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.I THE WORKS OF THE REV. ISAAC WATTS, D.D. IN NINE VOLUMES'. VOL. IV_ CONTAINING TEE RATIONAL FOUNDATION OP A CHRIS- TIAN CHURCH; ON CIVIL POWER IN THINGS SACRED. RUIN AND RECOVERY OF MANKIND j ON THE FREEDOM OP THE WILL; THE SACRIFICE OF CHRIST; AN HUMBLE ATTEMPT TOWARDS THE REVIVAL OF PRACTICAL RELIGION AMONG CHRIS'T'IANS. +o;i$ .Sy;..o.ddP. LONDON: PRINTED FOR LONGMAN, BURST, REES, ORME AND BROWN, PATERNOSTER. ROW ; BAINE$, ROBINSONAND SON, IIARDCASTLE, AND BEATON, LEEDS; By Edward Baines, Leeds. 1813.
CONTENTS OF VOLUME IV, PAGE. RATIONAL. FOUNDATION OF A CHRISTIAN CHURCH ... I SECTION I. Reason and Revelation require social Religion 4 II. Instances thereof ... ... ... ... 7 IIl. Primitive Ministers ... ... ... ... ... 19 IV. Other Instances ... ... ... .. .. .. 24 V. Reason directswhere Revelation is silent .., 27 VI. Churches formed like Civil Societies ... ... 40 VIII. Advantages therefrom ... ... ... ... ... 43 VIII. Power of Churches in Holy Things . 47 IX. Termsof Christian Communion ... ... ,.. 52 DISCOURSE I. Pattern for a Dissenting Preacher ... ... 132 II. The Office of Deacons ... ... ... ... 146 s III. Invitations to Church Fellowship ... 157 ON CIVIL POWER IN THINGS SACRED ... ... ... 190 Appendix ... ... ... ... ... ... 215 RUIN AND RECOVERY OF MANKIND 223 Advertisement ... ..: ... ... 229 Introduction ... ... ... 233 QUESTION I. ,,, 238 II. ... .. 275 III. ... 281 IV. ... 291 V. 295 VI. ... 298 VII. ... 300 VIIL ... 303 IX. 319 X. ... 326 XI. ... 332 XII. ... 338 XIII. ... ... 348 XIV. ... ... 365 XV. ... ... 379 XVI. ... ... 380 Conclusion 391 Appendix ... ... 396 Essay I. ,, ,,, 396 II. ... 428 441 Postscript ... ... 452 dN THE FREEDOM OF THE WILL 455 THE SACRIFICE OF CHRIST ... ... ... ... ... ... 505 AN HUMBLE ATTEMPT TOWARDS THE REVIVAL OF PRAC- TICAL RELIGION AMONG CHRISTIANS ... .. ... ... 583 Containing I. An Address to Ministers ... ... ... ... 5t7
TILE RATIONAL FOUNDATION, FORM AND ORDER OF aIA CHRISTIaJV nI LL/ JL. Jl7l CONFIRMED AND IMPROVED: BY THE DIRECTIONS AND EXAMPLES OF THE NEW TESTAMENT. VOL. IV. A
THE PREFACE TO " THE RATIONAL FOUNDATION OF A CHRISTIAN CHURCH." THE principleson which christian churches are built, are so plain, sonatural and easy, and so much the same with those which give rise to all the well- formed societies in the world, that one would think there should not be such matter of debate and controversy among christians, upon these subjects, as we have unhappily found. For besides the reasonableness of the things that are required for this purpose, our blessed Saviour himself has given usso many promises in his word to favour this practice of holy fellowship, and to encourage our hope, as give abundant reason to our expectations of divine success. Has he not told us, that where two or three are met together in his name, there he is, or will be in the midst of them? Mat. xviii. 20. And when St. Peter made a glo nous confession of his faith in Jesus the Son of God, the promised Saviour; upon this rock, saidhe, will I build my church, and the gates of hell shall not prevail against it. So that if there is found but such faithfulness, such christian virtues of meekness, patience and forbearance, as may be justly expected among Chris- tians, 1 would hope such settlementsas these might continue without inter- ruption. And I trust I have here represented these things so faithfully, so plainly and clearly, that no single person, in any part of his practice, will find his conscience imposed upon by any article or canon herementioned ; nor will any societyfind itself obliged to do any thing in receiving, containing or excluding any persons from their church, but whatlies natural and easy be- fore the minds of persons, who do but exercise the common reason by which they conduct themselves in the affairs of human life. Nor is there any thing here asserted, whichconfines Christians to so exact an uniformity in their principles and practices, but by the exercise of their reason, with a small degree of charity, they maymake and allow such altera- tions, as will assist and promote the general peace and edification of the churches, under the-care and patronage of Jesus thegreat Shepherd. Andupon thesefoundations, if the grace of our Lord Jesus Christ, and his Spirit, which is promised to assist the christian church, does but continue among his ordinances, from time to tune, we may hope to find a comfortable succession and increase of members added to the church, and built up in faith, love and holiness, till ourLord Jesus Christ himself shall return to this world, and finish the great and importantwork of judgment. I would only add further, with regard more especially to the questions relating to Christian communion, that if any thing contained in them may be effectual through the divine blessing, to set the terms of Christian-fellowship in a juster light, to secure the great and necessary principlesof Christianity. to remove any causes of offence from among the churches, and to lead the several psr.ies of christians, to more moderate and charitable sentiments con- cerning each other, I shall have abundant reason to rejoice in my attempt, and give glory to the God of truth and peace. Stoke- Newington, March 23, 1747. A 2
THE RATIONAL FOUNDATION, FORM AND ORDER OF A CHRISTIAN CHURCH, Confirmed and improved: by the Directions and Examples of the New Testament. SECTION I. Reason and Revelation agree to require Social Religion. I. MAN is an intellectual and sociable being, and he owes honour and worship to Godhis Creator, in his social as well as his single capacity : He owes also assistance to his fellow -crea- tures, in the affairs of religion, as well as in those of the natural and civil life. Social religion is therefore the duty of every man, where he can meet with such fellow-worshippers, as to lay a foundation for amicable union in the same acts of worship, and for mutual help in religious concerns : And these three following reasons, among others, oblige him to it : 1. As he is bound to express to God in secret, and alone, what sense he has of the divine being, attributes, and govern- ment, so he is obliged to join with others, and publicly #odeclare to the world, what an awful and honourable apprehension he has of the same things : And this, that he may do honour to God amongst men, or glorify his name amongsthis fellow -creatures ; which secret religion cannot:do. This is the chief end with re- gard to God, for whichman's very nature is made sociable, and for which he is constituted by providence in human society. This is the first spring, and the perpetual foundation, of all socialand public religion : For this end, social honours paid to God shall be everlasting. This is practised in the society of holy angels, those " sons of God, who sang together, and shouted for joy, when the foundations of the earth were laid; and who met together at certain seasons, to present themselves before God ;" Job xxxviii. 7. and i. 6. and ii. 1. This is required in our world of sinful men ; so it will be, doubtless, in the world of separate spirits, who are described as a church or religious as- sembly; I-Ieb. xii. 13. And so in the world of the resurrection', when the high praises of God and the Lamb shall be for ever on their tongues. 2. Man, in his single capacity, is obliged toperform acts of secret religion to God, because, in that capacity, he wants many favours from God ; such as health, safety, food, raiment, &c. He is always receiving some of these favours, and always
SECTION L 5 waiting for more. And so alsoevry man, in his social capacity, for the same-reason, is under obligation toperform acts of public or social religion ; viz. prayer for public mercies wanted, such as good governors, peace, plenty, civil and religious liberty, &c. praise for public mercies received, and a profession of his hope . of public blessings, which he expects at the hands of God. If there were no other reasons for social religion to be found, yet I think the obligation of it would stand firm upon these twopil- lars. But Iadd, 3. It is a necessary and most effectual means of maintaining religion in this our world. Several persons, with united zeal, counsel, and strength, can do 'much toward the encouragement and assistance of each other: The elder, and more knowing, may instruct the ignorant ; and all may strengthen each other's hands in the things of God and godliness. They may defend each other against injuries, reproaches, and the shame of sin- gularity, and join in all proper practices to keep a sense of diviñe things lively and warm at their own hearts, and to excite others to the same practices of piety and goodness. Thus social religion appears with evidence to be the duty of mankind. II. There are but two ways whereby God teaches usreli- gion ; that is, by the light of nature; which he has planted in men, and the light of revelation, which, in various ways, and in different ages of the world, he has communicated to men. And accordingly, religion is distinguished into natural and revealed. By each of these methods of teaching, men may be instructed in social as well as personal godliness, and learn to perform the several parts and duties of it, according to their different extent of instruction. As revealed religion in general, acknowledges natural religion for its foundation, so all the parts of social as well as personal religion, whether doctrine or duty, worship or order, so far as they are revealed and prescribed in the word of God, are still founded on principles of natural light and rea- son. Whatsoever therefore revelation has added, is but some positive or supernatural structure upon that foundation, without the opposition or contrariety to any parts thereof ; for it is God 'himself that teaches -us by the light of nature and reason; and we can never suppose that, by revelation, he will give us in- structions which are contrary to the very principles of reason, and to those fundamental lessonsof religion which he has written in our natures. Human reason is the first ground and spring of all human religion. Man is obliged to religion because he is a reasonable creature. Reason directs and obliges us not only to searchout and practise the will of God, as far as natural con.. science will lead us, but also to examine, receive, and obey, all the revelations which come from God, where we are placed A3
e A CHRISTIAN CHURCH. within the reach of their proper evidences. Whereinsoever revelation gives us plain and certain rules for our conduct, rea- son itself obliges us to submit and follow them. Where the rules of duty are more obscure, we are to use our reason to find them out, as far as we can, by comparing one part of revelation with another, and making just andreasonable infer- ences from the various circumstances and connections of things. In those parts or circumstances of religion where revelation is silent, there we are called to betake ourselves to reason again, as our best guide and conductor. And let it beobserved, that there are many instances also, wherein we are instructed to pay the same honours to God, and fulfil the same duties to men, in the practice of public as well as private religion, both by the light of reason and the light of revelation.: For God, who knows the weakness of our intellectual powers, has been graciously pleased to give us a shorter, plainer, and easier discovery of many rational and moral truthsand duties by revelation, which would have been very tedious and tiresome, as well as much more difficult, for the bulk of mankind, to have ever found out and ascertainedby their own reasonings. III. When we have received upon just evidence the New Testament, as a revelation sent us from heaven, then our own reason and conscience oblige us to search in these writings, what new doctrines God has there proposed to our faith, and what new duties to our practice. And here, in our search after the things that relate to our personal religion, we shall find several sublime and glorious truths to be believed concerning " the blessed trinity, the Father, the Son and the Holy Spirit ;" and almost all the ceconomy of our salvation revealed to us, above andbeyond what the light of reason can ever discover, or so much as surmise. We shall here find also the duties of faith, in the name, and blood, and righteousness of the Son of God, for the pardonof our sins, and the justification of our persons; hope in his resurrection; subjection to his government; offer- ing up our addresses of prayer and thanksgiving to God the Father, in his name ; seeking the influences of the blessed Spirit, to sanctify our souls; waiting for the return of Christ from heaven, and for our own resurrection to eternal life. All these, I say, we shall find revealed and prescribed, over and above the duties discovered by reason. And besides these, we have the institution of the two sacraments, to be ever celebrated by christians, as memorials and pledges of some ofthose duties and blessings. And it is not at all to be wondered at, that the gospel should require of us the additional belief and practice of such doctrines and duties in our personal religion, as the light of nature knows, nothing of; because the very design of the gospel was to restore.
SECTION II. 7 sinful man to the favour and likeness of God, which the light of nature, or the law of natural religion, could not do : The na- tions of the earth, and the men of the brightest reason among them, in long successions of ages, had made sufficient experi- ments of the practical insufficiency of human reason for that divine purpose. But when we come to enquire what rules Christ has laid down for our conduct in social religion, distinct from these evangelical doctrines and personal duties, here we shall find far the greatest numbers of the same things which are prescribed to us by the holy scripture, or at least represented as the practices of the apostles and primitive christians, to be also prescribed by the light of nature; we shall find them to be such practices, or rules of conduct, as upon the supposed revelation of the christian doctrine and sacraments, human reason and prudence would, for the most part, lead us to perform. And we may take notice by the way, that the chief peculiaritiesof the gospel in faith and practice, so far as relates to our personal religion, are much more plainly and expressly dictated to us in scripture, by way of direct and explicit revelation andcommand; whereas the aflairs that relate only to social religion, excepting the sacraments are, for the most part, hinted to us in a wayof narrative, and are to be drawn out by inferences ; wherein much more is left to the exercises of our own reasoning powers, than in the matters of personal faith and practice. IV. 'I would ask leave to observe here, that it is a fashion- able and modish thing now-a-days, to represent the whole reli- gion of Christ, whether personal or social, as little more than the mere religion of nature, revised and reformed from the cor- ruptions of the sinful and degenerate nations, both Jewish and Gentile which opinion I can never assent to, so far as it regards the peculiar evangelical and glorious truths and duties, which relate more immediately to our personal religion, to our salva- tion and eternal life in the world to come : Yet, in matters that relate to the constitution and government of christian churches, whose chief design is to hold forth and maintain our religion publicly and visibly in this world, I am not afraid to say, there is a most happy correspondency and similarity between the dictates of the light of nature, and the prescriptions of the New Testament almost all the way. In this affair revelation does not add a great deal of new duty beyond what reason would teach us, as very proper to maintain natural religion in the pub- lic profession of it. This will sufficiently appear in the follow- ing particulars. SECT. IL Instances ofthe Agreement ofReasonand Revelation in Social Religion. I. Wheresoever public and social religion is to be maip..
b A CHRISTIAN CHURCH. tained, the light of reason teaches us, that several persons, who profess the same religion, must sometimes meet together, to celebrate the solemnities, rites, and ordinances thereof, and to worship God according to the rules of it. When this religion is professed by great multitudes, or by whole nations, it is not possible they should all be convened togeer in one place, so as to join frequently in the same acts of worship, to offer their united prayers or praises to God, in a regular and rational man- ner, and with conveniency and edification to such a vast assem- bly. In such a case therefore, it is necessary, that they should be separated into distinct societies, for the same purpose. And does not the New Testament sufficiently indicate these things to us, as relating to the social religion of christians ? Do we not find them frequently met together in the history of the Acts of the Apostles ; "that with one mind and one mouth they may glorify God, even the Father of our Lord Jesus Christ;" as in Rom. xv. 6. Are not such assemblies continually mentioned and encouraged in the epistles ? And are not christians exhorted to maintain this custom, and " not to forsake the assemblingof themselves together ?" Heb. x. 25. Do wenot find theChris- tian converts of the same country divided into particular congre- gations, which are called churches, who meet together for this purpose ? "The church at Corinth ; the church at Phil- lippi ; the churches of Galatia ;" 1 Cor. xvi. 1. " The seven churches of Asia ;" Rev. i. 11. " All the churches of the saints;" 1 Cor. xiv. 33. II. The light of nature and reason teaches, that where persons join together for any religious service, they must be agreed in the main and most important points that relate to it. " How can two, walk together except they be agreed !" Amos iii. 3. For otherwise perpetual jarring and confusion of opinions and practices would arise in the very worship itself, which would destroy all the delight, the harmony, and decency of it. A wor- shipper of the true God cannot join in natural religion with a worshipper of idols. And yet, it is not every little difference in sentiment andopinion about the true God, or his worship, that is sufficient to exclude persons from the same religious society, where their agreement is so great, as that the chief ends of public worship may behappily maintained. Therefore Abraham and Melchisedec mightjoin in the same worship of the one true God, though Abrahamwas taken into a peculiar covenant with special promises, and Melchisedec practised religion upon the ancient principle and dispensation of his father Noah. Gen. xiv. 18, 19, 20, 22. So Abraham worshipped God with Abime- lech, thekingof the Philistines, upon the same general principle, "and they made a covenant, and sware together by the true God ;" Gen. xxi. 22--31.
SECTION- II. - And does not the New Testament teach us the same prac- tice, viz. that wherepersons would he united in christian worship and religious society, they must agree in their religion so far at least, as to make a credible profession of their being the sincere disciples of Christ, and must make known their agreement in all the necessary principles of christianity*. They must pro- fess not only the one true God, but faith in Jesus Christ, the Lord, in his most important characters and offices, together with such repentance of sin, and such a visible practice of holi- ness, as may give reason to hope their profession is sincere. In the primitive times they confessed their faith, and thenshewed their works; Acts xix. 18. and thereby proved their profession to be sincere and their faith to be a trueor livingfaith; James I ii. 17, 18. t was commanded that the Jews should bringfbrth fruits meet for repentance ; in order to be admitted to St. John's baptism ; Mat. iii. 8. And surely then it must be required to the baptism of christianity, or an union with the disciples of Christt. They are generally described to be such as worship God, through Jesus Christ our Lord ; and profess that faith which worketh by love; which is the substance of christianity in a very fewwords. And though there are, and will be, some . lesser differences in sentiment among christians in all ages, and though they are as great as were between the Jewish and the Gentile converts in primitive times; yet the New Testament teaches, that they may all unite in the same christian society, and receive one another in the Lord; that is, to all the privileges of fellow -christians, and the fellowship of gospel- ordinances, even upon as large a foot as Christ has received them ; Rom. xiv. 3. and xv. 7. Whether they are strong or weak in the faith, they are tobe thus received, withoutentangling their minds withmore doubfed and disputable things; Rom. xiv. 1. that is, whether they eat herbsor flesh, or believe some days were holy, or every day alike; verses 3 -5. III. Again, The light of reason teacheth, that there must be a mutual consent, compact, or agreement, amongst such persons as profess the same religion, to walk according to the directions and dictates of it, and to assist and encourage, to join and support one another, in the profession and practice of it, as well as to meet and worship together at a certain season, and a certain place. This engagement for mutual assistance is very * Itere it is not proper to divertso far from my subject, as to enter into a debate how many of the Christian doctrines are of absolute necessity to make a disciple of Christ, or a true christian: This is an endless controversy, according to the different opinions of men.` t Let it be observed, that in this, and other parts of my discourse, I speak only of adult persons, who are capable of prof.-ssing their faith ; being not willing to embarrass this discourse with the controversy relating to infants, their discipleship, or their baptism.
10 A CHRISTIAN CHI;RCH. necessary, for the support of any religion, in the world ; and without such an agreement as to time and place, a company of men cannot meet for any purpose whatsoever, either in things civil or religious*. If there be any precise time, and any particular place ap- pointed for this purpose by divine revelation, reason immediately determines that we must meet at that time and that place : But where there is not any such divine direction, there the place and time must be concerted and agreed by those who are united in such à society ; nor has any one person power to impose his will or humour upon the rest. The acts of religion most be all free and voluntary. Now what saith the New Testament in this case ? The union, for mutual agreement among particular christians for this purpose, which is the bond of their society, is expressed by St. Paul, or, at least, it is included in that phrase of receiving one another, as Christ has received us; Rom. xv. 7. that with one mouth we mqy glorify God. It is a mutual receiving one ano- ther in the Lord; Rom. xvi. 2. The word is used to the same purpose ; Rom. xiv. 1. and in other scriptures. If this agree- ment be not expressed so plainly in scripture as some persons might expect, it is because the very nature of things, and the reason of man, makes this mutual consent and agreement so necessary to keep up any public religion, that it was not needful for the scriptures to be more express or particular in the ap- pointment of it. As for the place of worship there is none made sacred, or divinely appointed, under the New Testa- ment; John iv. 21-24. Neither in this mountain, Gerizim, nor at Jerusalem, shall they worship the Father; but the hour cometh, and now is at hand, when, without regard to any par- ticular place, they shall be accounted true worshippers, who worship God in spirit and truth. And therefore, some convenient place must be agreedupon by the society, since the NewTesta- ment determines none. As to the time, it is confessed that we christians have not so express . and particular prescriptions of the seasons of worship as the Jews enjoyed, neither as to their weekly sabbath, or any other of their festivals : but there is sufficient evidence from sacred history, that thefirst day of the week was theusual sea- son of public christian worship in the apostles' times and in the following ages ; and the day was known among christiansby the honourable title of the Lord's -day, so far, that the observation * Where the magistrate takes upon him, whether with or without order from heaven, to appoint all the forms, times, and places of worship, and the people willingly consent to it, and obey the magistrate herein, this is an inn. plicitagreement among themselves, and attains the same end, iu some mea- sure, though it may happen to infringe christian liperty.
SECTION II. 11 of it was the characteristic, or distinguishingmark of a christian. Now since it was so early and so universally practised by the professors of christianity, we have just reason to think it was ap- pointed by the inspired apostles, that christians should come together to worship God on that day, and give honour to their risen Saviour. Acts ii. 1 -4, 41. xx. 7. 1 Cor. xvi. 1, 2. Rev. 1. 10. And that they should agree to come to worship at the same place, it evident from 1 Cor. xi. 20, 33. and xiv. 23. The whole churchwere to be gathered together at one place, otherwise they were to tarry for one another till the chief part of them were come. IV. Since mankind is mortal, and every human assembly will die away by degrees, unless it be supplied with new mem- bers, common reason directs every religious society to receive in new members, upon their appearance to be properly qualified, according to the rules of that religion, and the judgment of that society ; that there may be a continuance of this religion in the world: And in the same manner the light of nature, or reason, and common prudence, teach us also, that if the persons who have thus professed any particular religion, do either renounce it in principle or profession, or maintain, in a public and notorious manner, such a set of notions, or such a course of conversation, or of worship, as is inconsistent with it, this religious society will think it proper to cast such persons out of their fellowship, that they may not infect the rest, nor dishonour their religion : For what fellowship has light with darkness, a man of vice with the sous of virtue, a Turk with a Jew, or a Pagan with a christian ? And does not the NewTestament represent to us the chris- tian churches receiving new members on their professionof chris- tianity ? Acts ii. 41, 47. They who gladly received the word were baptized ; and the same day there were added to them about three thousand souls: And the Lord added to the church daily such as should be saved. And does not the apostle teach the churches to take care that they be kept pure, and free front scandal, by separating themselves from evil members, and by casting out those that depart from the truth, or are guilty of gross Immoralities? 2 Thess. iii. O. Withdraw yourselves from every brother that walketh disorderly ; 1 Cor. v. 5, 11, 13. When ye are gathered together, deliver such a one to Satan*. Purge out the old leaven, that ye may bea new lump : that is, put away * Whether the delivering an offender to Satan, in theprimitive times, did include in it the indiction of any sore bodily disease, though it be probable, yet it is not certain, nor universally agreed ; but I think it is agreed pretty univer- sally, that such a one was cast out of the church, and delivered back again into the world, which is the kingdom of Satan; who is caned in the scripture the prince and ace god of the world;" John i. 4. 2 Cor. iv. 4.
12 A CHRISTIAN CHURCH. from among yourselves that wicked person. If a man that is called a brother be a fornicator, or an idolater, or a railer, or a drunkard, or an extortioner, keep no company with such a one : no, not to eat. And those who deny the resurrection, andoverthrow thefaith of some, are delivered to Satan, and cast out of the church into the world, which is his kingdom, that they may learn not to blaspheme ; 1 Tim. i. 19, 20. and 2 Tim. ii. 17, 18. Rea-. son and christianity also join to inform us, that, upon the credible evidence of a sincere repentance, and a changeof heart and life, such-offender should be forgiven, and received into the religious society again : So the offending Corinthian was forgiven, and received and restored again to the love and communion of the christian church there. See 2 Cor. ii. 7 -9. V. It is evident to common reason, when such a voluntary religious society is instituted, the right of receiving or casting out members, or restoring them upon repentance, lies originally in the society itself, because the society. itself is formed, and subsists, by the mutual compact of its own members ; and whatsoever qualifications are required of persons, in order to become mem- bers of this body, it is the society itself that has an original right to judge whether the persons have these qualifications or no. It was upon the mutual acknowledgment of such qualifications, expressed or implied, that this society was first founded; and as a voluntary society, it must be maintained on the same foot, otherwise new members will be likely to be admitted, and im- posedupon them, to the great dislike and injury of the society. Indeed they may depute several particular persons of their num- ber, whom they suppose better skilledtherein, as elder andwiser, to act for the whole society and particularly to examine into the qualifications of persons, and the merits of the cause, when mem- bers are to be received, or to be castout ; but they should never renounce their own original right. They may also appoint any particular person to go before the rest in this matter, togive them his advice herein, to acquaint them what persons are fit to be re- ceived, and to pronouncethe sentence of receiving them into the society, or excluding them from it, according to the evidence of their qualifications : And this, I presume, will be usually allowed to be the office of the fixed pastor, or presidentof the assembly, where there is such a president. And does not the New Testament generally give directions agreeably to this dictate of the light of nature ? Does not St. Paul direct to the churches themselves his apostolic advices about receiving, casting out or restoring members ? See his advice to the church at Rome ; Rom. i. 7. and xiv. i. Ye saints at Rome, receive him that is weak in faith; Rom. xv. 7. Receive ye one another; Rom. xvi. 2. Receive ye Phebe in the Lord as be-
SECTION U. 13 comet saints*. _ Seehis advice to the Corinthians; "1 Cor. v. 4. In the name of our Lord Jesus Christ, when ye are gathered together, deliver sucha wickedman to Satan ; verse 13. Put away from among yourselves that wicked person. And in 2 Cor. 6. this is called a punishment inflicted by many. And verses7, 8, 10. the church was taught and required to forgive him upon his evident repentance, to confirm their love towards him, to the fellowship of the church. It is granted indeed, when proper officers are chosen and fixed among them, it is by their ministra- tions, by their advice and direction, christian churches should usually exercise this discipline ; and so the orders of Christ are directed to the angels of the churches. Rev. chapters ii. and iii. But the whole work of reformation and discipline there required, is such as eminently concerns the churchesor people themselves, and not the pastors only. - It is also granted, that many times churches do commit the whole care of this matter into the hand of their ministers, as being usually fittest to judgeof the professionmade ; but itought never to be so entirely given into their bands, as to renounce the people's right of judging in these affairs. Diotrephes, who loved to have the pre eminence among them, assumed to himself the right of receiving and casting out members from the church ; but he was severely reproved for his pride and usurpation, when he forbid his fellow-christians to receive brethren who werewor- thy ; 3 John 0, 10. Ministers may happen to prove so injudici- ous, or so negligent of enquiry into the profession and qualifica- tions of persons to be admitted, so subject to prejudices, or so engaged in a party-quarrel, as to fill the church with such mem- bers as may be very contrary to the sentiments of the Majority of the church ; and if the people renounce their own right in this affair, they may thank themselves for suchunhappy consequences, I would add also, that if people entirely give up the right of admission and exclusion to the minister alone, they can never cast the minister himself out, if he be never so impious and immoral. Having found the constitution of a christian church to be so conformable to the dictates of right reason let us con- sider what are the acts of worshipwhich are to be paid to God in public, and in what manner must they be performed; andwe shall find the- light of reason and the New Testament happily agreeing here also. VI. The several acts of worship which the light of nature directs us to pay to the great God, are such as these : To adore him with all humility, on the account of his glorious perfections, * It is granted this text refers to Phebe, as a traveller at Rome, and desiring to hold occasional communion with the Christian church there ç but the reason of things is the same, or stronger, with regard to receiving persons into a 8xrd and constant communion all any church; 'there must be still a mutual agreement.
U A CHRISTIAN CHURCH. and his wonderful works of power and wisdom to join together in prayer to God for such blessings as we stand in need of; to confess our sins, and ask the forgiveness of them ; to acknow- ledge his mercies, and give thanks to his goodness; and to sing with the voice to his honour and praise. The light of nature directs us also to seek continually a further acquaintance with the nature and will of that God whom we worship, in order to prac- tise our duty the better, and please our Creator; and to provide some way for the further instruction of those . who are ignorant of that religion, and come into their assemblies tobe instructed ; and for the exhortation of the people to fulfil their duty to God and their neighbours. And if there are any special rites or ceremo- iies, such as belong to social worship, the light of nature tells us, hat there they ought to be performed. And does not the New Testament set all these matters be- fore us so plainly and frequently, with regard to christianity, that I need not stand to cite chapter and verse, where these things are practised by the apostles, and the primitive christians, in their assemblies? Here adorations, prayers, and thanksgivings, are offered up to God, but in the name of Jesus, as their only Me- diator : Here their addresses are made to God " with one mind, and with one mouth, to the glory of God, who is the God and Father of our Lord Jesus Christ :" Here psalms, and hymns, and spiritual songs, are sung to the honour of the Creator and Redeemer : Here the word of God is preached for the instruc- tion of the ignorant, or unbelievers, who come into the christian assemblies, that sinners or infidels may be converted, andChris- tians edified, and exhorted to persist in the faith, and improve in holiness ; 1 Cor. xiv. 23. Here the great ordinance of christian communion, the Lord's supper, is celebrated, by distributing and receiving bread and wine, and eating and drinking in remem- brance of their common Saviour and of his death ; 1 Cor. xi, 20-20. As for the other ordinance, viz. baptism, it being not so properly an act of publicor social religion, I do not find it is any where required to be done in public; and though it might be rendered more extensively useful by that means for some pur- poses, yet it may be performed in private houses, or in retired places, as it sometimes was in the primitive ages. VII. Since there ought to be such public ministrations per- formed as I have described, our own reason and observation of mankind sufficiently informs us, that all persons are not capable of leading these public religious services ; viz. they are notall fit to speak usefully in the name of men to God, in prayer or praise, or to teach the things of God to others, in a profitable and be- coming manner, nor with decency and exactness to celebrate all the rights and ceremoniesof any religion. Reason itself there- fore directs us that there should be one or more persons chosen in
SECTION It. 1$ every religious assembly, who should be wise and prudent, grave, sober, and faithful, and better skilled in the things of religion than others; and who should be capable in a more clear and happy manner to express them, that he, or they, may go before the congregation, and lead them in their several acts of worship ; that they may give instruction to the rest, and with their lipsoffer up their common addresses to God, and celebrate the sacred rites of their religion. For this purpose reason teaches us, that if a person so qua- lified be not found in any particular religious society, they ought to seek one elsewhere. And persons who have superior skill in this religion, should train up others, from time to time, in the articles of their religion, that they may be able to instruct the people, and becomemore capable of this public service. If it be enquired, what the light of reason directs about the investiture of such a person in this office ? I know of nothing more, but that the people shouldmake all due enquiry concerning his qualifications ; that they shouldask the opinion or advice of other teachers, who are better skilled in this religion than them- selves, where it can be conveniently obtained ; and when they themselves also have had sufficient experience of his abilities, and knowledge of his virtues, they should agree to chuse him into this office ; and that he himself solemnly should accept of it ; and devote, or give up, himself to it ; and that he should be with great solemnity recommended, by public prayers, to the blessing of God, in the discharge of it. This is all i,he investi- ture that reason seems to require*. And this man, thus set apart to the sacred work, should continually endeavour to improve his qualifications, and render his religious services more and more useful to the people, and take due care, as a faithful overseer, that the people maintain the practice of the religion they profess. Reason itself also teaches lis, that if there be any persons in tite assembly who give sufficient evidence of their being inspired, or taught of God, and of having any divine commission to instruct the people ; these persons ought eminently to be received as teachers, and employed in such religious service. Let us now see what tite New Testament, or the rule of christianity directs in this point. This is sufficiently evident, that scripture has appointed such * According to the light of nature and reason, no man should be made a teacher, or president, or leader in any voluntary religious society, but by the consent and agreement of that society, to put themselves under his instructions and care. No civil powers have authority, by the law of nature, in these mat- ters of relaion and conscience¡ nor can any man he made an officer in any society, without hie own free consent: And as all religious affairs regard either the honour of God prconverse with him, so an address to God for blessing is a natural and reasonable aslemaity, that should attend the entrance into a reli- gious office.
16 A CHRISTIAN CHURCH. a set of men, or such officers in thechristian church, as may lead divine worship in their assemblies, and may celebrate the institu- tions of the gospel among them. We find their names and titles frequentlymentioned as pastors, teachers, elders, bishops, shep- herds, &,c. We find the duties of their station often spoken of, the characters and qualification of the persons described, their support provided for, and the people's duty to them enjoined. And since the church is to continue to the end of the world, or till Christ comes again from heaven, it is plain there must be always such persons to minister in holy things in every age. In the very primitive times there was a great variety of talents and capacities, for the ministrations of Christian worship, conferred by inspiration upon thosewho embraced the religion of Christ : These were taught of God in a more immediate man- ner*: And where these extraordinary gifts were numerous, either they ,needed no other preachers, teachers, or ministers, always supposing some wise person amongst them to be a erpotroc, a president, or chairman, who, bynatural rules of prudence and order, should keep their various performances within the limits of decency and edification ; or, at least, they were not yet fur- nished with particular officers, being then- but in an imperfect state as.to regular order. Suchwas the Corinthianchurch : And where any apostle or evangelist was present, he is reasonably supposed to preside ; or, in his absence, he sometimes gives direction for their conduct, as though he were present 1 Cor. v. 3, 4. But in other churches, where these gifts were but few, the chief possessors of them, and especially the early and more ex- perienced converts, were chosen out to be elders, or guides, and leaders of their worship, pastors, or teachers, according to their peculiar talents of exhortation, or of instruction : And they were sometimes called overseers, that is, bishops, having an oversight of the people, and their behaviour; being reasonably supposed to know more of the will of Christ than the common people, and to be more solicitous for the honour of christianity, and for its pre- servation. It is probable that sometimes these elders, or overseers, which words are used promiscuously in several places of the New Testamentt, might be pointed out by the direction of a spirit of * These gifts were so much distributed in that day among the Christians at Jerusalem, that even the deacons, who wereappointed to take care of the poor, had such extraordinary gifts and exercised them now and then in teaching the people as evangelists, See Acts vi. 2, 3. t It may not be improper in this place to point out the chief scriptures where these characters are usedpromiscuously, and seem to denote one and the same office. Acts so. 17. From Miletus Paul sent to Ephesus, and called the elders of the church. But in verse 28, St. Paul calls these very persons overseers, ftsaar, bishops ; Tit. i. 5. Ordainelders in every city; verse S. ¡f any be blame- ices. For in verse 7, a bishop- must be blameless 1 Pet. v. 1, 2. The elders which
SECTION II. 17 prophecy, or by the gift of discernment of spirits, by the apos- ties, or other inspired men, in that day, as Timothy was pointed out by prophecy, to be an evangelist; 1 Tim. i. 18. and iv. 14. And in this sense the apostles and evangelists, Paul and Bar- nabas, Timothy and Titus might perhaps, by the direction of the Holy Spirit, nominate thepersons lit to be ordained elders in the churches, and, upon the consent of the churches, might ordain or appoint them for that purpose; Acts xiv. 23. 1 Tim. v. 22. Tit. i. 5. And perhaps this is the reason why it is said of the elders of Ephesus, that the Floly Ghost had made them overseers; Acts xx. 17, 28. But it is hardly to be supposed that any persons weremaderulers, teachers or overseers of any church of serious christians without the consent of the society, who were to be taught and governed by them in matters relating to their eternal interests. Even when an apostle was to be chosen in the room of Judas, the hundred and twenty disciples, of whom eleven were apostles, joined in the choice of two persons, out of which the lot determined one to be anapostle. Acts i. 15, 23.. Deacons, who manage the secular affairs of thechurch, were chosen by the people. Acts vi. 3. And still more reasonable it is, that elders, or bishops, who have the care of their souls, should be chosen by them who want and desire their instructions in such important concerns. In following ages, when these extraordinary gifts ceased in the churches, it is more evident from the histories of those times, that their overseers, or bishops, were chosen by the people. And the characters of them are given us at large, and very particularly, in two places of scripture. 1 Tim. iii. 1 -13. and Tit' i. 5, 6. And certainly this is left upon record, that we might be directed in such a choice to the end of the world, as well as to give directions to Timothy and Titus in the perfor- mance of their extraordinary office at this time. As for the investiture of men with this office, the New Tes- tament gives us some notices that they were set apart by solemn prayer and fasting., and generally with laying on of the hands of the persons who were inspired, or possessed of some superior character. Whether this rite were designed to communicateany new gifts, or to pronounce an inspired and effectual. blessing on their ministrations; or whether it was only retained in the chris- tian church as it liad been an ancient rite, used almost from the earliest ages of mankind, on several occasions, particularly in the solemn benediction of a person, or in the prayer for a blessingon him, or appointment of him to any special service, I amnot able are among you, 7 exhort, who am also an elder; feed the flock of God, taking the over- sight thereof, the bishopric thereof, cmcxax 1 :ç. But our Eugtish t ranslators have generally taken care to keep the word a bishop" for the most part out of sight, where it is applied topresbyters, or eldèrs, in the Greek. VOL. 1P. B
1$ A CHRISTIAN CHURCH. to determine*: This is certain, that the rite of imposition of hands has something natural in it, when we pray for a blessing to descend on ally particular person, and more especially at his entrance into an office ; as it were to point him out in a visible manner to God and the world. Good old Jacob laid his hands on Ephraim and Mairasseh, when he blessed them ; Gen. xlviii. 14, 18. And in Deut. xxxiv. 9. Moses laid his hands on Joshua, as his successor. 'rile Children of Israel also laid their hands on the Levites, at their dedication to the service of the tabernacle ; Numb. viii. 10. But as there are different opinions on this sub- ject, I dismiss it, without any other determination than this, that it seems to be a sort of natural ceremony, an innocent and ancient rite at such seasons ; though I do not see sufficient proof of the certain necessity of it. Even as lifting up the hands to heaven, in prayer for 'a blessing on one's self, is a sort of natural rite or gesture, used by Jews and heathens, and not necessary to be used in every solitary or personal prayer. The laying on the hands on another person, when we are praying for a blessing on him, seems to be of the same kind, viz. a sort of natural rite or ges- ture, much used in the Old Testament and the New ; and though it is not plainly made necessary on every such occasion, yet it must still be acknowledged it. was often, if not always, used in the primitive and inspired times, when either gifts or offi- ces were conferred by some particular persons upon others. And it certainly adds a sort of solemnity to the work ; and it has so much of countenance from scripture, that I think it cannot be called a mere human and arbitrary invention of men. This iscertain, that such persons were to be trained up in a succession for this service in the churches. Timothy was re- quired to commit to faithful men the things that he had heard and learned of, St. Paul, that they might be able to teach others also : 2 'l'im. ii. 2. And these persons were to give up them- selves continually to the wordand prayer, as the apostles did ; Acts vi. 4. and to excite and stir up their talents for instruction and edification, to give attendance to reading, to exhortation, and give themselves wholly to them, that their profiting might appear to all. For if this be required of so extraordinary a person as Timothy ; 1 Tim. iv. 13--16. much more reasonably is it re- * Timothy a young evangelist, had the hands of the elders, that is, " the presbytery, laid spoil him," lien. iv. IA. rr And perhaps, at the same time, he was blessed by. the hands of St.Raul with extraordinary gifts;" 2 Tim. i. b. And be himself, anevangelist; was entered to lay hands suddenly on no man; I Tim, V. 22. It is a question. indeed whether Timothy, or the presbytery, could confer Any extraordinary gifts or blessings ; it is more probable for many reasons, that this belonged only to the apostles ; and then this their imposition of hands could not be designed for the conferring of extraordinary gifts ; but still it might be used to pronounce a prophetical blessing on the preacher, which no uninspired person could do ; or finally, it might be the ordinary form of benediction, or of institution torso office.
SECTION III. 19 quired of those who have no extraordinary gifts. I might fur- ther add, that these teachers and ministers of the gospel are required in the NewTestament to be faithful, diligent, and zea- lous in the work of Christ, willingly taking the care, or oversight of the religious concerns of the people, in instructing and over- seeing the flock, and watching over them for their spiritual good, as well as going before them in all acts of holiness, and being examples to all other Christians in word, in conversation, infaith, in charity, and in purity from all sin ; verse 12. SECT. III._4 brief Enquiry howfarthe Modes ofthe Mission, or Ordination of Primitive .Ministers, are our Rule now. Upon this short survey of things, under this head, give me leave first to make one observation, and then consider the en- quiry proposed. The observation is this: Various were the affairs and regulations of the primitive churches, relating to their several officers, whether apostles, evangelists, bishops, pastors, teachers, prophets, elders, &c. and in the nomination of those . officers, whether by Jesus Christ himself, by prayer and lot, by inspiration of the Spirit, by prophecy, by gifts of discerning, spirits, or by the choice of the people, &c. And in their, ordina- tion, or mission, by fasting, and by imposition of hands, as well as prayer: And whether this were performed by the apostles, prophets, presbyters, or elders, or evangelists, &c. Now all these things at that time were so much directed, governed, influ- enced, determined, and transacted by extraordinary gifts, and the inspired persons who possessed them, that I cannot find, in the New Testament, any one instance of the choice and mission, appointment or investiture, of any ordinary officer, or officers, who were not of the extraordinary kind; and therefore these things cannot, in every point, be rules or patterns for all follow- ing times. If any one here Object, that if we suppose the formation, ordination, and mission of ministers, to be so described in the Acts of the Apostles, as not to give following ages an exact rule . or pattern for their ordinary practice; why may we not also sup-. pose some of the doctrines and duties of personal christianity described in the gospel, to belong only to extraordinary times? The answer is easy : viz. That mankind are to be saved through all ages of christianity in the same way, by' the same gospel, the same doctrines and duties. Butthe preachers of this gospel may not be furnished nor ordained the same way, when extraordinary commissions, extraordinary gifts, and powers, are,ceased : For it is apparent, that these extraordinarypreachers and governors of the church mingled the exercise of their extraordinary powers with some of their ordinary ministrations. Hence it comes to pass, that it is so difficult a question, and so exceeding hard to affirm with exactness and certainty, how a2
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