Part 18
This relation, a covenant formally and expressly works, and constant meeting with such an intention really and virtually makes.
And therefore not saints scattered, though living and meeting in one place, makes a church, Acts xix. 1; Apollos is said to find disciples at Corinth, but not a charch.
The tabernacle, the type of this gospel church, was knit together by taches, Exod. rxvi. 6, which, Acts xv. 16, is made by James the type of building up the charch of Christ for worship under the New Testament.
And if no mention had been made of any such thing, yet the nature of the thing implies it; for a scattered people, that assemble not out of an obligation, cannot be supposed to have power each over other.
Hence, also, we find in Scripture, that the apostles, writing to particular churches, speak of such as were members in covenant with them in a phrase of propriety and special relation.
So says the apostle of Epaphras, Cul. iv. 2,! whois one of you,' in special relation. And there was a stipulated subjection to Christ, 2 Cor. ix. 18, as indeed all societies are knit by outward agreement.
2. As the saints are joined into one body, #0, as occasion is, into a body ordered, not confused.
For God in the church is not the author of confusion, but peace.
It is to be a kingdom, a commonwealth of Israel, a body politic, not civilly politic, but spiritually; an army with banners, in which are several stations, ranks, laws, and constitutions.
Therefore, Col. ii. 6, he rejoiceth, as in their faith as Christians, so in their order, by which things were ordered in their church among them.
Which order may note out, (1.) An enjoyment of all ordinances instituted by Christ, according to Christ's laws.
So when the apostle had rectified their abuses, and brought them to the primitive true institution of the sacrament (1 Cor. xi. 28, 'That I received of the Lord I delivered to you'), he calls thisa setting things in order among them, < the rest I will set in order when I come,' ver. 84.
All which ordinances, when rightly and duly administered, he calleth (ver. 2) THE GOVERNMENT OF [Boox VI. traditions or ordinances, as he delivered them.
Whereof the one was the : right administration of the Lord's Supper, ver. 28.
Which I think were called traditions, not that they were unwritten, as the papists assert, but because they were new institutions, which came in the room of the Jewish ordinanees and form of government, and which were merely institutions de novo, received from Christ, and delivered only to them, as ver. 25 implies, and not to be found formerly commanded in the writings of the prophets.
(2.) The order of a gospel church imports the ranking and ordering all their members into sueh proper offices, according to their gifts, that all thoee ordinances might be enjoyed, and all gifts among them, to the utmost, be improved to the use of the whole.
As therefore it is calleda body, for the identity of members in nature, which are made for substance of the same flesh and nature (for all saints are flesh of Christ's flesh, and bone of his bone, as we say of those that are alike and akin), and of the same graces, so also it is a body joined (Eph. iv. 16) for union and unity, and not only so, bat fitly joined.
It is not only rightly joined, but fitly placed and disposed according to the gifts of every member.
It is fitly joined, not for the ornament and beauty only of the whole, but for the use and supplying trae nourishment to the whole ; which we shall find tobe that which, under the similitade of a body, the apostle doth much insist on, Rom. xii. 4-6, or. xii.
(8.) Ina body thereare not only many members,as was observed, and so in a church; but, 2, these members are of several sizes and measures of gifts and graces, Eph. iv. 16. There is a proportion in every part, which, according to its measure, supplies nourishment to the whole, which the apostle calls, Rom. xii. 6, the proportion of faith received by each.
And, 8, these gifts are diverse, 1 Cor. xii. 4; there are diversity of gifts, as are in the members of the body.
The hand is gifted and fitted to do something which the ' eye is not, &c.: 1 Cor. xii. 15, 'The hand is not the foot,' dc., that is, serves not for that use the hand doth.
Which diversity of gifts, or fitness for use to the whole, ariseth partly out of the several institutions and ordering of graces.
All the members for substance consist of the-same similar parts, flesh, blood, veins, nerves, arteries, bones, which are alike in the hand and foot, but being variously ordered and tempered (as the apostle's word is, ver. 24, euvxigacs), in one there being more of nerves, in another more of flesh; in some there being one graee more eminent, as love, pity, &c., in | others knowledge, &c. ; accordingly doth there arise a several gift out of the | various composition and temperament of the same graces.
They also arise from superadded habits infused by the Spirit, as in the primitive chureh the extraordinary gifts wholly did, vers. 9,10. And now these ordinary gifts
(that one should have his understanding furnished more for words of knowledge to teach ehurches, another for words of wisdom to apply them wisely, ver. 8), are from a several infused habit, put in by the Spirit over and above
(4.) As their gifts are diverse, so the offices, and administrations, and ordinances in the church are diverse, and the one are suited to the other, there being no gift but an office is appointed to exercise it;and an ordinance also is instituted, unto which both these gifts and offices serve.
'This we find in Romexii. 4, that all members, as they have not the same gifts, so nor the same office ; and in 1 Cor. xii. 4, 5, that as.there are diversities of gifts, 80 of administrations,. that is,. offices or ministries, as the word signifies, to exercise them in.
And the operations of these ordinances, and success by those ordinances, are answerable in the heartsof the rest.
And all these are fitted toall the needs im the church: ver. 21, 'The eye cannot say to Cuap. III.J THE CHURCHES OF CHRIST. the an Ihave no need of you;' not so much as a little finger can be wanting.
| (5.) As the whole church hath need of the right placing and disposing of all these members to those several offices, for the enjoying all those ordi- . nances, so Christ hath appointed it.
This is the order of the whole, and makes it a body, when the hand stands not where the eye should, nor the foot where the hand should; which disposure the apostle (ver. 24) called setting diverse officers in the church, or fitly ordering them. And therefore to this day, the putting or ordaining of any to the ministry is called giving and taking orders.
In this doth this instituted body differ from that mystical; that though, when all the scattered members of that mystical body shall come all together at latter day, there will be # differing measure of grace and glory (which, Eph. iv. 14, the apostle calls the measure of the stature of every member), which, put together, makes up Christ's fulness, and each person a perfect man in his body mystical, all having their several yet full stature; yet then, because there shall be a perfect unity in faith and knowledge, as there shall be no need of ordinances (God being all in all, and the Lamb the light of them, aud 80 no temple there, Rev. xxi. 28), so nor of variety of gifts and offices, which in this instituted body are found, till we all come to the unity, &., and no longer, ver. 18.
We may then take this for a sure rule, in reading the epistles of the apostles, that where we find the body of Christ with members, and varieties of gifts and offices, and executions of offices spoken of, there this instituted body of Christ is only and principally meant.
The church mystical, and the particular churches instituted, agree in this, that both of them are ordained, that in them we might have a fellowship with Christ, and one with another; so, Philip. i. 5, it is called
' fellowship in the gospel.'
And in the instituted church there are the same ordinances that are in the mystical, only there are some ordinances in this that are not in the other, so as it differs from it in some ways and means of fellowship.
In the mystical church the members have fellowship with Christ, by duties of the first command, especially private prayer, &., but in an instituted ehurch they have communion with him by duties of the second command, that as the church itself is an ordinance, so the means of fellowship in it are ordinances external also.
Christ here communicates himself by public gifts and dispensations, by the offices of teachers, pastors, elders, and by sacraments, and by excommunication, &0., and so by these ways too the members have fellowship one with another.
By ordinances of the mystical church, as the members have common faith, so in immediate fruits of it, they have and may have a communion, as to love, and shew effects of it by relieving, reproving, &c.
For if there be a communion of their persons, then also of their graces, Philem. 6, Titus i. 4.
If they have a communion as of one Christian friend with another, then in offices of friendship too.
Thus, having the same Spirit of faith, they may build one another in faith by speech: Ps. cxvi. 10, 'I believed, therefore speak.'
They have the same spirit of prayer, and therefore may pray in the Holy Ghost, may say 'Our Father,' and so likewise out of love may reljeve one another.
But in a church instituted there is this difference:
1. Though that these things aré all taken in, yet they are made constant set duties, not to be omitted.
To others they are but occasional, though by a special obligation thus they are bound to do good to all, but especially to the household of faith ; and so to love all, and to pray for all saints as occasion is; but these joined in church fellowship are especially, setly, and THE GOVERNMENT OF [Boos VL ex officio, by office engaged in these duties: as to talk holily every day, but setly on the Sabbath day.
Therefore exhortation to these common duties comes in after a church is supposed to be instituted; so Rom. xii. 9-11, Heb. x, 28-25.
2. These common duties are taken in here as ordinances, and so have & superadded relation put upon them, so as they have the nature of an ordinance.
Thus, Mat. xviii. 15, private admonition is made an ordinance, and therefore comes in after and upon the institution of such a church fellowship, Heb. x. 28-25.
8. In a church instituted, there are ordinances in which the mystical church out of such a state cannot at all partake.
There is the sacrament, which is a 'communion of many made ene body,' 1 Cor. x. 17; and there is excommunication, which supposeth a body; and a fellowship engaging each other, and having power to judge them within itself.
Thus likewise there are offices in an instituted congregational church which are not in the universal mystical church.
The Jews had public feasts and ordinances, not to be used out of the holy mountain, and a great assembly, Lev. iv. 4, Deut. xii. 5, 6, 14, which was not to meet out of it, Ezek. xxxvii. 26, 27; and this was a type of gospel assemblies, Heb. x. 26, Isa. ii. 2-4.
As private performances are not accepted until a man is a member of the mystical body, so nor these till a man is joined in the instituted body.
As ministers are set in the church, 1 Cor. xii. 28, so are these ordinances too.
4. In an instituted congregational church, there is a further blessingon all duties.
We pray in private, but in the temple more acceptably; we reprove a brother, but in a church way more acceptably.
There may be a preaching out of season, but in the church it is in season; as sermons on week-days bless, but on the Sabbath give a special blessing, redoubled from the consideration of the-day and of the daty, so it is here in this case: Ps. cxxxiii. 8, 'The Lord hath commanded a blessing.'
Thug, ove end ofa church is that a man therein may enjoy further fellowship, and more ways of communion, than out of it. There is a threefold fellowship:
1. Personal, in secret duties; so John in Patmos had fellowship with Father, Son, &c., 1 John i. 8.
2. There is a mystical fellowship common to all saints.
8. There is a communion of saints in an instituted church, which takes in all that is in the other, and some things besides.
This was typified out in — the Jews, who had private communion in their synagogues, as they had a public communion in their national worship.
Another end of communion of saints in a particular chureh is to edify one another in faith and love, which is the end of all gifte, ordinances, and of the institution of a church itself, Eph. iv. 16, and Col. ii. 19.
The whole body being thus fitly knit by what every joint, and calling, and member supplies in every part, doth the whole in every part increase to the edifying of itself in love.
For this end also the several gifts and offices do serve, ver. 12, pastors, teachers, &c., for the edifying of the body of Christ.
It is not only #7 xaragriowor, which we translate perfecting, but it may signify the jointing a of members, so as it includes conversion, and the bringing men into the body which are scattered from it; and the engrafting and jointing them into the body of Christ, and the excellency of gifts is to be measured by it, 1 Cor. xiv. 12, but also ' for edifying the saints.'
Now, to have the church odified is as much, and of as much moment and necessity, as to have the saints con verted at first; for there is a fulness of stature appointed, and every member must grow up unto it before it goes to heaven; for when all meet, every member must have a due proportion in the whole.
And therefore Christ | Car. IIT.) THE CHURCHES OF CHRIST. says, Mat. xviii. 8, 'Except ye be converted;' ¢.¢. except,ye be farther converted, ye disciples already converted, ye cannot be saved.
Now, for this edifying every part, doth this ordinance of a church and of the offices in it serve.
And the reason why among us the ministry serves to conversion more than building up, and the gifts are more to work on wicked men than to build up godly men, is that we want this ordinance of a right constitution of churches, and of the ordinances and officers thereof, whereas yet it is of as much consequence as the other.
For as by conversion the church is increased extensively in persons, so in the other intensively in graces.
And to this end should all exercises in church assemblies, and other meetings of particular members of it in private, tend: 1 Cor. xiv. 26, ' Let all things be done to edification;' ver. 81, 'That all may learn, and all may be comforted.'
And so in private'meetings of the same body, they should provoke to love and good works, Heb. x. 24, and to have the church edified.
And to conclude this, thus hath God ordained, that till the whole body meet together, with every member grown up to its full stature (when they shall grow no more, and need no more edifying, being come to its full growth), these particular bodies should serve to increase them, and to fit them for that general assembly against the time that they then meet, when this imperfect church, and all the gifts and ordinances of it, shall be swallowed up in that general church, as rivers are when they fall into the sea, and then all this which is imperfect shall be done away.
This communion of saints in a particular church is further designed to the glory of Ged through Christ, which is the end of all; so gathering together in his name may be understood.
Which may mean for his name (as was observed), so 2 Chron. xx. 8, 'Thou hast built a sanctuary for thy name.'
He would put his name there; and his name was great, great there, Ps. hxvi. 1; Eph. iii. 21, 'Unto him be glory in the church through Christ.'
And though all his works praise him, yet his saints bless him, Ps. cxlv. 10.
And they speak of the glory ef his kingdom, and of the glory of his power, ver.11, And where but in the assembly of the saints? 'Praise waiteth for thee in Zion,' Ps. Ixv. 1; that is, in the church, where the sound of praises echo again, and resound in every heart, and multiply, and is made more glorious ;
: therefore, says he, Ps. xxxv. 18, 'I will give thanks in the great congregation: and I will praise thee in the presence of much people;' for that is the most proper place of praise, and of making his name glorious.
This fellowship of saints in a church is all 'through the Spirit,' Eph. ii, 22, 'built through the Spirit.'
1, It is the Spirit makes themsaints, and 80 fit matter for this building; 2, it is the Spirit, and not man, that makes them willing, and moves their hearts to join in this ordinance
; 8, it is the Spirit that gives 'all the gifts that are in the members; 4, it is the Spirit that is that energy (as the word is, Eph. iv. 16) through which every part supplies nourishment to others.
The definition of a true gospel ehurch will result oat of the reeollection of all these fore-mentioned parts together.
It is a company of saints assembling together in one place, built by a special covenant into one distinct body, which, as occasion is, is to be fitly ordered to enjoy constant fellowship with i Christ in all his way and ordinances, to their own mutual edification, and the glory of God through the Spirit. And the causes of it may severally and apart be considered as included all in this definition.
1. The true, and only true matter of this church, is saints visibly obeying Christ; and a true profession of this is the only true adequate note of the matter of it.
\ | 2. The special relation which they have to Christ, and one to another in THE GOVERNMENT OF [Boor VI. this way, and the fellowship with Christ and with one another, is the true form of a church.
The mutual agreement works that special relation, and is the instrument of conjoining this matter and form.
8. The order and right administration of the ordinances and disposing of members is the forma externa, the external form of this body
; the blessed Spirit, that acts and breathes in all, is the forma assistens, the assistant form; and their own edification and God's glory, through Christ their head, is the final cause of this particular visible institated church.
That Jesus Christ hath given liberty and power to his saints to embody themselves into congregational churches.—That in doing 80, they are not guilty of sinful separation or schism.
We have seen that a particular church is the institution of Christ, and what this church is, and of whom to be made up, and how.
There yet remains to shew the rise, original of such churehes, and to clear it out; and by whom any such churches are to be reared, erected, and begun, and set up; and in whom the power and authority lies to begin and build, and gather together saints into such a church.
Which we must consider, for otherwise, though the thing done is lawful and warrantable, and is God's ordinance, yet we may still be asked (as they asked Christ), By what anthority do ye these things ?
For the building of the temple, it was not only necessary that a command | and institution could be produced that sach an house was to be built, which though Moses gave express warrant for, but yet this was not warrant enongh for every one to begin to build it; no, not for David, for though he was the king of Israel, and so had the supreme power in the commonwealth, é., committed to him, yet it was beyond his commission to attempt the building it, till he should have a special commission from God to do it, as God tells him, 2 Sam. vii. 5-9.
He indeed provided materials, and gave the platform; but Solomon was only to build it, ver. 18.
As therefore we are to look toa word of institution, that it be done, andto a right pattern and model, how it be done, and to right materials, of whom this house be built; so as much also to the true and lawful power, by which it is to be put in execution, and by whom it may be built; for as the apostle to the Hebrews tells us, Heb. iii. 4,
* Every house is built by some man,' so this house must have a lawful ' builder.
; All assemblies (as at first I intimated) must be convened by lawfal authority, and so must this.
Now, though it is warranted to be set up in Christ's immediate institution, yet the setting of it up is done by men, whom Christ authorisethto do it.
He reareth it not, as he doth our house in heaven, without hands, 2 Cor. v.,1, but his temple here below, as that of Solomon's, is made with hands, and the rearing of it runs through the hands of some as the builders of it.
Now there are that pretend to have this power, as of governing, so only of beginning and giving warrant to saints to make churches, who yet will be found to prove in this such builders as the pharisees, who refused the head stone, and neither build truly themselves, according to the pattern, nor will suffer others; and they are such magistrates and such church governors, who would call in all church patents, not erected by themselves, with a quo warranto.
Cuap. IV.J THE CHURCHES OF CHRIST.
This power must certainly lie somewhere, else it were an institution in vain, which could never be produced into act.
Now this is that which I am about to demonstrate, that as the saints and members of Christ's mystical are only fit matter for this church, so they have an immediate independent power and authority from Jesus Christ, their immediate head and king, to gather and combine themselves in such an assembly, without expecting warrant from any governors whatever on earth. I shall first explain, and then rove it, ® 1. Ministers make not a church, nor are they or their power requisite to the first gathering of it.
The ministers or church governors, even those that begat te Christ, have not this power of casting us into churches, and disposing us herein.
So far as they had a hand in begetting us, so far they may have a hand in it, that is, by directing us to it, and exhorting us unto it; but the power is in ourselves immediately.
And there is this reason why the power of gathering churches is not dependent on them, because they are to be set in churches, 1 Cor. xii. 28, Acts xiv. 28.
There were churches gathered, ere elders were made in them.
And then besides, if such a power was resident in the ministers, then when they dic, a congregation should cease to be a church.
We are not then to await the leave of church governors for the gathering of a charch.
2. Two or three saints have an immediate power from Christ to begin this fellowship.
(1.) It is so in Christ's institution, Mat. xviii. 20.
The writ or commission for it rans immediately and singly in his name, not in the king's, nor in the minister's, &c., because his power and authority is warrant enough.
Neither is it the meaning only, that when so gathered they should do all in his name, but even to gather themselves into a church is in his name.
For if the very gathering together be an ordinance of itself, to frame a church thereby, then there is the same reason of it that there is of all other ordinances.
And therefore as, when gathered, they have power in his name to excommunicate in his name, 1 Cor. v. 4, and to baptize in his name, &c., so to gather in his name too.
And as a magistrate hath not power to forbid those ordinanees to be administered, so not to hinder this other.
For if gathering together itself be an ordinance, as it is, it therefore hath his name put to it, aswell as the rest; and they have not powerto intermeddle in it, nor is their power to be required for the one more than for the other.
And besides, Christ's bidding saints to gather in his name, is as if the king should in 4 commission say to such and such, When ye are gathered together in my name, do thus, which implies, that he gives them power in his name to meet, (2.) As Christ did thus immediately in his name ordain it, so the apostles taught the disciples to practise it as immediately from Christ, without expecting leave from magistrates or any other ; and what they taught them to do, we may do to the end of the world.
And there is the same reason for doing it under magistrates Christian as heathen ; for the power is but the same.
The apostles bade them not forsake assembling themselves, Heb. x. 25. Ho speaks not only to particular persons not to leave the assemblies, but to the whole churches of the Jews, not to forsake church assemblings, not to break up their meetings, notwithstanding they were persecuted, ver. 88; and so, for the same reason, we are not to forbear to assemble.
And the true radical fandamental grounds of this are, 1, Because, as Jesus Christ is the king of saints, so he is an immediate king unto them, Eph. i, 22.
As God hath given him to be over all things, 80 over all things a head to his church; so as in this point of headship, no } 80L THE GOVERNMENT OF [Boox VI. inferior power on earth doth come between.
In all matters which immediately do pass between, and which concern him and them in this relation, he is an immediate governor to them, and hath put none of his power out of his hands, to magistrates or the civil power.
And therefore his ordinances ! they are to exercise and enjoy, without any immediate commission from men.
H 2. As he is thus immediate king, so he hath reserved this power to him- ' self; and you shall find that Christ mentions this his transcendent power to | this very purpose. He first sent his apostles out topreach, and make disciples ;
Mat. xxviii. 19, 'All power is given to me in heaven and earth (says he).
Go ye therefore and make disciples (as the word is), and baptize them, and | teach them to do whatever I command ;' whereof this, as was shewn, was one.
And in this saying, I am not with you only, but those that believe on me, to the end of the world (ver. 10), Christ mentions his supreme power,
| and shews that he was able to command and make good this; for he had | power over all He commanded it, and promised this; and withal to see
| the equity of it, consider that he who is over all, and hath derived much of | his power to kings and magistrates, his vicegerents on earth, hath subjected
| the estates, lives, and persons of his saints as men, as well as the rest of men to them; yet that which concerns spiritual power between him and them as their king, he referred to himself, as a so exempt flower of his pre- | rogative.
And it is as equal he should assume it and ordain it thus, as it | was that God should reserve to himself one day of seven, having given us six.
So doth Christ allow magistrates power in temporal things over men, and all creatures here below; only his peculiar people, and royal nation, as they are saints, and in things pertaining to him and his worship, he hath exempted them.
The magistrates are indeed to use their power, to seo his laws kept; so that this liberty of ours is not to be maintained and practised of us, as our liberty, but as Christ's prerogative, which we his courtiers are not to suffer to be encroached upon, or diminished.
8. As he is thus a king immediate, and hath reserved this power tohimself, so he hath given and imparted all to his saints, that might fully enable
| them, and qualify them for it.
(1.) By giving them right, and such a right, as is natural to a saint, as a | saint, and therefore can no more be encroached on by them than natural
| liberties of men, as men, may be invaded.
The saints (as was said), by j reason of the divine nature, do breathe after a fellowship one with another, | even as every one, a8 a man, doth after fellowship with one of the same kind.
| It is not good for man to be alone (as God said, Gen. ii. 18), and therefore he created the woman, and besides instituted that ordinance of marriage in paradise, for the comfort and propagation of mankind.
The right unto which fellowship, and the comforts of it, belongs unto a man or woman as such naturally, as likewise there is a natural propension toit.
So likewise to | satisfy this eommon desire in all saints, of having fellowship together, Christ, the author of this new world and generation, ordained this ordinance of a church, and ordinances to be enjoyed in it, for the building up of the new creature, and the propagation of it to others.
And likewise the right unto this fellowship, and the ordinances of it, doth reside in a saint, as a saint; and so in all saints, wherever they be.
So Christ saya of children, Mark x. 14, 'Suffer them to come to me, and forbid them not, for theirs is the kingdom of heaven ;' that is, they have right in me, as well as you, and in some ordinances, as well as you.
But more expressly the Holy Ghost speaks, Rey. xxii. 14, 'Blessed are they that do the commandments, that they may have right to the tree of life, and to enter into the city.'
He speaks of that glorious church afore the end of the world, which was that Cuap. IV.] THE CHURCHES OF OBRIST. city, and the tree of life is Christ, in the ordinances of that church; for so to Adam, the tree of life was a sacrament of the second commandment.
Which 'tree of life standing in the city, a man must first enter into, and be admitted into the city, and then to the eating of that tree.
So that, 1. Ho that doth the commandments, and is a godly man, hath a right as such both to the sacraments and to a church fellowship, but to the sacraments i but remotely, and not till first admitted into the city ; so that a saint's immediate right to the sacrament is founded in a church state, into which he must first be admitted; yet such a radical potential right he hath as he ought to be admitted ; as everyman, as a man, hatha right to marriage comforts, but yet remotely, for he must be married first and entered into that fellowship, and then he hath an actual right.
Bat, 2, he hath to a church fellowship a more immediate right, so as there is nothing betwixt him and it, but only that others join with him in it, as in a marriage fellowship it is.
8. Unto this fellowship and ordinances none other have a right: ver 28, * Without are dogs, and that makea lie,' false professors; and Rev. xxi. 27,
'There shall in nowise enter into it anything that defileth,' &c.
2. As they thus have a right to this fellowship and ordinances (Christ having ordained them, and them alone, as the children's bread, and not for dogs), so Christ hath given them an immediate power from himself to enjoy these ordinances, not deriving it from any other power whatever but his own ; wherein it doth in part differ from that ordinance of marriage, to which, though a man hath a right as a man, yet parents have power over their children, 1 Cor. vii. 87, to enjoin them in this ordinance, that their consent_ be asked and obtained; but it is not so in this combination spiritual, unto which a saint, as a saint, hath both a right and fall powerto cast themselves, _ and joinin such a way immediately, not only without asking magistrates' consent, who as in marrying ofthe subjects they have no power in any commonwealth, nor are to have (it being an'act of natural right, not civil, and so out of his bounds), so much less have they power in this spiritual union, it being a spiritual right, which is transcendently more out of the sphere of their authority and power.
Also, according to the law of nature, kings have nothing to do with family government and order, to appoint whomI shall admit, &c., because their power presupposeth family government first
; much less have they power in God's family matters.
(1.) It is true indeed they have a powerto permit it. So Cyrus gave commission to build the temple, and protected them in it; and therefore Paul bids them in their congregations to pray for kings, 1 Tim. ii. 24, ' That they may lead peaceable lives in all godliness,' and so in all the ways and ordinances of it, And that advantage the saints have when magistrates are
(2.) They have power to exact the performance of Christ's laws.
Magistrates have a power to punish saints that are their subjects, if they neglect any ordinance, and so if they neglect among the rest this duty of casting themselves into assemblies.
And God's good hand maybe with them insuch commands, as 2 Chron. xxx., when Hezekiah sent out commands to the people to assemble to the passover, ver. 12, ' The hand of God was to give the people one heart, to do the commandment of the king by the word of the Lord.'
(8.) They need not to expect their power or leave for their gathering unto a church, as if without it such a combination were unlawful, nor to forbear out of conscience of their prohibition.
If indeed they used force or persecution actual, they might forbear their assemblies, as the disciples, Acts viii. 1, and VOL, XI.
THE GOVERNMENT OF [Boox VI. q scatter themselves ; but not because of the command simply, but the persecution, because God will have mercy, not sacrifice.
(4.) Christian magistrates have no more power herein than heathen magistrates, for his conversion increaseth not his power, but sanctifieth it; and therefore not as Christian magistrates are we to expect their leave if we have immediate power from Christ.
8. Christ hath invested his saints with such a power by giving them power to judge of and to call each other to come into such church fellowship : ' Let us go to the mountain of the Lord,' Isa. ii. 8; for the spiritual man judgeth all things, and is judged of none, and therefore is supreme judge in things spiritual, as this merely is. As he is a judge of truths (so as he needs no outward jadge in doctrines), ao also of persons; and if they have power to | judge them within without the help of magistrates, then also to judge whom
4. Christ invests them with this right by communicating his offices to them.
Even as Moses put some of his power upon the elders, so hath Christ on his ehurch. They are kings and priests, and made so by him ; and if so, then in what they are kings, they are supreme and independent, Rev. i. 6; and as he is to have an eternal government over them, so they are to have towards one another in his chureh fellowship.
5. This kingdom is too transcendent for the sphere of any inferior power to deal in, for theirs is but of this world ; but ' my kingdom,' says Christ, 'is not of this world,' John xviii. 86 ; and if they have nothing to do in things natural, which men as men have a right and power to do, much leas in that which is spiritual, and which belongs to saints as saints.
6. I¢ is a liberty that Christ hath purchased for his saints, which, whatever * it be, we are to stand fast in, Gal. v.1.
Now this is partof our liberty, that in matters of worship, which are things of another world, we are not subject to ordinances of men : Col. ii. 20, ' Why, as livingin the world, are ye subject to ordinances ?'
In things of this world you may be so, bat not in things of another world, such as Christ's ordinances, whereof the fundamental one is this of church fellowship; which liberty, though the defence of it hath cost us our liberty in the way we once went. in, and in the ordinances then enjoyed, and so in some things, and especiallyin some times, may be & snare, yet it is a royalty which, take all times and seasons that may run over the church's head, is for our advantage, that by virtue of it in all times we mayenjoy the ordinances as freely from Christ in one time or age as in another.
7. For that was the end why Christ ordained it thus; forif Christ had not given this immediate independent power to the saints as well as right, then they might in some ages, yea, in most, never have enjoyed that which they had a right unto, and so that right would have been in vain.
But Christ did not leave his saints so destitute, but that, as he gave thema fitness for a eburch society, desires after it, a right to it, and ordinances to be enjoyed, so he gave this power to enjoy them independently, let magistrates, &c., be in all ages what they will.
Thus you see what power and liberty we have to begin a church; but then again the question and case will further be put, that we living under Christian governors, and among churches and congregations allowed by them, what warrant may we have for this apart, and clanculary practice of setting up stich a church ag this ?
In answer to this, suppose them churches we will, as indeed I will not dispute it; (only to any of you that think them not, you have the fuller warrant for that practice, warrant enough for that opinion, whichI have not),
Cuap. IV.] THE CHURCHES OF CHRIST. therefore I will go upon supposition, and such grounds as all may and will agree upon.
1. Though they are churches, yet if you were never traly members of any, You are free to begin where you will, and so to be of the best. This liberty we under the gospel have, that the Jews had not; for there being to them but one charch, and that was national under the high priest, they were in no case to set up another, and but in case of idolatry to remove from communion with it.
But now under the gospel, churches may be erected everywhere by saints, and it is free to them to join with whom they please.
Now for us, whether any of us may account ourselves members of any of their churches, needs not much examining.
To give ourselves up to such a fellowship with those with which we did partake the ordinances, was not our intention then, but we came to reesive Christ, as members of his mystical body, and so as such who had
8 personal right to Ohrist, and that was all ; which acts, though God accepted, winking at our ignorance, and for those times and occasions of receiving sacraments, accepted them as church acts, yet not such as to oblige us to the congregation we received in, we intending no more special communion with the saints therein in one than in another.
2. Though they are churches before God, and so to be acknowledged by us in our opinion of them, yet they are not such as necessarily we should be tied to continue in, and not to remove from.
(1.) Beeause they are churches defective in ordinances, it is warrant to remove to such a church where all may be enjoyed (which, do what we can, could not be in them), and this by virtue of that libertymentioned under the gospel.
So as it is not a removal from no church to a church, but from a defeetive church to a church more complete in all ordinances of prophesying, offices, excommunication, &.; and in such churches where the admission useth not to be formal, the leave to depart needs not be formal.
(2.) Because they are defiled churches to our jndgments, and go defiled as, to continue in them, a man himeelf would become defiled also.
In this case &@ man may remove from them, and therefore much more he may choose whether he will engage in them when he is free; for though they remain churches to my judgment still (as leprous man is a man), and that because they are so in God's acceptation, yet to me they are the same as no church, ifI cannot enjoy the ordinances in them, or shall be defiled in the enjoying them, so as they may be churches as to their state, when not in use to me.
As, 1. If to the free enjoying any ordinance anything sinful must be praotised, as in receiving the sacrament, let that church be in itself and in my jadgment otherwise never so reformed, yet if this be imposed on me, or I must not receive, it is no mother to me, for it denies to me, her child, the bread which is due to me as a child's portion.
2. In other practices it is so defiled, as that I cannot constantly be a member in it but I must also be defiled ; as in mixed receiving, in which, since the wicked are made one body with the saints, there is a sin which lies somewhere, 1 Cor. x. 17; and if that be not exercising this power which is due to a congregation, and which they are not to forbear to exercige, in casting out such is a sin of the whole, and it bea duty not to join with them, then I am not to partake constantly with them (because then I should partake of their sin) in such a mixtare, and should also sin in omitting the ordinance of withdrawing from them, 2 Tim. iii. 5.
The command being, Ezek. xliv. 24; that God's laws shall be kept in all the assemblies (especially seeing, by the godly's presence, they become assemblies, and God vouchsafes unto them that privilege), they again should see to execute his laws, which from Christ independently they have transmitted to them.
THE GOVERNMENT OF [Boos VI. if this practice and omission be made but doubtful unto me, it is to me a sin to continue among them.
8. Though it should be granted that I might occasionally receive the sacrament in them (as being churches pro hac vel illé vice), yet it will not follow that I should be a constant member to continue with them; for in such an occasional receiving I am not so made a member as to be called to exercise any such judicial act of casting out the bad ; but it lies on them who are constant members of it, who, by their approbation, make themselves one body with them.
4. But in even such a receiving occasional, I am not to partake till I am a settled member in some church; for, as was said, this is a church ordinanoe, which, as a mystical memberof Christ, aChristian hath but a remote right unto ; and therefore I must be in a church ere I partake of it anywhere.
| And seeing we are not so in theirs original members, it is necessary we be of a more pure church, ere we can be capable of receiving the Lord's supper.
5. This church society, therefore, is not a separation from them as no churches in themselves, but as no churches to us in use; for separation is so to part from them as to condemn them for no churches (as when the saints came out of the world they are said to separate from it, as condemning it as lying in wickedness and unregenerate), but so we separate not from themnj not as from no churches to our judgments, but as none fit for us to join .
6. This our not separating, we may testify by holding such communion with them wherein we may not be defiled ; and by virtue of this our church fellowship, have this farther improvement by their ordinances as to partake with them in a new relation.
And 2o it is not a separation, but a new moulding of a new church more complete; as when a man that pulls down an old house, and builds with the same materials a new one more complete.
And herein we may do as the saints did in Jerusalem ; they were joined in a church fellowship Christian, and yet went to the temple, and enjoyed the ordinances there, Acts ii. 46; which Jewish church they rejected, not as no church, though such as was to vanish afore the new.
7. It need not trouble us that this is not a visible church (that is, in the 'exercise and profession of it) ; for though that would be more comfortable,
* yet it is not of the essence of a church, it being but an adjunct.
And it is called visible, not in respect of a necessary visibility to others, but as to themselves, and one to another.
For so, in the primitive times, their congregations were not things visible to wicked men, but in secret to themselves, the church being fied into the wilderness.
8. No danger is to restrain us from doing our duty herein, as in the primitive times it did not, when persecution was more hot than now, Heb. x. 26, 88, 84.
It is trae, God will have mercy rather than sacrifice ; but then, if the enjoying sacrifice be a greater mercy than the loss of what is hazarded can be; if both being put into the balance, sacrifice is the greater bonefit of the two, compared with what is hazarded, then we are to choose sacrifice rather, even by virtue of that rule, that as ' the body is better than raiment,' go the soul than merely liberty or estate.
Though in case of life it would alter, for then you take away the subject which should enjoy the sacrifice itself.
Therefore, when the persecution was but the spoiling their goods, Heb. x. 88, 84, they forebore not to assemble ; but when it touched life, they dispersed themselves, Acts viii. 1.
Cuar. V.J THE CHURCHES OF CHRIST.
That it is necessary there should be various kinds of officers in a church, and . that each should be settled by a divine institution.
I showed before what the constitution of a church is; that, as it was to be a body of saints, so also an ordered body, as Col. ii. 5 is intimated, and elsewhere; which order, as I then said, noted out two things: 1. Enjoying all ordinances; so 1 Cor. xi., ver. 28 compared with ver. 24.
The Lord's supper is reckoned a part of the apostolical orders ; and ver. 1, the institutions of the New Testament are called traditions, &.
And, 2, that order consists in their ranking their members into such offices, according to their gifts,as Christ hath appointed, that so all the ordinances might be enjoyed.
I shall now shew the necessity of officers and ministers in a chureh.
It may abundantly convince us that Heb. vi. 2, imposition of hands, is reckoned as one of those six points which are of the foundation and first principles of religion. ver. 1, laid by those master builders, and by the sign used at the ordination and calling of officers, the use and power of the ministry and officers of a church is meant
; and placed here next, and conjoined with the doctrine of the sacrament (baptism being here put for both, as breaking bread is elsewhere put for the whole Lord's supper), because the one is conjunct with the other.
Answerable unto which in the reddition is tasting the good word of God, which useth to be dispensed by those officers.
The partaking of the Holy Ghost is especially in baptiem and the sacraments, and he usually is poured forth more abundantly at the sacrament.
This establishment of officers in a church is-not indeed necessary and fundamental to the personal salvation of a Christian, yet unto the building of them up, which is as necessary as conversion.
, And therefore answerably, the course of the apostles was, first, to go to plant and convert men to Christ, and then to knit them into church fellowship, as Acta ii. 47 ; and then a while to leave them till men fit for offices should be found amongst them, by trial of their gifts and soundness of their conversion, and then to send evangelists, or themselves again to visit them, both to confirm them in the faith, and also to settle officers and elders amongst them, according to Christ's institution.
And thus in every church these cflicers were settled, so Acts xiv. 21~24.
Paul and Barnabas returned to Antioch, Iconium, Lystra, confirming the disciples; and when they had chosen elders in every church, with prayer and fasting they departed, ver. 18.
And where themselves could not come they sent evangelists, as Titus to Crete, Tit. i. 5, for this cause, to ordain elders in every city where churches were planted; so as the great care and work of the apostles and evangelists was at firat to gather churches, so then to set officers over them, and so to commend them to their charge and God's grace.
So in Ephesus, Acts xx. 17, 28, 82, for then they made account they had provided for them as much as in them lay, even as parents do when they see their children married and well bestowed.
The use and excellency and necessity of them to the charch might many ways be demonstrated anto us.
1. These officers and gifts are the joint and distinct work of all three persons.
They conspire and have a distinct hand in framing them for the charch, as well as in the great work of our salvation, Holy Ghost meet in the making and ordaining officers, and each person disTHE GOVERNMENT OF [Boor VI. tinctly contributes something.
As we gather the excellancy of the creation of man above all creatures, because the whole Trinity say, ' Let us make man,' and so of redemption, that Father, Son, and Holy Ghost set their hands to it and bear offices in it, 80 we may infer the greatness, necessity, excellency of officers in a church and their holy communion, because all three persons, not only as in other works, but distinctly and apart, concur unto it.
So we have it at once told us, and we need not have recourse to several places for it, 1 Cor. xii. 4-6.
Those three persons are the three great officers in our salvation, and these officers in his church are the lesser; Christ is the chief pastor, they the inferior under him, 1 Peter v., and 0 are co-workers with the Trinity : shall all three persons concur to constitute them, and shall we neglect to have them ?
2. They are the gifts bequeathed us by Christ at his departure; and his last gift must needs be a great one, and so to be esteemed by us, and made use of accordingly.
To have a gift given (which is ordained simply for use, or else it is made vain and ineffectual), and to let it be unused, what a slight ing is it of any one's love!
If a garment be given as a legacy to wear, what a contempt of the donor's gift would it be to sell it!
Now, officers are Christ's legaey, and his last legacy, Eph. iv. 11; when he ascended, 'ho gave gifts to men,' as Elias, at his ascending, obtained a resting of his spirit on Elisha.
And what were those gifts, ver. 11, save apostles, pastors, and teachers, &c.? And mark it, the gifts given, that make them to be pastors and teachers, are not alone said to be the gifts, but the men endued with those gifts and put into those offices, pastors, teachers. The ministers themselves are gifts, and so their gifts became of double and treble use when officers to what before when private men. Thus in like mauner, Num. xviii, of the Levites it is said, to you they are given as a gift from Jehovah, and as to serve Jehovah, so them also.
And Num. xviii. 7, Aaron's service is termed a service of gift; and next to God's Son and Spirit, these are the greatest gifts, because conveyers of both to us.
If a precious jewel were given you, would you not place it in a ring, where it might shine and adorn you?
Ifa loadstone, which of itself would draw, yet would you not set it in steel, that it might draw more, and not let it lie unusefal? Thusdo with the gifts of men among you, which in office will be more serviceable, shine more, give a greater lustre.
And the rather do this, for thereby you give their gifts again to God, and return them to him.
80 when the Levites were consecrated by the imposition of the people's hands, Num. viii. 9-11, they were offered as a wave offering, says the Hebrew, to the Lord, and as a gift, says the Septuagint, that they might execute the service of the Lord.
Some services you cannot do without them, and so God is a loser of worship, which is imperfect without them.
And then, 8, God in recompence again will come, and will be more present with you than before.
For this compare but Ps. Ixviii. 8 with that Eph. iv. 11, it being the place whence these words are taken, ' Thou hast given gifts to men, to dwell among them.' When Christ ascended, he became absent from his church; therefore, when he ascended, he gave these gifts, that by their ministry he might dwell in their hearts by faith more, and also by his Spirit.
By these officers he buildeth the house more and more, and adds to it both tntensivd and extensive, more members and more graces,
Eph. iv. 12, for the perfecting the saints and building up the body of Christ£ also 1 Cor. iii. 10, 16);and when he hath built them up, and the more, the more he dwells among them, and the more he delights to do it when the house is finished and furnished with all his officers. Yourselves
Cup. V.] THE ORUECHES OF CHRIST.
Jove not to dwell in an unfarnished house; you would have all utensils and servants of all sorts about you; you will stay removing till a house is furnished ; and as God brought man into the world not till it was finished, so doth Christ.
God would have his people first become a church, that he might meet and dwell more among them than when the stones lie scattered here and there; so Mark xviii., hispromise to invite usto be a church is, 'I will be in the midst of you,' and Ezek. xlviii. 85, 'the name is, the Lord is there,' and then when you have officers and ordinances dispensed by them, then you have a farther presence, he will come down oftener amongst you.
The more of ordinances, the more of Christ ; the more of officers, the more of ordinances.
And 4. Theeffect of them, and God's dwelling will be growth in grace ; 60 it follows, Eph. iv. 18, ' till they all come to the fulness of the stature of Christ.' As in the body, after it is begotten, God hath appointed ordinances of food, sleep, &c., for the growth of it; and if any of those ordinances are wanting, there is a decay of strength or health, and a defect in growth ; so if any ordinances be wanting to the new creature, you will find the defect of it in your souls ; and for all such ordinances for growth officers are appointed, and their ministry, so Acts xx. 82. After they had elders, he commits them to their charge, and the word of his grace in them to build them up ; his speech implies that they were all converted, else they had not been of a ehureh.
They wanted now nothing till they came to heaven but building up; 80 it follows, 'to give you an inheritance with them that are sanctified.'
And there is that near connection between heaven and building up in grace, because growth is as necessary to bring us to heaven as conversion. As therefore you would think the ministry necessary for the salvation of your children to convert them; 80 of your own souls for growth in grace, 80 as you eannot be saved unless you grow to such a pitch, to that fulness of stature which in Christ God hath appointed you.
' Except ye be converted,' says Christ to his disciples, ' you cannot enter into heaven,' as well as except ye be born again; and though, many have grown to that perfection without ordinances, being ignorant of them, yet none that know and may enjoy them.
And therefore also of Timothy's ministry it is promised he should save himself, and them that heard him ; so as they are necessaryto a man's salvation that knows them to be ordinances, and ordinanees appointed.
If you ask the reason of this connection and necessity, it is true it is not absolute, as was not Christ's satisfaction, as Christ intimates when praying the cup might pass. Ho says 'all things are possible,' but yet it was neoessary, because it was God's will so to have it.
Thus God could save you, build you up without ordinances, and so he hath many, but yet hath appointed these, and having appointed them, to those that know it they become necessary, though they are not such in themselves, yet because so it hath pleased
The reason of diversity of gifts and administrations, we find, 1 Cor. xii. 18, ' God hath set the members in a body, as it hath pleased him ;' that is all his reason; and answerably that which he says, referring to this, ver. 28, that God hath set some in the church, first apostles, prophets, teachers, is for the same reason also; it is as if you should seek s reason why bread and wine of all creatures are typed out to be elements sacramental.
There is no reason but so it pleased; so if you ask, Why these ministries ? there is no reason but so it pleased him, and there was no reason of necessity absolute, but only the will of God; for he that governeth the angels and the church above us immediately by his Spirit, and all the creatures below us (who yet continue to this day according to his ordinances in their course he set them, Ps. cxix. 91), in which course they are acted by HE GOVERNMENT OF [Boox VIL an invisible power of his immediately concurrent, could in like manner have governed men, yet chose, as to have the world of men governed by magistrates, so his church also by officers of his own institution and appointment; and as of all other of God's appointments else, so of this, we may behold and admire a glorious and wise harmony and conveniency and suitablences, that so it should be.
What in particular is the conveniency and necessity of each office in particular, as suited to all particular necessitiesof a church,
I will shew when I speak of each particular office and their distinction.
I omit also their use and necessity in respect of them without, to convert and add men daily unto the church, which is one great end of their office mentioned, Eph. iv. 12, «gis dv xasagrioudy, which imports the jointing in members into the church, and gethering in all the saints, and making their number perfect, as others it.
Now we chiefly speak of them in relation to a church instituted and their edification, which is the other end there mentioned, where he also tells us that these institutions, as also this ordinance of particular churches, shall laat but till that general meeting or concourse of all saints in their perfection, as the word xarayrjcosy signifies, when there shall be but ' one fold,' and one shepherd, John x. 16.
But until then, he hath appointed the ministry of apostles, &¢., whose ministry we enjoy not in their persons but writings;and ordinary officers we enjoy in their personal employments. We will but take the reasons which he doth there insinuate.
1. Because the chureh is under age (which he implies, ver 18), therefore she is to have these officers over her, until she come to a perfect man, and to the fall stature.
And children under age, now as well as then, are to be under tutors and governors, Gal. iv. 2.
And though we are not in such ' bondage to beggarly elements, but comparatively are men grown, yet as we are not perfect men, not come to that full stature we shall come to, so far we are still left under the care and eye of tutors and governors, who yet are
| not the heads but servants of the church.
As great men's children are, ! whilst at school, learning the elements and rudiments, under the ferula and bondage of schoolmasters, from which being delivered, as being come to ; more ripeness, yet, especially if absent from the immediate eye of their
| parent, and travelling in a strange country, their parents set governors to | have an inspection over them, to bring them up and instruct them, till they all come home.
Thus hath God done with his saints, not as men grown, but whilst they are absent from him here, he hath betrusted them with the government of tutors and instructors, to have an eye unto them, who yet are but their servants ; which argues God's infinite love and tender care towards
' them for their education ; yea, though there be but two or three of them in | a congregation, yet he will not let them travel here without a guide, as the apostle calls their elders, Heb. xiii. 17. So his promise was of old, Jer. iii.
14, 16, 'I will take you one of a tribe, and one of a city, and give you pastors (not pastor only) according to my own heart.'
The education and training up of his children, God accounteth of to bea matter of greater conj cernment than you can possibly esteem of the education of yours, because, according to their growth here, they are ranked and placed in that body of Christ hereafter, where, if any member should not have its full growth, the disproportion of a memberwould reflect uponthe head, Christ, and cast adeformity onthe whole; therefore everymember is to grow up to that stature which Christ
| hath appointed it; and hence,answerably, Godtakes care forthem,and thought | it requisite to make it the proper and sole business of men enabled with the greatest gifts that ever were poured out upon men, to attend and look to the Car. V.J THE CHURCHES OF CHRIST. bringing up of his children, and thought it not enough for men to have gifts, but for the improvement of them, to have men set apart to such offices as might be separated (as Paul unto the gospel, Rom. i. 1, and so Gal. 1. 16).
The phrase is taken from the Levites, who, Num. viii. 14, are said to be separated to do the service; or, as the Septuagint have it, to the work, which word the apostle useth, Eph. iv. 12; for the work of the ministry is a businees of that weight, that they are to give themselves wholly to it, 1 Tim. iv. 6.
First, God tendered so much the instruction and proficiency of his ehildren in the knowledge of Christ, which is mentioned here, that he contented not himself to have them enjoy such occasional means as the brethren in communion were able to afford each other, as their callings and occasions should permit, though we all were able to prophesy, but he would farther have men of the best and eminentest gifts set apart usually unto it, by continual labour to perfect themselves and his church.
As in a school or college, besides what pupils may get out of books, and mutual conferences daily with others, parents provide tutors for them, and college officers, university professors are set apart to study what to read unto them; so God would shew himself more careful for his, and he would not have his children rendered too extemporary, he would have them fed with the finest fare, and therefore would have men dedicated to his service; yea, farther, he would have them grow in knowledge and grace, and every age to exceed another, which is tacitly intimated, as it seems to me, in the 12th and 15th verse; he would have, as every member, so the whole church grow till the day of judgment, and one age to sow, and another to reap a more plentiful harvest. Now this would not have been in an ordinary way and course, unless men were dedicated to this work; for every scribe instructed to the kingdom of God brings forth out of his treasure things new and old, Mat. xiii. 52.
If Timothy will profit, and have his profiting appear to all, he must give himself wholly to it, 1 Tim. iv. 15; he must be instructed, and he must have a treasure, and that not of coin only of present current money, but he would have his children enriched with importation of new commodities. And to be such ascribe requires the whole man; such an one was Ezra, chap. vi. 6,10.
Ezra was & ready scribe in the law of Moses, that is, versed in it and the meaning of it, and the good hand of God was on him, ver.9; for he had prepared his heart, ver. 10, to seek the law, that is, tosearch out the meaning of it, and to do it, and to teach in Israel. Yea, further, the apostle otherwise intimates, that without men being set apart to it, there.would have been no preserving of knowledge, but the ordinary sort of believers would have been exposed to the danger of being carried away by seducers; so Eph. iv. 14, ' That we heneeforth be no more children,' &c.
I take it, he makes it not so much an inference from the former, by way of instruction of what we therefore should be, but goes on to shew the ends of these offices; and the word unxirs, is all one with alias, otherwise, &.
And indeed, otherwise, our running into error could not have been prevented; for ordinary sort of believers, being children not fully grown up, would easily have been seduced, if they had not had guides committed to them who had been able to convince gainsayers.
The apostle useth many metaphors to express their danger herein : as, first, that they are children, and how easily are they deceived; secondly, in danger to fluctuate as a reed in the water, this way and that way, and to have been in doubt what to hold and stick unto; and, thirdly, to be exposed to be carried about with every wind of doctrine, as shipsin the water, if there be no pilot nor mariners that know how to steer and guide them. And therefore the words used by the apostle, 1 Cor. xii. 28, concerning ordinary officers, is xv@egrhous, that is, governors of a ship; cubosa being used in Cicero for THE GOVERNMENT OF [Boox VL the greater kind of ships then used, built square; and so it follows in Eph. iv. 14. iv xuBste dvbpdiwow in the ship of men, as Beza says it may be interpreted, wicked and naughty men, if learned, would have driven the ship whither they had pleased.
To prevent this he appointed them pilots, the ' apostles, who left also behind them writings, and ordinary pastors and teachers, who should be more than ordinarily skilled in their writing, and be pilots unto others. And as in that part of growing in knowledge, 80 likewise for their lives and manners, God would have them watched over, and would not trust the care hereof to that which every brother would have one of another; but thought it worthy of some men's whole pains and care, to whom he might commit the charge of men's souls to watch over them, and of whom he might receive an account, as Heb. xiii. 5,17.
Even as in colleges (besides private help of tutors), there are public lecturers and deans to instruct and overlook the whole, so jealous is God of his church and children, and careful of their education.
And there was need of all this, and all little enough; and otherwise,if this business had been in common left to the common care of every member watching over each other, there would have been a defect.