumerable. Many of them I might here unfold to you, but of all which
with our apostle I must conclude, saying, I “cannot now speak
particularly” (Heb 9:5).
Consider seriously what I have written, and the Lord give us
understanding in all things.


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