Part 29
This giveth the life and being to a particular church.
4thly, The end why we are thus united and knit together; and that is, to worship God, and that concerneth God ; another concerneth us, that he may bless us, and we may edify one another in all his holy ordinances.
This is the nature of a church.
I. For the first, the church is a body ; that is the proper kind of the church.
To say 8 company or number, is too general a word; but it is a body that we are in, knit together to one kind of employment, which every company is not fit todo.
The church is a body, Eph. i. 22, the church is Christ's body, Eph. v. 28; Christ is the head of his church, the Saviour of his body, Rom. xii. 4, 1 Cor. xii. 27, 28.
Now this word body doth imply in it three things, which concur to the nature of a body.
1st. A body consists of variety of members, of several offices and uses, but sufficient to serve to the subsistence of the whole person.
There is no living body but consists of variety of members; so it is with the church, 1 Cor. xii. 14-20, the members have several offices, Rom. xii. 5, 6, every member hath his different gift, and by the use of them they are able to minister supply to the whole body.
2dly. A body doth not imply only this, but a fit communion and combina- * Qu. 'Obristians'?—Ep.
OHUROH ORDER EXPLAINED tion of these members together; they are joined together in order, Eph. iv.
Therefore a church is of such members that can fitly join and be joined, whose spirits can well close and make sweet concert; yea, can better suit with those of their own body than of another, Col. ii. 19.
The bodyis knit by joints and bands, for so the church is compacted together in a proportionable frame with joints and bands.
Quest. What are those joints and bands that make members so knit together and firmly joined, that you may as well break a bone in the midst, as break them?
Ans. The body is great, Christ is the head, therefore the bands must be such as knit us to him, and one to another.
Eph. iv. 4, 6, there the apostle tells you what they be.
First, One body, one spirit with Christ, and one spirit one with another; not only that we have all a spirit of grace, of faith and love, for so have all the true members of every church, but a natural disposition of heart, that may fitly join together as mach as may be; and this makes them one body.
Secondly, One faith, by which we all look to Christ for grace to perform our duties, and for acceptance of them.
This faith knits to Christ, ang also knits us together.
Thirdly, One love, which is the bond of perfection, Col. ii. 14; some more love which God calleth me to bear to the members of my own body than the members of another.
Fourthly, One covenant, and the seals confirming that covenant.
1 Cor. x. 17, we are one bread ; one bread combines us more to one body, and so doth baptism, 1 Cor. xii, 18.
As for that covenant which made a Gentile when he came on to grace to partake with the Israclites in the ordinance of God, it was entering into covenant, and having a place in God's house, Isa. li. 4, 6, 7.
But now I speak only of the covenant, as that which makes them one body; but more of them when I come to the formal part of the éhurch.
But this is not all, for the apostle saith we are knit by joints, not én joints.
The Spirit knits, and faith knits, but what makes them fall into joints?
This is done by mutual submission.
What makes the thigh fall into the knee? There isan hollow in the knee, into which the thigh shoots itself, and is there joined.
That which joins us together in a church is submission, Eph. v. 81, They that cannot well submit to one another are not well joined; so the bands of the church must be whole, of one spirit, of one faith, bc. Thus you see a body must be joined together by bands and joints that they may close one with another, and can fall down and yield one fo another, either in admonition or reproof.
8dly. Tue third thing in a body is the ministering of mutual help and supply from one member to another, for the health and growth of the body,
80 that we cannot be without one, 1 Cor. xii. 21-28.
You will say, Hath Christ need of us?
Yea, for he is the head of the body; and if he will be a king, he must have his subjects, for this is the glory of a king, and serveth much to his supply. Though Christ would be Sarpy without us, yet if he will be the head of the church, as every member receiveth something from him, s0 it adds something to him, to the beauty of the body, Eph. i. 28.
The church is ' the fulness of him that filleth all in all.'
Christ were empty were it not for the church, as the head without the body.
When you have g church, then you have a full Saviour and advocate; the church fills up his mystical body.
His divine and human nature need it not, but the mystical body needs it ; therefore the apostle calleth the church Christ, because Christ and the church are one body, 1 Cor. xii. 12.
Christ is pleased to say he stands in need of us, yea, of his poorest servants,to receive grace from him, IN A WAY OF CATROHISM. and that he might pour it ont upon them.
As a woman with fall breasts stands in need of a child to suck them, so Christ is so full of grace and. comfort, that if he have not his weak ones to suck grace from him, his bowels ache within him; therefore he called to the weak and thirsty, Mat. xi. 28
; Isa.lv. 1,2. 'Of his fulness we receive grace for grace.' As the head thus communicates to the body, and the body adds to the head, so every member adds supply one toward another.
We can want no kindly member of the body, but the body will be sensible of it, Eph. iv. 16; every part hath some measure of spiritual life, and so they can be helpful and useful one to another, and thereby they grow up according to the increase of God, Ool.ii. 198.
One member of the body derives nourishment from another, till itcomes to the lowest member of all; so the members of Christ draw grace from him, till it stretoheth to the lowest, the lowest servant, the lowest skirt of his garment. This is the third thingin a body; the members of it safeguard and preserve that body. And thus you see why the church is called a: body.
The church is not only a body, but a mystical body, Eph.-v. 82. Itis not the natural but mystical bodyof Christ; Christ is such a bodyas issecretly knit to him by one Spirit.
This is a great mystery, saith the apos-' tle: first, that the charch should be framed out of the side of Christ, as Eve out of Adam's bone; for such is the church. §o is his comparison. All' that have been brought home to Christ, have been brought home. by thepreaching of Christ and his death.
2dly, The desertion of a man's father and mother, and all outward comforts, to cleave to Christ, this is a great' mystery.
8dly, They should be one flesh; and union with Christ is a greatmystery. There is a shadow of it in civil marriage, but it is a great mystery; for this body is a spiritual body.
¥..11L Now.to the subject of this church, first, Christ is the head of it, Eph. v. 28, and i. 22.
1. In regard of eminency of place therein.
Hoe is above all the members in place and power.
2. As the body receives from the head motion, sense, and reasonable * life, so have we all our spiritual life and motion, all our grace, from Christ as our head.
-8. As the head guides the body which way it pleaseth, and the body is ready at ite command, so every member of the body of Christ is ready to move or go at his appointment and command.
Secondly, The members be saints, 1 Cor. i. 2, Col. i. 2; Acts ii. 47, ' such as shall be saved.'
And the reason is, because it is meet the head and the body should be proportionable.
What proportion is there between a leaden heel and golden head ?
- Use 1. If the church of Christ be a body, then it is necessary that in the body of the church the members should be of different gifts and growth.
'If the whole body were an eye, where were the hearing?
An hundred apostles could not make a church standing as apostles, 1 Cor. xii. 24, 20.
The church must be a body ; there must be some distinction, as much as is requisite to the being of a body. An hundred hands will not make a body,
-, therefore conceive this necessary to a church, as also how unwieldy a work the fabric of a church is.
Use 2. If a church be a body, then you see what we ought to be: to be of one spirit, of one love, to be willing to submit the one to the other in the Lord, that we be careful to grow up in all things to the mutual helpfulness of one another.
The name of a body is of strong instruction, to teach us what we ought to be. When saw you one member of the body fall out with - CHURCH ORDER EXPLAINED another? but they are sensible of the joy and grief of each other. Therefore be of one spirit, and build up one another in love.
_ Use 8. The name of a body binds us from easily starting one from another. If amember hang by a loose akin, it is no trouble to cut it off; but if it be fast on, it will be a great grief to the body; therefore there should be weighty reasons for disjointing one from another. May not a man then remove himself, or may the church keep a man in the body, or let himgo at their pleasure?
I answer, Neither of both, 1 Cor. xii. 18.
If they be members, they must see that Christ dismiss them; but if they will fall off, it is a sign they did hang but by a loose skin, and then the church will be no great losers by the departure of such from them.
Use 4. Is Christ the head of the church ? Then the pope is not the head of the church. An headship is applied to Christ; for if the pope be the head of the church, then the church is the body of the pope, which no papist durst ever say to this day.
Now these two stand relative.
Princes are said to be the head of the church, as Saul to be head of the tribes, that is, only in regard of eminency or place, that they be to seo all the members of the church do their duty.
Use5. Is Christ the head of the church ? Then if any man want wisdom, direction, or comfort, where should he have it but in our head?
'The head must supply all to the members.
Use 6. Also it teacheth us to be subject unto Christ, as the church is to Christ her head. When the head calleth for anything, make no difficulty of it, be willing to be led and guided by him.
Use 7. It is comfort to every poor member of Christ, that surely Christ cannot but be sensible of my estate.
If Christ be our head, then the least toe cannot be trodden on but the head feels it. Acts ix. 4, Saul cannot persecute a member of Christ but he persecutes Christ; Isa. lxiii. 9, He is merciful to us, and his soul is grieved for the miseries that befall us,Judges x. 16.
Use 8. If the members of the church be saints, then you see what manner of persons they ought to be that offer themselves to the church, and whom the church receiveth.
They must be faithful brethren, such as shall be saved, such as are knit to Christ by one spirit; and when they have given themselves to Christ, then let them give themselves to the church.
To have agolden head and wooden leg is a dishonour to the head.
"Use 9. Ifmembers be saints, then you see what God calleth us to be. A saint implies to be set apart from all unclean uses; they are devoted to God's ways, to the building up of his kingdom. This God calleth us to be, as to be members of Christ, so to be saints.
And now to the form and essence of the church, to which also belongs the end, as the subject-matter doth to the kind. The form is that which distinguisheth it from all other assemblies and churches; for when it is said, untted into one congregation, it distingnisheth it from the church of the Jews, which was a national church; from the catholic church, which never in this world meets in one congregation ; as also from the diocesan church and family church.
That they are knit into covenant distinguisheth one congregation from another; that they meet to worship God in all his holy ordinances, this distingnisheth them from all other assemblies that may be.
Godly men may meet in one place for civil ends; the church therefore to which God hath given pastors and teachers is united into one congregation that meets in one place, 1 Cor. xiv. 28, and xi. 18, 20.
When they come together in one place, then they make up a church assembly; it must be a Place of no bigger compass and latitude than that all may hear and be
IM A WAY OF CATECHIBM. edified, 1 Cor. xiv. 26, 81.
To this church Paul commendeth the excommunication of the incestuous Corinthian, 1 Cor. vii. 4.
To a church that may meet in one place, Christ biddeth us 'tell the church,' that is, one congregation.
The apostle never calls the Christians of a whole nation one church, but when there are many congregations in a nation or country, then he terms them many churches, Gal. i. 22, 1 Cor. xvi. 19, Gal. i. 2; therefore he styles them churches because they meet not all in one place, Rom. xvi. 4, 1 Cor. xiv. 88.
He doth not call them the church of the saints, but the churches, and there is a double reason of it.
1, It is taken from the duty that lieth upon the churchin the New Testament to take up offences amongst brethren: Mat. xviii. 17, 18, 'Tell the church,' saith Christ.
Now that is not a family church ; for what hath one family to do to judge another?
It is not the catholic church, for they never meet but representatively, and they cannot hear all the offences of private brethren ; neither can it be a national, diocesan, or provincial church, for a whole nation or province cannot meet for one brother's offence ; therefore by the church is meant the congregation that meets every Lord's day, andit is easy for them to hear and heal all the offences that fall out in a week.
To that church Christ speaks, ' Whatsoever you bind on earth shall be bound in heaven.'
2. And from the silence of God in the New Testament touching all national meetings and provincial and diocesan meetings; for if God had appointed such a church, he would have appointed national and provincial meetings.
In the church of the Jews, which was a national church, they were at the least three times in the year to meet all together, and there were national offices and sacrifices to be offered only at those times. The highpriest had
& peculiar place, therefore Christ would have appointed national officers and meetings, and national and provincial worship, if he had appointed sucha church. Some will say he hath left primates and metropolitans, &c., but he hath not set down the offices and duties of such men, there is a deep silence of all these things ; therefore the church of the New Testament is a congregational church, that may meet in one place.
Use 1. A just refutation of all that platform of churches that antichrist brought into the church, and with the church came in to make way for him; for if the church be a congregation, it maymeet in one place. Then national, provincial, and diocesan churches are such that the apostles never heard of in the New Testament ; they are therefore the inventions of men's brains, and go an image set up, and contrary to the second commandment.
If it should be said to us, You are a few scattered churches, were it not fit to have transcendent officers for unity's sake, to prevent schism and factions ?
I answer, It was intended for that end, but that which was intended for the benefit of the church hath brought contentions into the church, hath made way for ambition and secular pomp, for shouldering out of God's ordinances and godly men.
Hath God therefore appointed no such things as national eharches, national meetings, and worship? Then let us entertain no thoughts of them.
Use 2. From hence take the limits of the power of church officers, how they may proceed as far as the congregation reacheth, for the church is a congregation, therefore from hence will fall to the ground non-residence, that one man should have many churches under him, one in one country, another in another country.
Such walk beside the rule; for if God hath ordained more officers to one church than one, and not more churches to one officer, then one man may have no more but one church under him.
The apostle left more officers in one charch than one: Philip. i. 1, ' With the CHURCH ODER EXPLAINED bishops;' that is, the pastors, teachers, and elders.
No pastor or teacher but he is the pastor or teacher of one congregation, and no more, Acts xx. 7, 28.
God hath many overseers to one flock, not committed many flocks to one overseer; therefore non-residency is against the role of Use8, Hence see the irregular proceedings of such as take upon them ecclesiastical jurisdiction over many churches, over a thousand congregations, over a whole province or nation, or the whole world, as the pope doth: for Christ left every church his own officers to rule the same.
. Use4. Also this is for refutationof those that think parishes are distinguished, not by divine institution, but human.
Indeed, that the circuit of go much land shall maintain the minister, and all that live within such a compass of ground shall be of such a congregation, this is of human invention, against the commandment of God: but this is of divine institution, that the church exceedeth not the bounds of one congregation, of such a latitude that all may hear, and all may be edified.
And as for those that are admitted into the church, this is divine ; for the Lord admitteth all into the church, 1 Cor. xii. 18, that willingly offer themselves to subject themselves to the ordinances ef God.
Therefore the charch is of divine institution.
II. Now the next thing is, that they are joined together in one congregation by holy covenant.
First, to prove this by grounds out of Scripture, and then by reasons.
1. The first direction and institution of a church was by a covenant.
The Israelites made a covenant with the Lord, and he with them, Dent. v. 2, and from that time they were called a church, Acts vii. 88; there they pro- . mised they would do all the Lord had said, and be obedient, Exod. xxiv.
There was another covenant made with them, Dent. rxix. 12, &e.; this was a covenant of grace, as the other was of works, vers. 10-12.
The | Lord entered into covenant with them that day, and with their children.
By a covenant he takes them to be his people, and to be their God.
Some of them were in covenant with God before, as Moses, Joshua, &c., but when they became a national church, then they made a popular covenant with | God and their own selves; and there is the same reason of a national and congregational church.
The stranger that would be of that church must lay hold of the covenant with them, Isa. lvi. 47. Therefore, when Abraham took strangers into fellowship with his family, in which the church was, they did it by confederacy with him, which is a covenant, Gen. xiv. 28.
He would not have done it if they had been idolaters; that was the sin of Asa and Jehoshaphat with Ahab.
Therefore, when he took them to war with him, they Wore confederate in religion with him, they must come in by covenant; and then 'my horses are thy horses, thy friends my friends,' and thus all one.
Thus all in the church of Israel came in by wayof covenant.
2. The second ground of Scripture is taken from the restitution of achurch when it is fallen, and there is the same reason of restitution as institation, by the same means it is restituted as instituted.
Now, when they had ever fallen from God, or had decayed, they entered into a new covenant with God, so did theyin the days of Asa, 2 Chron. xxiii. 16; so did also Hezekiah, 2 Chron. xxix. 9, 10; so in the days of Joash, when it had been broken by Joram and Athaliah, 2 Chron. xiii. 16; so did Josiah, 2 Chron. xxxiv.
Thus a church is restored to its purity, by renewing of its covenant, Ezra x. 8, 5, 12, 19, and Neh. x. 29.
They all clave to the Lord and to their brethren, with their nobles; and therefore there was a register | IN A WAY OF OATEOHISM.
; kept of them that entered into covenant, Isa. iv. 3, they were written, &6., | Ps. Ixxxvii. 6 ; therefore they that could not shew their father's house in | the genealogies were put out, unless they would make a new covenant,
8. The third ground from Scripture is taken from the apostle's preface in the New Testament: Acts ii. 42, ' They continued,' &c. The word signifies, they joined and cleaved together; and this you see more plain in Acts v. 18; none durst join themselves, that is, glue themselves to the church; and it is the same word which Christ useth about man and wife, Mat. xix. 6. Now, how doth a man cleave to his wife but by mutual covenant? Noother ways.
_ Thatbeing wanting or broken, breaks and dissolves; that being maintained and kept, keeps a church; but the covenant being wanting or broken, breaks a charch; therefore the covenant being made and kept, makes and keeps a church in its institution.
Ezek. x. 10, 14, there is a description ofhes breaking of the church of Israel.
Christ had two staves, and when he broken the first, that was his covenant he had made with his people, and. they with him, and that was the presence of Christ in his ordinances, which is his beauty.
When you may go and hear the scribes and pharisees, and be never the better, then Christ is gone; their souls loathed him, and his soul loathed them; but the other staffwas afterwards broken bands, and that was the covenant between God's people and the scribes and pharisees ; and those that had a name to be of Israel, and were not true Israelites, God broke brotherhood between them.
He broke it in the death of Stephen, and the persecution following, and thereby severed his faithful people from amongst them, so that they were forced for to leave the temple and the worship, and then they turned to the Gentiles, Acts xiii. 46, and then they ceased to bea church.
Now, then, if the breaking of the covenant break the church, then the making of it constitutes a church; break the covenant with Christ, and you shake the foundation of the church. The poor of the fold began to per- | ceive that Christ had left them, when he spake not in the scribes and pharigees, but when he breaks the brotherhood, then the charch is quite broken ; therefore, this being held, held and maintained a church together.
If this held in the Old Testament, it will in the New.
These things were so plain to the Jews in the Old Testament, that they made no question but that in the New Testament the children should be admitted as the parents ware.
Therefore you read little of the baptism of the infants; but it was clear, that if the fathers and their seed were then received into the covenant by the seal of circumcision, then in the New Testament they were to be received by the seal of baptism, Col. ii. 11, 12.
So that in the New Testament you read of nothing but of the joining and gluing to the church; and as man and wife were joined by marriage covenant, so were they joined together by covenant in church fellowship.
These be the grounds from Scripture: now for the reasons.
Reason 1, First, it is taken from the nature of a church. As God styles it in Scripture, it is called the spouse and queen of Christ, Eph. v. 28, 81, 82,
Now, wherein doth a queen differ from a concubine? A queen enters into the bed by covenant, but a concubine is taken in by power, as Jacob took his maid.
Prov. ii. 17, the wife is said to forsake the covenant; therefore, if the church be a spouse, she must enter in by covenant.
Two things go to a queen-like state: 1, she enters in by covenant; 2, she hath the keys of the family, and rules the affairs in it; but a concubine hath neither ;
| go a true church hath both these.
She is called 'the city of the living | God,' Heb. xii. 22, Eph. ii. 19; the members of the church are citizens.
Now citizens enter into a covenant together to keep the laws and maintain | OHURCH ORDER EXPLAINED the liberty of the city, therefore the church is a city, must enter in by covenant, 2. From the power of the charch to call her own officers.
Acts i. 26, the church called Matthias, he was numbered; the word signified by common voice and suffrage they accepted him, evyxars/npictn.
So were the deacons chosen by lifting up of hands, Acts vi. 5; the word xas its74farro, signifies they are chosenbylifting up of hands.
Now the church doth not call her officers to an annual place, but constant, Zech. xi. 17, Deut. xii. 19, they must not forsake the Levite, nor the Levite them; the very calling of a minister to the employment of the ministry is an essential covenant, though something more implicit.
An officer should not thrust himself upon a body, for then he maketh her a concubine, not a queen.
Now, then, if he must : be chosen by fall consent, then he hath no authority over them that will not submit themselves to him, and therefore cannot do any act of power, as administer the sacraments and charch censures, to those that do not call him to the work; therefore there must be a covenant.
8, From the power of the church over her members.
She hath power to admonish them; and if they hear her not, then to exclude them. Now she hath nothing to do to judge those that are without the church, but those that are joined to the church, 1 Cor. v. 11, 12.
4. From the end and use of the sacraments. One end is toseal up churehfellowship, 1 Cor. xii. 18, and x. 18; therefore church fellowship standeth by church covenant, because they are the seal of the covenant.
Use 1. Reproof of those spirits that look at church covenants as a human invention.
Abraham will not admit any to fellowship with him but by covenant. The church of Israel enters by covenant, and is by covenant restored; by covenant the church of the New Testament is the city and spouse of Christ, therefore there must be a covenant.
Use 2. You see how we have cause to be humbled if we sit down anywhere, and enjoy the church privileges without church-fellowship by a covenant.
Use 8. Learn we a trae estimation of churches, and discretion in judging of them.
By how much any church is more faithfal in the covenant, the truer and more pure the church is.
Hath any church power to choose her own officers, and the power to govern the church?
Then such are pure churches, but else they are defiled, and are but concubines.
How should we, therefore, be humbled for our brethren, that are forced like concubines, enter not into covenant before the Lord and one with another, according to his will!
Use 4. A just apology for such ministers and others that dare not administer any ordinance of God to such as offer not themselves to enter into covenant with the church.
A minister may not obtrude himself upon any; if they call him not to be their minister, he may not dispense any censure or act of power to them ; therefore it is not an act of schism in the church or minister, but in those that so withdraw themselves; they thereby make themselves incapable to have any ordinance of power to be dispensed to them.
Ministers have no power but where they are called, and they are not but where there is a willing people.
If men will not have the church to rule over them, God compels none, though he commands it; and therefore neither may the church.
2 Cor. ix. 18, they thank God for their profeased subjection.
Use 5. Hence see the essential difference of one congregation from another, the difference of the covenant; they enter into covenant with officers and members, and this distingnisheth them.
| IN A WAY OF OATECHISM.
Use 6. This may teach the necessity of constancy in church fellowship.
It is a covenant of God, and God hath a part in all covenants, between.
' man and wife, prince and people, but especially in all holy covenants; therefore they may not depart the one from the other, but God must part them.
God hath set us in the church by virtue of a covenant, therefore we must have God's leave and the church's leave to depart, if we will depart in God's fear.
Unless God dispose of it, a member may not depart, nor the ehurch dismiss him ; there is a tripartite covenant: God is one party, the member another, the church the third.
Now, as I have God's leave to come in, so I must have his leave to go out.
Use 7. To such as desire fellowship with the church, to exhort them, first to enter into covenant with the Lord, and then to make a covenant with the congregation.
If any man offer himself to the church, and the church defer his entertainment, his very looking towards God's temple is an ordinance, and God will accordingly bless him: the desire of an ordinance before God is accepted as well as the enjoyment.
Every stone was hewn before they came to be laid in Solomon's temple.
The chiefest work, the work of regeneration, should be wrought before he enters into the church ; the conversion of men is not proper to the members of the church, but to children.
Use 8. Comfort to us that are knit together in holy covenant, therefore stand fast in his liberty, Gal.v. 1.
It is an unspeakable mercy, and for ever to be acknowledged to God's praise; therefore, though they do abandon us, we should have a care of them that are entered into covenant with us.
IV. Now the end of this uniting together in covenant is to worship the , Lord, and to edify one another inall his holy ordinances, 1 Cor. v. 4; 'When you are met together in the name of the Lord,' 1 Cor. xiv. 26, all must be done to edification.
Thisis the end of all church meetings; but of this more hereafter.
Obj. But then, where doth contribution take place?
It is neither the worship of God, nor edification.
Ans. It is both God's worship, and an act of edification; it is not only a Christian duty, but it tends to edify.
Philip. iv. 18, the suecour of our brethren is an acceptable sacrifice to God, and that was edification to Paul, for ' by this,' saith he, 'I am full, and abound,' and so he was quickened to his work; Heb. xiii. 16, ''With such sacrifices God is well pleased,' and hereby the bowels of the saints are refreshed, which is one part of edification; Philem. 7,
' And,' saith he, 'we have great joy and consolation,' which is also edification ; therefore it is not only a carnal affection that is helped by contribution, but spiritual edification.
Reas. Herein the church differs from other assemblies, that maybe godly men, and may meet in one place and be in covenant ; for 0 may a commonwealth, but a church always meets for spiritual works.
Use 1. To teach us to do all our outward works in a spiritual manner, to give to our brethren to refresh their bowels, to increase their joy, to quicken them in the work of the Lord.
Use2. Learn what is the end of all our meeting and all our confederacy ; all is to worship the Lord, and to edify one another in God's holy ways.
Some think the assembly of God's people to be factious, but, saith Tertullian, Congressus piorum non factio dicendus est, sed curia; let there therefore nothing be done in the church but that which tendeth to the honour of God and the edification of the church, .
CHURCH ORDER EXPLAINED Use 8. Comfort to us, that God affords us such liberties as these be, wherein we may meet to worship, and edify one another in God's ways.
It is an honourable assembly wherein Christ is the head, and every member, if he be not an hypocrite, is a younger brother or sister to the Lord Jesus
Christ; and they meet not for the good of the commonwealth directly, though that be honourable, yet it is nothing to the salvation of souls, and the edifying of one another in God's fear. How, therefore, should all matters be carried
There should nothing appear but the presence of Christ, the love of Christ, the power of his grace ; and then they are the most honourable meetings in the world.
Use 4. This is also comfort to us, that Christ will be our provision, protection ; he is our head, and he will care for us.
If we meet together and worship God, and edify one another, will he let us want and starve?
Do you think Christ is so ill an husband?
'Would you leave your wives naked, and without provision, if you had it for them?
Now Christ hath it for us, and he will not leave us without supply.
Philip. iv. 19, when they had supplied him, then saith he, 'God shall supply all your wants,'
And now this church of Philippi was one of the poorest churches of all; it was one of the churches of Macedonia that was in deep poverty,
2 Cor. viii. 2; yet Paul bears those record, that they only had communicated unto him ; therefore, saith he, God shall do you good. Walk as becometh the spouse of Christ, and he will care for us; God will not be wantingto pour out blessings upon us, those that enter into covenant with him, and walk according to the power of it.
Now you see what a church is.
Quest. What sort of members hath God set in his church ?
Ans. Some of them are ministers and officersof the church, others of them are called commonly by the general name of the members, brethren, and-saints; so that here are two sorts of members and two sorts of names: the name of the first, ministers and officers, the other, brethren and saints.
Ministers and officers are all one,brethren and saints are-all one. To prove all of them : first, for ministers, 1 Cor. iv. 1,1 Tim. i. 12, Col. iv. 12,
2 Cor. iii. 6, Rom. xii. 7; by ministers he means elders, and deacons for officers, 1 Tim. iii. 1, 10, Rom. xi. 14, Acta i. 20, Ps. cix. 8.
These two titles express one part of the church's body.
The brethren and gaints are distinguished from the ministers and officers; Acts xv. 22, 28, those he calls the charch, ver. 22, he calls them brethren, ver. 28.
All the members of the church are usually styled brethren, Rom. xvi. 28, Philip. i. 10.
Christians that had no public offices in the church he styleth saints, Col. i. 2.
Now, because God would have us give our children significant names, therefore it is likely for good reason the Holy Ghost gave these names to the members of the church, some officers and ministers, others brethren and saints.
In their very namos you may read the idea and platform of the charch government; their very name should put them in mind of their duties, that as readily as you know your names when you are called, so you may hereby see the duties that God calls for in our several places.
- Ist, For ministers.
This is expressed by two words in Scripture: the first is iwngirac, 1 Cor. iv. 1; let men esteem of us as under-rowers, the ministers carry an-end the ship of the church.
Now, what doth this hold forth unto us?
{ft holds forth thus much, that ministers are called to be rowers and under-rowers to Christ.
This text will lead ministers by the hand to see what God requires of them, that they should labour one way and look another way, and yet both without hypocrisy. A rower, which way soever he rows, he looks contrary: if he be for to row westward, he looks eastward. And did you ever hear a minister preach damnation in his words,
| ENAWAY OF GATHOHISM. and see him look as though he would carry all his hearers to hell? It is | trae, it may be he looks so, but now he rows a clean contrary way to that.
' i And you would think he did respect the way to everlasting happiness, that he would advance you to them when he delivers yon all delicacies and comfort; you would think his intent were to advance you to the highest hesvens, and go it is; but withal he labours a quite contrary thing, his course is quite contrary to that he looks.
When he doth most exalt you, then he doth but abase you; it is to make you the more humble, James i. 9, 10.
You will sometimes think s minister speaks with much authority and sternness, and yet doth he serve you in all meekness of Christian wisdom and humility of mind.
Paul saith he did, Acts xx. 18, 19, when yet he charged them with.all authority, and when he beseaches you to receive grace; when he moves and persuades to avoid any evil, then doth he come with all authority and role.over you with power.
These are compact together, and that without sin; and what is said of one minister is said of all, that is, pastors and teachers.
This is the first thing implied:in the word minister, that is, an under-rower.
Qdly, The word minister signifies a servant.
Joshua was Moses's minister, his servant that waited on him; go are all the apostles, elders, and deacons.
The word deacon signifies a minister.
First, They are ministers to Christ, Rom. xv. 16.
Now, they are his servants, 1, because they deliver nothing, nor speak nothing to the church, but the commands of Christ; they do nothing nor speak nothing but what they have received from Christ, Mat. xxviii. 20.
2. They work for his end and for his glory, and make it a transgression of their ministry to do otherwise, Philip. ii. 21, 22, Gal. i. 10; then they are ministers to Christ indeed.
Secondly, They are ministers and servants of the church: Rom. xvi. 1, ' Phebe, a servant of. the church ;' 1 Cor. iv. 5, 'We preach ourselves your servants ;' and 1 Cor. iii. 22, 28.
Wherein are the: ministers the church's servants ?. Are they not called rulers?
Ans. Not in the same respect they are ministers.
The calling. of a minister is a mystery; they look one way and work another, and yet dissemble neither way.
But as they are servants, their service to the church stands in these things: 1. They come at the 'church's call; this is one part of their service to the church: Acts xvi.
9, 10, 'Come into Macedonia and help us,' whence they gathered the Lord called.them.
Hence God hath ordained the church to call her own officers, for the man came in the church's name: 'Come and help us.'
It isa point of service to come when a man is called.
2. They go upon the church's errand; that is a-point of service, Mat. viii. 9.
It is our Saviour's rule, 'He that is sent is not greater than he that sends.'
So then herein lies their service, they come when the church calls them, and go when the church sends them, John xiii. 16.
Paul saith he was sent by the church, and the church chose another.to go with him.
8. They submit themselves to the . chureh's censure, Col. iv. 17; and if they will not hear an admonition, they may deal farther with them.
.Peter himself must not judge others, but the church, and they must also.judge him; this is the service of ministers to the church.
Thirdly, The third thing wrapped up in the name of minister is, that he is a dispenser, Gal. iii. 5,11.
Rom. xv. 16, 'He hath made us able ministers of the gospel,'.that is, dispensers of it by the Spirit.
1. Therefore it lieth strongly upon their consciences to know'and practise that which is a main part of their calling: never to think they have done this
| ministry till they have dispensed the Spirit with the New Testament and the | gospel,.2 Cor..iii. 6.
This makes the work too heavy for men and angels, CHURCH ORDER EXPLAINED that they must minister the Spirit ; not only the word, but the Spirit, saving knowledge.
This is the main weight of duty that lies upon a minister, not to dispense ceremonies, shadows, rule, and pomp ; but if we ran without the Spirit, we run without our errand, and we have not fulfilled it except we leave the Spirit behind us in the hearts of the people.
'I create the fruit of the lips, peace, peace,' Isa. vii. 19, speaking of the ministers of theNew Testament.
This is therefore their principal work, to be dispensinga spirit of peace, a spirit of power, a spirit of love, a spirit of meekness, and of zeal, and of humility, and whatsoever savours of life.
Thus they are called to the work, therefore they are called stewards, 1 Cor. iv. 1, 2.
2. This therefore teacheth us ministers to be faithful, for so must dispensers be.
They must tell all their errand; and not only fill them with words, but with the characters of the Spirit also, if it be possible.
2 Cor. ii. 16, ' Who therefore is sufficient for these things?' to be # savour of life; therefore it is not all the learning in the world that will make a man sufficient to dispense & spirit of life and darkness.
No, not Paul; for for him to give the Holy Ghost is far from him, but he keeps his heartin frame, and is faithful, that Christ may breathe in his 8. This will carry some respect back again from the people to the minister, in regard he is a dispenser to them, 1 Cor. ix. 11.
Now, for this word officer, it signifies two things, and that God styles them: 1. It signifies a charge, Actsi.20, Ps. cix. 8. The word in the original is properly charge, and so it is translated Isa. lx. 17.
'Necessity is laid upon me to preach,' 1 Cor. ix. 16;' 'Thou shalt gre Joshua a charge,' Num. xxvii. 28.
It implies authority, Ps. cix. 8. at word implies authority, therefore the officers are called rulers, 1 Tim. v.17.
God hath left governors in his church, 1 Cor. xii. 28; ' Obey them that have the rale over you,' Heb. xiii.17.
But if they be servants, how then can they berulers?
This is tho mystery. The rulers of the church are the church's servants, and the servants of the church are the church's rulers.
Ans. There are three things in which lies the authority of their office: 1. In dispensing of the mysteries of the kingdom of God, Titus ii. 15, either in exhortation, doctrine, or admonition, they do it with all authority: 1 Tim. vi. 17, 'Charge them that are rich,' &0.
2. Though they come not on to the ministry till they are called, yet being called they have authority to call church assemblies and to dismiss them: Acts vi. 2, the apostles called the church together; Joel i. 18, 14, ' Call a solemn assembly.'
They moderate matters in the assembly, give leave to others to speak, Acts _xiii. 9; and they dismiss the assembly, Num. vi. 28-27.
8. These are the mouth and hands of the church, by which they execute the power of the censures; and therefore he saith he hath somewhat against the angel of the church of Ephesus, and against the angel of Pergamos and Thyatira, Rev. ii, 4, 14, 20.
By the angel is meant the presbytery, and they are taxed for lack of good discipline in the church ; because the church having called ralers, it lies upon them if therebe any abuse in it, for they have the power to act and moderate all in it,and the church only consents to and approves what they do.
If you ask, then, What is the powerof the church? it is this:
1st, she calls her own officers and members; and, 2dly, she sends forth both for her service; and if anyfail, she may call them to account, and censure their failings by the hand of her mouth, which are her ministers.
The ministers have anotherpower, to call the church together, tocharge her there with all authority, to moderate things in it, and to dismiss it, to execute her censures, according to God's word.
The deacons also being officers, have the charge of the church's treasure, and they have power and authority -| | | IN A WAY OF CATECHISM. to dispense it according to the rule of Christ; and except they go besides the tule, the church breaks not in upon their office.
Now, for the word brethren, it argues threo things: 1. That they are subject to officers, which is not sorvice, but brotherhood: Rom. xiv. 28,
' Quartus, a brother.'
2. It is a rule over brethren; it implies a continuance in brotherly love, Heb. xiii. 1; break them, and you break the covenant.
8. A continu- : ance of brotherly communion and fellowship, that it be not broken; except Christ break it, we may not bresk it, Zech, xi. 14.
That word saints implies two things: 1. A separation from all unclean and common use; as bread and wine, when they are set apart from common use, are said to bo holy, so men, when they are set apart from lusts and passions, are then sanctified.
2. A devotion or dedication of them to God's service; as a Sabbath is said to be sanctified when it is dedicated to God.
Then let the mentioning of theso names keep this whole work of discipline fresh in your hearts and thonghts; as often as you are called officers, ministers, brethren, and saints, then read your duty, and they will be a commentary whereby to know what God requires of you, your duty to himself, to his church, and one to anothor.
Quest. What sorts of ministers or officers hath God set in his church?
Ans. They are some of them extraordinary, as apostles, prophets, and evangelists; some ordinary, as bishops and deacons.
First, For the extraordinary officers, they are apostles, prophets, and evangelists; and theso God sct in his church, Eph. iv. 11, 1 Cor. xi. 28, To open these; and, 1. For apostles, thoy aro first set in the church, 1 Cor. xi. 28.
An apostle signifies as much as an angel or messenger, four benefits or privileges accompanying their calling:
1. They were messengers sent immediately by Jesus Christ; they had their calling by lively voice from him, John xx. 21.
So also saith Paul of himself, that he was not 'of man, nor by man, but by Jesus Christ.'
2. They had an immediate charge: Mat. xxviii. 19, 'Go, teach all nations;' Mark xvi. 15, 16, 1 Cor. xi. 28.
The care of all the churches lay upon him; yet where God blessed his ministry, there he stayed longer, and departed from them that would not receive his doctrine.
7, 8, Peter was more mighty among tho Jews, and Paul among the Gentiles.
Though their power were illimited in regard of the charge, yet there was a limitation in respect of effects and spiritual directions by them.
Paul would have gone to Bitbynia, but the Spirit suffered him not.
8. They were guided by infullible assistance of the Spirit; the Spirit led them into all truth, Gal. i. 11, 12.
Paul doubts not to say that he had laid the foundation, therefore good reason it was that they should be kept from errors, 1 Cor. iii. 10.
Peter erred indeed, but his error was not in doctrine, but only in matters of fact.
4. They were endued with the power of working miracles, to confirm their doctrine, Mark xvi. 20; these things made their places extraordinary.
Other ministers of the church have not the same call, the same charge, the same assistance, nor the like power.
When Judas the apostle hanged himself, they had a church meeting to elect another apostle into his office, Acta i. 15, 16; but when Herod had slain James the apostle, chap. xii. 2, you read not of any other meeting to const:tute another.
When they slept, their calling slept with them, and were not to continue in succession; for no man was substituted in tho room of James as there was in the room of Judas, but instead thereof the apostles constituted elders in every church, Acts xiv. 28,
As in the Old Testament there were twelve patriarchs, and of Joseph that was cut off from his brethren there came two tribes, and so they were thirteen
CHURCH ORDER EXPLAINED in all, so when Judas fell from his office, God ordained another in his room.
And, lastly, was Paul, as one born out of due time, sent by Christ himself, for to make up the number of the thirteen patriarchs of the New Testament.
This was the work of the apostles, even to plant churches; the church could not call them, for they were to bring in the Gentiles, which were no churches.
2. A second sort of officers is prophets, Eph. iv. 11, 1 Cor. xii. 28; this is the second office.
There were three sorts of prophets in the New Testament: 1. Those that were endued with an extraordinary gift of foretelling things to come, needful to prevent the churches' dangers, and give direction for the churches' safety ; such an one was Agabus, Acts xi. 28, 29.
If that danger had not been foretold, the churches would not have been ready for to send relief to the saints in Judea, and so many poor saints might have perished; but by that prophecy it was prevented, Acts xxi. 9-11.
Agabus prophesied what should betide Paul at Jerusalem ; this was of excellent use in those times, that so the churches might by their prayers prevent such like calamities ; or else if Paul could not prevent bonds or death, then he might be prepared for such desperate discouragements, as he saith himself,
These gifts ordinarily now are ceased ; all is written in the Scriptures, whereof we stand in need for help and direction.
2. Prophets , are taken for the preaching elders of the church, so it is taken, Rom. xii.
The ordinary preachers of the gospel are pastors and teachers, and they are called prophets.
8. Sometimes prophets are taken to mean those who have the gift of teaching and 'prophecy, which may be found in any member of the church; and this is not an office, 1 Cor. xiv. 81; these are not ceased in the church, but still continue in the same.
8. For the evangelists, Eph. iv. 11, who they were, is much sought after; but they were such as had not their call immediately from Christ, yet they had an immediate call from the apostles, who were extraordinary meh, and had extraordinary gifts.
They had their calling from the apostles, as the apostles had theirs from Christ: 2 Tim. iv. 5, ' Do the work of an evangelist;' and it is said of him that Paul would have him go forth with him,
Another evangelist was Mark, whom Paul would not accept of to go with him, Acts xy. 87, 88; and these were called to perfect the work of the apostles, that which the apostles had begun.
When they had begun to plant churches, they left the finishing and perfecting of them to the evangelists.
These were extraordinary in their call: 1. That they were immediately called by the apostles, though the church sometimes joined with them, as in ordaining Timothy, 1 Tim. iv. 14.
2. They were not limited to any one charge, but had many, and executed authority in divers places; and herein they differed from pastors and teachers, for the pastors are to look to the flock, over which the Holy Ghost hath made them overseers ; but evangelists stayed no longer in a place than they were entreated, which pastors needed not to be.
1 Tim. i. 8, He would not have besought Timothy to have tarried, if he might not have gone away when he pleased.
Tit. i. 6, He left him for to ordain elders in every city, therefore they were not limited to one charge, or bound to stay in any one place, 2 Tim. iv. 11, 12.
Thus he leaves some in one place, and some in another, and disposeth of them ; for they were to perfect the work of the apostles, and not limited to any charge.
8. Some of the evangelists wrote the Gospel, as Mark and Luke, but this was peculiar to some of them; the rest of the evangelists that wrote the Gospel were apostles also.
But since the apostles and evangelists went to heaven, you never heard the Holy Ghost took care to substitute any evangelists in their room ; as they died, go their places died with them.
Further, yoa read that Philip, one of the deacons, Acts vi. 5, was an evangelist, Acts xii.
IN A WAY OF CATECHISM.
8; and then the Holy Ghost sets him apart too, for he went down to Sama- | ria, and preached there, and the people gave heed unto his ministry, Acts viii. 5, 6; also he baptized the eunuch, which, as a deacon, he would not have done, but as an evangelist called to preach the gospel.
Some, therefore, of the evangelists were immediately called by the Holy Ghost, some immediately by the apostles, some by the apostles with the church, 1 Tim. iv. 14, This office is ceased, as the callings of the apostles and prophets are, God hath of latter days given to some extraordinary gifts for the \ settling of churches, as Luther, Calvin, &c., having great wisdom and knowledge; but they did it not so much by virtue of office as by gifts.
These are the extraordinary, apostles, prophets, evangelists.
Two sorts of officers in the church are ordinary, and they are hishops and deacons, Philip. i. 1.
That these are ordinary, and that these are all, may appear by the direction of the apostle to Timothy, how to carry himeelf in the church of God in constituting of officers.
He nameth these two, 1 Tim. iii. 1, 8, bishops and deacons.
Whom doth he mean by the bishops?
You may see, Acts xx. 17, with 28, ' the flock over which God hath made you isioxéxoug, overseers'; those he calleth elders, ver. 17, he calleth bishops, ver. 28, Tit. i. 5,'7; and the same he calleth elders, ver. 5, are called bishops, ver. 7.
For deacons, see Acts vi. 2-4, the deacons for the church at Jerusalem; and Paul giveth directions to Timothy about them, and it is
@ perpetual charge to the church.
Compare 1 Tim. iii. 14, 15, with 1 Tim. vi. 18, 14, Bishops and deacons must be kept to the coming of Christ in the' church; not so apostles, prophets, evangelists.
W hat mannerof persons hath God appointed to be called to the office of bishops, or (which is all one) elders in the church #
Ans. A bishop or elder in the church must be in himself blameless for holiness and righteousness, and for freedom from passions and lust, aleo a vigilant man, and of good behaviour.
Moreover, in his family, a man of government, and good hospitality ; in his name, of good report, yea, even of those that are without ; and in profession he may not be a young plant, but holding fast the word of trath, apt to teach it, and able to maintain it, 1 Tim. iii. 2-7, 11 ; Titus i. 6-9.
To open all these particulars from those texts.
An elder is all one with a bishop, and a bishop with an elder: Titus i. 5, 7, 'TI left thee to ordain elders, if any be blameless.
For a bishop must,' &., Acts xx. 17, 28.
Therefore a bishop, in the first place, must be blameless, 1 Tim. iii. 2; Titusi. 6; for what is it to be blameless ?
He must be holy, and, Titus i. 8, he must be known to be holy in his service of God, just in his dealings with men, and not justly taxed for any profaneness or unrighteousness.
He must give God his own, man his own, and not be blamed for the least offence; so also he must be blameless from passion and lust; he must not be self-willed, Titus i. 7; he must not be self-conceited, selfpleasing, that pleaseth himself in his fancy, and will not be drawn from it ; he must not be soon angry, he must not be a striker, he must not be a brawler, 1 Tim. iii. 8.
He must be free from readiness to be angry in his speeches, nor must he be ready to strike, a thought and a word, a word and a blow; thus must he not be, but blameless from them.
He may not lust after wine, for that is a lust of intemperance ; nor greedy of filthy lucre, for that is a lust of covetousness, 1 Tim. iii. 8, Titus i. 7,8; he must be a sober man, and of temperate behaviour.
All those vain, worthless things are reckoned under these heads, 1 John ii. 6, 7, ' The lust of the flesh, the lust of the eyes, and the pride of life.'
Now when he is forbidden to be selfwilled, to be angry, to be a brawler, then he is no proud person ; take away self-will, and down falleth pride; through pride men make contention, Prov.
CHURCH ORDER EXPLAINED xiii. 10.
He may not be blamed for covetousness, the lust of the eye, nor the lust of the flesh, intemperance and incontinency.
A bishop must also be a vigilant man, and of good behaviour, 1 Tim. iii. 2; ' vigilant,' that is, watchful; a double watchfulness is required of him.
1. In respect of his own estate, that he may not put upon the church unnecessary burdens; he must be prudent, not unthrifty.
2. In a diligent observance of the state of the flock committed to him, that he may be able to apply a fit word to them in season.
Also, he must be ' of good behaviour,' comely ; he must not be slovenly nor rade, nor neglective to others ; such a man will bring his calling into contempt, especially amongst carnal men.
This would make his people neglect his counsel, therefore he must not be rade whether it be through jilnature or ill-nurture. They should be comely-carriaged men, that they expose not their callings to contempt throngh rudeness or slovenliness, but that they may be fit for any company.
God taketh no pleasure in compliments; for God would not have a man of a mimic behaviour, full of gesticulations and cringes, for they are not fit for men of gravity, as elders must be; they must not be like players and courtiers, but of grave and comely behaviour: this he must be in himself.
Now in his family he must be, first, a man of good | government; he must have his children and servants in good order; they must not be wild and unruly, nor pilferers, nor riotous, nor sturdy, nor prodigal, Titus i. 7, but faithful, but frogal, bat teachable, and ingenious,
He must be the husband of one wife; he must not have two, as the Jews had, nor have a second when he had put away the first for any other cause than adultery; he must have but ore, and her lawfully married.
1 Tim. ii. 5, if @ man cannot rule his own house, his own servants, his own children, how shall he rule other men's servants and children that are members of the church?
He must also be of good hospitality, 1 Tim. iii. 2, Titus i. 8; he must be a 'lover of hospitality,' and given to it.
The word in the original signifies both, that a man loveth he is given to; he taketh it for his comfort to have Christian friends in his house with him. It is his joy; he doth not harbour his brethren with grudging, 1 Peter iv. 9, he must do it freely, frequently, according to the measure of his estate God hath given him, Heb. xiii. 1, 2.
Now for his good name, he must be a man of good report, even of those that are without, 1 Tim. iii. 7, that they that would slander him, and religion by him, may not be able, lest he fall into reproach, which is a dishonour to his name and to the church of God, and he falleth into the snare of the devil.
While he may seek to clear himself, he may fall into passion, and brawling, and contention, or else may let a report lie upon him, and not seek to vindicate his name, and so the devil will have him on either side.
He must have a good report even of those that are without, because this will first cut off occasion of slander from pagans, and also give them the better opportunity and greater encouragement to come into the church, and for that end to confer with the elders about it, for otherwise it would be'a stumbling-block unto them ; and if they should be well reported of by those that are without, how much more by those that are within!
Finally, he may not be a new plant, a novice, one that is new come on to grace, or newly in the church, for such an one is but raw, and unsettled, and of no great experience.
Hoe must be a grave Christian, and of some standing and constancy.
Titus i. 9, he must hold fast the faithful word of God, which a young plant cannot do; he must be a constant Christian and professor, that must hold fast the doctrine of truth and grace against his adversaries,
Satan and his instruments ; yea, he must be able to maintain that he saith, and persuade others to it: apt to teach ; for though all elders teach not, yet they must be apt for it, apt to admoniah, apt to teach, as they have occa- | IN A WAY OF OATECHISM.
They must be able to give good reason of what they hold, and able | to justify it against gainsayers. A good cause giveth a great strength to | him that believeth what he saith, and practiseth what he believeth; such a man will be able to give a reason and account of his faith and government, which a gainsayer cannot resist.
He must not bea young plant, for he is not a holdfast; the reason of this is given, 1 Tim. iii. 6, ' Lest, being lifted up with pride, he fall into the condemnation of the devil.'
'This holds forth thus much, that a young plant being called to the ministry, may be puffed up with the pride of his place, and respect done unto him from others, and 80 fall into the condemnation of the devil, which was pride upon the excellency of his ministry; that was the devil's fall, and the sin whereby he fell out of heaven and became a devil.
God made him on angel of light; and when God had made his angels ministering spirits about his throne, they were proud of it, and thought it reflected some glory, not upon God, but upon themselves; and therefore God cast them out, and they are reserved in chains of darkness unto the judgment of the great day.
The devil was not capable of the lust of the flesh, nor the 'lust of the eye,' therefore his sin was pride, or the fraits of it.
Some have thought he offered to set his throne equal with his Maker, Isa. xiv. 12-14 ; but it is not spoken of him, but of the king of Babylon; and the text saith, 1 Tim. iii. 6, his pride was in his ministry ; for pride may shew itself, as in envy of superiors, so in contempt of inferiors, or self-sufficiency and fulness in a man's self; for their envying of God we read not any footsteps of it in Scripture, but that they prided themselves in their ministry.
Because they saw Adam and Eve not so glorious creatures as themselves, but that they were more remote from God, therefore they prided themselves in their ministry above Adam, and : were full of themselves, and therefore would not serve and attend upon Adam; and this might be their ruin.
Therefore, a man might not be a novice, lest he fall into the sin of the devil, who prided himself in his ministry about the throne, and despised Adam, to pride himself in his ministry.
Use 1. This serves to teach the charch of God, when you come to choose your church-officers, whom they are to choose into the office of a bishop or elder, even mon thus qualified, of sach government in their families, of such
© growth as hath been described ; for if you walk 'besides the rule, you walk besides peace.
Use 2. It teacheth officers their duty, and what God calleth them to, even to be blameless, &c.; and this is your copy, this is that you are so to express, that you may not fail in any.
Use 8. To teach us what cause of due thankfulness to God we have, when God giveth us such as are in any measure conformable to this rule laid down unto us.
Use 4. To teach the children and servants of church elders to take heed of riot, of anger, of impatience, disobedience, for thereby you disable them from ruling thechurch.
He that cannot keep in order his own family, how, then, shall he rule the church of God ?
Use 6. To teach those whom God ealleth to any public office, either in the church or commonwealth, to look to have their hearts not puffed up with their places; but be you hamble in the ministry God calleth you to, not to be exalted above your brethren.
A man is not to be self-full, but careful to receive supply from Christ, and so to go in and out amongst your | people, that you may be exemplary patterns to them of blamelessness, of freedom from passions and lust, of good behaviour, of good government, that so God's work may prosper in your hands, and you may give God a comfortable account at the day of your appearance.
CHURCH ORDER EXPLAINED Quest. What sort of bishops hath God set in his church ?
Ans. Two; some pastors and teachers, some ruling elders, under two heads; some labour in word and doctrine, and of those some are pastors, some teachers, others rale only, and Jabour not in word and doctrine.
Quest. What ts the work and office of the pastors and teachers?
The work of the pastors is to attend to exhortation, and therein to dispense a word of wisdom ; but tho teacher's offica is to attend unto doctrine, and therein to dispense a wotd of knowledge: Eph. iv. 11, ' God hath given some pastors, some teachers.'
Now there be two places which give clear light to the difference of their work and office. The first place is Rom. xii. 7, 8: there is a teacher, which is to attend unto teaching ; and an exhorter, which is to wait upon exhortation.
If the teacher be to attend unto teaching, and there is besides an exhorter, then that is left for the pastor's office and work to exhort; for there are no other officers in the church now that labour in the word and doctrine but pastors and teachers.
The apostle maketh them distinct officers, and they have their several works to attend unto; the teacher is not to attend unto exhortation, nor the pastor unto doctrine.
The second place is 1 Cor. xii. 8: the apostle, speaking of the several gifts that God hath given to the members of the church,