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We shall endeavour to direct your attention in these words

I. To that which the apostle here shows is to be provided against by the church, as militating against that soul-union which is of God's design in her existence. "That we be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, cunning craftiness, whereby they lie in wait to deceive."

II. To that which he would have the church to further and promote amongst her members, as greatly tending to her union. "But may grow up into him in all things, which is the head, even Christ."

III. To the means by which he shows that this is to be attained.
Speaking the truth in love."

I. That which is to be provided against by the church as militating against her soul-union. "That we be no more children, tossed to and fro, and o carried about by every wind of doctrine, by the sleight of men, cunning ...craftiness, whereby they lie in wait to deceive."

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We must understand what it is which the apostle here intends by children, because, in some senses, it is most needful that the members of the church be as children; indeed, without it, the exhortation to union contained in the opening of the chapter cannot be followed. We shall see exactly what it is that the apostle does mean here when he says, "That we be no more children," by looking to the 1 Cor. xiv. 20, where he says, Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be men." This agrees exactly with what our Lord taught his disciples when they were manifesting the carnal pride of their hearts in their inquiry, "Who is the greatest in the kingdom of heaven?" We read that "Jesus called a little child unto him and set him in the midst of them, and said, Verily, I say unto you, except ye be converted and become as little children, ye shall not enter into the kingdom of heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven" (Matt. xviii. 1-4). What is here taught would greatly tend to union amongst the members of the church; indeed, union cannot practically exist without it. Children in understanding are those who are tossed to and fro, and carried about by every wind of doctrine. These, es instead of being to the unanimity and concord of the church-to the carrying bire out and manifesting of soul union among the members of the church, are the

reverse. These are influenced and drawn aside from the truth, in the recepel tion, and belief, and scriptural holding of which, there can alone be union

among the members of the church. These are drawn aside from the truth by olto the sleight of men, cunning craftiness, whereby they lie in wait to deceive. bleThe exhortation of the apostle (Heb. xiii. 7, 8, 9) is much to the same purnoirport, where he says, "Remember them which have the rule over you, who it have spoken unto you the word of God, whose faith follow, considering the >w end of their conversation, Jesus Christ, the same yesterday, and to-day, and or for ever. Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace."

It is spiritual understanding, as opposed to that which is of mere human talent and learning, which the apostle would have the church endeavour to promote among her members, as tending to their soul-union. Soul-union is

a spiritual thing in the church. Mere agreement upon doctrines founded on human learning, may tend to the existence of an outward or visible church, may promote unanimity of opinion, but cannot further that spiritual concord and agreement in the reality of divine things, as experimentally and with a similarity of feeling known among the more advanced and deeply-taught of 'God in the church of Christ.

Those who are newly added to the church, young converts, persons who have had no experience in the truths which they profess to believe, and who are at present incapable of receiving some of the more deep and mysterious things of the kingdom of God-these are styled in Scripture "children," as compared with young men and fathers. St. John, in his Epistle, makes this distinction in addressing the various members of the church. A babe or little child amongst the members of the church, is one who, like a babe in nature, is incapable of furthering or promoting the interest of that body or family to which it belongs. The babe in nature can do nothing towards pro viding, by labour or otherwise, for his own or the wants of those to whom he belongs; it must be fed at the breast or by the hand of the mother; it must be dandled upon the knees; it is fretful and impatient of restraint or denial by its crying it often disturbs the peace and quiet of the rest of the family all for want of that understanding which, under proper correction, is attained to in riper years. So is it in spiritual things. Babes, or children in divine things, frequently hinder the union and concord of the family, by their opposition to, or rejection of, those truths, in the experimental acquaintance or understanding of which they are not taught. There is a time, a season, when they are, and ought to be, borne with in these things. But this must not continue for ever. God has provided means to promote their growth in spiritual things, and the church should diligently use these means, with a view to the growth of her members. For a time it is permitted to them-yea, wisely ordained of God respecting them, to seek out and be satisfied with the breasts of the consolations of the church; to milk out and be delighted with the abundance of her glory. Knowing nothing of the trials attending the path of the more advanced Christian-yea, as incapable of encountering these as the infant in nature would be of protecting or defending itself against those dangers to which young men are exposed. During this season, the church bears them upon her sides and dandles them upon her knees. But such must become, in time, useful and beneficial to the church; they must be taught and instructed more deeply and experimentally, that they may attain to an understanding in divine things, enabling them to try things that differ to resist error in doctrine, instead of being carried about with it. Some of those Hebrews to whom the apostle directed his Epistle, were children in understanding, instead of being men; and the apostle condemned them on account of it. It was owing to this that they were so in danger of being drawn aside to Judaism; that they tried to introduce Judaism again into the church, and mix it up with their profession of Christianity; it was this circumstance which gave rise to that Epistle; the apostle wrote it to lead them more into the mysterious things of the Gospel, and so to deliver them from their spiritually infantine state. Speaking of the Lord Jesus Christ as "called of God an high priest after the order of Melchisedec," the apostle says (chap v. 11), "Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. For when for the time ye ought to be teachers, ye have need that one teach you which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness; for he is a babe. But strong meat belongeth to them that are of full age, even those who, by reason of use, have their senses exercised to discern between good and evil." Many persons condemn the preaching that is anything but milk for babes; but they are, I think, greatly in error if they suppose that the apostle here countenances the keeping of the church in a state of spiritual childhood. He himself, in the opening of the sixth chapter, sets an example to the contrary practice, and what accords with the words of the text we are now considering, That we be no more children." Christ provides the church with spirit

ually-taught and experimentally-enlightened ministers, that her union may be promoted, her members not continuing children in understanding. The truths of the Gospel are deep and mysterious, and require divine teaching to accompany the revelation of them, in order to their being rightly and profitably received. This is ordered of God purposely, because these things are for the church as a distinct, called, and chosen people in Christ, set apart by him for a pre-ordained end. Matt. xi. 25, 26, 27, "At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight. All things are delivered unto me of my Father; and no man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." The babes spoken of in these words are those to whom is given the humble and teachable spirit of little children, to receive that in which they are taught and instructed. We read (Matt. xiii. 10, 1) that when the disciples inquired of our Lord "Why speakest thou unto them in parables? he answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but unto them it is not given." The end for which the church is set apart by God, is made to depend upon her becoming a united body, according to a measure in Christ constituting her appointed stature. While this, her soulunion, depends upon the supply of grace afforded to her, through the channel of her individual members, according to what we read in the verse following the text. That the church, as a body made up of many members, should ever attain to God's designed end in her existence, must depend upon what each member is made to be; on which account it will not do for the members, in their individual state, to continue to be children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, cunning craftiness, whereby they lie in wait to deceive. Thus, then, in the verse following the text (the 16th), we read, "From whom (i. e. Christ) the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." Here is reason sufficient shown that we continue not to be children. Continuing to be children, that is, to be fed with milk, and incapable of profiting by means of strong meat, is to continue children in understanding, not only unprofitable, but injurious to the church. Old professors who know nothing for themselves of the mysteries of the Gospel, as from any experience they have had in the things they profess to receive and believe, are not serviceable members, for want of understanding. So we read (Isa. xxviii. 9-12), “ Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little and there a little; For with stammering lips, and another tongue, will he speak to this people.o Το To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing; yet they would not hear." perfecting of the saints "a particular end named (ver. 12) as of the gifts bestowed on members of the church to make them ministers of the word-is directly opposed to their continuing children, unestablished professors in the truth as it is in Jesus.

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Children in divine things are able to do little else than walk by sight. Their faith is that of the day of spiritual sunshine, and seeming soul-pros perity; the dark and cloudy day is one with which they are unable to combat; one in which they could not help themselves, or be any help or assistance to their tried fellow-members in the mystical body. The church gets no

advantage by them when she most needs it; they cannot instruct and assist those who are walking in darkness and have no light; they cannot encourage them to trust in the Lord at such seasons, because they know nothing about such seasons. Were these to be brought into such a state, they would themselves be tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, cunning craftiness, whereby they lie in wait to deceive, as is the case with all babes on their first being weaned from the breast and drawn from the milk. Thus we find that old professors, who are only children in the school of Christ, do more to separate and divide, than to promote union among the members of Christ's church. The furthering and promoting of the union of the church is what the apostle has in view in all that he is here setting forth; to which end, as the design of God in the existence of the church, he urges a growing up into Christ in all things," But may grow up into him in all things, which is the head, even Christ." This he urges as the means of furthering and promoting that union and oneness of the church, which constitutes, in God's predestination of her existence, her chief characteristic.

This is the second subject to which I proposed endeavouring to draw your attention. The union and oneness of the church in Christ as their Head, is essential to the existence of the church as designed of God. Without this, the church, as chosen of God in Christ before the foundation of the world, can never be. There is a certain provision made in Christ of God for the church: Christ, with all he is and all he has, is that provision. The choosing of the church in her individual members in him; the blessing of them in him; was, in God's wisdom, the devised way to insure this union and oneness. It is not in the power of man to conceive of one more effectual, one more suitable, to the end proposed. The growing up, therefore, of the several members of the church, in their successive generations on earth, into Christ in all things; or, in other words, the "perfecting of the saints," is that assimilating of the members of the one body of Christ in spirit, temper, dispositions, affections, end and aim, in spiritual things, whereby unanimity, and concord, and peace, and love, shall be found amongst them; true soul-union. This we too well know cannot be found in anything approaching towards its perfection on this side the grave, as the apostle sets forth when he says (Phil. iii. 12), "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus." The apostle Peter speaks of growing in grace and in the knowledge of our Lord and Saviour Jesus Christ; which is something very much the same with growing up into Christ in all things.

Rightly to comprehend what is meant by Christ being the head, will assist us in conceiving of the apostle's meaning when he speaks of growing up into Christ in all things, as he is the head. Christ is head over all things to his church; by which we understand the power given to him to order, direct, and control all things in his providential government of the world, for the good and benefit of his church, so as to carry out all the gracious purposes of God's love, and grace, and mercy, to his chosen. Christ, though, is not only thus head over all things to his church, but he is the head of his church. The church being his body, composed of various members, all of whom, in order to their forming that one body the church, have each one the same head in Christ, that the various members of one human body have in their head; which is the seat of their life, and from whence come their union of action, of feeling, and of suffering. As the apostle shows, 1 Cor. xii. 24-26, where he tells us that God has so tempered the body together, that there should be no schism in it, but that the members should have the same care one for another; the effect of which is, that whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. This is effected by means of

the like interest which the head has in all the members of the body, and the members each one in the same head. All the spiritual life, motion, and strength, with every spiritual faculty of the soul of the believer, is in Christ as his head. All the favour, or honour, or glory, which the believer can attain to, is on account of Christ, as he is the head; or, as he, the believer, is a member of Christ. It is the influence that Christ has over the members, from whence their union of action, feeling, or suffering, affection, or purpose. As parents are the heads of a family, and the members have their union in the heads; brotherly-love, union, and concord, growing out of the relationship in which they stand one to another through their parents; so the members of Christ's family, which constitute the church, have a like union and oneness of family, or brotherly interest and feeling, through their mutual relationship in Christ. The growing up into Christ in all things, is the carrying out in their reality these truths in our conduct one towards another. It is a realizing first our own individual privileges in him, which we do by means of the truth as it is in Jesus being received and believed by us. This is done, in some degree or measure, by us as children, as young converts, but not sufficiently, while we continue in that state, to render us, as members of the church in Christ, really. serviceable to the church. There must be a growing up into Christ, from these first beginnings, into all things; a growing out of ourselves into Christ more and more, so that our self-renouncement in all our hope and confidence, before God will be increasing, such as to enable us to act, under all circumstances, a more simple dependence upon the Lord Jesus Christ. Many, many trials, with many painful discoveries of our weakness in this respect, will be our experience before we are anything beyond mere children in this respect; but it will not do to stand still, and rest satisfied, without a growing up, after this manner into Christ. Experience in this matter, which can only be learnt under those trials which discover to us more and more our own helplessness and nothingness, and tend to our discovery, in actual experience, of what Christ is unto us, is that which will afford us understanding in spiritual things, tending to render us more and more serviceable to the church at large, and to those members of the church amongst whom our lot is cast, or with whom, in the providence of God, we are called to have communion and fellowship. In this way will soul-union be promoted among the various members of Christ's mystical body.

Our growing up into Christ, or, acting on our privileges in him, will show us how our all is in Christ, how Christ is our all; and that as he is thus to us as we are members in him, so is he to the whole body, to each individual member, Christ all and in all. A discovery of our mutual interest in the greatest blessings and most important things that can be conceived, will promote soulunion; especially when those things are spiritual, the very tendency of which is to unite those thus blessed in one bond of love, and joy, and peace in believing. In this way we are enabled to enter into the spiritual import of what is set forth in Gal. iii. 26-29, " Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptised into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." God has provided Christ as the sole source of blessings to his church. No love, no mercy, no grace from God, no provision of spiritual blessings, anywhere else. These can be attained unto and enjoyed only as we are in Christ, and grow up into him in all things, which, in him, are of sovereign free-grace bestowment upon the members of the church. So the exhortation runs thus (Isa. lv. I), "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come,

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