The Government of the Churches of Christ, Book 6 · Chapter 10
CHAP. X.
Of the Communion of Saints, which the Members of a Church ought to have one with another.
HAving proved that Christ hath instituted divers sorts of Officers to be in a Church, and having described the distinction of their Offices: The thing next to be considered is, what communion the Members of such a Church ought to have one with another (besides the Communion which they publickly enjoy in Ordinances) for their mutual edification and increase of their Graces.
The Communion which I intend, is not by way of exercising Gifts, but of Grace: A Communion not in the way of a set Institution or Ordinance; but in the way of a fit means, and help to encrease that love which ought to be between one Member and another. The question in sum is, whether every Member is not bound to seek the knowledge of every Member's Spirit and Graces, and that not only by occasional converse; but by fixed meetings appointed on purpose for such Spiritual converse, to know one another's cases and spirits, and to provoke one another to love, and to good works, Heb. 10. 24. There are two things which must be supposed as unavoidably to be granted.
1. That every Member of a Church cannot in publick edifie the others, for Women must not speak in the Church, 1 Cor. 14. 34, 35. And besides, publick meetings are for exercise of Gifts, which even all the Men have not.
2. In private occasional converse, one Member may not have opportunity to discourse with another once in seven years: For when will occasion offer for a godly Servant, to discourse with the Master of another Family? There seems then to be a necessity of a fixed meeting to this very end, that such opportunities may be afforded to them.
And 3. It may be demanded whether for these Members, who occasionally perhaps meet every day, such appointed meetings are not necessary, that there may be a set time for this Spiritual Conversation? It is not meant that herein there should be Preaching or Praying; but a Spiritual Conference to gain experience of each others improvements in Grace.
1. I shall consider whether this be a Duty, and what in a Church-Fellowship should bind the Members of it to such a Duty.
1. This is certain, that one Member should make known his Spiritual case and condition to another, of known Faithfulness, (Isa. 5. 16.) And that he should make known too his needs or wants of any kind, not to the Minister only; but to any of the Members of the Church, who is in a special manner known to be Faithful, that he may pray for him, confess your faults (says the Apostle) and Pray one for another, that you may be healed. The effectual Fervent Prayer of a Righteous Man availeth much. That Pbrase, confess your faults one to another, is not general, as if it were to be done to every one; but the Apostles design is to shew, that there are occasions upon which this Duty is to be done to some.
But 2. That place in, Heb. 10. 24. seems to call for, and require a more special Animadversion to know one another's cases and experiences, and that not only as they may be made known occasionally, but to enquire, of ones own accord, and to take occasion to do it. Let us consider one another (says the Apostle) to provoke unto love and to good works, The word is foreign, the same which is used to exqress, (Mat. 7. 4.) The diligent enquiry, and exact Animadversion which we ought to make upon our selves.
3. This also seems to call for such a stated converse of Church-Members together to enquire into, and know one another's cases and experiences; because otherwise every Member would not have an equal benefit in Church-Communion. For some that are Rich, and have time to converse much together, may indeed reap the fruits of a blessed Fellowship. But others that are poor, or Servants, &c. will be abridged, and so the same inconveniences will arise, as were in the Corinthians Love Feasts, 1 Cor. 11. 22.
1. Then, it is evident from Scripture, that it is the Duty of every Member to observe, and to take care of another's Spiritual Wellfare. This appears from the Duty enjoyned, Heb. 10. 24. And it is a Duty distinct from Assembling together, which follows in the next verse. The same thing is also manifest from that Text, 1 Thess. 5. 11. Wherefore comfort your selves together, and edifie one another, even as ye do. The Greek word is foreign exhort and edifie one another, foreign. i. e. every one of you, do this Duty to every one. And the Apostle commends them, that it was their practice so to do, even as also (says he) you do: So that a Primitive Apostolical Church, did practise this Duty: And this was distinct from the work of these Officers, for of them he speaks afterwards, verse 12. And then he tells them the several ways wherein they should exercise this Duty one towards another, verse 14. Now we exhort you Brethren, warn them that are unruly, comfort the feeble minded, support the weak, be patient, toward all Men.
But the question is, whether this Duty is only to be exercised occasionally, as the providence of God gives opportunities and occasions of converse, and according to the Relations wherein he hath set Men, of Man and Wife, Master and Servant, &c. That as we ought to give to poor Saints, when there is occasion, so it is Duty also to Exhort, Admonish, &c. when an opportunity is offered.
1. It is evident that this Duty is to be discharged between Persons who live in these Relations, and as Man and Wife have more occasion of converse, so more of this Duty is incumbent upon them. They not only as Members of a Church, but, as being in such Relations, ought to serve the ends of Church-fellowship: And the greater the occasion is, the more are they obliged to this Duty, tho he ows it as a Member, yet he is bound the more to exercise it in this occasional way of Relation, Eph. 4. 16. From whom the whole Body fitly joyned together, and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh increase of the Body unto the edifying of it self in love. The word foreign, (which is Translated the whole Body) may be Translated every Body, or particular Church, for he speaks of particular Churches there, for the whole Mystical Body of Christ is not edified by every particular Person.
2. He mentions here the Edification of the Members, by the Members, as considered distinct from their Officers.
3. The word foreign fitly joyned evinceth as much: It signifies being joyned as with Sinews and Bones, for so foreign is taken, Heb. 4. 12. And so here is it to be understood; for the Apostle speaks of a Body which every joynt supplyeth, foreign, as he also useth the word, Col. 2. 19. The Body is knit by Joynts, and the nourishment is supplyed from Christ. And it is knit together not only by Joynts, but by Sinews, (foreign, Col. 2. 12.) which run between every one. So then there are Joints by which Christ supplyeth Nourishment to the Body, and there are Sinews by which the Members of that Body are joyned together, and those are the several Relations which the Members have one to another, either as in a Family, or in the Offices of the Church. For if there were no other Relation, yet this of Membership in a Church is one sufficient, since all the Members have from Christ a measure of Supplies for the Nourishment, and strengthening of the whole Body. And the Laws of Life and Motion are as natural here, as they are in Bodies of Flesh and Blood. For as the several parts of them receive Spirits from the Head to enliven and move them, so, to all the Members of Christ's Body the Church, the Spirit is conveyed from him the Head, to give Spiritual Life and Motion to them all, and so to the whole Body. So that if there were no other Relation between the Saints, but this of their being set and joyned in one Body the Church, and not in a Family, &c. only: yet this is enough for their mutual Life, Strength, and Edification, 1 Cor. 12. 14, 15, 16, 17, 18, 19, 20, 21. 22. For the Body is not one Member, but many. If the foot shall say, because I am not the hand, I am not of the Body: Is it therefore not of the Body? And if the ear shall say, because I am not the eye, I am not of the Body; is it therefore not of the Body? If the whole Body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the Members, every one of them in the Body, as it hath pleased him. And if they were all one Member, where were the Body? But now are they many Members, yet but one Body. And the eye cannot say unto the hand, I have no need of thee: Nor again, the Head to the feet, I have no need of you. Nay, much more th…se Members of the Body, which seem to be more feeble, are necessary. And indeed every Member hath some Grace, or some Experiences wherein it differs from another, and is helpful to it. As the Members of the Natural Body, tho' consisting of the same Flesh and Blood, yet differ in some properties wherein they excell, and wherein they are useful to the other: So every Member in a Church hath some peculiar Grace by which the other may profit. So Paul says of himself, writing to the Church of the Romans, that he was comforted by their mutual Faith, not by their Gifts, Rom. 1. 12. That is, that I may be comforted together with you, by the mutual Faith both of you and me. In like manner he says, that when in conference with the other Apostles, there was nothing added to him, yet their discerning the Grace of God which was in him, had the desired effect, Gal. 2. 6. 9. There is then no Member in a Church, but what is necessary and helpful, and no one can say, that he hath no need of another. Thus the Apostle tells us, that they who are feeble are necessary, 1 Cor. 12. 22. And therefore he argues, (ver. 25.) that all should have the same care one of another, tho' never so mean an object. And (ver. 27.) says he, you are the Body of Christ, and Members in particular, not only Members for the use of the whole Body, but for the use of every one Member considered apart.
There are three expressions used by the Apostle, which shew that the care which the Saints in Church-Fellowship together ought to have over one another, should not only be exercised as occasion offers; but that it is a constant Duty, and that we ought to seek all occasions of acting it.
1. The Apostle says, Heb. 10. 24. And let us consider one another to provoke unto love, and to good works. The Greek words are, foreign, let us accurately consider one another, that our care over one another may be answerable.
2. The same Apostle speaks in like manner, 1 Cor. 12. 25. That there should be no Schism in the Body; but that the Members should have the same care one for another. The Greek word, foreign, signifies, that we should have an especial and solicitous care of one another's Souls.
3. What the Apostle says in another place, is to the same purpose, 1 Thess. 5. 11. Wherefore comfort your selves together, and edifie one another, even as also ye do. The Greek words, foreign, import not a General, but a particular care, not only occasional, but such as we should study, and endeavour to exercise for the edification particularly of every one. But besides there are these further Reasons of the thing.
1. Because there is this difference between the Members of the Church Universal, and the Members of a particular Church, that the former are obliged to those Duties of taking care to help and edifie one another, as occasion serves; but the other are bound by a more especial covenant to perform this Duty, one to another in a constant manner, and therefore ought to seek occasion for it.
2. The same thing is evident from this, that every Member hath in him something that is needful for another (1 Cor. 12. 22.) tho' not in Gifts, yet in Graces, by which the strongest may profit; as Paul increased in Faith, by the mutual Faith in the Romans, (Rom. 1, 12.) tho' in the Gifts nothing could be added to him.
3. There would not otherwise be the same care taken of all, that there is of some, which is contrary to what the Apostle enjoyns, 1 Cor. 12. 25. And Reason shews, that care should rather be taken of the weak, 1 Cor. 12. 22, 23. 1 Thess. 5. 14. And the neglect and despising of the poor and weak, was the fault of the LoueLove-Feasts, which the Apostle reproves, 1 Cor. 11. 22.
4. Because otherwise the Relation of being a Member in a particular Church, would add nothing to the Person, as proper to such a Relation, if one Member was not thereby bound to be helpful to another, not only occasionally, but on set purpose, and on appointed times, when occasions are not offered.
But the question will be, how this care which every Member is to have of another, will differ from the care which is incumbent upon the Officers to take of the Church.
Answ. 1. The Officers are bound to their care in a more especial manner, and the exercise of it is incumbent on them, ex officio, by vertue of their Office. And besides, their care reacheth to the whole Church, but every Member's care to another, Rom. 12. 4, 5. For as we have many Members in one Body, and all Members have not the same Office: So we being many, are one Body in Christ, and every one Members one of another. The Greek word is foreign Activeness, working, so, that it is evident from this Text of Scripture, that every Member hath its peculiar working, as we say, that the Eye hath not only its Office; but the Ear also hath an Office proper to it.
2. The Officers are wholy in this work, and entirely devoted to it.
3. The Officers have the charge of the whole, and of every part, which is not incumbent on the private Brethren. Tho' in Rom. 12. The Apostle mentions the Authority and work of the Officers; yet withal he insinuates the activeness and working of each Member as needful, Rom. 12. 4, 5. For as we have many Members in one Body, and all Members have not the same Office: So we being many, are one Body in Christ, and every one Members one of another. And so, in 1 Cor. 12. he speaks of works and duties, which are incumbent on more Persons then the Officers of the Church. And the Apostle Peter also speaks of private Members, and their Duty and Work, 1 Pet. 4. 5. For he speaks of the Elders and their Office, in the 5th Chapter which follows.
3. It is made a sign of Grace, for Saints to visit each other. It discovered the Truth of Grace, and Faith in Moses's Heart, that he visited his Brethren. James makes it also a Trial of the Sincerity of our Grace. Isa. 1. 27. Zion shall be Redeemed with Judgment, and her Converts with Righteousness. And our Lord Jesus makes it the Touchstone and Test of his chosen Sheep, when he separates them from the Goats, that they visited the poor little ones among his Saints, Matth. 25. 36, 40. And if there is the like Reason to visit the Members of a Church, then certainly it is to be done. We are to show our love to their Souls, to visit and refresh them; for Souls have need, as well as Bodies; and require suitable supplies.
4. The Prophet mentions it as the Duty and Practice of Saints under the Gospel, to speak often one to another, Mal. 3. 16. What he speaks of those times, hath reference to ours.
5. There ought to be so great and peculiar a love between the Members of a Church, as cannot be discharged but in the performance of this special Office and Duty, Rom 12. 10. Be kindly affectioned one to another, with Brotherly love, in Honour preferring one another. It is foreign A Natural instinct of Affection foreign, a Natural Love, such as Parents bear to their Children, and Brethren to Brethren. And in this they are to increase and abound, 1 Thess. 3. 12. And the Lord make you to increase and abound in love one towards another, and towards all Men, even as we do towards you. 1 Pet. 4. 8. And above all things have fervent Charity among your selves, for Charity shall cover a multitude of sins. The word is foreign,, such a Fervency as presseth to a mark. It is pure Love, all inordinacy of Love, of self, of Wife, &c. is removed, any inordinacy would take too much, that there would not be love enough for all the Brotherhood. As it is such a love, so it is a growing Love; and therefore what is necessary for the feeding it, is necessary to put forth towards the Members of the Church, which how can it be done without a Communion maintained among them.
6. Whatever other Relations binds us to, we are engaged to the same Duties by our Relation of Brethren in a Church. If obligations of Civility, or tyes of Nature, and Kindred engage Men to visit one another, then, much more the Relation of Members in a Church, obligeth us to the same Duty. And the poorest, meanest Saint, is as worthy of it as any; for otherwise we should have the Faith of our Lord Jesus with respect of Persons, which the Apostle forbids, Jam. 2. 1.
Object. But the Work and Business of the Officers in a Church, take off this care from the private Members, and render it unnecessary: And besides, they have other Callings, as being Merchants, &c. which they ought to mind and attend.
Answ. 'Tis true, but yet these are Duties which occasionally they ought to perform. As if offence be given them, they are enjoyned to speak and admonish the Person, Mat. 18. 15. They are required also to do good, as opportunity serves, Rom. 14. 19. 1 Cor. 10. 24. If any thing be Revealed to a Person, it is proper for him to tell it, if there be leisure or opportunity, whereas an Officer ought always to have something ready for Edification.
The main question to be discoursed, is, wherein this Duty lies.
1. It doth not properly consist in the communication of such Gifts, whereby the Church is edified in the publick Worship of God: It doth not properly consist in expounding, no… in Praying together, tho' this may be done occasionally. There are two sorts of Gifts.
1. Such as are Superadded to Graces, and are Sanctified to a publick use, as the Gift of expression in Prayer, of Prophecying, &c.
2. There are such Gifts as are necessary to communicate, and make known our Graces one to another; as to be able to express what experiences of God's love, &c. we have had; for, as the thoughts of our minds cannot be known, unless we have a Tongue to express them, so neither can our Graces be known without such a Gift: Now the end of this communion of Saints, whereof I now Discourse, is not to make known such Gifts; but to communicate experiences, not to Repeat Sermons, (which is a Duty proper to Families) but to declare what it was in a Sermon that God blessed to them, and that affected their Hearts, what promises they have found to be made good to them, &c.
2. This Duty of communion of Saints, doth not consist in giving an account of their Graces in that set way, as they gave an account of their conversion, when they were first admitted into the Church. But it is a communication of their experiences, as to the growth of their Graces, and as to the exercise of them. The Graces of a Believer, the foreign, may be known of God in him, may rather appear thus, by way of conference, than in a Set Narration. The Reason of it, is, because an account of the Person's Grace is not now given; for a Judgment to be made of his state thereupon, as it was at his Admission into the Church. There is not in this case any Autoritative Act; for none have power to call for an account. But the Duty incumbent on the Person, is, to consider whether the Declaration of his Experiences may be for the edifying and comforting of others, and what good fruits may arise out of such a Manifestation, and accordingly to do it. 'Tis to be minded, what God leads a Man's Spirit to confer about. There is such a thing as a Manifestation of Spirits in a several way, whereby is not meant, that a person is obliged to lay open all that is in his Heart; but that by a mutual conference concerning Spiritual things, there should be a tast given what is in one another's Spirits.
3. This communion doth not consist in a confession of all sins, or in discovery of every thing that burthens us. For to that end, a Believer will make choice of some particular, in whose Wisdom and Faithfulness he can confide as occasion is, Isa. 5. 16. As for extraordinary cases, wherein there is need of help, as in case of Feeble-mindedness, (1 Thess. 5. 4.) Temptations, &c. There is no need for any Believer to tell his case to all the Members of the Church particularly, that they may all pray for him, for upon his making it known to the Pastor or Officers, he may be prayed for publickly.
4. But yet that love which the Members of a Church bear one to another, will move them, and put them upon a Sollicitousness, and a study, and care for each others Souls.
5. Let us consider that Subjection, in which all the Members ought to be one, toward another, whereof the Apostle speaks, 1 Pet. 5. 5. Likewise ye younger, submit your selves unto the elder; yea, all of you be Subject to one another, and be cloathed with Humility: For God Resisteth the proud, and giveth Grace to the Humble. I cannot conceive otherwise, but that by this Subjection, (the word is foreign) is meant, that they should be content to receive instruction one from another.
6. It is to be considered, that Christ puts an Honour on the weakest Members, 1 Cor. 12. 18. to 24. And that there may be no Schism in the Body, application must be made to one, as well as to another; and there must not be a total neglect of any, 1 Cor. 12. 25. That there should be no Schism in the Body; but that the Members should have the same care one for another. And so likewise the Apostle tells us, that there are diversities of Gifts, and Administrations, and Operations, 1 Cor. 12. 4, 5, 6, 7. Now there are diversities of Gifts, but the same Spirit; And there are differences of Administrations, but the same Lord, and there are diversities of Operations, but it is the same God which worketh all in all; but the manifestation of the Spirit, is given to every Man to profit withal. These diversities of gifts, and administrations, do not relate to Officers only, but to the whole Body; so that a course should be taken to receive the benefit of every Member's gift. For otherwise there will be a neglect of God, the Father, Son, and Holy Ghost, who are the Fountain of these diverse gifts and administrations.
The Government OF THE Churches of Christ.
BOOK VII.
That the Preaching of the Gospel is an Ordinance of Jesus Christ, Instituted for the Conversion of Sinners, and for the Edification of the Saints. Of the use and necessity of Ministers wholy set apart to Preach. That Christ by his Institution, hath appointed a due Maintenance for Ministers. Concerning the time for the Administration of Ordinances, and whether the Sacrament of the Lord's Supper ought to be Administred on every Lord's Day. Whether, in case of necessity, a Church may by common consent divide themselves, to meet in several parts, and receive the Lord's Supper in such distinct meetings, rather then omit that Ordinance wholy, whether in case of apparent Danger of Life, loss of Estate Rationally foreseen, or in case of force and violence, causing Ordinances to cease there may not be a prudent forbearance, or secret avoidance. Whether one who is not a Church Member, may be the Subject of Baptism. Whether one who is not a Pastor, may Administer Baptism. Whether a Church may Depose an Officer for a fault, which doth not deserve Excommunication. Of anointing with Oyl. Of Toleration, and liberty of Conscience to be granted to particular Churches, tho' differing from the National Constitution.