Part 17
And hence other churches, after a particular church hath excommunicated a man, cannot excommunicate him farther ; they cannot give him up to Satan again, for that act is already done if he be rightly excommunicated, and all their act can be but a pronouncing non-communion.
2. Excommunication and non-communion differ thus, that in excommunication the person is to look upon himself as cast out of communion with Christ, and he hath his sins judicially bound upon his conscience, not only in s doctrinal way (for so his sins are bound whena brother reproveth him), but as by such an ordinance, wherein Jesus Christ doth, as a judge from heaven, bind his sin upon his conscience, having promised to do so upon the church's binding sin upon him ; but declaring non-communion, they do not anew judicially bind his sin.
8. In non-communion there is not so much an authoritative act over others as an endeavour to keep themselves pure. it is indeed an authoritative act over others in this sense, or the church that doth keep another church, or THE GOVERKMENT OF [Boox V. the persons of another church, from communion with them, exercise authority in this sense, that they having authority from Christ positively to partake in such and such ordinances, and to receive men thereunto, they receive only such and such members (although of other churches), and refuse others.
Both these acts are comparatively (take both positive and negative together) acts of authority, for they proceed by way of consequence from the authority they have to administer ordinances amongst themselves ; yet the keeping out
. of that person is not an act of jurisdiction over that person, as the keeping out of an heathen is not an act of jurisdiction over him.
4. Look what difference is between suspension from the sacrament and excommunication within a particular church ; the same may serve to express the difference of excommunication and non-communion by other churches.
The act of suspension from the sacrament is but by virtue of the mystical communion that is between all saints, but excommunication is by virtue of the communion which the members of a particular church have one with another.
If it be said that they differ thus, that suspension is but for a time, but excommunication is a final sentence, the answer is, that even suspension is for ever, unless the man repents, as well as excommunication; but they differ only in this, that the one is a withdrawing from a brother to keep themselves and the ordinances pure, but the other is an authoritative giving him up to Satan in the name of the Lord Jesus.
Suspension therefore is after the sin, till they try whether he will repent or no, but excommunicationiswhen they have tried, and they see he doth not repent.
Of non-communion there may be two grounds.
1, The one is when the church urgeth, suppose in some one ordinance (as kneeling at the Lord's supper), that practice upon a person which to him is sin, although in all other respects that church to him is as pure a church as any is in the world.
In this case heis forced to a non-communion, that is, to a forbearing communion with them in that practice, and in that ordinance wherein especially public communion with the saints lies ; and this is done without any censuring of that church, but only professing his not being able to see that light and ground upon which he should have communion with them in it.
Therefore those that leave other ehurches upon such grounds do not pronounce a sentence of non-commanion with those churches, but do it merely and only to keep themselves pure and undefiled.
2. Another ground, or perhaps a second kind of non-eommunion, is this: whereas a church or churches do judge another church or churches to be corrupt in their doctrine, or in their countenancing such gross sins for which men should be excommunicated, and so are offended at those churches which being admonished do not repent, but continue obstinate.
Now, such a kind of non-communion in these cases is materially for such kind of sins, and ought to be for such, as for which in a particular church excommunication is to be denounced against a member or members, and so both the one and the other do agree. nt) In the object matter of offence for which men proceed to the one or @ other.
(2.) They may agree in this, that for the external act they are the same, and for the consequences of it too, so far as lies in their practice one toward another externally.
For the outward substance of the act, they are both a denying outward communion in ordinances, and also from the consequent act, they are both of them a denying communion in ordinary converse.
_ Then (8) they agree in the analogy of their proceedings, that as in a par- . ticular church, in admonitions tendingtoexcommunication upon impenitency
Cuap. XII.) THE CHUROHES OF CHRIST.
(apon which excommunication follows) there are these degrees of proceedings: first, to take two or three privately, then to give two or three admonitions in a public way ere they proceed to excommunication.
So should other churches deal with a sister church offending, ere they proceed to noncommunion.
If the question be asked, What institution there is for non-communion? we answer, .
1. There needs no institution for it, since it ariseth from all the former principles, and is not an act of censure by way of institution, but according to the law of nature; and as the saints are taught of God to love one another, so they are taught of God to withdraw, and also any church to withdraw from those that live inordinately.
As the mystical communion runs in a nataral way, by reason of the law of love that is in the hearts of all the saints, so doth the law of non-communion.
2. It cannot be said that there is no warrant: for, 1. The same precept that warrants suspension warrants this, namely, the withdrawing from a brother that walks inordinately, as to what isin their power to give or refuse him fellowshipin ; and it is in the power of one church to give or refuse
» fellowship to other churches in their ordinances.
So that it cannot be alleged that there is not a command for it, but only that there is not an institution for it; it is a duty, though not an act of authority.
2. That which warrants any Christian not to bid an heretic good speed, which yet is not an act of jurisdiction, nor to receive them into their houses, warrants also this.
8, That which warranted Timothy, being a minister to guide and direct the churches, to ' turn away from those who had only a form of godliness, denying the power of it,' 2 Tim. iii. 5, warrants also this non-communion of which we are discoursing.
It was written to him by way of prophecy, and so to all ministers and churches in the latter age, when the profession of Christianity should grow as common, and be carried by the same grounds of common education and imperial laws, as the pagan religion before had been.
When he foresaw (all, in a general implicit way, thus professing Christianity) the churches might be in danger of being defiled by holding communion indifferently with all, since the caso is such, that many should have a form of godliness, and deny the power of it, although professing religion; therefore, saith the apostle, 'from such turn away.'
4. What one apostle did to another in case of offence, the same one church may do to another, upon the same grounds.
One apostle had not power to excommunicate another in a way of censure; neither had Paul power to excommunicate Peter, or admonish him in an authoritative way; but to admonish him by way of that mystical communion which all saints owe one to another, and so was due from one apostle to another: Paul accordingly did admonish
Peter, and withstand him to his face.
And when in that contention between Paul and Barnabas, Barnabas was in the wrong (for he went upon a carnal ground, because Mark was his sister's son, and so therefore he would have him along with him, though formerly he deserted the servieo, for which Paul would not take him into fellowship with them), they, upon this occasion, part fellowship one from another, and Paul did justly do it from Barnabas, though he eould not excommunicate him.
If the question be, why Jesus Christ should put this ordinance of excommunication and delivering up to Satan in a particular church rather than in a multitude of other churches; I answer, Although the reason of institutions is only the will of Christ, yet all his constitutions are consonant to spiritual reagons, and the consonancy of this particular instance to spiritual reasons may appear in this ;—
THE GOVERNMENT OF [Book V.
| 1. Because in the proceeding of other churches with another church offending, they can but have half that power as present to coneur in it,
| which the ordinance of Christ hath settled excommuncation upon; for there cannot both elders and people meet in synods ordinarily; and yet in a congregation both elders and people must concur to excommunication, as @ judge and a jury use to do. Now, to suppose that the power of this ordinanee should be transferred to those that have but half the interest, to a company of elders only, where the concurrence of the people as present is, wanting ; to suppose that in a congregation both these should concur, and that ina synod, which hath the greater power, but one of these should concur, would not be uniform to this ordinance.
Dealings with other churches mast be transacted by commissions, and by way of representation; and the power of excommunication is not given to a representative company.
And for these to have power to take upon them to excommunicate not only persons but churches, when yet to excommunicate persons in a church, both people and elders concur, is yet less imaginable.
2. Again, this honour God hath given to his church of saints, that if the formal authority of Jesus Christ be not placed in them, yet virtually it should be exercised as amongst them, so as the unanimous concurrence oftheir spirits, as well as of the ministers, should have an influence unto this ordinance, or should be concomitant to this ordinance; and that therefore the power of Jesus Christ should be put forth: 1 Cor. v. 4,
' When you are gathered together,' both elders and people.
As the virtue of the loadstone is then put forth when it is set in steel, and as the authoritative power of an act of the king and state is exerted when both houses of parliament are met and in their presence, without which it would not be an act of authority to ratify and establish laws, so is [it] here; the power ofthe Lord Jesus Christ to deliver
& man up to Satan must be in the presence of the people; and as though the eye alone sees, yet as seated in such a body, so suppose all the power should be in the elders, by which a man is delivered up to Satan, yet in the elders as seated in this church.
And therefore, to take a company of elders abstracted from their people, Jesus Christ hath not given this power unto them, as the laws of this kingdom hath not thought fit to give the power of condemning any man to the judges alone, but as concurring with the jury.
8. The enjoyment of a constant communion, as in a congregation formed up into a fixed body for worship, is only proper to a particular congregation, and the members thereof; therefore the throwing out of such an enjoyment, out of such a body (having this punishment annexed to it, to be given up ta
Satan when he is thrown out), is most proper to it rather than to any other * body, where a man comes but to meet occasionally; and -as it onlyis the seat of fixed worship, so it only is the seat of throwing one out of the seat of worshippers, and of delivering him up to Satan.
And the nature of the ordinance is such, as that it could be placed but in one seat, and therefore that seat which hath it first should only have it; for a man can be delivered to Satan but once.
Now, the next question will be, how far this law of communionof churehes | will draw on a subjection of one church to another, and will tend to order
\ churches ? and what proceeding, by virtue hereof, one church may have to- | ward another ? and what one church, or many churches, is to give to any
We lay this for a general ground, that as there are particular duties, and in a manner for the external part all the same kind of duties, which are to pass between a perticular church and the members thereof; therefore, by analogy, there may be the same proceedings used and courses taken for the i | .
| Cuar. XII] THE CHURCHES OF CHEIST. discharge of these duties between church and church occasionally, as is amongst the others.
As, 1. There is an obligation of one church over another, by virtue of this communion, to inquire in case of jealousy or common fame, and report how it fares with them.
And therefore there may be an association of churches, whereby, in the meetings of their eldera or others deputed, there may be inquiries of miscarriages, which may be eqivalent to those of annual visitations which have been amongst us.
2. If that persons wronged do complain, and their complaints do arise to that height and appearance of injustice, as that there is a just offence occasioned, in such cases, or in whatever other cases of miscarriages, one church or many churches are bound to give an account; and in eases doubtfal, to give oaths to clear things, and to swear witnesses to help to find out trath.
8. For the judgin , they may declare against churches, by way of declaration docaeeireEethey have thus and thus transgressed the rule ; they may condemn them, as having sinned against light, as perverters of the faith ; they may admonish them and threaten them in the name of Christ,— that is, for his name (his name is put for his honour), andso for hishonour's sake that is called upon them; his name is put also for power ;—they may declare that they are offended as a church, and that it is a church act as from them, and so deal with them as a church offended with a church delinquent; but still they act not by a power over them given by institution from Christ; they do not act from a power of delivering up to Satan, but only with the power of Christ's word, and threatenings laid afore the offending church.
4. When by way of sentence they profess to hold no communion with them, that sentence yet is not that of excommunication, for therein, though they exercise church power over their qwn selves in relation to themselves, binding themselves as a church not to have communion with them, yet it is not an : act of authority over them, as a lord of a manor meddles not with another's mill when he interdicts his tenants to grind there, for it is not an act of jurisdiction over the other, but only over his own tenants.
If the question be, What fruit and effect there may be from regulating churches in this way? we answer, 1. That the efficacy of all means lies in the blessing of Christ.
Now, there being two ways of church proceedings, one by way of communion of churches and the law of nature, the other by institution, there is to either, in their kind, a promise of Christ.
The admonition of one saint to another, though not in church fellowship, as it proceedeth by virtue of the commaonion that is among saints, and as a duty of one saint to another, so it hath a promise of blessing answerable.
The exhortation of one saint to another hath a blessing often to convert, though preaching by officers be the only instituted means, and so is it here; therefore such proseedings, by way of admonition and by way of non-communion, have the promise of the blessing of Christ, as well as that of excommunication in a particular arch.
2. In a moral way there is a great deal of efficacy in these means to work ! upon men, 1, a convincing of a church offending of their sin, and of the error
: of their way; 2, there is a testimony given against them; 8, there is a shaming of them, for the design of such withdrawing is (as the apostle saith,
2 Thes. iii. 14), that they may be ashamed.
There is, 4, a depriving them of the privileges of communion with all other churches.
8. In an external way, this is like to work as much as excommunication THE GOVERNMENT OF [Boos V. itself, especially being backed by the civil magistrate, as excommunication useth to be.
4. It is more suitable for churches to deal with another church, or with multitudes, with provinces, with churches in this way, than to assume a | power of delivering them up to Satan.
If it be said that excommunication, being the highest supreme means, if this means should not be used there is the most efficacious means wanting,
I answer, that God doth not always establish that means that is most efficacious for one sort or kind of persons, or in all cases, that he doth in some and unto some; neither is it necessary, therefore, that what is in itself to be supposed the most efficacious means should be applied to churches from & greater number of churches, as the argument would hold forth, for according to this reason, God should have appointed apostles always infallibly to have governed churches, because that was the most efficacious means, and was once extant in the world.
And it may as well be said and objected, as it is by the papists, that unless there be an apostolical seat assisted with infallibility, there is not an efficacious remedy for all controversies, and that God hath not provided for his charch in our age as he did for his charch in the first age.
But it suited his wisdom to leave the churches in after ages to have recourse, in respect of government, to a means less efficacious. The like he did with the church of the Jews, to whom he stirred up prophets in all ages till after the captivity, but then left them to the ordinary guidance.
| | ' eo | Boox VI. Cuap. I.] THE CHURCHES OF CHRIST.
BOOK VI Of the constitution of a particular oongregational church—The rise, institution, and definition of it.—A comparison between it and the church universal.—That Christ hath given to his saints a right and liberty of gathering tnto such holy societies—That in doing so they are not guilty of sinful separation or schism.—Of the divers kind of officers in a church—That there is an institutionfor each sort.—That the pastor and teacher are equal fn authority and power.—Of the exercise of the communion of sainta, which the members of a church ought to have, one with another.
CHAPTER L The reasons why God and Christ would have a church, as a seat of divine worship, wherein they might be adored and praised.—What a church is.
—That saints or persons regenerated and holy are the proper matter of it-— The church ts either the universal mystical church, or a particular congregation.— The grounds of this distinction shewedfrom Soripture.
Ir is the practice of all societies and corporations at first embodying themselves, to read over their charter.
Thus at the assizes the commission is first read, and im parliaments the writ by which they are summoned is opened.
It is then requisite, when any number of saints do by mutual consent join into so holy a fellowship as a church is, to shew what charter and commission they have for it from Jesus Christ.
The question otherwise may be put to us (which was put to Christ, Mat. xxi. 28), ' By what authority we do these things'
; which authority, if we are not able to produce, we incur that premunire, Acts xix. 40, 'We are in danger to be questioned' by God, by men, 'if there be no cause whereby we may give an account of this meeting.'
The word is ixxAnoias, whence the name of éxxAnoia is given to such a fellowship of saints.
All inferior civil societies do embody themsetves by a liberty granted and derived from the head of the commonwealth they live in, especially when they take on them to exercise any judicial acts ; therefore this holy divine fellowship must much more be authorised by Christ, the head of the church universal; since thosejoined in it take upon them the authority tojudgethem within it, as occasion is, 1 Cor. v.12.
As all meetings in civil affairs are said to be in the king's name, so we must prove this to be in Christ's name, i and for this we have that known place, Mat. xviii. 20, ' where two or three
| are gathered together in my name,' &e.
'Where he speaks not of every | assembly of saints, but of such an assembly as doth make and constitute a i church, for (verse 17) those two or three to whom this promise is made are called the church ; and by name is, among other things, chiefly meant the power and authority of Christ, and is usually 60 taken in Seripture.
THE GOVERNMENT OF [Boox VI.
Acts iv. 7, the pharisees take it, asking the apostles 'By what name or power have you done this ?' and in that sense the apostles make answer: ver. 10, ' Know that by the name of Christ this man stands whole before ou."
; That there is and ought to be a church, is the confession of all the professore of the name of Christ.
Papists and protestants agree in this assertion, it being a principle of the gospel, universally assented to by all to whom the sound of the gospel is come; as that there is a God is owned by all to whom the sound or preaching of the works of God is come.
As that notion of a God was preserved in the ruins of the fall, so the notion that there is a church hath been preserved, notwithstanding the apostasy and falling away of nations to antichrist, and accordingly hath been trans- | mitted to us.
And as that notion that there is a God was the occasion of an idolatry and false worship through darkness, and of worshipping a false God, not knowing the true, so this notion that there is a chureh on earth hath, through the like' darkness, been the main occasion of all errors about ecclesiastical government, men not discerning what was the church which Christ intended.
| And indeed, that God should have a church is exceeding natural and requisite.
1. The divine nature in God desires it.
As it desires communication of itself to the creatures, that they might glorify him, so it designed a communication of itself to many, and to many together united, matually to praise him.
The Godhead itself is naturally communicated to three persons, who mutually rejoice each in the other, and together in the union and participation of such glorious attributes, Prov. viii. 80.
There is a blessed fellowship between those three persons, and God would also have creatures taken up into the same fellowship, not only each apart with himself, but mutually together to glorify him, which is the nature of a chureh.
Those three persons, that were three in one, would have a church of creatures also; and resolved, that many should become one, as they are one, John xvii. 21, 28.
The gospel is called ' the fellowship of the mystery,' Eph. iii. 9.
Wisdom also loves to open and cry her precious wares in place of concourse, Prov. i. 21, Ps. xxii, 22, Ps. xl. 9, 10.
Christ, who was this wisdom of his Father, says, he had declared his faithfulness not to his brethren only apart, but together in the great congregation (Ps. xxxv. 18), because thereby glory and praises, being joint and mutual, are so much the more increased; for glory manifested results out of the apprehensions and encomiums of many joined: therefore God, ere he would so fully communicate himeelf, desires a meeting, and an assembly of the people.
So Exod. xxv. 8, ' Let them make me a sanctuary, that I may dwell among them ;' and Exod. xxix. 42-44, ' There I will meet with you,' that is, when they are all met there.
And therefore it is called in the original, the meeting-place; so that if there be a God, he will have a church to worship and praise him.
2. Jesus Christ desires it also, who was to be made glorious; and therefore was to have a church, that is, many united in one, whereof he might be the head.
So Eph. i. 22, God gave him to be head to the church.
It was a privilege to him to have a church, she is therefore given him; and as this was his desire too, his Father in answer bestows her on him:
' Ask andI will give thee,' Ps. ii. 8.
As he was to be = head, so to have a body; in whom, as in a head, they might be gathered together in one, ver. 10.
He was to have many brethren; and his desire was, that they might be gathered together about him.
Thus he declares, Ps. xxii. 22, and thus he promises to them when assembled on earth, Mat. xviii, and thus he prays, John
Cuap. I.] THE CHURCHES OF CHRIST. xvii. 24, 'That he and they may be together.'
So as if there be a Christ, there is to be a church also.
8. The divine nature in us (2 Peter i. 4) breathes after such a fellowship.
As reason and understanding desires communion with men, since man is by nature (as he that had but nature said) animal wodsrixov, sociabile, a sociable creature, so a saint is too. As it was not good for Adam, the new creature of the first world, to be alone, so nor for the new creature of Christ's world.
It was that one. thing of David's desires, that is, the top, the chief of them:
Ps. xxvii. 4, ' One thing have I desired, to dwell in the house of the Lord.'
The charch, as they have a relation to Christ, so likewise one to another ; for they are not an ' holy seed' only, but an ' holy nation, a royal kindred ;' who, out of an instinct, desire fellowship one with another.
'They are taught of God' (says the apostle, 1 Thes. iv. 9); and, therefore, as natural instincts shew themselves in creatures, who, when new fallen from the dam, gather in a company about it, so a spiritual instinct shews itself in those, who, being new born, associate together.
So in Philip. i. 5, Paul gives thanks for their ' fellowship in the gospel from the first day ;' as if, when they were not an hour's standing, they desire it.
And therefore, in the Acts, to be converted to the church and to the Lord are used promiscuously ; they breathing after a church fellowship with the saints as well as with God.
Bat our business farther, is to inquire what manner of church it is, which Christ would have erected, and unto which his promise is made that he will be in the midst of them.
We shall come the better to know what this church in particular is to be, if we inquire what the charch in general is.
A church in general is an assembly of saints, of believers, of men called.
1. It is a company or assembly united.
If there had been but one angel, or one man saved, he had not made a church.
It is a body that hath many members: 1 Cor. i. 15, and Rom. xii. 6, ' We being many, are one body.'
It is a nation, 1 Peter ii. 9; a flock, an household, a kingdom, a commonwealth, Eph. ii.12.
The same men that, considered apart, are called saints, collectively taken, are called the church.
2. A chorch is a company united in one, for without union they are nota church, but a confused multitude; therefore it is called one body, Eph. iv. 4, as there is one God, and one Spirit, &c.,
1 Cor. xii. 12, 18; and Eph. iv. 16, it is said to be knit together.
8. A church is a company of saints united in one.
It is a society of believers who are called; as it is a nation for multitude and order, so it is a holy nation, 1 Peter ii. 9; as it is an household, so of faith ; as it is a commonwealth, so of Israel, Eph. ii. 12 ; as it isa temple, so an holy temple, ver. 21.
* Holiness becomes thine house,' Ps. xciii. 5.
It is a congregation, but of saints, Ps. Ixxxix. 5: 1 Cor. i. 2, 'To the church of God at Corinth;' ' to them that are sanctified in Christ Jesus, and called to be saints,' not by invitation only, as if all to whom ever the gospel is preached might have that name; for so the West Indians, if but preached unto, should be called.
But they are called saints by qualification, that is, they are sanctified.
'They that were not my people shall be called my people,' Rom. ix. 25; 'called saints,' that is, that are saints ; for God calls things as they are. They are
'called with an holy calling,' 2 Tim. i. 9.
To all callings a qualification is required.
If a man is to be of the privy council, the place requires that he should be wise; if he is to be of a company to trade, it is requisite that he be brought up to it; if he is a minister, that he be gifted; and so, if he be of a church, that he be holy.
THE GOVERNMENT OF = * [Boor VI.
4. It is a company joined to have fellowship with Christ, 1 Cor. i. 9.
It is called therefore Christ, 1 Cor. xii. 12, and complementum Christi, the falness of Christ, Eph. i. 28.
Tho kingdom is spiritual, so are the subjects; for Christ is, in relation to his church, a King of saints, Rev. xv. 8.
To be in a church is to be fellow-citizens with saints, Eph. ii. 19, and with Christ, 1 Cor. i.9.
And as reason only fits us to have fellowship with men, go grace only qualifies us to have communion with saints and Christ.
A fellowship is of those who are alike in nature and disposition.
Thus God would not have Adam joined in fellowship with beasts, and therefore made a woman for him, as a meet companion; much less will God admit his second Adam, Christ, and his members, to be joined with swine.
' What fellowship is there between righteousness and unrighteousness ?' 2 Cor. vi. 14-17.
They are a temple to God, and the stones which frame it are hewn before they are laid in the material building, 1 Kings xvii. 18; and therefore they are to be lively stones, not dead, as Peter alludes, 1 Peter ii. 56.
They are a body, and the body of Christ, and therefore the members are to be similar to the head.
Hence hath arisen that distinction of a church mystical and of a church instituted, which suppose the same matter, the same men, and which are but several adjuncts of the same matter or relations, whereof the one may be superadded to the other.
As in Holland, the same man that is a member . of the society of the states-genoral is also, and may be also, of the states of a particular town, but yet still he must be a Dutchman; or, as in London, every man of a particular company may also be a member of the common council of the whole city, but yet he must be a Londoner, and free of the city; so here in this case, if a person is a member of the church mystical, or of an instituted church, he ought to be a saint.
Asa church in general isa company and assembly of saints united, so the church mystical is the general assembly of all saints on earth united in Christ to him, and one to another.
And the church instituted is a particular assembly of saints on-earth, united in Christ by a special covenant.
The members of both the one and the ; other are to be saints united into a company and assembly, that eo there | may be a communion.
| 1. I will shew the ground for this distinction of church in Seriptare.
(1.) There one church is called ' the general assembly, and the church of the first-born,' Heb. xii. 28.
An assembly it is, and a general assembly ; | and that part of the distinction argues there is another to be found, from —| which, by that word, it is distinguished ; and therefore there are particular assemblies, which also must be called a church.
Members of this general | assembly these Hebrews were ; for he saith, ver. 22, ' Ye are come to this | general assembly,' as being made a part of it.
And that these Hebrews | were also members of particular assemblies, though dispersed through all countries, and that they had a relation unto them, is expressly mentioned,
Heb. x. 8, 25, ' Not forsaking the assembling of ourselves together.'
And they were so to assemble, as in « special relation joined, to consider and exhort one another.
Yea, more expressly we find this mentioned, 1 Cor. xii. 27, where, having discoursed of the whole body in the former verses, he (in ver. 27) draws down all he had said in the general of the whole church to that particnlar church at Corinth, to whom he writes, chap. i. 2,
'Now ye are the body of Christ' (says the apostle), 'and members in particular ;' where the phrase, in particular, hath reference both to body as well as to members.
So as the meaning is this, that they in particular made a body of Christ, and were members one of another, also in particular; and, therefore, all that he had
THE CHURCHES OF CHRIST. diseoursed of the nature of the body, and the members, and the offices, and duties in general, he brings home as particularly true of them, as making a special body apart, so the word is ix wigovs.
They were s body apart in relation to other churches, and more particularly members one of another, and that in such a particular manner, as they were not go of any church else.
The like we have as express, Eph. ii., where, having discoursed of the body mystical, as made up both of Jews and Gentiles, as appears by vor. 16, he shews (ver. 19) their relation thereunto: 'Ye are no more strangers, but fellow-citizens with the saints, and of the household of God' (namely, that great household of heaven and earth, as he calls it, chap. iii. 15), 'and are built,' &c. ; var. 20, 'with all saints into-an holy temple.'
And then he farther adds, ver. 22, «and you also are-builded together for an habitation of God, throngh the: Spirit.'
Where, 1, he means some one more special farther temple than to be members of the mystical general building ; for he had said before, ver: 19; 20, Ye are built up-with the whole church into such a temple, and it needed not so emphatically be repeated agaim.
But in that he says you also, xs, &., he affirms some farther thing of them than what he had said of them before.
He means something more than that whereas the whole bodyis. built into » temple, they are built with them.as a part of that temple.
For that he had said afore (ver. 19) they being part of that whole temple, of which he gays all is built, &., ver. 20-22, he makes them a distinct temple from the former, and plainly intends, that as with the whole they grew up into a temple, so they in particular wore built upas an habitation besides the other. You Ephesians, and you:as together considered
(says he), ovvornodeutsets, ' are built up together.'
So as:he speaks it not of that personal relation and conjunction: which they had: with all the rest of the saints in the world, and which every one had privately and personally to the mystical church (for that was as common to the Galatians as to them), but he means that which they had together in a more: peculiar manner in joint relation each to other.
If he had designed only their common relation, he would rather have said, You, together with all saints, are thus built up; but this he had said afore. But now (sayshe)you Ephesians, together one with another, are built up into a more special house, or private oratory as I may allude to private chapels in great. cathodrale), or little sanctuary
{es the prophet speaks, Ezek. xi. 16), private by themselves. I might prove the same oat of Eph, iv., where, having first at large discoursed of the whole body on earth (ver: 12), he then passeth (rer. 16) to the use, and end, and benefit of a particular congregation, which he algo calls a whole body fitly joined together, so as to supply nourishment, and to edify each other.
Which of all the saints on earth, making up a mystical body, cannot be said ; for how is every one so dispersed able to edify each other in love ?
And because there is the same reason every way of the body mystical, and of the body instituted, therefore the same privileges every way which appertain to the whole body mystical do belong also as fully to every such particular church, so as indeed they are one; that is, there is. untoa et eadem ratio, one and the same consideration of the one and the other, as there is the same nature ofa drop that is of the ocean, sinee both are water, the one as well as the other.
Therefore the apostles do so promiscuously speak the same things of the one and the other, and in their discourses pass, without much distinction, from the one to the other.
As he that reads an anatomy of the body of man in general may be said to read it of every man in partieular, so what is said of the invisible church may be said and applied to the visible.
As the one is called the body of Christ, so is the other.
THE GOVERNMENT OF [Book VI. the one is called the whole body of Christ, so is the other.
So of the church of the Corinths he says, ' when the whole church is come together in one place.'
For the church of Christ is totum homogeneum, an homogeneal whole, whose parts are of the same nature with itself; and so what is said of the whole is said of every part.
CHAPTER IL The reasons why Christ hath instituted a congregational church.
I will now give reasons why Christ did institute such a particular ordinance as @ particular congregation of members joined, to grow up to bea body, a temple apart unto Christ, and why he hath thus endowed them with the privileges, name, and nature of the whole.
1. That there should be joint and public profession of the name of God, and that God should be worshipped of his creatures, as assembled together, is exceeding necessary, and indeed natural.
Though the manner of divine worship is instituted, yet that God should be worshipped by many (when many are extant, that may worship him) is as natural as that he is to be worshipped.
'Therefore all nations have ever had public assemblies in which to worship their gods.
And therefore in Genesis, no sooner did that com- | mon work of mankind spread into branches, but it is upon the genealogy presently recorded, and put unto it, as the consequence of it: Gen. iv. 26,
'Then began men to call upon the name of the Lord,' that is, publicly and together; for privately, they had done it afore: or if it be meant of idolatrous worship (as some interpret it), that the men began profanely to call on the name of the Lord, yet public it was.
And however, that they thus fall upon it, argues the voice of nature, as it is, Micah iv. 6, and is argued from it.
The people ofGod argue from it to provoke one another to public wor- | ship, of which he there speaks (ver. 1, 2), how in latter days, that is, under the gospel, there should be flowing to the mountain of the Lord, and all people should fiow to it.
' And many nations shall say, Come, let us go up and assemble,' &c.
He speaks in the langnage of the Old Testament to express the worship of the New.
You know the temple stood upon a mountain, to which the chureh of the Jews resorted for public worship, so as to go up to the mountain of the Lord is to assemble togethertoworship. And how do they provoke one another to this?
By the law of nature written in all men's hearts, ver. 5, 'For all people will walk in the name of his God,' that is, make a joint and public profession of him, and together call upon him; for to that he there exhorts, ver. 5.
It is a natural instinct in the new creature, therefore they breathe after it.
2. As to have assemblies wherein to worship God is natural, so now, under the gospel, particular assemblies are necessary.
When, indeed, the church was contracted in Judea, so as all the nation might at once meet, for greater solemnity God ordained three solemn meetings every year, and thetefore they were a national church.
But now, when the gospel was preached all the world over, and saints were to be gathered from over all the world, it was necessary that church assemblies should be instituted and set up everywhere.
Thus Paul gives directions for public ordinances, that as now they might pray for all men, which the Jews might not do, so that God now would have all saved, 1 Tim. ii. 4-6, and therefore he was the apostle of the Gentiles ; viii. 7, 'I will therefore: (it is an inference therefrom) ' that men pray everywhere,' he speaks of public assemblies, and the ordering them, as in the whole epistle.
Therefore Judea itself, which was before a church national, Cuar. I.) THE OHUROBES OF CHRIST. and they were to come to the temple to worship, now had many churehes in it, Gal. i. 2; and therefore the prophets, speaking of the latter days, and prophesying of the church assemblies, then call them not an assembly only
(as that of the Jews was called the great congregation), but assemblies.
So Isa. iv. 5, he says, ' He will create upon every dwelling place of mount Sion, assemblies,' &c., not assembly, which yet should be all on mount Sion, and have the same privilege and promise that mount Sion had.
So we have it expressed in Mal. i. 11, 'Incense shall be offered up everywhere ;' and so the temple was to be everywhere.
For, 8, it cannot be imagined that Christ should not be as good to his church, in respect of dispensations of grace, under the gospel, as under the Old Testament.
Therefore all the privileges that the Jews met together in the temple had, and all the ordinances wherein they jointly partook, and the like helps, and more full of grace, instead of those other, were to succeed in the New Testament; for his name, he says, should be as great among the heathens as ever among the Jews.
Therefore Christ sets up a temple, and gives power to his church in all places to set up temples and habitations to himself, and endows all those private churches with all the privileges and endowments that the assembly of the Jews had'; and hence now, every such assembly is called the Lord's mountain and his temple, and hence all the encomiums mentioned of the Jews' church are now given to two or three poor assembled.
As he said of the temple, 'I will put my name there' (Deut. xii. 11, 1 Kings viii. 29); so now Christ's word is (Mat. xviii. 19, 20), 'I say to you, that where two or three are gathered together, I will be in the midst of them.' Which words, as Cameron notes, are not assertory only, but institative; yea, I say further, look what privileges and what ordinances all saints on earth, if assembled together, should partake of, the same as fully and entirely hath Christ appointed two or three assembling in his name to partake in, till they all meet together in heaven.
4. It was for Christ's honour that it should be thus, that such spiritual regiments and commonwealths, and bodies of saints, should be erected, to shew that Christ is king.
For Christ is a king, and must rule amongst the midst of his enemies, Ps. cx., Rev. xv. 8.
He reigns over wicked men by his providence; but as ho is peculiarly king of saints, Rev. xv. 8, so in and over his saints peculiarly, and that not in their hearts only, but outwardly and visibly, in an ordered instituted kingdom and body.
He is king not only in having saints, but in having saints ordered and embodied together in holy societies: Col. ii. 2, 'I rejoice to behold your order.'
He is a king over the bodies of his saints, as well as their souls, 1 Cor. vi. 20, for he redeemed both.
And, therefore, as his work is to guide their souls inwardly by his Spirit, so their outward man by his officers and ordinances appointed.
An instituted church is called his kingdom, Mat. xxi. 48, for he says, that kingdom shal! be taken away; he means ordinances, and the candlestick of the church.
And it is reason, that his kingly office should be extended as large as his prophetical and priestly.
His prophetical reacheth to outward things, to baptism, and the Lord's supper, &.
His priestly office was performed externally afore the world, and so he was to the Jews in outward things ' Jesus Christ, the same to-day that yesterday,' Heb. xiii. 8.
The kingdom then answerably is visible in an external administration.
Christ was to have an house under the New Testament, as under tho Old, Heb. x. 21.
We have an high priest over the house of God, and thereupon he urgeth assembling together, ver. 25, which makes Christ an hoase.
Now if we are not to forsake the assemblies, it is then our duty to begin to form them, and it is remarkable that he says assembling, not assemblies only. ie
THE GOVERNMENT OF [Boox VI.
5. By the institution of these particular churches Christ sets up a kingdom, and judgeth aforehand.
He judgeth them within, by casting them out if offenders, which shews that he will not bear with scandals;and hejudgeth also those without, in denying to admit them, and so separates between the precious and the vile, and makes a day of judgment aforehand.
Therefore we find it made, by the prophets, the fruit of these assemblies, that Christ judgeth amongst the nations, Isa. ii. 8, 4, Micah v. 2,
8; and another fruit is, that they are blessed, as means to convert souls, Acts ix. 81.
6. Saints have as much need now of assembling thus as then.
Adam had need of fellowship in innocency, and much more do we need it in a state of corruption.
Therefore the apostle exhorts upon that ground to these assemblies, Heb. x. 25.
A comparison between the church mystical, untversal, and an institutedparticular church.— Wherein they both agree, and in what respects there is a dtfference between the one and the other.—The definition ofa congregational church.
Since there is like reason for the universal mystical church, and particular churches, and since every particular church hath the resemblance, name, privileges, and attributes of the general, and all that it hath is modificated by a special institution, let us therefore compare a little the one with the other, by which we shall the more clearly see the true notion and nature of an instituted church, by seeing both what is common to both, and wherein the one is modificated and differs from the other.
A church instituted is a company as well as the other, t Cor. x. 16, 17, for the ordinances of it are a communion, ver. 16.
'And we being many, are one body, and partakers of that one bread,' ver. 17.
There is only this difference, that an instituted church is but of as many as come together in one place, 1 Cor. xiv. 28, ' When the whole church is come together in one place ;' mark that, he calls that the whole church, which yet was but those saints at Corinth, 1 Cor. xi. 20; when you come together in one, not with one mind only, but in one place.
But that other mystical church is the company of saints all the world over.
And the reason why God did contract this instituted church to such a number as could meet in one place, was because the end of that institution and meeting was full communion and entire, such as that they who meet should partake in all ordinances together with one accord, as Acts ii. 46; and then nature doth teach that it can be but such
@ company, and so many as can all hear and edify one another, &., and who may, from the same pastor, receive the Holy Ghost, and the same provocation of grace at the same time ; and who may' glorify God with one mouth and one mind,' Rom. xv. 6, and ' serve him with one shoulder,' Zech. iii.6.
And therefore in that institution of a church, Mat. xviii., he mentions their agreement.
It is agreement as met together, which is essential to every ordinance:
' If two shall agree,' saith our Saviour, Mat. xviii.19.
The word is cunpavjcuor, that is, make up a consort, an harmony; for ordinances and prayer are so to God, Eph. v. 19.
And therefore, 1 Cor. x. 16, though he says many made that one body at Corinth, yet they were but so many as could be partakers of that one bread, and receive the sacrament together, and as many as might all learn, when they prophesied one by one, 1 Cor. xiv. 81.
And go at Ephesus (Acts xx. 28), the elders were to take care of all tho flock; therefore such a flock is to be no more than such as @ pastor can take the Czar. I11.] THE OHUROHES OF CHRIST.
And therefore, in those countries and regions where the saints did i multiply, their churches were multiplied also, as in Galatia there were the ehurches of Galatia, 1 Cor. xvi. 1; and so in Asia too, Rev. i. 4, 20, Acts xviii. 41.
But the mystical church is the assembly of all saints, it is 'the whole family both in heaven and earth,' Eph. iii. 15, which, like the sea, is too vast in this world to be gathered into one place.
2. As the church mystical is 8 company of saints, so is the church institated also to be.
So was the church of Coriath : 1 Cor. i. 2, ' To the church at Corinth, called to be saints.'
And it is a company of such as are elect:
The church which was at Babylon, is said to be ' elect together with them ;' that particular church was such.
Thus Paul testifies of that instituted church at Philippi, Philip. i. 1, calling them the saints there, with the bishops and deacons; and inasmuch as he mentions officers, he speaks of them as of an instituted church.
And this he says, not speaking of the better part, as giving the denomination to the whole, but as of every one amongst them; ver. 6, ' being confident in this, that you have a good work in you.'
And he expresseth that it was meet to think so of them all, ver. 7, else they all had not been meet to have been of the church.
The like is spoken of the Thessalonians, 1 Thes. i. 2, and 1 Thes. v. 5; and there is a world of reason for it.
1. For to all callings there is to be a qualification.
2. Because these are to make up a body to Christ, as well as the mystical, therefore they must be answerable to their head.
It would be very unsuitable, Humano capiti cervicem jungere equinam, to join monstrous members to such a glorious head.
They who are joined to Christ must not be members of an harlot.
8. These are called to fellowship with Christ and his saints.
And as moral virtues fit persons to have communion with men, so grace only qualifies men to have communion with Christ and saints.
4. Their fellowship, and meetings, and transactions, are to be with one accord, Acts iv. 82, and with one heart.
Now faith will give them that.
The believers met with one mind, Acts iv. 82; and they only can and will do so.
There is to be an agreement, an harmony, svzpovia, in a church, and one false string makes a discord.
There must be agreeing in principles to fit men for church fellowship; and as men that agree in the fundamental laws of a kingdom, are only fit to be subjects in that kingdom, so those only are fit to be subjects of this spiritual kingdom, that agree in acknowledgment of the fandamental principles of godliness, which only true faith will enable aman to do, Titus i. 1, Philem.6.
Therefore, those who deny the power of godliness are not to be received, but we are to turn away from them, 2 Tim. iii. 5.
Nay, such a mixture will cause apparent variance, so Christ says, Mat. x. 84, 85.
For such persons are contrary, and led by contrary principles, and how then can they be joined in such fellowship, as is the most near communion with Christ ?
5. The ends of church fellowship are the form ofit (as I shall shew anon).
Now, therefore, such matter is only to be taken in, as may comply and be serviceable to those ends.
Christ, when he makes any institution to an end, makes it such as may attain that end, or else it is in vain, and so not an ordinance.
Now wicked men are no more fit matter, nor no more capable of the spiritual ends of a congregation, than the body of a beast is fit for a reasonable soul to dwell in, and inform, and to use to actions reasonable.
For the ends of this body of a church, and of this holy society, and of every member of it, is to edify one another, and every part is to supply grace to "a . TRE GOVERNMENT OF [Boox VI. it, Eph. iv. 16.
And for that men must have received the Spirit, and some spiritual gift.
Therefore, those who have not the Spirit of Christ, and have no spiritual gifts and graces, have but the spirit of this world, and are unfit, and will be so far from edifying the church, that (as Solomon says, Eccles. ix. 18) ' One sinner will destroy much good.'
And are such persons also fit to reprove, to judge, and thereby to preserve the church pure?
Since they ' are such whom Christ calls swine, they are so unfit to reprove, as they are not fit to be reproved, Matt. vii. 6.
And it is of such the apostle speaks, 1 Cor. ii. 14, that they cannot receive things spiritual, but they are foolishness unto them, and therefore they are unfit to judge those within, for the spiritual man only judgeth all things, and is judged of none, 1 Cor. ii. 14.
How many men are of Gallio's temper; if it be a matter of right or wrong, that is to be judged of in the commonwealth, they can do it; but if the matter is about the spiritualness of the law or gospel (which things are within the proper cognisance of this church court), they care for no such matter ; or if they judge, they will certainly cast out their brethren, Isa.
Ixvi. 6, and say, God be glorified, when they have done.
| 80 then as well an instituted church as the mystical is to eonsist only of saints, and saints are to be the matter of both ; only defacto, indeed, there sometimes falls out this difference.
1. That the mystical church being immediately called by God, consista of | those only, whom, as tho apostle says, ' The Lord approves and judges such,'
2 Cor. x. 18, without the judgment of men coming between, who are Jews inwardly, and whose religion is that of the heart, and whose praise is not of men but ofGod, Rom. ii. 29.
But this instituted church, though immediately ordained to be of God and according to his laws, yet the gathering of it, and assembling of it, is an act of man's (namely, of saints), and therefore, Heb. x. 25, it is called the assembling themselves together.
And such is tho calling and appointing of ministers, whoge calling, though it be of God's institution, yet the designment, who should be a minister, is immediately by men.
And, therefore, so the apostle distingnisheth his immediate call from that of other ministers, Gal. i. 1, that it was not by men but by Christ.
Hence, therefore, because what persons should be of this or that congregation, is determined by the judgment of a company of men that are spiritual, whom in these things God hath left supreme judges on earth: 1 Cor. ii. 14,
'The spiritual man judgeth all things,' &c.
And because they in judging are, and may be often deceived, hence defacto it comes to pass, that in great . congregations there may be some found that prove hypocrites.
Thus the apostles tells them, Acts xx. 80, that in Ephesus, ' men of themselves should arise, teaching perverse things,' though in the institution and choice of members never so great care was had.
But still, though these saints may be deceived in the application of the rule, yet they are to hold fast the rule itself, that saints only are fit matter for a church, and that such only are to be admitted, though they who have the power of receiving them are often mistaken ; yea, though temporary believers may be found in the church without a wedding garment, yet to them in the churchthey are as saints, and justified as such,/being not known to be otherwise.
So as though before God, and as to his knowledge, others than saints may be in a church, yet none but such as are to us and in our judgments saints and holy, and of whom (as the apostle says, Philip. i. 6, 7) it is meet for us to think they have a work wrought, knowing their election, 1 Thes. i. 5, are to be admitted by us into church fellowship.
By us there are none to be admitted, but such as to us are saints.
So then to us a church instituted is all holy, and justified, and elected, and sanctified.
\ Cuap. III.) THE CHURCHES OF CHRIST.
2. And hence also this further difference between the matter of the one and the other ariseth, that those who are saints invisible to men, or inwardly such, and who yet are visibly such to God's eye, are the matter of the mystical church ; but such as are visible saints to men, not to wicked men (for they are blind, and judge not of colours), but visible to them who are appointed judges, which are the saints, who, as they only have a right to ordinances, so to judge, 1. Cor. ii. 15, are the matter of the instituted church.
So that as true faith before God is the form of the members of the invisible church, so atrae profession of faith outwardly is essential to make: fit matter capable of being framed into an instituted church.
And as that is ordained to be an external visible body, so a visible true faith is necessary in the members of it, and therefore it is called the household of faith, Acts iv. 28.
Now it.is not he that saith he hath faith, James ii. 14, in a verbal profession, that is outwardly, a visible believer, but saith
James, ' Shew me thy faith by thy works,' ver. 18.
Faith is called therefore, 2 Cor. ix. 18, a professed. subjection to the gospel, but it must be a faith that is effectual to the acknowledging of such truths as are after godliness, Titus i. 1, Philemon 6, and so effectual as to prevail in others that are saints to acknowledge every good thing in them, Philemon 6, and such as it may cause them that are saintsto think it meet so to judge of them, Philip. i. 16, and such as hath the obedience of faith to attend to it, Rom. xv., and such ag hath a professed subjection to the gospel in the whole man, for it is to be such asis-no lie.
Now to profess in words and deny in deeds is the greatest lie that is, 1 Johni. 6, and liars are to be without, Rev. xxii. 15.
8. As the church mystieal is a company knit and united together into one body to fellowship with Christ, and one with another by the Spirit, so also is a chureh instituted to be.
(1.) It is to be a company knit and united together, forthey, though many, are called one body, 1 Cor. xiii. 20, and Ephes, iv.. 16, joined together and compacted, and, Ephes. ii. 22, they are builded together for an habitation for God,a distinct habitation by themselves (those places speak all of an institated church); yea, and go in particular united, as to make a distinct entire body unto Christ from all other churches,.as those Ephesians, Ephes. ii. 22, did, and the Corinthians, 1 Cor. xii. 27.
Thus the apostle speaks likewise, Rom. xii. 4, ' We being many are one body in Christ, and every one members one of another.'
And. he speaks it in relation to an instituted charch, for, vers. 6-8, he reckons up the offices and organs of such a body
(' He that teacheth on teaching,' &c.), and therefore-he intimates them to be in such a particalar manner members one to another:as to none else; and to be joined into such » body, as that they have power, by virtue of such a conjunetion, to judge one another that are within the body, 1 Cor. v. 12, and to put out from among them, ver. 18; which power they have not over other saints, or any saints in the world, but only over such as were by some special means made of them and of their body, and therefore distinctly formed as into a distinct commonwealth.
And it is a body not confused bat ordered, according to several gifts, to several fanctions, 1 Cor. xii.
So the apostle saith of the Colossians, that he rejoiced beholding their order, Col. ii. 6 ; 80 he tells the Ephesians, that they were a body, not only joined together, but fitly joined together, Ephes. iv. 16.
(2.) It is to be a company united by the Spirit.
So the church of the Ephesians was' built together by the Spirit into an habitation,' Ephes. ii. 22, and those other places are to be understood of both: Ephes. iv. 4, ' There is one body, and one spirit, even as ye are called,' &c.; that is, this is exemplified in you, who by one Spirit have been called into one body, as into THE GOVERNMENT OF [Boor VI. an hope of calling; and, 1 Cor. xii. 12, 'by one Spirit we are all baptized into one body, being made all to drink into one Spirit.'
(8.) It is a company joined to have fellowship with Christ.
Such was the church of the Corinthians, to whom he writes as to a particular church, 1 Cor. i. 2, and who are said to be 'called to fellowship with Christ,' ver.
9; such were the Philippians, who were an instituted church, Philip. i. 1, 2, and they are said to 'have fellowship in the gospel from the first day,' ver. 5.
"These things are common to both the church mystical and instituted; but | there are these differences between the one and the other.
1. In their knitting together and union there is @ difference.
The union of the whole church mystical is internal, and simply by the communication of the Spirit, and by the communion of the same faith and love, having the same Spirit in them that dwells in Christ and all his members ; and having the same faith ('like precious faith,' 2 Peter i. 1), which is-called the communion of faith; and being interested in the same benefits, in the same
'common salvation,' as Jude calls it, Jude 8, and in the same common Lord, 1 Oor. i. 2, + with all that in-every place call upon the name of Jesus
Christ our Lord.' But the union of an instituted church (though it contains and supposeth all this in the matter of it), ae itis more 'special, particular, and distinct, so it is founded upon something more peculiar;and as the government of it is external, so the union of it is also.
As, 1, is seen by | gathering together in one place, in the name of Christ: Acts ii. 44, 'All i that believed were together,' and Mat. xviii. 20,
' Where two or three are gathered together,' &c.
When the law was given, and that church of the Jews was to be constituted, the people were all assembled to meet God.
Thus it is under the gospel, too; 'when ye come together,' saith the apostle, 1 Cor. xiv.26.
As coming together and cohabitation is necessary to a married condition, so it is to this; though indeed it do not cease to be a church if dispersed, or any member to be a member if severed a while; but their union being in relation to gathering together, it may continue, as man and wife may be man -and wife still though for a season they are asunder, bat yet their relation was ordained to be by coming together(1 Cor. vii, 5); and therefore, if either voluntarily will depart the other part is free, ver. 15.
And because this church relation is ordained for coming together, therefore,f any forsake the assembling together, it doth unchurch them, feb. x.
And whereas their gathering is m the name of Christ, it is meant to be either in the authority of Christ, as was said, or farther also for the name of Christ, for so év ra dvéuer: is taken.
This Christ says, Mat. xi. 6, ' Blessed is he that is not offended in-me;' that is, 'forme.'
So we are said to exalt the name ofChrist in his ordinances, and every ordinance is Christ's name, This being gathered in Christ's name, is the end of this holy company, which distinguisheth it from all societies else; for ymis in moralibus idem quod forma in naturalibus, the end of moral things is the same as the form in naturals.
As a company of students meeting together at public acts, &c., makes a college, a company of men assembling to consult are called the council ; s0 a company of saints met not to any other purpose, as to eat, he.
(for then they make not a church, 1 Cor. xi. 20-22, 'Have you not houses to eat in?' &c.), but in the name of Christ, and to call upon his name, are & church ; for that end put upon the meeting must go to make a church.
\ They are to be united together, to a constant gathering together.
It is not every sudden meeting that makes a church, as to pray, fast, &c., for they are to be compact together, Ephes. iv. 16; it is an united company of Cuar. III.) THE CHUROHES OF CHRIST. brethren, that must ' dwell together in unity,' Ps. cxxxiii.1.
Jerusalem, the type of our assemblies, was a city compact, Ps. crxii. 31.
The first church (as it is called, Acts ii. 47) continued in the apostles' fellowship, and that stedfast, Acts ii. 42, 46, for otherwise it could not make a distinct body unto Christ, as the Ephesians did, Ephes. ii. 22,
They were made an habitation unto God, alluding to the temple, which was called the house of God, and was a settled thing.
And the word sis xaroxnrigiv is observable to this purpose (as it is by Beza), for xaroxew and sapomxeh differ, a8 habitare and commorare, to dwell and to abide, natura domicilium nobis non habitands sed commorandi dedit, as Tully says.
A church is an abiding place, not a tent for a night; and in that he says they were not only an habitation, but that they dwelt together, 45, &c., xaroixnrigor, to be an habitation, the phrase implies constantly.
And surely that which settleth any commonwealth into a body must fix this sacred company.
A company meeting at several fairs or marts, never make a body or incorporation, because they are fluid and part again; but constant assembling and unity makes a society, and inasmuch as it isa body compactedto edify itself, it implies constancy.
For if members should be disjointed, and some members make up the body the one day, others anether, there would be little supply of nourishment, for the nourishment is from what every joint supplies.
And therefore, to fix them, it is meet and requisite they be joined by a special covenant, which may make and express a more special relation.
For indeed, as the relation which faith internal works between us and Christ, is the form of the church mystical, so the special relation to Christ and to one another, to enjoy all Christ's ordinances, goes to make up the form of the church instituted.