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TERMS
CHRISTIAN COMMUNION;
WITH THE
SOLUTION OF VARIOUS QUESTIONS i 4
AND
GASES OF CONSCIENCE
ARISING FROM THIS SUBJECT.
BY ISAAC WATTS, D.D.
First American Editioji.
BOSTON:
JPRlNTfcD AND SOLD BY SAMUEL T ARMSTRONG)
No. 50, CornhM,
1811.
THE
TERMS
CHRISTIAN COMMUNION.
QUESTION I.
What is Christian Communion? And what are the general and agreed Terms of it?
/CHRISTIAN Communion, in the sense of ^ Scripture, is that Communion or Fellow- ship which Christians have with God the Fa- ther and our Lord Jesus Christ, or with one another; and both are joined together by the apostle, 1 John i, 3. That which we have seen and heard declare we unto you, that ye also may have Fellowship, (or Communion) with us: and truly our Fellowship is with the Father, and with his Son Jesus Christ.
This Communion or Fellowship in the spi- ritual and invisible part of it consists in a par- ticipation of the favor of God, the spiritual ben- efits of Christ, and the invisible and everlast- ing blessings of the Gospel. But this is not our present subject of discourse.
The visible Fellowship or Communion that Christians have with each other, consists chief- ly in the participation of the spiritual ordinanc- es of the Gospel, and mutual assistances for the good of each other.
The special ordinances of the Gospel are chiefly these two, Baptism and the Lord's Supper.
4 ( What is Christian Communion, Qu. I.
Baptism is an ordinance appointed by Christ, for our entrance into. the visible Church; and when once performed is never to be re- peated.
The Lord's Supper is an ordinance appoint- ed by Christ after we are entered into the Church, for the assistance and increase of our faith and hope, our comfort and holiness; and ought to be as often repeated as Christians have proper opportunity: It represents our Communion with the Lord Jesus Christ in his death, and the benefits which are derived from it, such as the pardon of sin through his sacri- fice of atonement, Sec and it represents also our communion with one another in those ben- efits, or our joint participation thereof, accord- ing to the apostle's description of it, 1 Cor. x, 16, 17. The cup, of blessing iihich ive bless, is it not the Communion of the blood of Christ? We are all partakers of that one bread.
The other parts, privileges, or offices of Christian Communion, shall be mentioned, when there is need of it, in distinguishing constant and occasional Communion.
Now among all the ordinances of Worship it is in our partaking of these two, viz. Bap- tism and the Lord's Supper, that special Chris- tian Communion chiefly consists. But when we use the words Christian Communion, we have most frequently a regard to the Lord's Supper, because our Communion with one another, and joint participation of the bles- sings of the Gospel, is most plainly represent- ed thereby; and by the frequent repetition of it, our Christian Communion or Holy Fellow-
Qu. I. and the general Terms of it? . S
ship is maintained in a more explicit and hon- orable manner.
Having considered briefly the nature of Christian Communion, we must inquire now into the general terms of it.
As in order to hold an inward and spiritual Communion with Christ and his people, we must be sincere believers, or real Christians; so every person seeking visible Communion ■with the Church of Christ should satisfy his own conscience wkh nothing short of real Christianity : But Christians and churches not being able to search the heart as Christ and conscience can, the Term of our visible Com- munion with Christians is a credible profes- sion of real Christianity, or a professed sub- jection to the Gospel of Christ, as the apostle expresses it, 2 Cor. ix, 13, that is, such an outward profession of inward and hearty Chris- tianity, as gives just and credible evidence that this profession is sincere, and that the person thus professing is a hearty Christian: Rom. x, 9, 10. If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine ' heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. If a man. profess Christianity in any manner or form of profession soever, and yet make it plainly and openly appear by other parts of his conduct, that his profession is not sincere and hearty, he has no right to salvation according to this text, and has always been deemed unworthy of * A
6 What is Christian Communion? Qu. I.
Christian Communion in all the Scripture his- tory, and in the best and purest ages of the church. Those that profess they know God> but in works deny him are to be accounted abominable amongst all Christians. Tit. i, If.
It is not therefore real and inward Christian- ity in the heart that can give any man a right to Communion in outward ordinances, unless it be professed in a credible manner to the world; nor can the want of such real and in- ward religion exclude any person from Com- munion while he makes such a credible pro- fession^ for God only is the Judge of hearts, andncflfman, we must act according to out- ward appearances: There will be hypocrites in the Church of Christ in this world, and there is no help for it: The wheat and tares will grow together in the same field till the time of harvest. The day of judgment is the only time to decide the matter completely, iind dis- tinguish hypocrites for ever from real Christ- ians; and therefore all that have the credible form and appearance of Christianity must be admitted into the Church of Christ on earth.
This is the common sentiment and practice of all the reformed churches, that a credible profession is the general Term of Communion, though they differ about some particular cir- cumstances of this profession that go to make up the credibility of it. These things are so generally acknowledged by the most and best of the writers of our day, that I shall not stay here to prove them, and my business in this discourse is with those Christians that a!!o\7 $l\<\ acknowledge \yhat I have side!,,
Qu. II. U7io are firofier Judges, &c. 7
Now a credible profession of Christianity implies these two things. First, That the matter professed be of such a nature, and de- clared in such a manner, as may render the profession credible; and Secondly, There must also be some person or persons to whom that profession must appear credible, and avIiq must be judges of the credibility of it.
1 shall begin with the last of these and des- patch it soon, because I mention it only as a needful introduction to the chief questions re- lating to the particular Terms of Christian Communion.
QUESTI&f II.
Who arc the jirofier Judges of the Credibility of our Profession.
Section 1. JESUS CHRIST in his word is the Supreme Judge of what is truth, and what is duty; what sort of persons ought to be admitted to Christian Communion, and who should be forbid. But as he is absent from us, and speaks not but by his word, and his word docs not apply its own rules to particular per- sons, John, Thomas, William, 8cc. In every age and nation, there is a necessity that some persons must judge and determine whether JchnT Thomas, William, Sec. have these char- acters of worthy Communicants, which Christ hath appointed in his word.
Every man for himself must use his own best judgment in searching his heart, and try-
<S Who are firoficr Judges Qu. II.
ing himself by the word of God, whether he has complied with* the terms of salvation, and he must judge for himself too whether it be his duty to propose himself to Christian Com- munion: But no man must determine for him- self whether he shall be received to Commu- nion with others, and partake of their sacred s. No man can impose himself upon a church, merely because he thinks himself qualified: This would lay all the garden of Christ waste again, throw down all the fences, and reduce it to a mere wilderness: This supposition is too wild to be admitted.
If therefore a credible profession of Chris- tianity be the term of Communion appointed: by Christ in his word, there must be some present and living Judges of the credibility of this profession; and I know not who can be so proper to judge as those persons with whom Communion is desired. This is not a matter transacted merely between a minister and a single Christian, for the Lord's Supper is not to be administered but in a community; as 1 Cor. xi, 20, 21, 33. The Church must come together to one /Uace^ and they mum tarry for one another. There must be therefore the con- sent of the community or society, to admit a person to share in and partake of the sacred things in communion with them. This ordi- nance of Christ represents the Communion of iiis members in one body, by the one bread and one cup, 1 Cor. x, 16, 17. And the duties ot Cliurch-Feliowship, to which \\e then en- gage ourselves, are mutual duties between a community or society of Christian!
-Qu. II. of a credible. Profession? 9
there must be a consent on both sides; and as a person must judge concerning the society whether he will join himself to them, so the society must judge concerning him, whether they think him fit to be received as one of them.
It is into union with that society that the person proposing himself is to be admitted, either in a constant or occasional way; and they give him the leave and privilege of becoming a partner with them, or a member of their body; and surely the light of nature tells us, that every voluntary society must judge who shall be members c>f their society, and enjoy fellowship with them in their peculiar privi- leges.
It must be confessed indeed, that where this voluntary society professes a subjection to the will and law of any sovereign or superior powr- cr, and this sovereign has given them a rule- whereby they are bound to admit persons into, their society, in this case their own mere arbi- trary will and pleasure cannot violate or neg- lect this rule without guilt; nor can they ap- point any new rules, and make them necessary terms and conditions of such admission: And this is the case of all Christian churches. For though they are so many voluntary societies, yet Christ their common Lord and Sovereign has appointed the general rule of admitting members into his churches, viz. that all such shall be admitted who make a credible profes-? sion of Christianity.
But wheresoever there is such a superior acknowledged rule given to direct in tins af-
10 Who arc firofier Judge* Qu. II.
fair, still the society itself must judge concern- ing the true sense and just application of this rule to particular cases. It is this socieiy that will suffer reproach, and bear the trouble of it, if a person admitted, prove scandalous and un- worthy; and it is but reasonable therefore that they should determine whether he be a person fit and worthy to come among them or no; but still according to the rules of Christ, so far as they can understand his meaning. And as this is the voice and language of common reason, so it is also the appointment of Christ in his word, and this was the practice of the primitive times, as I shall shew hereafter.
The society ought surely to have the same liberty which the proposed person has, and if he has liberty to judge whether he should seek communion with them, they ought to have lib- erty to judge whether they should receive him. Each has a right to judge of the sense and ap- plication of the rules of scripture to direct their own actions.
Now since there can be no regular or proper Christian Communion held and maintained but in and with a Church of Christ, we must in- quire into the nature of the Christian church to find out which are the persons in, or of this church, that must judge and declare others fit for communion with it.
Sect. 2. The Church of Christ is either visible or invisible. The invisible church in- cludes all the real saints that are in heaven or on earth. But our question has not to do with ;he church in this sense.
Qu. II. of a credible Profession? 1 1
The whole visible Church of Christ upon earth, consists of all those persons in the world that make a visible and credible profession of of the Christian religion, however scattered through all nations, and whether joined togeth- er by mutual agreement in particular societies, or not. The New Testament sometimes useth. the word church in this sense, Matt, xvi, 18. 1 Cor. xii, 28, and other places; and it is in this sense when a person is baptized, he is said to be received into the Christian church, for hereby he becomes a member of the Catho- lic Church visible on earth.
But all this vast scattered multitude can never maintain and perform acts of Christian Com- munion together in the Lord's supper, which is the other chief ordinance of special Commu- nion: nor indeed can they keep up the public honor of God. a public profession of the name of Christ, nor the duties of public worship, without their being divided into particular so- cieties, which agree at stated times and seasons to come together to one place, as the apostle expresses it, for the purposes of Christian worship, 1 Cor. xi, 18, 20, and xiv, 23.
Such a society or congregation of persons, both men and women, making a credible pro- fession of Christianity, and united by mutual agreement or consent to meet together usually at the same time and place for the performance of Christian worship, is a Church of Christ; and this is the clearest and plainest notion that I can frame of a particular Church of Christ, ac- cording to the language of the holy scripture. Consult the book of Acts, consult the sacred
12 Who are firojier Judges Qu. II.
Epistles, where the word church is used at least forty or fifty times in this sense.
I will not deny but the word church (even where it does not signify the Catholic Church, visible or invisible) may in some few places be used for a larger number of Christians than ctould meet in one place, as the Church of Je- rusalem in the very beginning of Christianity, while Christians multiplied faster than they could well be formed into regular distinct so- cieties; yet even in some of those places per- haps it includes no more than did meet together for some special purpose. See Acts xi, 22, and xv, 22.
The word church may also in a few other places be used for a smaller collection of Chris- tians, that might occasionally meet, or perhaps dwell together, as the church in the house of Aquilaand Priscilla, 1 Cor. xiv, 19, and in the. house of Philemon, Phil, v, 2.
But the most common acceptation of the word church (where it signifies a visible com- pany of Christians) implies such a number, as met usually by common consent in one place for Christian Communion, in stated and solemn ordinances of worship, and especially the Lord's supper, as in the fore-cited texts of the Epistle to the Corinthians, and many others.
This is the church that is described in the 19th Article of the Church of England, viz. "A congregation of faithful men in which the pure word of God is preached, and the sacra- ments be duly ministered, according to Christ's ordinance, in all those things that of necessity are requisite to the same."
•
Qr. II. of a credible Profession?
Yet let it be noted here, that such a society as this may be properly called a church, when their preachers, ministers, or all their officers are dead, or even before they have any minis- ter, or any officers fixed amongst them; and without doubt they have power to receive any person that desires it, and makes credible pro- fession of Christianity, into their society, having judged his profession credible, and declared him in their judgment fit for Christian Com- munion. But it would lead me too far from my present design to insist upon particular proof of these things, which has been often done, and which is now the pretty general opinion of men that are not attached to any particular party, but give themselves leave to think freely, and follow the dictates of reason and revelation.
Sect. 3. The ordinances of the Gospel must be administered in a church with decency, and honor, and spiritual advantage: But the whole body of the church cannot thus administer them; therefore it is necessary that these con- cerns be committed to such persons as are peculiarly fitted for those administrations by knowledge and prudence, and all proper talents; and the church ought to be furnished with such officers who should be chosen and solemnly set apart, devoted and ordained to this work. The particular forms of their choice and ordination (\o not enter into the present argument.
The business of receiving members into the Communion of the church, and the forbidding or excluding of thcrn is a matter of as serious importance as the administration of other Chris-
14 Who are firoficr Judges Qu. II.
tian ordinances; and' oftentimes it is attended with great difficulty. A whole assembly of men cannot be supposed to manage this affair alto- gether with decency and regularity, and with- out confusion: Therefore it is abundantly con- venient, if not necessary, to commit the first and special care of these matters also to par- ticular persons of human and divine knowledge superior to the rest; Persons of great skill in the things of God, in serious religion, and in the affairs and tempers of men, qualified with due zeal for the honor and purity of the ordi- nances and churches of Christ, and filled with great tenderness and compassion to the souls of men; Persons of good judgment and dis- cretion, of great meekness, condescension, and charity, that if possible they may not give oc- casion to the church to exclude any of the sheep of Christ from the visible fold, nor admit unclean animals into the flock.
The chief officers of a particular church, whether they be called Bishops, Ministers, presbyters, or Elders, Pastors, Guides, Leaders, Governors or Rulers, Sec. are the proper per- sons to have the first oversight and chief care of this matter; and in our churches it is com- mitted chiefly to them, to take account of the profession of Christianity made by persons de- siring Communion, to give some general noti- ces of it to the church, or a more particular narrative where it is desired; and to receive them to Communion either with the explicit and formal vote of all the congregation, or only by their implicit and silent consent.
Qu. II. of a credible Profession? 15
But if it happen that there is but one Minis- ter or Presbyter in that church, or if the min- isters are young qien of small experience in the world, it is usual and proper that some of the eldest, gravest, and wisest members be de- puted by the church to join with and assist the ministers in the care and management of this affair.
Those persons who have been chosen by the church, and have been solemnly devoted by the church, and have also solemnly devoted themselves to that office or service, have been usually called ruling elders. And such officers have been supposed to be described in those words of St. Paul to Timothy, 1 Tim. i, 17, Let the elders that rule well be counted worthy of double honor, i. e. respect and maintenance: But especially if they are also preachers as well as rulers, if they labor in the word and doctrine. These are supposed to be called governments, 1 Cor. xii, 28, and Rom. xii, 8. He that ruleth. But if such persons are but appointed to assist a minister, especially one who is young and unexperienced in the gov- ernment of the church, I will never quarrel with any man, whether he will call it a Divine order, or merely prudential, since the scripture has not determined this matter with uncontest- ed evidence.
These ministers, officers, and persons so de- puted by the church, are therefore the first proper judges of the credibility of any person professing the Christian faith, and desiring Communion with that church; for these are supposed to be qualified above others with
16 Who are firofier Judges Qu. II.
Christian knowledge and wisdom, and they are also appointed by the church to the care and conduct thereof.
Yet in this case they are not so absolute and supreme, but that the congregation must some way or other approve of their judgment, either by an explicit vote, oVat least by a silent con- sent, before the proposed Communicant is re- ceived to the Communion of the church; for it is still the consent of the church that must make him a member of it. Or the congrega- tion may ior just reasons disallow of their judg- ment in particular cases; and if they proceed obstinately to mismanage their affairs of this kind, and especially in notorious instances, and make the terms of admission larger or narrow- er than Christ has appointed, or if they notori- ously misapply the right rules of admission or exclusion to wrong persons, that church or so- ciety may reverse their sentence, and act ac- cording to their own judgment, and if it be needful may also call them to an account for it, and assume the judgment, exclusion, and ad- mission of Communicants entirely and imme- diately into their own hands; till they shall choose other officers who shall preside insthis affair, and exercise this power more agreeably to those sacred rules and terms of Communion which that society believes to be the will of Christ in his vvoid.
Sect. 4. This conduct of affairs seems to be founded on the very nature of religious socie- ties, and the common light of reason; and it seems also to be much countenanced bv a vat
Qu. II. of a credible Profession? 17
riety of scriptures in the New Testament, where the directions of the apostle concerning the receiving and excluding of members are. addressed to the churches of Christ, at Rome, at Corinth, at Thessalonica, &c. I might mul- tiply quotations to this purpose, Rom, xvi, 7, Receive ye one another, as Christ also received us to the glory of God. Rom, xvi, 1,2. I com- immdunto you Phebe our fitter* that ye receive her in the Lord as becometh saints. 1 Cor. v, 4, In the name of our Lord Jesus Christ when ye are gathered together, and my spirit with the /lower of our Lord Jesus Christ to deliver such an one unto Satan, (Jfc. Ver. 7, Purge ye out therefore the old leaven. Ver. 13, Put aivay from among yourselves that wicked person. 2 Thes. iii, 6, JVow we command you brethren, in the name of our Jrsus Christ, that ye with- draw yourselves from every brother that walk- eth disorderly.
Though the Apostle Paul gives directions to Timothy and Titus about .the rejection of her- etics, yet it must be noted that these two were extraordinary persons, evangelists divinely commissioned and endowed, and by virtue hereof might act in a superior way in every ?.hurch whither they were sent; and they were to teach the churches the orders oi Christ; Nor does it follow that every ordinary minister has the same power; nor indeed does it appeal- that Timothy and Titus were to exercise it without the church's consent. For St. Paul himself when he gave apostolical orders for excommunicating the incestuous Corinthian, would have it done when the whole church was
18 Who are proper Judges Qu. lb
gathered together, land as an act of that par« ticular community; as in the texts before cited.
Though the seven epistles in the second and third chapters of the Revelations are in- scribed to the angels or ministers of those seven churches, and directions are there given, about the casting out false worshippers and idolaters, yet it is evident that the contents or these epistles are plainly addressed to the whole body of Christians that made up those several societies or churches, and they were to cast out idolaters, kc. from among them, as an act of the churches by their ministers.
Though ministers and elders are sometimes called guides and rulers, Sec. yet it is never to be understood in so absolute a sense, as to take all power away from the society or con- gregation, and leave the ministers to tyran- nize as they please over the churches, and, like Diotrephes, to admit and exclude whom they will; for which usurpation the apostle John se- verely censures him. 3 Epist. ver. 9, 10.
NowT when such a mode of admission into churches as I have described, by the ministra- tion of the elders, and the consent of the church, has the light of nature and reason lead- ing us into it, and the scripture gives frequent countenance to it by various rules and exam- ples, it does not fall very short of a sacred in- stitution.
Sect. 5. But it will be objected here, That it may happen that the ministers may be in the right, and the people in the ,vrong, in their judgment in particular cases: . -1 must the
Qu. II. of a credible Profession? 19
vote of the people decide such an affair, against the opinion of ministers, elders, or rulers?
I answer, in the first place, That when any person is proposed to the church, concerning whose admission the minister and people are not agreed, it is much better to persuade that person to seek communion with some other church, rather than occasion strife and debate betwixt the people and the minister. But if that cannot be conveniently, surely it is more adviscable in itself, and more acceptable to God, that any single person should deny him- self the benefit of special ordinances, at least for a season, than become a bone of contention, and perhaps a sword of division, in a Christian church. A person of a true Christian temper would not wHliftgly admit a new member, nor ^e admitted, to tiie real offence and grief of any persons that were there before.
I say, in the next place, That if this method of peace cannot obtain, but admission of the person is still pressed and pursued, it is the duty of the minister to endeavor, by ail proper arguments to convince and persuade the peo- ple, and lead them to practise what he esteems the mind of Christ in this case, and with much gentleness to instruct them that oppose them- selves. If this will not do, then he should lay the laws of Christ before the people, with great and awful solemnity, and acquaint them with the terras of Communion which Christ lias appointed, according to his own best un- tanding of the Gospel: he may charge i, in the name of Christ, to receive orex- h persons only whom Christ appoints
20 Who are fire ft cr Judges Qu. II.
to be received or excluded; and that as they will answer it at the bar of Christ. But if the people persist in their own judgment still, in opposition to the minister, they must be left to answer it to Christ their Juclp;e; for Christ has left no infallible vicegerent here on earth, to govern his churches contrary to their own sense and interpretation of his written word.
It may be proper on such an occasion, that some friendly methods of private conference should be tried, and the reconciling assistance of other prudent ministers and Christians de- sired. But if these attempts prove vain and ineffectual, and the difference still remains, there is no power on earth (that I know) which can authoritatively determine any min- ister to give the sacred ordinances of Christ contrary to his conscience; nor can any power on earth command and constrain a Christian church to receive a person to their Com- munion, whom they in their consciences judge unworthy of it; therefore, rather than dwell together in endless contentions, the minister must peacefully resign his office in that Church.
And the same rule must be followed in many other cases, wherein a minister and people resolve to disagree, besides in this point of admission to their Communion, or exclusion from it. For it is better that the minister should leave himself to the Provi- dence of God for further service, than that a Church of Christ should be rent in pieces by a minister's resolved continuance amongst Vhem, and making parties and wars in so
Qu. II. of a credible Profession? 21
sacred a society. There is nothing perfect in human affairs on earth, where knowledge and grace are so imperfect. We must not expect complete purity and peace, till we arrive at the blessed Communion of the Church in heaven: yet I may venture to af- firm, that things would scarce ever arise to this extreme height of difference, if Christian charity and love, humility and mutual conde- scension, were but more universally taught and practised, and the furious and narrow spirits of men tempered and enlarged, accord- ing to the glorious pattern of the apostles of Christ.
Sect. 6. Here will occur another inquiry also; and that is, When the congregation itself is divided in their sentiments, how must any proposed question be determined? or whether a proposed communicant must be admitted?
I answer; In all such cases, the light of na- ture and the. common usage of mankind have determined it; that the greater number should carry the question according to their senti- ments, and the lesser ought to submit.
But I wouid take the liberty to give my opinion in point of prudence thus: That though, in questions of less moment, it is proper enough that the major vote should de- cide the case, yet, in an affair of considerable importance, such as the choice of a minister, or the receiving a member to constant Com- munion, &c. if it were possible, I would obtain an universal concurrence of all the church; for it would be better (if such a thing could be
22 Who are firofier Judges- Qu. Il«
so managed, as)that no old member of the church be made uneasy by receiving- anew one; much less should a church, that will act with pru- dence, admit a new member contrary to the sentiments of their minister, or give occasion of grief to him, as I have before hinted. But surely, I would never determine the affair only by a majority of one or two voices; fortius will be in danger of giving so great an uneasiness to a considerable number of the church, (though they happen to be the minor part,) that often times it will administer occasion for strife, division, and separation.
There is one piece of prudence that we may learn from our greatest enemies, the Pope, and the Conclave of Cardinals; who in the election of a new Pope, never appoint the per- son but by the vote of two thirds of the college of Cardinals; that in an affair of such impor- tance, there may be no dangerous contention, of parties after the person is elected. And I should thinkthis sovaluablea rule of prudence in the sacred affairs of a Church of Christ, that no matter of moment should ever be deter- mined, unless two thirds or more of the con- gregation agree to it. And indeed, if there be a firm opposition made, but by two or three considerable members, against the admission of any new communicant, J would not be hasty to admit the person but rather persuade him to delay, or to seek communion elsewhere, than endanger the peace of a whole church.
I desire it may be noted here, that I have only delivered my private opinion concerning the distinct power of elders, ministers, and
Qu. III. What are the sftecipl, &c. 23-
votes of the people, in admission of members to the Communion of the Church: but whether the power of receiving or excluding be vested entirely in the people, or in the minister, or ;in both tog-ether; whether by a majority of votes, or universal consent of a particular church, it equally serves the purpose of my argument in most of the following questions | upon this subject.
I put in this note only to secure my readers : against any prejudice or hasty judgment ; against the following parts of the book, though | they should happen to differ from me in the present question.
QUESTION III.
What are the particular terms of Christian Com- munion? Or, iv hat things are necessary to make the profession of Christianity credible?
Section 1. HAVING inquired who are the persons that must judge of the credibility of our profession in order to Christian Com- munion, we proceed next to inquire, What tilings go to make up a credible profession; land we must take great care in this matter not to make new terms and conditions of our 'own, which Christ the Lord and King of his j Church has not made; nor to insist upon any [thing as necessary to render a profession cred- ible, which may not be fairly deduced from the rules and examples recorded in the New ^Testament, and the application of them to our
24 What are the special Qu. III.
present age, according to the different circum- stances of times, places, and persons.
It must be granted that there are several parts of necessary conduct in Christian churches and sacred ordinances, that arise from the very nature and reason of things, from the very being of societies, and from the circum- stances of all human affairs; and we must not expect that all these should be dictated by Di- vine revelation, and written down with all their minute particulars in express words of scripture. It would be endless for the sacred writers to have attempted it, and most unrea- sonable for us to expect it: for the light of na- ture and reason is given us by God himself for our direction, as well as the light of Revela- tion; and whatsoever rules may be drawn by plain reasoning, and by easy and necessary in- ference from the comparison of scripture times with our own, may and ought to be es- teemed a part of our direction in these affairs, as well as the express words of scripture; for scripture itself often gives us but very short and imperfect hints of the whole process of civil or ecclesiastical transactions. This shall be more fully made to appear, when I come to answer an objection raised from primitive practice.
After a diligent search into the holy scrip- ture, and careful observation of Christian churches and their affairs, these three things appear to me to be necessary, at least in our times, to make a profession of Christianity sufficiently credible for Christian Com in un- ion.
Qu. III. Terlnx of Communion? 25
First* A confession of all the necessary arti- cles of Christian religion.
Secondly, A professed subjection to all the necessary rules of Christian duty.
Thirdly, Such a blameless and holy practice in life, as may make the profession of the lips appear, in the common judgment of men, to be ihc sincere sense of the heart.
Note, under the first head, I say, a confession of allthe necessaryarticlesof Christian religion, rather than the Christian faith, that I may plain- ly incluclesthe practical articles of repentance and new obedience, Sec. as well as the doctri- nal ones.
Reason and revelation, nature and scripture, seem to make these three things necessary to a credible profession of Christianity.
For if a man makes never so fair an appear- ance of Christian duties in his practice, yet if in words he refuse to profess the Christian faith, or deny any necessary doctrine or duty of it, he is not worthy of Christian Commu- nion.
Or if a man give never so good an account of his knowledge and belief of all the articles of the Christian religion, and his moral conver- sation and carriage towards men, has been gen- erally blameless in the eye of the world; yet if he utterly refuse to declare his sincere inten- tion to practise any of the plain and necessa- ry duties of the Christian religion, he cannot be accounted worthy of Christian Communion.
Or if his words make never so full a confes- sion of all the doctrines and duties of Christian- 3
'26 What are the special Qu. III.
ity, and profess a sincere belief of and submis- sion to them, yet if in his constant practice he be a liar, an adulterer, a drunkard, a known cheat, or a robber, &x. his wicked practice makes his profession incredible, he is not wor- thy of Christian Communion.
Sect. 2. But I would deliver my thoughts more fully on these three particulars that make up the credibility of a profession, and shew what is implied in each of them.
First, a confession of all the necessary arti- cles of Christian religion, includes in it those articles that are necessary to salvation, and those that are necessary to maintain and prac- tise this communion; which two are certainly different from each other.
Though it has been often said in a charitable way, and with very good reason in general dis- course, that there should be nothing required in cider to Christian Communion which is not necessary to salvation, yet this cannot exclude the knowledge of what Christian Communion is. The very nature of the thing requires that Ave should know how to practise this Commu- nion, before we can actually practise and enjoy it. Now as the Lord's supper itself is not of absolute necessity to salvation, the things neces.- sary to communicate in the Lord's supper, must imply something more than merely the things necessary to salvation; as 1 shall also make plainly appear under the seventh question, which will be entirely employed on this first part of Christian profession; and therefore t proceed to the second.
Qu. III. Terms of Communion?
Sect. 3. Secondly, a professed subjection to all the necessary rules of Christian duty, in- cludes in it not only those duties that are necessary to salvation, but those duties also that are necessary to practise Christian Communion. The first sort of Christian duties are those that are necessary to salvation, such as the fear, love, and worship of God; faith, love, and obe- dience towards our Lord Jesus Christ; repen- tance of sin, and an humble trust or hope in the promises of the Gospel, as shall be shewn at large under the seventh question. Now this profession does not signify a mere engage- ment or promise hereafter to fulfil these du- ties, but also a profession that we have begun to practise them already; for we are not receiv- ed into a church in order to receive Jesus Christ the Lord, but upon a credible profession that we have received Jesus Christ already, Rom. xv, 7, Receive ye one another as Christ has received us. We must have therefore some evidence and hope that we have received Christ in all his necessary offices, as our Lord and Savior, and consequently that he has re- ceived us, before we should propose ourselves to be received by any visible church.
Nov/ if a man professes repentance, it implies that he has been made sensible of sin, that he has been taught the evil of it, that he mourns for what is past, and is daily watching against it. If a man profess faith in Christ as a pro- pitiation and atonement, it implies that he is acquainted with his guilt in the sight of God, that he is in danger of Divine wrath, and that he is not able to make atonement for his own
28 What are the special Qu. III.
sins, and therefore he flies for refuge to Jesus Christ, that he may obtain peace with God. If lie professes a hope of heaven, it implies in it that he is endeavoring to prepare for this heav- en, for every man that hath this hofie jiurifieth himself. If he professes to take Christ for his example, it implies a desire and attempt to imitate our blessed Lord in self-denial, pa- tience, zeal, &c.
In order to make this profession of our faith and hope credible, it is the custom of some cjhurches to require no more than the person's own general profession that he does believe, and repent, and hope, as in Acts viii, 37, / be- lieve, &c: It is the custom of other churches to desire also some further evidences of the truth of his faith, hope, and repentance, by a more particular account of some of those things which are implied in the exercise of those gra- ces; and this has been usually called, though not properly, the rendering a reason cfthe hope that is in him, as 1 Pet. iii, 15.
The first of these methods hath considerable advantages towards the enlargement of partic- ular churches; and, so far as I can judge, such churches seem to require all that is absolutely . necessary to the nature and being of a Church of Christ.
The second has also some valuable advanta- ges towards the well-being of a church, and the purity and the profit thereof in the inward and experimental parts of Christianity, though some persons of extreme bashfulness may have been hereby discouraged and hindered from C hristian Communion.
Qu. III. Termh of Communion? 29
Both of these methods has some advantages and some inconveniences; and it is not my de- sign at present to decide which of the two has the greatest; but this is certain, that every church must judge for itself how large, or how narrow; how general, or how particular a pro- fession of Christianity must be, in order to render it credible to themselves; yet let each church take heed that they make not the door of admission larger or straiter than Christ has made it.
The second sort of Christian duties are those that are necessary to practise Christian Com- munion, (especially if constant Communion be desired) such as, to meet at the same time, and in the same place with some Church of Christ to perform Christian worship with them there, to agree to the general methods of worship, the customs, order, and discipline that are practised in that church, so far as they can find them agreeable to the will of Christ in his word, or so far as they are necessary to main- tain the being, order, and peace of all religious societies. This is so much, and so plainly im- plied in the very nature of Communion or Fel- lowship, that it is always supposed to be con- sented to, even where it is not expressly men- tioned; this will appear more evident under the next question.
This profession of consent to the worship or order of that church, does not forbid or pre- vent any person from attempting to reform any mismanagements in the worship or disci- pline of the church by argument and friendly persuasion; but only it restrains him from all
30 What are the special Qu. III.
tumultuous and irregular proceedings, in order to such reformation; according to the great ca- non of the apostle, let all things be done decently and in order ; 1 Cor- xiv, 40. It is upon this ac- count he forbids the Corinthians to speak with unknown tongues without interpretation, to break in upon the public worship, or for sev- eral persons to speak all at once, &c. and such natural rules of decency as these, may, in some sense be called the commands of our Lord, ver. 37, to which we owe a professed subjection. But if a man cannot consent to the most con- stant and essential forms of ministration, wor- ship, and discipline, as practised in that church, it is far better that he should join himself to some other society, whose chief practices and government are more agreeable to his own sentiments.
Sect. 4. The third thing that goes to make up the credibility of our profession, is such a blameless and holy practice in life, as may make the profession of the lips appear, in the common judgment of men, to be the sincere sense of the heart: By which we are not to un- derstand a perfection of virtue, or a freedom from every vice; for there is no man living on earth, thai does good and sins not; in many things i'jc offend all] and the best of men have reason to complain, that the evil they would not do, sometimes prevails over them, and they arc led captive to the law of sin, Jam. iii, 2. Rom. vii, 19, 20.
But it is necessary that persons professing Christian; ' ;Vce from all gross and
Qu. III. Term:- of Communion? SI
scandalous sins, nor be guilty of those crimes in their allowed practice, which in many places of scripture exclude men from the kingdom of Heaven; 1 Cor. vi, 9, Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor thieves, nor covetous, nor drunkards, nor revilers, nor ex~ tortioners, shall inherit the kingdom of God. 1 Cor. v, 11, I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railtr, or a drunkard, or an extortioner, with such an one, no not to eat: And if this text for- bids us to keep free and sociable converse with such persons, or to sit down at our tables with those who profess Christianity, and practise wickedness, much more does it become a church to exclude them from its sacred society and fellowship, and to forbid them to sit down at the table of the Lord. Common railers and slanderers, such as the apostle James describes, are to be shut out from Communion; James i; 26. If any man among you seem to be religious, and bridleth not his tongue, but deceivcth his own heart, this man's religion is vain; that is, his religious performances are evidently in- effectual for his own salvation; therefore while he indulges his tongue in a scandalous liberty, his pretences and profession of Christianity are vain and incredible, and consequently he has no right to Christian Communion. The glory of God who is holy, the honor of our Lord Jesus Christ who is our pattern of holiness, the credit of the Gospel, which is a doctrine accordingto
-82 What are the special Qu. III.
godliness, as well as the common sense of mankind, exclude all such persons from socie- ties of strict and pure religion.
In the very first dawning of the Gospel, John the Baptist, the forerunner of Christ, forbid the professing Pharisees from baptism, for want of fruits of repentance answerable to their pro- fession, Mat. iii, 7, 8. And in following times the Ephesian converts made their faith appear by confessing- what they believed, and shewing their deeds. Acts xix, 18, 19. And if there be not a frequent account of such instances in scripture, it is because the nature and reason of things render the necessity of it sufficiently evident without many express instances.
The inquiry of a church into the conversa- tion of the person who desires its Communion, may be adjusted and regulated under these four heads, viz. whether he be sober, just, and good, as well as religious. So much of these four characters as lie within the public obser- vation of the world, are necessary in order to become a member of the church/
1. Whether he be sober and temperate in some good measure; free from the. vices oi drunkenness, uncleanness, violent wrath, rail- ing, revenge, See. for otherwise it is plain he* Cannot belong to Christ, they that are Christ's haoe crucified the flesh with its affections unci luxts, Gal. v, 24, and the foregoing scriptures 1 have cited run much upon this point.
2. Whether he be just and honest among hi- neighbors, a man of fair dealing, faithful to his word, sincere and without hypocrisy in the
for if a person be <. f ,..
' Qu. III. Terms of Communion? 33
designing, tricking, and deceitful temper and carriage among men, how can we trust his pro- fession in the things of God? or receive it as credible? Besides, the unjust are expressly J excluded the kingdom of God, 1 Cor. vi, 8. And all Hers shall have their parts in the burn- ing lake, Rev. xxi, 8.
3. Whether he be good, kind, charitable. Whether he hath that love to his neighbor •which is the fulfilling of the duties of the second table, Rom. xiii, 8, 9. Whatsoever we profess of faith, yet 'without love we are nothing; 1 Cor. xiii, 2, and it may be inquired too what love he has to fellow Christians, for it is an ap- pointed mark of the disciples of Christ, John xiii, 25. Hereby shall all men know ye are my disciples if ye love one another. If a man nay I love God and hateth his brother he is a. liar: He that loveth not his brother whom he fiatti seen, how can he love God wfio?n he has not seen? 1 John iv, 20. Without love, and par- ticularly to fellow Christians, he can never be fit for such a holy fellowship, which is to be managed all in love, and whereof love is one of the greatest duties.
4. Whether he be religious and godly. Though inward piety is chiefly to be known to men by the profession of the mouth, and the two foregoing general heads in some measure answer this end, yet there should be some ap- pearances of piety also in our conversation in the world, in order to give us a full right to Christian Communion. In such an inquiry as this, at least it must be found that such a per- son is not a scoffer at religion, that he does not
34 What are the special Qu. III.
make a jest of things sacred, that he uses the name of God with reverence in commo;i con- versation, that he speaks honorably of Christ and his Gospel, and his ordinances upon just occasion, and that he frequents some places of religious worship; for we are to look diligent- ly that there be no profane person in our church- es, as well as no fornicator, Heb. xii, 15.
Thus I have given a particular account of those three things that join to make up the credibility of our profession, in order to be regularly admitted to the Communion of a Christian church.
Sect. 5. Objection. But why must there be so many things required to make a profes- sion of Christianity credible in our day, beyond what was required in the primitive times? then they only confessed Christ to be the Mes- siah, the Son of God, or that he was raised from the dead in order to baptism and admis- sion into the church. So it was when many thousands were added to the church in one day; so the eunuch when Philip baptized him, Acts viii, 37; so the Jailor and Lydia, Acts xvi, and many others; or at most, their present works were thought sufficient to con- firm their confessions, Acts xix, 18. Many that believed came and confessed and shewed their deeds, without long inquiries into the whole of their faith, or the course of their con- versation.
Jnsiver 1. The account that the scripture gives of these transactions is very short, •yet sufficient to inform us that there was more
Qu. III. Terms of Communion. 3,5
discourse on both sides, in order to the baptiz- ing their converts, than is expressly written down; for even the confessions that Lydia and the Jailor made are not written, but it is said in general, they believed; therefore we are not to take it for granted there was nothing else required, because the scripture in those places mentions no more than a word or two of short confession.
Jnsiv. 2. In several places where such transactions are recorded in scripture, there is no mention of their works or conversation at all; and surely no minister or church in our day would imagine, that a mere confession, that Jesus is the Christ, without any fu'rther inquiry either after knowledge, faith, or works, is sufficient ground for admission to sacred or- dinances; for then we must take in almost whole nations. Besides, if a man did make such a profession, that Christ was the Son of God, and his conversation were blameless to outward appearance; yet who of our ministers or which of our churches would receive him without some further inquiry into his know- ledge of God, and Christ, and the Gospel? Therefore it is sufficiently plain, by the ac- knowledgment and practice of those who make this objection,1 that they thenuselves do not think it necessary to confine their inquiries only to such a single sentence of profession as the scripture history expresses, and seek no further.
rfnxiv 3. It is sufficiently evident to me, that the fundamental or necessary articles of religion are not che same in all ages and
56 What arc the special Qu. III.
places; but more pr less knowledge is neces- sary, in order to salvation, according to the degrees of Divine Revelation in several na- tions or ages. The belief of the crucifixion and resurrection of Christ was not a fundamen- tal in Christ's own life time; for when he spake of his own death, Peter replied, far be it from thee, Lord, Mat. xvi, 22, this shall not be unto thee: And the rest of the apostles knew not certainly that Christ should rise from the dead, for some doubted even after his re- surrection, Mat. xxviii, 17. Yet they were the chief of the Church of Christ upon earth at that time. So in the very first promulgation of the Gospel, before Judaism was quite des- troyed, the apostles themselves had not so full a knowledge of Christianity as they after- wards, by degrees, received from the instruc- tions of the blessed Spirit. Many passages of scripture discover this, as Acts x, and xv; and Gal. ii, 8cc. At this time there was scarce any thing of the New Testament written; and though the evidences of the christian religion were great, yet the opportunities of a large and extensive knowledge were exceeding few and small among the common converts if com- pared with our age: therefore the Messiahship of Christ, his death, and resurrection, and ex- altation, with a very few alterations from nat- ural or Jewish religion, seem to be the chief things then necessary to believe in order to salvation, or to profess in order to Com- munion.
But when in process of time the Jewish economy was divinely destroyed. Christianity
Qu. III. Terms of Communion?
grown to its full perfection, the canon of scrip- ture completed, and several Christian truths and duties more plainly and expressly re- vealed, it may well be supposed that where this canon of scripture is freely published, God may require something more of Christian knowledge in order to salvation, than in the very first years of the Gospel. I speak this last proposition but modestly, and asa probable opinion; but if this be true, then it clearly fol- lows that there are more things necessary to make a profession of Christianity credible at this day in most places of England, than were necessary even in Judea in the first years of Christianity.
Ans. 4. If the essentials of any doctrine were perfectly the same in all ages, yet the credibility of its profession is exceeding dif- ferent, according to different circumstances of time, place, and persons. Where hardships and sufferings attend the professors of any re- ligion, a very slight profession of it will per- suade me that a man understands it, and is very sincere in it; because he exposes himself to suffering by this means: But where there is full liberty given, or especially if external ad- vantages attend it, there every one will be ready to profess, though he has little knowl- edge or sincerity.
Those first times, of the Gospel, were times of reproach and persecution; the sect of Christians was every where spoken against, and death and dangers attended it on all sides. Now to confess the name of Christ amidst the reproaches of the world, against the opposition 4
38 What are the special Qu. III.
of the wise and the foolish, the Jews and the Greeks, the threatening of kings, and violence of the people, was a more powerful and evi- dent proof of the truth of their faith, than if they had made long speeches, and had the tcs* timony of a continued blameless conversation in a land and age of Christians. Surely that confession, which was sufficient for martyr- dom, if their enemies knew it; must be suffi- cient for Communion, when made known to the church. But in our age and nation where Christianity is the profession of the time, and the country, a mere acknowledgment of the name, or death and resurrection of Christ, is not sufficient to prove us knowing or sincere Christians; and there ought to be so much larger a confession, and so many more cred- ible circumstances attending it, before we can reasonably, or upon just grounds, believe a man to be a true Christian. All these requir- ments which I have before mentioned being put together, do not amount to so credible a profession, as for a man to say boldly this one sentence, I am a Christian, in the face of death and martyrdom.
Ans. 5. I might add also in the last place, that a great number of the conversions of the primitive Christians, were so sudden and sur- prising by the extraordinary effusion of the Holy Spirit, that the very miracle of their conversion did sufficiently answer the end of a large and particular confession. The work of God on the souls of men was sometimes in an instant, and they were made believers out of unbelievers, at once; the Spirit fell on them
"Qu. III. Terms of Communion? S"S
while they heard the word; and when they who just before professed Judaism or Heathen- ism, and neither knew nor loved Jesus Christ, confessed his name and his religion at once; the wonderful change was evident to all, and they had no long accounts to give either of their faith or conversion, their knowledge or conversation; nor was it required, because the miracle itself made their profession sufficiently credible. Besides, spiritual gifts were confer- red on multitudes in that day as soon as they were converted, and gave sufficient evidence for acceptance unto baptism, as Acts x, 44, 46, 47; While Peter yet sfiake these words, tftt Holy Ghost fell on all them which heard thg word. For they heard them sfieak with tongues and magnify God. Then answered Peter, can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
He that well considers all these things, and sets the affairs of the primitive times in a due light, and thus compares them with our own, will see plainly that something more is neces- sary to make a profession of Christianity cred- ible in our day, than was needful in the first age of the church. And yet still we may be said to follow the rules and examples of scrip- ture, while we require nothing more in order to Communion than what is necessary to make our profession credible; for so much as this has been always required even in scripture times, and the word of God and the very nature of things seem to demand it.
40 What is a Church Covenant? Qu. IV.
QUESTION IV.
What is a Church Covenant? And whether it be necessary to Christian Communion?
BESIDES the things that have been already mentioned, as included in a credible profession of Christianity, it is worth our inquiry, wheth- er any solemn covenant be needful in order to Communion. Now to answer this question wc must distinguish between that Communion which is fixed and constant in one church, or that which is only occasional.
By fixed, constant, and complete Commu- nion, I mean the joining myself to a particular church, so as to become a complete member of that religious society, engaging to perform at appointed times and places, my most usual public worship with that society rather than with others, to assist in all services necessary to support that society, and partake of all priv- ileges of it for mutual edification and comfort, and to maintain the public honor of Christ in the world.
By occasional Communion, I understand a mere participation of the general and special ordinances of the Gospel with a particular church for a time, under the general character and claim of Christianity, and so far as occa- sions of Providence may make it convenient or desirable. But not to become properly a member of that particular society, nor be inter- ested in the affairs, regulation, or management ©fit.
Qu. IV. If needful to Communion? 41
Now for this occasional Communion, there is no necessity that every such Communicant should enter solemnly into a covenantor agree- ment with that particular church, any farther than only to partake of those special ordinan- ces for a season in a decent and regular way. It is sufficient for this sort of Communion, that a person make such a credible profession of Christianity as has been before described, or that he be recommended by some other church, or the elders thereof, before whom he has made such a credible profession; or that it be some way ascertained to the church whose Com- munion he desires, that he has done it,
But where fixed and complete fellowship with a particular society is desired, the very nature of things seems to require it, that there should be such a mutual agreement among tin*. persons that intend to practise this constant Communion. This is part of the second thing- requisite to make our profession credible, viz. a professed subjection to all the necessary du- ties of Christianity, as will plainly appear by. what follows.
A church is composed of stich persons as agree to worship and walk together in all the ordinances of Christ, viz. to attend on the min- istry or preaching of the word, on praying to God together, on speaking or singing the praises of God, and celebrating all the institu- tions of Christ, especially that great one, the supper of the Lord, which is called Communion.
They devote themselves first to the Lord in public by their profession, as they have done before in secret; covenanting to walk with hiofi.
42 What is a Church Covenant? Qu. IV".
in all his ordinances) then they give iifi them- selvek to one another, and they receive one anoth- er in the Lord, which is the word used most frequently in the New Testament for admis- sion into the Communion of Saints, or being solemnly acknowledged as fellow-Christians, and consequently as having a right to special ordinances. They profess their agreement or consent to worship usually together, to attend usually on the ordinances of Communion as ad- ministered in that church, and to fulfil all neces- sary duties of Christian-fellowship in a special manner towards one another for mutual edifi- cation, as far as God shall instruct and enable them: And this is called the church-covenant, which is in truth nothing else but a voluntary solemn agreement with some particular socie- ty, to practise those social duties of the Chris- tian religion among them at appointed times and places, which Christ himself has required in general to be practised somewhere when opportunity is found.
Such a consent or agreement to meet at sta- ted times and places for social worship, is not indeed formally instituted in the New Testa- ment: But there are several passages in the New Testament which very plainly suppose it, as will appear immediately. And the reason why it was not delivered in the form of a Gos- pel institution is this, because it is a principle of natural religion; the light of reason teaches it, and upon this account it was not set down as an institution under the Old Testament, though doubtless the patriarchs and holy men of old pra<jtiated it, ever since there was any
Qu. IV. If needful to Communion? 43
sucn thing as public worship set up in the world: So the Israelites met and read the scrip- ture, and prayed in their synagogues without the formality of a particular Divine institution; wherever a synagogue was built, the neighbor- ing inhabitants by consrent weekly worshipped there.
I confess where magistrates take upon them to impose a religion upon the people, and na- tional and parochial churches are appointed by some assuming powers, this free covenant or agreement degenerates into a constrained consent; but such a free and explicit agree- ment is more necessary among those Christians who are left to their own liberty, or who dissent from a national and established church.
This covenant has indeed been much cen- sured both by the profane world, and by some fellow -Christians: And it must be confessed that some few ministers and churches of rigid and narrow principles, have heretofore given too just an occasion for censure, by drawing up their particular church-covenants in a long form of writing, and inserting several things into them that were by no means necessary to common Christianity, and such as savored too much of a party-spirit; but churches and min- isters in our age better understand Christian liberty and true principles of charity. I know of none of these impositions in our day; and \\ our present practice in this matter be censured by any, I am persuaded it is merely for want of understanding it: For if it be fairly represent- ed, as I have described it, it appears to be a |>iece of mere natural religion, and social wo*-
44 What is a Church Covenant? Qu. IV.
ship; and is so far -from being an addition* to the rules of the Gospel, or an imposition on the consciences of Christians, that no volunta- ry religious society can possibly subsist with- out some such covenant. When any person therefore joins himself to, and becomes a mem- ber of a Christian church, this covenant or mu- tual agreement is always implied where it is not expressed; and those that have been so weak as to ridicule the forms of it, yet are so wise as to practise the substance of it.
Indeed the mere necessity and reason of the thing is so plain and convincing, that one would wonder that any man should speak against it, if he will but give himself leave to consider the following particulars.
1. How can there be a receiving of each Other in the Lord, at the first forming of a church, if there be not a mutual agreement, OY giving ufi of themselves to each other to wor- ship the Lord together? Christians are com- manded to do it, that with one mind and one mouth they may glorify God, Rom. xv, 6, 7. And how can any particular member afterward be received to Communion, if there be not such a society or church to receive him, and to which he may give up himself to walk with them in the Lord?
2. Plow can there be any social worship per- formed, if there be no agreement to worship together in the same place, and at the same time? If all Christians must always be at per- fect liberty to worship where they will, and communicate every Lord's day at a different place, a minister may sometimes be left to
Qu. IV. If needful to Communion? 45
preach to the seats and the walls, if none are bound to attend on his ministrations: And on the other hand, surely the minister may take as much liberty as the people; and he may ab- sent himself and worship elsewhere, when they arc all gathered together and wait for a ser- mon. Thus many assemblies for worship may be without a teacher, and many teachers with- out an assembly, and some small assemblies have many teachers.
3. How can there be any provision made of a proper place of worship for a whole assem- bly, or any conveniences or decencies that are requisite for sacred actions, without such an agreement? How can a table be appointed or furnished with bread and wine, and vessels to contain them, lit to distribute the Lord's sup- per, unless several persons have agreed up- on it?
4. How can the minister be maintained if there be no societies agreeing to attend on their ministry, and support and encourage it? Yet this is a duty incumbent on all those who are ministered unto: Gal. vi, 6; 1 Cor. ix, 13, " 1 4. Each society is bound by the rules of the Gospel to maintain and honor their own Minis- ters who labor among them in nuord and doctrine,
1 Tim. v, 17, and 1 Thess. v, 12, 13.
5. How can the poor of Christ be fed and clothed, if Christians are not distributed into distinct societies, and each take care of their own poor? Eph. iv, 28. To whom should the poor Christians have applied of old, if not to their own societies? For single persons cannot, nor are they bound wholly to maintain
46 What is a Church Covenant? teV. Qu.IV.
them. They must therefore be distributed in- to distinct societies, that every poor Christian may know where to apply for relief; and that each of the richer may know also to whom they should give their constant alms, and look upon themselves in a special manner bound to supply. If all the poor saints in a nation were straggling abroad, and belonged to no Christian society, how should the richer persons, or rich- er societies know these are God's poor, and of the household of faith, whom they are bound in a sfiecial manner to take care of, Gal. vi, 10, unless they have made a profession to some Church of Christ, and are known by this means?
So great is the necessity of these things to be done by particular settled societies, that Christian Princes and Governors, in order to have these things regularly performed, have thrown all their dominions into the form of distinct parishes, or single congregations; though they have had not much regard to any rules of the New Testament in establishing their church worship and discipline in other parts of it;
6. How can the ordinances of censure and excommunication be ever administered, if there be no stcieties agreeing to walk and worship together? If any person be charged with a fault or heinous crime, he will reply, "He belongs not to any society, who shall as- sume a right to deal with him and censure him?" And it is impossible that the whole visible Church of Christ can meet together, or take cognizance of such particular causes, and give censures1 unless we set up a Pope, or
Qu. V. May persons change, &c. AT
Council, or conclave of Cardinals to do all this, and constrain all particular churches to submit to their sovereign and universal dictates.
There must be therefore an agreement be- twixt a company of professing Christians, giv- ing up themselves to one another, and receiv- ing each other in the Lord, in order to main- tain the Church of Christ in the world, his Gos- pel, or his honor; to support his poor, or his ministers, or the purity of his church, or of any holy ordinance. Receive therefore the apostle's exhortation. Rom. xv, 6, 7, That ye maij with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ, re- ceive ye one another as Christ also received us^ to Ihe glory of God*
QUESTION V,
When a person is once joined to a particular church, whether he may never worship with other churches occasionally, or change his fixed Communion to another church?
I JNS TVER, That this agreement to worship together is not so strictly to be understood, as if none of those persons should ever worship any where else; for there are various occasions in the course of life that may lead the members of one church now and then to worship with another. Since we all hold the same faith and worship in the essentials of it, we are to esteem ourselves in general Communion with the v hole visible Church of Christ; and sometimes
48 May Perso?is change Qu. V.
we join in worship with others, merely to tes- tify our charity and Christian fellowship with those that in the circumstantials of religion differ from us; sometimes to accompany a particular friend; to hear a particular minis- ter; to attend on some special occasion of prayer, or preaching; on such occasions we may very reasonably worship with various as- semblies: Or perhaps we may be called to travel from home, and to spend many seasons of worship absent from our own particular com- munity, and then we join with those churches where Providence may cast us.
When Christians travel where they are un- known, or make any considerable stay in dis- tant places, they should carry with them a Let- ter of Recommendation from the officers or members of their own church, to any Church- es of Christ, where they may come; such are the letters that St. Paul speaks of. 2 Cor. iii, 1, Do we need letters of commendation to you, or from you? And thus he himself in his let- ters recommends Christians to distant church- es, as Rom. xvji, 1, 2, 7 commend unto you Phxbe, our sister, who is a servant of the church at Ccnchrea, That ye receive her in the Lord as becometh saints, i. e. that ye receive her to the participation of Christian ordinances, as well as assist her in any civil affairs.
This agreement or church-covenant, there- fore, only obliges persons, as far as they can with tolerable convenience of affairs and spirit- ual edification, tor make that church, of which they are members^ the usual place of their worship, and especially their participation of
Qu. V. their Communion? 49
the Lord's supper, whereby special Commu- nion is maintained.
The question concerning the changing of our fixed Communion from one church to another, may be thus determined.
All church fellowship is appointed for the public honor of God, for our mutual assistance and edification in spiritual things, and for the support of the interest and kingdom of Christ among men. Whensoever therefore any mem- ber cannot attain these ends in the particular church he belongs to, after solemn consider- ation and prayer to God for counsel, he may desire a dismission to some other church, ancl upon these reasons the church ought to give it. A brother, or a sister, is not in bondage in such cases; and the pastoral office, and all church- fioiver is for edification, and not for destruction^ as St. Paul speaks, 2 Cor. xiii, 10.
Now this necessity of changing our Com- munion may happen several ways: As when a person removes his habitation to such a dis- tance as that he cannot conveniently attend and perform the duties of church-fellowship in that society; or when the church falls into per- nicious errors and heresies; or when upon any other account his own edification in that church is not to be attained; or when other necessary circumstances of life, or religion, make his union to another church of much more impor- tance. But in these cases let the conscience of a man be well informed, and let him duly consider all circumstances before he put this in practice: For it argues a light and changea- ble ten -per to be running always from one 5
50 Isjixed^ Communion Qu. VI.
church to another, and unbecoming the spirit of the Gospel. Yet where the reasons of re- moving this Communion from one church to another are just and good, and after due appli- cation to the church, if they refuse to dismiss him, he may fairly depart without it, and join himself to any other church that is satisfied in his credible profession of Christianity.
QUESTION VI.
Whether fixed Communion with some particular church be a necessary duty: And whether any may be admitted to occasional Communion^ who are nojixed members of any church.
IT is a natural inquiry flowing from the former question, whether any person is at lib- erty to content himself merely with occasional Communion, sometimes with one church and sometimes with another, without becoming a fixed member cf any church at all? Or wheth- er a church may forbid a person occasional Communion, who refuses utterly to join in any fixed Communion?
The duties of holy fellowship for the glory of God and mutual edification, which are most regularly practised in a state of fixed Commu- nion, are so many, and so plain in scripture, and in the reason of things, that very few per- sons can be exempted from them: For those duties are such as these, to attend on public ministrations together, to pray and center to- gether about spiritual things, with a sort of ho-
Qu. VI. a necessary Duty? 5 1
]y intimacy or friendship, to encourage and support the ministry, to maintain the poor, to uphold the public worship of God by assisting in the provision of a place, and all other exter- nal things necessary for public worship, to re- ceive members into the church, to censure and reprove, and cast out scandalous members, to watch over one another in their holy conver- sation, &x. to admonish and to receive admoni- tions.
I grant that so many of these duties as can be conveniently performed toward all fellow- Christians, should never be omitted where Providence gives just occasion; but since each Christian cannot watch over all others, worship with all others, assist towards the maintenance of all the poor, nor all the ministers, &c. those with whom he agrees to worship in a stated way, are the persons to whom he is most immediately called to fulfil these kind offices, and has fairer opportunities to do it. And as I have shewn before, that public worship could never be certainly, regularly, and comfortably maintained without such a fixed Communion, and every person that refuses such services to Christ and the church, must have very plain and constraining reasons to excuse his neglect.
Besides, the privileges of fixed fellowship are, or should be, alluring and encouraging; such as, their opportunities of serving Christ in his public interest in the world, supporting- his name among men, their vote in choosing ministers or officers of the church, and their interest in the prayers, cares, and watchfulness of the church, for them, and over them, their
52 Isjixed Communion Qu. V1K
special right to the spiritual assistance of the ministers and elders of that church in private counsels, admonitions, and prayers with them and for them; their own temporal support, as- sistance and relief by the church if they fall into poverty, &c.
It is my opinion that scarce any person can be justly exempted, or excused, from fixed Communion somewhere, but those, who by reason of their different opinions, unhappy temper, or some special circumstances of life, are under some sort of incapacity of fulfilling several of those duties, and yet by their credi- ble profession appear worthy to partake of the special ordinances of the church.
And if there be any person to be found in such circumstances, I should think it is only such as these. (1.) One that has no fixed abode, but his business of life is at all uncer- tainties, and calls him perpetually to change his residence: Such were the apostles and evangelists, and the itinerant preachers of the first century, together with their attendants,, who seem to be settled members of no partic- ular church. Or (2.) Such a one that differs exceedingly in his sentiments in some impor- tant doctrines, or practical points of religion,, from all the churches of Christ near him, and yet may be supposed to hold all the necessary articles of the Christian faith, but may not be so fit to assist as a member in the affairs of a church of so different opinions. Or lastly, there may be such a person as may give some credible evidences of true piety in his heart, but his natural temper is so violent) his spirit
Qu. VI. a necessary Duty? 5o
so various and inconstant, that he can scarce confine himself to the settled orders of any- community, but will be more likely to divide a congregation, than to edify it in love.
Perhaps it may be lawful and proper; nay, I add further, perhaps it is a necessary duty at some seasons, and upon very good evidence of their Christianity, to receive such sort of per- sons as these to occasional Communion, though they have no fixed relation to any particular church; and the general rules of Christianity will oblige them to perform several relative duties towards their fellow-Christians, and to help support the external charges of those churches, with whom for a season they hold fellowship.
But after all, I must confess that the special duties, which belong to a fixed settled Com- munion of Christians, are so generally plain in scripture, and so necessary from the very na- ture of religious societies, as described under the 4th question, that in my opinion, any Church of Christ has reason to make very careful in- quiry into the real Christianity of a person who desires occasional Communion only, but utter- ly refuses all manner of fixed Communion with any church where he has proper opportunity; unless his habitation be always unsettled, or his circumstances very peculiar, or he can give some other just reason of his refusal to the church.
I should also add in this place, that if per- sons should be freely and readily indulged and tolerated in this sort of loose Communion, be- cause they may have some sort of appearance
I 54 Id fixed Communion Qu. VI.
of reason for it, others that have much less rea- son, or none at all, might probably demand and expect it; and these examples would tend greatly to the dissolution and confusion of churches: In such a case, though it may be barely lawful, yet it seems not to be expedient, and therefore should not be commonly prac- tised, since it leads to the ruin of churches, rather than to their edification, 1 Cor. x, 23, except in cases extraordinary.
Another very obvious question arises here, viz. Whether a church, or religious society, may refuse a person who offers himself to be- come a fixed member of that church in con- stant and complete Communion, and makes a visible and credible profession of his faith? Whether a church can lawfully forbid such a person to become a complete member, and re- strain him only to a sort of occasional or in- complete Communion.
Ans. Though it is certain that without such fixed societies or churches, public Christianity could not be well maintained, and therefore far the greatest part of Christians are certain- ly obliged to become members of some partic- ular Christian society; yet as there may be some peculiar cases which may excuse a per- son from fixed Communion and membership, so there may be peculiar cases also which may excuse a church from receiving some persons to complete membership with them, though they may admit them to occasional Com- munion.
Let it be considered, that by admitting a person to fixed Comrnumon, and making him
Qu. VI a necessary Duty? 55
a member of that particular society, he not on- ly acquires a right to .join with the society in all the ordinances of the Gospel and special Communion, in public on the Lord's days, but he hath a right to be with them at any more private meetings of the whole church, and to consult and act in their special affairs: He has a right to attend on such meetings for consid- ering of the circumstances and state of the church, for regulating things that are amiss, for altering any of their customs, for distributing monies to the poor, for choosing a pastor or other officers, for admitting members, and for exercising the discipline of the church, 8cc. He acquires also a right in joint-partnership to the temporal possessions of the society, sup- pose it be a meeting-house for public worship, vessels of plate for church Communion, or any houses, or temporal goods, or donatives, which may belong to that particular society.
Now though the laws of Christ require us to receive every visible Christian, who desires it, to Communion in public worship, and in special ordinances of the Gospel, because he is fit for it, yet those laws do not require that every such person should be admitted to the peculiar counsels and affairs of any particular society, ff because perhaps he is really unfit for it. Per- haps they know, or have abundant reason to be- lieve, that his different opinions, or his unhap- py temper, or his peculiar circumstances, would render him a very troublesome mem- ber of it, that he would raise parties in the choice of officers, or in admission of members, or in distributing to the poor, or in the regula-
56 What knowledge is Qu. VII.
tion of other church affairs; and therefore they allow him only occasional Communion with them, which is all that seems to be his duty with regard to that particular church, and which is ail the duty which the laws of reason, or of religion, seem to demand of them toward him. Besides, let it be further considered, that whatsoever instances of Christian fellowship in sacred things the laws of Christ may demand for such a person, yet it is certain the laws of Christ do not demand for him any share in the temporal possessions of that religious society, nor in the distribution of their temporal things, unless it be perhaps to relieve him in some de- gree, if he be necessitous. Therefore the laws of Christ do not require that society to receive such a person to complete Communion and membership, to introduce him into their coun- cils and affairs, or to vest him in any of their temporal possessions, since it is evident he will become a very troublesome member, and en- danger, if not destroy, the edification and peace of the particular society or church. Let all things be done to edification: Follow those things which make for fieace, and thi?igs whereby one may edify another.
QUESTION VII.
What knowledge is necessary for Christian Communion?
Section 1. UNDER the third question I have shewn that the knowledge necessary to
Qu.VII. nee esmry for Communion? 57
Communion, includes in it both a knowledge of what is necessary to salvation, and a knowl- edge of what is further necessary to maintain and enjoy this holy Communion: The very na- ture of things requires this.
First, let us consider the things necessary to salvation. How many articles of the Chris- tian faith or practice, are necessary to our sal- vation; or in other words, how many fundamen- tals are there, is not expressly determined in any part of the scripture. It is a question that has troubled the Christian churches almost two hundred years, ever since the reformation began, but has never yet been decided to the common satisfaction even of those that held the scripture to be the only and perfect rule of faith and practice. Therefore as every man must judge for himself, concerning the funda- mentals of Christianity, in order to examine his own heart, and evidence to himself his hopes of salvation; so every particular church must judge for itself, which are the fundamentals, or necessary articles of Christianity, to examine those that propose themselves to Communion, and evidence their right to it.
I grant this, that in determining the nature or number of necessary articles, the Churches of Christ ought to govern their sentiments by the rules of scripture, as near as they can find them, by comparing one place with another, and form their judgment in this matter by a large and extensive charity. A general love to mankind, the dutiiul imitation of God our Savior, and the exemplary practice of the bles- sed apostles, oblige us to make as lew articles
58 What knowledge is Qu. VII.
necessary as is consistent with the great ends of the Christian religion, and to impose noth- ing more upon the consciences of men in this respect, than we solemnly believe our Lord Jesus Christ himself imposes in his word, as we will answer it at the great day of his ap- pearance. Yet it is certain, and without con- troversy, that there are several articles both of doctrine and duty, of such importance, that a man cannot be a true Christian without them, nor have any just hope of Christian salvation according to the Gospel; and consequently, without the acknowledgment of these articles, a person may lawfully be refused Communion. Here let me lay down this preliminary: That the fundamentals of religion (as I have proved before) are very different, in different ages and nations, according to the different degrees of revelation, and different advantages for know- ing the truth: But ever since the time that the t:anon of scripture was finished, and where this canon is published and acknowledged, we may say in general, and with regard to church Communion, that the fundamentals of Chris- tianity are the same to this day; especially in such places of Great-Britain, Ireland, 8cc. where persons enjoy so great degrees of advantage for obtaining Christian knowledge. What gra- cious allowances for want of capacity, or for want of means, in dark corners of England, or in India, God will make hereafter, is not my business to inquire into; but certainly we are to admit none to Christian Communion who have not the knowledge that is essential to Christianity. And though we cannot precisely
Qu. VII. necessary for Communion? 59
reckon up the certain number of essential or fundamental articles, yet we may lay down such characters of them, as may assist and regu- late the affairs of Christian Communion.
Sect. 2. We may begin therefore with nega- tives, and may boldly say, those cannot be fun- damentals either of faith or practice, which are not very clearly revealed, either in express words, or in very plain, easy, and obvious con- sequences; they must be such as the meanest Christian may be able to find by reading his Bible, with sincere desire of truth, with holy diligence, and with humble prayer: For the way of holiness and salvation is so plain, that fools shall not err therein, Isa. xxxv, 8, which may be explained by that text, 1 Cor. i, 26, 27, JVot many wise are called, but the foolish things of this world, <Sfc.
Those again cannot be fundamental which are only to be found in such verses of scripture, the authority whereof may have been any way dubious or reasonably suspected. For funda- mentals must have the strongest authority,* as well as the plainest evidence, and that for the same reason. Upon this account, I would never call that a fundamental, which is not mentioned but in one single text of scripture; for it is possible that such a single text might be contested by critics, or transcribed false, by the neglect or iniquity of men, or be falsely translated, either by ignorance or design. Fun- damentals must be revealed in several parts of the Bible, and appear to be the frequent design and subject of the holy writers; that so the
60 What knowledge is Qu. VII.
faith and salvation of plain Christians might be secured against the danger of fatal mistakes, and the subtilty of critics, or cunning deceivers. Such articles also can never be fundamental, as have no necessary influence on the honor of God, the good of our neighbor, or our own ho- liness and final salvation: For since the honor of God and the good of men, is the very end of the Gospel, that can never be an essential part of it, without which, these ends may be happily and gloriously attained.
Sect. 3. The plain and positive characters of true fundamental articles in Christian reli- gion, seem to be such as these.
1 . Those without which there can be no re- ligion: Such as, that there is a God; that this God is to be worshipped, believed, and obeyed; that he governs man in this life in order to a iinal judgment; that there is a future state; and rewards and punishments hereafter, according to our different behaviors here.
2. Those also seem to be essential, necessa- ry, and fundamental articles of the Christian religion, which are the chief points that raise it above natural, or distinguish it from the Jewish religion, and which are represented in scrip- ture as the very foundation and substance, the mystery and glory of the Gospel; such are these:
That all mankind are sinners; are destitute of holiness and happiness; and sinful man can- not recover himself to the favor and image of God; and there is no way of access to God for him but by a Mediator. John xiv, 6, JVb man cvmclh to the Father but by mc: And I take this
Qu. VII. necessary for Communion? 61
doctrine of the necessity and use of a Mediator, to be the groundwork of the difference be- twixt natural and revealed religion.
That this Mediator is the Son of God dwel- ling in flesh; or, that the Son of God has taken upon him human nature for this very end, to become a Mediator: This seems to be properly the great mystery of the Gospel, and it should be acknowledged without controversy, that God was manifest in the flesh, 1 Tim. iii, 16.
That Jesus of Nazareth is this glorious per- son, this only Mediator. There is one God and one Mediator between God and men, the man Je- sus Christ, 1 Tim. ii, 5. If ye believe not that I am he, ye shall die in your sins, John viii, 24.
That, in order to the salvation of man, Christ is appointed by the Father to instruct us, as a Teacher or Prophet; to make an atonement for our sins, and to intercede for us as a Priest; and to give us laws, and rule and judge us as our Lord and King: For he has given us fre- quent, plain, and express notices in his word, that this is the way whereby he saves us; and if we know not so much as this of the method of his salvation, how can we apply to him for it, or receive it at his hands with any degree of faith?
. That the Lord Jesus Christ is to be believed, trusted in, received, and submitted to, under these several characters which he sustains, by all that would partake of this salvation: For if he be absolutely rejected in either of these his offices, we have no reason to expect him to fulfil any part of his salvation to us, or in us. Jf %ve refuse him that sfieakcth frum heaven as 6
62 What knowledge is Qu. VII.
our Prophet,' we cannot escape, Hcb. xii, 25. If we utterly reject his proper sacrifice as a Priest, there remaineth no more sacrifice for sins, but a certain fearful looking for of judg- ment, and fiery indignation, Heb. x, 26, 27. And if we refuse this man as a King to reign over us, we shall be slain before his face, Luke xix, 27. He will take -vengeance on them that obey not his Gospel, 2 Thess. i, 8.
That God forgives repenting sinners, and is reconciled to them, not for the merit of their repentances, but for the sake of what Jesus Christ has done and suffered. This is a very- evident consequent from the former doctrines, and has a plain and necessary connexion with them. It seems to be the very substance of the Gospel, that we are justified or saved not by our own works, but by the grace of God abounding to shiners, through the redemption which our Lord Jesus Christ hath obtained; and that Jesus Christ redeemed us from the curse, by bearing that curse for us; and that God is at peace with us for his sake; that the Gospel is the word of reconciliation; that God was in Christ reconciling sinners to himself} because he that knew no sin was made sin, or a sin-offering, for us, that we, who are sinners, might be made righteous, and accepted of God through him, 2 Cor. v, ult. See Rom. iii, 20, to 25. Ephes. ii, 8, 9, and many other places.
That though we cannot obtain the favor of God and eternal life by the merit of our own good works, yet faith in Christ,repcntance of all sin, and holiness of heart and life, are neces- sary, in order to our enjoyment of the final
($u. VII. necessary for Communion. 63
salvation. The scripture is most express and positive in such sort of articles. He that be- lieveth not shall be damned. Except ye re- pent ye shall perish. And, without holi- ness no man shall see the Lord. Now by this article we are bound to resist all temptations, to strive against and subdue all sinful appe- tites and inclinations, and to practise all known duties of fear, faith, love, and worship, towards God; and justice, faithfulness, and kindness toward men.
That the Holy Spirit of God is appointed and given to bless men with wisdom and spir- itual understanding, to assist them to accept of this salvation of Christ, to sanctify them here, and fit them for the full enjoyment of it hereafter: for since the canon of scripture is completed, there is a number of such express attestations therein, to the enlightening and sanctifying operations of the Holy Spirit, that he who utterly and in all senses denies them, seems to deny that there is any thing for the blessed Spirit to do amongst men, since the day of miracles was ended. Now since' the gift of the Spirit is one of the most glorious and promised blessings of the Gospel, a con- siderable part of the gospel seems to me to consist in the operations of the Holy Spirit; and in this sense, he that denies the work of the Holy Spirit, seems to refuse a glorious part of the appointed salvation.
Let it be considered also, that we are baptis- ed into the name of the Father, Son, and Ho- ly Spirit: And is it not necessary that we should have some general knowledge and idea
64 What knowledge is Qu. VII.
who this Father, Son,and Spirit are, and what is their distinct concern and business in matters of our salvation, together with their divine all sufficiency to perform it?
The Ephesians, who had never heard of a Holy Ghost, and were baptized only in the bap- tism of John, might be true believers without this knowledge; Acts xix, 2, 3. But since we have had such abundant discoveries of him, and are baptized into his name, the case is much altered. How can we accept adult baptism, or confirm that which we passed through in infancy, at our coming into a church, if we know nothing of the Holy Spirit, nor the use of him in our religion?
It might also be added as a further argu- ment on this head, that the Communion of the Holy Ghost is the great Gospel benediction, joined with the love of God, and the grace of our Lord Jesus Christ; as in 2 Cor. xiii, 14. So that our initiation into Christianity being solemnized in the name of Father, Son, and Holy Spirit, our Christian life and state being maintained by their distinct offices or transac- tions therein, and our hope of happiness de- pending on their divine benediction, we may reasonably infer, that some knowledge and faith of the blessed Trinity are necessary to Christian salvation.
That there shall be a resurrection of the body is another such articlej/or if the dead rise not, then is not Christ risen; and if Christ be not risen, your faith is vain, ye are yet in your sins, 1 Cor. xv, 16, 17. However this might be doubted by some Corinthians before this epis-
Qu. VII. necessary for Communion. 65
tie was written, yet it cannot safely be doubted now.
That there is a state of happiness hereafter pre- pared for the saints ivhere Jesus Christ is, and those that refuse his Gospel shall be punished from the presence of the Lord with everlasting destruction, John xiv5 3; 2 Thess. i, 9. These seem to be necessary motives to work upon our hope and fear, and without which the Gospel could hardly be supposed to be receiv- ed amongst men; and therefore I count them necessary and fundamental articles of Chris- tianity.
Thus I have attempted to give some instan- ces of such doctrines as seem to be necessary to a Christian profession, according to the sec- ond character of fundamentals; viz. such as raise it above natural religion, and distinguish it from Judaism, &c. and are represented in scripture as the foundation, the substance, and the glory of the Gospel.
3. A third character by which several fun- damentals may be known, is this: Those doc- trines or duties that are expressly made ne- cessary to salvation in the word of God, are certainly fundamentals; though the greatest part of these are such as are either necessary to all religion under the first head, or are some of the most distinguished doctrines of the Christian religion under the second head; as, He that cometh to God must believe that he is, and. that he is a rewarder of them that dili- gently seek him, Heb. xi, 6. That Jesus Christ is the only ivay to the Father, John xiv, 6. No man cometh to the Father but bv *6
36 What knowledge is Qu. VII.
me. That Jesus is the Christ: Who is a liar, but he that denieth that Jesus is the Christ? He is Antichrist^ that denieth the Father and the Son: Whosoever denieth the Son, the same hath not the Pat her ; 1 John ii, 22, 23.
The duties of believing in Christ, mortifica- tion of sins of the flesh, and perseverance in faith and holiness, I esteem fundamental and necessary- duties; because the scripture ex- pressly saith, He that believeth not, shall be damned, Mark xvi, 16. If ye live after the flesh ye shall die, Rom. viii, 13. If any man draw back, my soul shall have no pleasure in him, Heb. x, 38. And for the same reason this error, That justification is to be attained by the works of the law, seems to be an here- sy, or fundamental error; because the scrip- ture saith, Christ is become of none effect to you, whosoever of 'you will be justified by the law, ye are fallen from grace, Gal, v, 4. By which we are to understand such a hope of jus- tification by the law, as made the sacrifice and atonement of Christ needless; and which was most probably the sense of the heretics in that day.
Sect. 4. But here I desire my readers to take notice of these five things.
JSTote 1. That I have by no means pretended to reckon up all the fundamental articles, or give a full or regular catalogue of them: There may be some which I have omitted, and and some which I have mentioned twice, and that are included in each other. I have only laid down some general tokens or mark2..
Qu. VII. necessary to Communion, 67
whereby necessary truths and duties may be known, so far as the terms of Christian Com- munion are concerned therein.
Note 2. I have here joined several doctrinal and practical articles together, supposing that all those duties which the scripture makes ne- cessary to be practised, are necessary also to be known in order to practise.
Note 3. I call these articles fundamental; and it is my opinion that they may be insisted on as necessary to Communion, because they seem to me necessary to true Christianity, in such an age and land of light as ours is. Yet, what I hinted before I repeat now, that as I will not judge all the Heathen world, and con- demn them for want of Christian knowledge, so neither will I utterly condemn every poor ^oul in the obscurest corners of a Christian nation, for want of such degrees of knowledge as to me seem necessary to salvation, to all that know and read the New Testament. I grant that God, in his word, does not seem to give encouragement to their hope of heaven, nor allow their Communion with Christians on earth: but the final condemnation of them is alone with him. And after all that we can say, every person must judge for himself, which articles are necessary in order to his own sal- tation; and every church must judge for itself, :o regulate its own Communion; and God alone is a superior Judge, with regard to the one or the other.
Note 4. I do not think every one of these irticles necessary to be expressly insisted on, md professed by every Communicant; but so
68 What a knowledge is Qu. VII.
many only as the church shall think necessary, in order to give them a reasonable satisfaction that he knows and believes the rest.
Mote 5. Though I esteem it necessary that every Communicant makes known his belief of such articles as the church judges funda- mental and necessary some way or other, yet I am far from confining him to any proposed human forms of expression; as I shall shew under the next question.
Sect. 5. I proceed now to the second sort of knowledge that is necessary to Christian Communion; and that is, a knowledge of all those things that are necessarily implied in the enjoyment or practice of this Communion; or, in short, thus: We must know what Com- munion is, and how to communicate, before we can practise this duty.
This sort of knowledge includes these par- ticulars:
1. If I should say it is necessary to be bap- tized before we communicate at the Lord's table, I should have far the greatest part of Christians on my side; and if baptism be ne- cessary, it is necessary also to know the na- ture of baptism, the end and design of bap- tism, the meaning of being baptized in the name of the Father, Son, and Spirit, and the manner of performing it, whether it must be done by dipping or sprinkling, or whether both be not lawful, and whether baptism in infancy be sufficient.
2. It is necessary also, that a person should know what is the nature of the Lord's Sup-
Qu. VII. necessary for Communion? 69
per; that it is to be performed by breaking of bread, and distributing that and the wine amongst a Christian assembly; that the bread and wine are both to be blessed, and what is the nature of that blessing; what the bread and wine represent; what is the design of breaking and distributing them; who are the persons that must do this: and a woman must know, whether women are to be admitted to the Lord's Supper.
3. That several persons, who make a credi- ble profession of Christianity, must agree to meet together for Christian worship, at the same time, and in the same place, in order to celebrate this ordinance; and that it is not to be received alone, because it is an ordinance of Communion.
Without the knowledge of these things, I do not see how any person can communicate in the sacred and special ordinances of the Gospel in an orderly manner, or with spiritu- al profit.
Thus have I endeavored to open the way for persons to form their judgment upon this difficult and important question, what are those articles of the Christian religion, the knowledge of which is necessary to Commun- ion; and I hope I have kept the middle way between a libertinism of principles, and a nar- row uncharitable spirit: Wherein I have fail- ed, I shall be glad to be set right in a spirit of meekness.
70 In what words and manner Qu. VIII.
QUESTION VIII.
In what words and expressions must our faith be professed, in order to Communion? And in what manner must we profess it?
Section 1.
This has been a famous and notable question in all ages of the church. National church- es, synods, assemblies or councils of bishops, Presbyters, and learned men, have established certain sets of fundamental articles and ex- press forms of confession; and by these forms persons are to be tried, that desire admission to their Communion. Others, who have thought this yoke and burden imposed upon the conscience too heavy and intolerable, have maintained, that no forms of confession are ne- cessary, besides the very words of scripture; and that he who agrees to these words, has a right to Christian Communion, though per- haps he may understand or explain them in a sense never so different from the church, whose Communion he desires. L
Now to speak my own sentiment with free- dom here, I think these are two extremes; and the best medium that I can find for all the purposes of peace and truth is, that every man should confess his faith in his own words, which I shall endeavor to make evident by a particular review of each method.
I grant, that it seems a very natural and plausible argument, that since God has written
Qu. VIII. must we firofess our faith? 71
down all needful Christian truths and duties in theholy scripture we can choose no better words to confess them in, than those which God him- self has given us for our instruction in those truths and duties: but if we consider the af- fairs of the Christian world, the experience of mankind, the practice of heretics and deceiv- ers, as well as the reason of things, we shall find that, though the words of scripture are sufficient to teach us all the necessary parts of Christianity, yet the mere repetition of them, or subscription to them, cannot give sufficient proof, that the person so professing, has any understanding of them; or has any true Chris- tian knowledge. An idiot, or an idle boy, may learn twenty of the noblest and most compre- hensive sentences of scripture without book; a very ignorant person, or a man of most erro- neous and destructive principles may repeat any words of scripture, and profess to believe them, while the one has a quite contrary mean- ing under those words, and the others have no meaning at all. Now surely such sort of professions can never be counted a sufficient evidence of Christian knowledge, and conse- quently can never give him a right to the ho- ly Communion.
But because this point is of great impor- tance, I shall debate it at large as a distinct question by itself.
Sect. 2. It will be replied then immediate- ly, if the words of scripture are not a sufficient test in this case, may not confessions of feith,
72 In what words and manner Qu. VIII.
drawn up by wise and good men, be made a test of Christian knowledge?
I answer, no, by no means; and that for these three reasons: It will admit such as ought not to be admitted, it will exclude such as ought not to be excluded, and it will endan- ger or infringe Christian liberty.
1st. This may admit such persons as ought not to be admitted; for such forms of doctrine, drawn up by other men, will be liable to the same inconveniences that will attend any scrip- tural form of words: a child or an idiot, may learn and repeat them by heart; a very ignorant person, or one who is very erroneous, may profess and subscribe them in his own sense: for when such forms have continued some time in the world, men of very heretical no- tions and tempers, being in danger of being excluded from the church by such a test, will contrive and find how to put some perverse sense upon the. words, and thus evade tin: force, and disappoint the design of them, as they have done in ail ages with the words o~ scripture.
2dly. This may exclude such persons as ought not to be excluded: For if a person of a truly Christian spirit, and of a pious and un- blemished character should happen to differ from this form of human articles but in one sentence, or even in one word, he cannot hon- estly assent to, nor subscribe the whole form, though he is perfectly of the same mind in all things, except in that minute point; and yet for this little inconsiderable difference he must
i
Qu. VIII. must ive jirofess our faith? 73
be excluded the Communion of the church, an:l perhaps be liable to all the immediate in- conveniences of such an exclusion, as much as if he denied every article.
There are no Synods, or councils of Chris- tian bishops or Presbyters (even though the Laity have been mingled with them) but have put into their articles and confessions some little party notions, as well as the great and necessary truths of the Gospel. They have ever had an itch to determine some questions about meats, and days, and circumstances, and ceremonies, either in faith or worship, as well as the most undoubted and fundamental points of Christianity. Mint, and Anise, and Cum- min, have been ever creeping into confessions of faith among the weightier matters of faith *and love. Now if subscribing to a whole set of articles be the test of Communion, then for not eating flesh or herbs, or for want of the Anise and the Cummin, a man is excluded the church as much as if he wanted faith and love; which is a most unreasonable thing, and would directly contradict that great canon of the Apostle, Rom. xiv, 1, Him that is weak in the faith receive ye, but not to doubtful disfiuta" tions.
3dly, It will endanger or infringe Christian liberty. The imposition of human forms, of profession has been a heavy burden and sore bondage, under which most parts of the Christian church have groaned in. almost eve- ry age. It has been a sore temptation to ma- ny thousands to strain and subdue those words to new significations, to various and very for* 7
74 In what words and manner Qu. VIIL
eign senses, in order to bend their consciences to a compliance with them; and it has often- times been made a hateful engine and instru- ment of quarrels and schisms, of reproaches and sharp persecutions to many sincere and honest souls, that could not warp their sincer- ity, nor subdue their consciences to such a compliance. Whence arises the severity of the Inquisition in Spain and Portugal, and the compliances of the Jews there, to profess the Roman faith? It is true, no human method is perfectly free from all inconveniences, yet I would not willingly encourage such a method which has often had such mischievous and im- pious effects, and has always such danger at- tending it.
Yet I am very much of the mind that arti- cles of religion, confessions, catechisms, and short summaries of the Christian faith, are very useful and necessary amongst the churches of Christ for several reasons; and particularly,
1. To give a short and compendious view of the chief and most necessary points of the Christian religion, which lie scattered up and down in many distant places of scripture: And for this reason, such books are very profitable for all Christian families, to teach the young and the ignorant the sum and substance of what they must believe and practise in order to sal- vation; for though every thing necessary be plainly contained in the word of God, yet per- sons that have little time, and little knowl- edge, and very weak reason, would be at a great loss to collect all their faith and duty
Qu. VIII. must we fir of ess our faith? 75
from so large a book as the Bible is, without some teacher. They would want some in- structor, who might lay these things together in an easy method, or some systems, confes- sions, or catechisms, wherein it is done al- ready. Though these catechisms and confes- sions should be examined by the word of God, so far as every person is capable, and should be no farther received than they bear a con- formity thereto by all that are capable of such examination.
2. Such articles, or summaries of the Chris- tian religion, are useful to hold forth to the world what are in general the sentiments of such a particular church, or churches: And as this is proper on many accounts, so it is of use in order to make the way to their communion evident and easy, and that other Christians may know whether they agree with them in what is essential to Christianity, and may judge, whether they should seek or desire constant or occasional communion with them; and that other churches may judge whether they should admit their members to communion: This al- so may tend to encourage more zealous and hearty consultations, and mutual assistances toward the support of their common Chris- tianity, provided that these articles are drawn up with judgment; and these things are man- aged with prudence and charity.
Such are, or should be, the articles of the church of England, which proclaim her doc- trine and discipline to the world: Such are, or should be, the Westminster Assembly's con- fession of faith, or that of the Savoy, and the
76 In what words and manner Qu. VIII.
two catechisms, which shew the faith and wor- ship of the English dissenters: Such are, or should be, the confessions of the foreign re- formed churches; of all which it may be said in general, they are very good summaries of the Christian religion, however they may dif- fer in lesser points and circumstances. All these have been of unspeakable advantage in the churches of Christ, not only to train up children and families in the knowledge of Di- vine truths, but to hold forth to all the world upon what foundations the protestant church- es are built, and to declare what their faith is, and what their practice.
I would not be understood, as though I thought such confessions of faith necessary to be drawn up and kept in all churches for these ends; for many of the primitive churches for a hundred years or more, managed their affairs without any such formal confessions, at least without any so large ones, generally approved and delivered down to posterity. The con- stant preaching and praying in the churches, and mutual communication of Christians, did notify to their fellow Christians and fellow churches, their consent in the most necessary and important articles of faith and worship. But it is certain, that since churches are more multiplied, and errors more abundantly increased, there are many expediences that attend such a declared and public consent, or harmony of several churches, in the same gen- eral points of doctrine and duty.
I grant that there have been some great in- conveniences attending these national confes-
Qu. VIII. must we fir of ess our faith? 77
sions and articles, such as the nailing down certain degrees of reformation to everlasting imperfection, and the settling some mistakes for whole nations and future ages; we in Great Britain need not run far to seek for instances of this, whether we dwell in the north or south part of it.
But these inconveniences may be avoided, if we and our fathers had but observed two things. 1. That such articles need not be drawn up in the strictest terms of any particu- lar party, but with allowance of some just de- grees of latitude for different sentiments; nor let such articles descend into a determination of too many particulars in things that are of little moment in Christianity; and 2. I would have it always secured, that this precise foi'm of words be never imposed on any person whatsoever as a test of Christianity, of Com- munion, of ordination, 8cc. to be subscribed or acknowledged by assent or consent: At least it ought never to be done without the allow- ance of such limitations, explications, and ex- ceptions which might secure the consciences of pious Christians, from all unnecessary bonds and fetters.
Sect. 3. The only way therefore, that I know of to secure the just Christian liberty, both of churches and persons, is this, that every person who proposes himself to Communion must confess his faith in his own words; or by an open and friendly conference with the ministers, officers, or deputed persons of the church, he must give them satisfaction in
78 In what words and manner Qu. VIII.
what sense he understands the holy scriptures, in momentous and fundamental points; and make it appear that he knows and believes all the necessary articles of Christianity: And, as I said before, they must take heed not to make more articles necessary than Christ has done by the rule of h;s word, and they should acknowledge themselves satisfied with such a profession, as may be sufficient to manifest a person to be a good Christian, without de- scending into nice particularities of opinion, and points of less importance. Whether per- sons of divided sentiments in lesser matters should be received to fixed or to occasional Communion only, shall be discussed after- ward.
Where there is any just ground of suspi- cion, that a person holds such errors, as in the opinion of the church are exceeding danger- ous, if not damnable, there surely the church has a right to require that he declare himself free from those errors, and give his sense of scripture in opposition to them, so far as to give satisfaction to the church: But he is not bound to do it in any form, of words proposed to him, or imposed upon him by others; but only in wrords of his own choosing; because the design of their inquiry, and of his confes- sion, is to profess Ms own sense of scripture, or his own faith, and not theirs: And the church must afterward judge, whether the declared sense of the proposed communicant, or candidate agree with their sense, sufficient for Communion in the special ordinances of the Gospel.
Qu. VIII. must ive firofcss our faith* 79
Hereby the truth and extent of a man's own knowledge is much better found out, than by any form of words whatsoever, human or di- vine, that can be proposed to him for assent or subscription. Hereby the liberty of the per- son desiring Communion is secured from im- positions, in that he is not confined to any set of words, but has the whole range of his mo- ther tongue to tell what he believes, and to ex- press his own sense of scripture. Hereby the church also has its full liberty of judging the character and profession of the person ad- mitted to their Communion, whether he be- lieve the words of scripture in such a sense, as the church thinks necessary to salvation, and sufficient for practising and enjoying this sa- cred fellowship.
This is the way to deal with others, as we •would think it reasonable others should deal with us, according to the rule of our blessed Savior. This is acting according to the pro- fessed protestant principle, not to impose on the conscience of others, but to let every one judge for himself concerning his own person- al actions, and let the church judge for itself concerning its social actions.
Thus by the influence of the blessed Spirit, which is a spirit ol'tiuth and peace, Christians may walk together by this rule, to the glory of God and their own edification; and peace and truth may be honorably maintained, so far as we are capable in this imperfect state.
Sect. 4. An inquiry may arise here, whether a confession of faith in writing may
80 May errors exclude, where Qu. IX.
not serve the same purposes, as well as a con- ference?
It is my judgment that no confessions of faith delivered in writing, can be sufficient to give evidence of Christian knowledge, except there has been some personal conference be- fore or after the writing of this confession, whereby it may appear that the person well understands what he has written; or at least, unless there be some other very evident and convincing proofs that the person who writes is truly sincere and would not dare to impose upon a church by any written confession, that which is not the real belief and sense both of head and heart.
And by this means that scandal and rcproacl will be taken away from the churches, of re- ceiving members merely upon a written con- fession of faith and hope, which perhaps was drawn up by some other hand, and which has neither been the work of the head, nor heart of the person who desires Communion.
QUESTION IX.
Where the seclusion from Christian Communion carries temporal inconveniences with it, hath a particular Church the power to seclude a person merely for want of orthodoxy?
Section 1. SINCE I have put the test of knowledge sufficient for Christian Communion upon the final judgment of the church, and their satisfaction in the orthodoxv of a Com-
Qu. IX. temporals are concerned? 81
imunicant, it is necessary I should answer this great objection, viz. Suppose a Socinian, a professed Pelagian, or an Antinomian of the grossest kind, should declare that he has been very sincere in searching the scriptures to find the truth, should he be secluded from Com- munion, because he doth not appear in his con- fession orthodox enough to satisfy the church? And is it not somewhat like persecution, when being rejected by the church he shall lie un- der some reproach, and sustain temporal dam- age in his reputation among his neighbors?
Ans. 1. It is certain that persons who give not just evidence of true Christianity, ought not to be received to the special ordinances of Christian worship, and enjoy Christian Com- munion: Now those who believe not the neces- sary, fundamental, and essential doctrines of the Christian religion cannot properly be called true Christians, whatsoever general profession they may make of believing the Bible, or being the disciples of Christ: Therefore such are not to be received.
A man may profess to be very sincere in searching the scriptures to find out truth; but of real inward sincerity, as well as inward Christianity, God only is the judge; and how valuable a qualification soever sincerity may be, (if it could be found in any persons in England who are not true Christians) and how far so- ever it may go towards acceptance with God in the secret of his mercy, yet it is not the pro- fession of sincerity, but of Christianity, that gives a person right to the fellowship of a Christian church: For God in his revealed
82 May errors exclude, where Qu. IX.
word has not bid us receive all that are sin- cere, but all that believe or have received Christ, or all that profess to be true Christians. And in this case I know no judge on earth su- perior to the church, with which Communion is desired, and the officers thereof. These must determine whether the profession of Christianity be credible, or no, as I have proved before under the second question.
Ans. 2. Those temporal inconveniences that a man may happen to sustain among his neighbors, by being excluded from a particular church for want of true faith, are no part of that church's act in refusing him, nor a neces- sary consequent thereof; but only a mere oc- casional or accidental inconvenience, to which all human affairs are subject in this imperfect state. Now this is evident, because in a heathen nation the rejection of a person from a Chris- tian church for want of such faith would be honorable, and his neighbors would like him the better for it; though it happens in a Christian nation that his neighbors may reproach him; but still this event is no part of the church's act, who ought to love him as a man, and do all due offices of kindness to him, even while they cannot receive him as a true Christian.
Ans. 3. Though we are not to do the least hurt to any person because he doth not hold the Christian faith, yet we are allowed and en- couraged to love good Christians better than those that are not so: We are commanded to love our enemies, and do good to them that hate us, Mat. v, 44, but we are told, Mat. x, 41, 42, lhat he that doth the least benefit to a firofihet
Qu. IX. temporals arc concerned?
or disciple, as such, shall have a peculiar re- ward. We are in a special manner required to love the brotherhood, 1 Pet. ii, 17, to love one another, John xv, 12, 17, and to do good to all-, but especially to the household of faith, Gal. vi> 10. Nor can the withholding that degree of love from an heathen, which belongs to a pious Christian, be justly called persecution or hardship, any more than my neighbor may com plain that I persecute him, because I do not love him so well as my brother, or my father. Give me leave to add in this place, that though the temporal inconvenience of shame or disreputation is not the necessary conse- quent of an exclusion from a church for want of faith, yet these inconveniences may certain- ly and justly attend the exclusion of a person for want of good morals. And St. Paul plain- ly intimates it, 1 Cor. v, 9, 10, 11, where he permits them to kee/i company with heathen fornicators, extortioners, or idolaters, and to eat with them if they are invited, chap, x, ver. 27. But he forbids them to allow the same degree of civility to a fornicator, extortioner, or idolater, who calls himself a brother, or a Christian, with such a one, he says, we should keep no company, not so much as to eat with him. So in 2 Thess. iii, 6, 11, 14, concerning disorderly Christians and busy-bodies, that will not work to maintain themselves, the apostle says, Withdraw yourselves from every such brother, which may signify a withdrawment from spiritual or from civil communion with him, or perhaps include both. He forbids the Thcssalonians to have any company with him*
84 May errors exclude, tefc. Qu. IX.
that he may be ashamed; and the reason seems to be this: These practices are justly account- ed shameful by the light of nature, and among the heathens; now when a man professes so holy a religion as Christianity is, and yet practi- ses these shameful vices, he is guilty of a double crime, and aggravates his iniquity; he is a hypocrite and a deceiver, as well as a vicious man, and the apostle exhorts the church to make him know and feel the shame of it.
Sect. 2. Another objection a-kin to the former, seems naturally to rise here, and to want an answer too, viz. Suppose a man be a real and hearty Christian, holding all the neces- sary articles of the Christian faith, and he pro- poses himself to communion with a church of narrow and uncharitable principles, who make more fundamentals than Christ has made, shall such a man be excluded from Communion, merely for want of orthodoxy in the judgment of an unskilful church?
Answer. Without doubt it is a criminal thing in any assembly or church of Christ, to imagine and create new fundamentals, and im- pose them upon others, or to establish narrow and uncharitable rules of Communion; yet it is possible that such a church may act in the sin- cerity of their hearts, for the honor of Christ, and the purity of his ordinances; many such churches there have been in our age, and more in the age of our fathers; and though it be faulty in them to exclude true Christians, yet they must still be the visible judges of the fitness of persons for their own visible Com-
Qu.X. Are Aiert scrifiture lobMs, &c. 8;>
munion, and they are accountable for their conduct only to Christ, their supreme Lord and Judge.
It is better, in ray opinion, therefore, that a person who is a real Christian, should join himself to some other distant ctiuVch, though it may be with some inconvenience; or per- haps it may be better that he should live with- out ordinances of special Communion, which are not absolutely necessary to salvation, than that he should break the settled peace of a church, which walks with God in faith, and holiness, and comfort, though their principles oi'Comr lion may be a little too narrow and uncharitable, and not to be vindicated. No man ought to come into a voluntary society, and become a member thereof, without the consent ofthe society, though perhaps they un- justly refuse to give their consent. They must answer it to Christ, their Judge, at the great day. There is nothing in this world perfectly free from all inconveniences; prudence and Christianity ever direct us, of two evils, to choose the least.
QUESTION X.
Whether a Profession to believe the express Words of Scri/Mirc, without any Explication* be an Evidence of Knowledge sufficient for Christian Communion?
Section. 1. THOUGH what I have al- ready said under the former Questions, might be sufficient to answer the present inquiry, 8
86 Are mere scripture words Qu. X.
yet since in several ages of the church, and especially in times of rising error this contro- versy has been moved, I shall spend some time in sifting it thoroughly, and endeavor to lead my reader to such a determination of it, as may give a just satisfaction to an honest and humble inquirer.
13y the express words of scripture, I here intend the words expressed in our English Bible; or the original Greek and Hebrew words translated into some other English words; for it is evident, that the Greek and Hebrew, can be of no use to admit plain Chris- tians into English churches.
When I say without any explication, I mean, without explaining the sense of those scrip- tural words so translated, by other words or phrases; also without any manner of inference or consequence drawn from those words, though it lie never so plain and open. Without ex- plication signifies, where the person propos- ing himself to Communion assents to the words of scripture, but refuses to explain in what sense he understands those words; and nei- ther will own nor deny any other articles or propositions that may he offered him as terms of Communion, though deduced from the words of scripture with never so much evidence; nor will confess his faith, even in the most impor- tant and necessary points, in any other words but those of his Bible.
When I mention knowledge sufficient for Christian Communion, it is not to be under- stood, as if knowledge were the only thing necessary; for in order to Christian Gommun-
Qu. X. a sufficient /irqfeseion? 87
ion, there is also required a professed subjec- tion to all the known duties of Christianity, and a conversation answerable to this profession: But the prcsentinquiry is,\vhetherthe expresswords of scripture are a sufficient test of that knowl- edge, which is one requisite to Communion.
Now let the question be proposed in the fullest and fairest manner thus. Whether a person professing to believe the English Bible itself, or subscribing, assenting to, or repeating any form of words expressly taken out of any English translation, without any manner of ex- plication or inference, can be an evidence of Christian knowledge, sufficient to demand ad- mission to the Lord's supper, with a Christian church in England?
Those that assert the affirmative in this ques- tion, are of two sorts; either persons that have entertained some sentiments in the important points of Christianity different from the com- mon faith of the churches, and would shelter those opinions under the express words of scripture, though they explain them in their own sense; or they are persons that heartily maintain the common faith, but through an un- limited excessof charity are afraid of narrowing the terms of Christian Communion, least they should exclude seme sincere Christians out of the church; they are jealous of losing their Christian liberty, and are afraid of having con- science oppressed by • an imposition of any confessions of faith, or articles of Communion, drawn up in the words of fallible men.
Those that hold the negative in this ques- tion are also of two sorts; cither such as have
88 Are mere scripture words Qu. X.
a narrow and uncharitable spirit, and refuse their Communion to all Christians that will not assent, consent, or subscribe to every word and expression contained in their arti- cles, confessions, and human forms; or they arc such as maintain a just and reasonable charity towards all that they can hope to be sin- cere Christians, and dare not exclude any per- sons duly qualified from the holy Communion: They would also secure Christian liberty in the full extent that Christ has given it to his people; but they are zealous for the faith once delivered to the Saints, for the purity of the Gospel, for the honor of Christ in his churches, and the true profit and pleasure of Christian Communion in holy ordinances; nor would they willingly indulge such an ex- cessive complaisance instead of charity, and such a licentious freedom of opinions in their community, as would tend to the destruction of all that is valuable m the Communion of the churches of Christ.
I must confess myself at present to stand on the negative side, and I hope I may rank my- self among the latter sort of them. 1 cannot yet persuade myself that a mere assent to the words of scripture, without any explication, is a sufficient rule by which churches should judge of their communicants' knowledge; and the reasons that influence and constrain me to be of this mind, 1 shall lay down at large in the following sections; yet I shall endeavor to shew in the end of my discourse, how a just liberty my be secured, both to single Chris- tians and to churches, and the sacred bonds of
Qu. X. a sufficient jiroftsaicm? 39
charity maintained, without a licentious indul- gence of all sort of heresies and errors in the same church.
Sect. 2. The first argument against the confinement of churches to the express words of scripture in judging of the knowledge of their communicants, is this, that the greatest and best end that has ever been aimed at in this method, can never be attained by it. The greatest and best design of it is to secure Christians from all imposition of human iornis, and from making confessions of faith drawn up in the words of fallible men, a test of knowledge in the things of God: But this method is no effectual security; for since the inspired words of Greek and Hebrew can be no test of knowledge in English churches, a confession must be made in words of English: Now all English words, into which the scrip- ture is, or may be translated, are the words of fallible men; and no person can be infallibly sure in some difficult and controverted texts, that they do fully and truly express the sense of the sacred originals.
I grant here that for private Christians to search their English Bibles, and find the mat- ters of their salvation, there is abundantly suf- ficient certainty of the truth of every transla- tion in general, that it clearly declares all that is of such importance: Because whatsoever is necessary to salvation, is sufficiently con- tained and revealed, not in one or two, but in various texts of scripture, though perhaps not always in express words; and in most of *8
90 Are mere scripture words. Qu. X.
these texts learned men generally agree about the mere translation of them: This need create no manner of scruple to sincere and humble Christians in their -own knowledge, faith, and practice. The English 'Bible is gloriously sufficient for the salvation of every humble Christian in England. The English Gospel has saved many thousands, without any skill or knowledge of other languages.
But in this controverted case, when men as- sert that a confession of express words of scrip- ture shall be sufficient to purge any man from the charge of heresy, or give him a right to demand Christian Communion, even where his opinions are justly suspected, I must take notice here that some of these controverted and difficult texts may naturally come into question; such as those which seem to favor any heresies, and those which seem to guard against them. Now in such a case as this, the mere translating of the words often- times determines the sense of them: The translation of such a text is a sort of interpre- tation of the meaning of it; and then, what translation of any particular text, shall be the standard of orthdoxy for all our churches? Shall that which is public and established by the magistrate have this honor? But who gave it this authority over all the churches? Man or God? Shall any private Translation of learn- ed and pious men met in council, determine the sense. for all Communions? But whence had they this power? Much less can the Trans- lation of any single person be a public stan- dard,
Qu. X. a sufficient firqfession? 9 1
Wandering over all nations and churches, and surveying all the various pretences to such a power, I cannot find where to fix the sole of my foot, but on the only "protestant principle, viz. That as each person with re- gard to his own conduct in sacred things, must judge of the sense of scripture for him- self, using the best helps of translators and expositors that he can obtain; so each com- munity using the same helps, must judge for themselves of the sense of the word of God, with regard to their conduct in admitting per- sons to partake of sacred ordinances among them. Therefore that particular church whose Communion is desired, must determine w neth- er any human words, in which a person's faith is confessed, are orthodox in their sense, or no; whether they do truly answer the end of such a confession, or no; and include the necessary articles of the Christian faith; and whether they give sufficient evidence of a man's knowledge in Christianity, in order to admit him to their Communion.
Suppose a modern Socinian; or a more or- thodox man, should refuse the common Eng- lish translation of the first chapter of St. John's Gospel, and confess his iaith in voids of his own translation thus, in the beginning was reason, and reason was with God, and reason was God: Suppose an Athanasian refuses the English translation oi Rev. iii, 14, where Christ is called the beginning of the creation of God, and says, ap%vj ought to be translated the head of God's creation, lest Christ be represented as a creature, and he will put thfcs
92 Are mere scrifiture words Qu. X.
text into his confession of faith. Suppose an Arian, an Antinomian, an Anthropomorphite, a Pelagian, a Cab mist, each confess their faith in words ot- scripiure of their own trans- lation; none of these English words, are in the strictest and properest sense, the words of God, but the words of fallible men; and the particular church whose communion is sought must necessarily interpose with their own sense of scripture, according to the best ad- vantages they have: They must interpose, I say, so far as to judge, whether any of these persons have so interpreted those controverted texts, in which each chooses to confess his faith, as to express aright what they believe to be the necessary articles of Christianity; and though there be no necessity, that a church and all its members should agree in the sense of every text, yet there must be finally such a sense of some scriptures given or assented to by the person desiring Communion, as may satisfy that church that he has knowledge suf- ficient for it. Now this may be clone without an imposition of any set human forms of words, as I have shewn before.
Sect. 3. My second argument is this.
To make a a mere confession of express words of scripture a sufficient test of knowl- edge to demand Christian Communion, de- nies that liberty to some Christians, which it indulges to others; nay, it denies the same liberty to a whole community of Christians, or to their ministers, which it indulges to each catechumen, or to every single person that of-
Qu. X. a sufficient firofession? 9&
fers himself to their communion. I make it appear thus.
Each single person that offers himself to Communion with a particular church, has lib- erty given him by this rule, to put his own sense on the commands of Christ in demand- ing of Communion; but the ministers or mem- bers of this church, are not allowed this liber- ty to put their own sense on the commands of Christ about receiving him. Perhaps they know by discourse and conversation, that this person denies some articles of the Christian faith which they think necessary, while he confesses the words of scripture, and abuses them to a pernicious sense; yet he has liberty to impose himself on theirCommunion,because he thinks he is fit for it in his own sense of scripture; but they cannot, according to this rule reject him, though in their sense of scrip- ture they think him unfit.
According to his own interpretation of the Bible, he says, he owns all the fundamental articles: according to their interpretation, they say, he denies some of them; yet this test opens the door of admission to him, whenso- ever he demands entrance, and does not per- mit them to shut it.
They believe the scripture forbids them to receive such to Christian fellowship, who have not received the Christian faith, yet this rule allows them not to forbid him their fellowship, though they think he denies the faith in some necessary parts of it. They think, according to their sense of the word of God, that he has no appearing right to the kingdom of Ilea-
94 Are mere scripture word* Qu. X.
ven, and consequently that he has no right to enter into the church or kingdom of Christ on earth; but according to this rule they are bound to admit him, even contrary to their own sentiments and consciences. He has liberty to demand, but they have none to re- fuse.
This seems to me like a restraint of the lib- erty of a multitude of professed Christians, to secure or indulge the liberty of a catechumen, which. is far from impartial justice, in the very nature of things. • Now certainly Christ would never impose such a rule of Communion on his churches, which should not be reconcilea- ble to common justice, and to that great and general rule of his, do to others as you would have others do to you.
Sect 4. My third argument is this: That a child, an idiot, or a very ignorant man, me repeat any short form of confession, drawi up in the express words of scripture, and say, he believes it; or, he may subscribe or assent to any longer form, even the whole Bible itseli But surely a child, an idiot, or an ignorant per- son who have not a real knowledge and under- standing of the things of Christianity, are not fit to be received into a Christian church, nor admitted to the Lord's supper. There is no formal repetition of a few words by memory can give any proof of Christian knowledge in the heart; no assent or subscription to a book as big as the Bible, can make it evident that a man understands five lines of it: yet if this be the proper test, such ignorant creatures must
Qv. X. a sufficient profession? J?5
be received to the noblest and highest ordi- nance of Christ upon earth.
Suppose a poor wretch that wants bread, and knows almost nothing of Christianity, hears that such a congregation maintain their poor well, and in order to secure a good mainten- ance, he gets a few scripture expressions on the most important points without book; his life has been obscure, unknown, and (so far as appears) not any way scandalous; he proposes himself to Communion with this church; he repeats the creed, or (if he be desired to make a larger confession) he takes up his Bible and says, I believe every word that is contained between these two leathern covers to be true; and I resolve to live according to it. This poor wretch may demand admission according to such principles.
If you say, there must be some inquiry made, whether he understands the words of scripture, or no, then there must he some de- termined sense put upon those words of scrip- ture as proposed by the church, or as assented to by the Communicant; and thereby you de- part from your pretended rule, that the ex- press words of scripture are a sufficient testcf knowledge.
I grant, that after the utmost search and in- quiry into Christian profession, and piety of conversation, some hypocrites wiii creep into the best ordered and purest churches; human affairs are so constituted: we cannot know the hearts of men: tares and wheat must grow to- gether till harvest: but it is sufficiently plain in scripture, that they ought not to admit these
:
96 Are mere scrifiture words Qu. X.
to Christian Communion, who understand not the first principles of Christianity; and there- fore"" we ought to seek some satisfactory evi- dence of a thing that may so easily be found, viz. Christian knowledge, and not bind our- selves to such a rule of admission as can give no evidence, whether a Communicant has Christian knowledge, or no.
I might add under this argument also, that as a child, an idiot, or a person ignorant, or heathen may claim Communion according t this rule; so a child or a heathen is a sufficient judge who has knowledge enough to be ad- mitted to the fellowship of a Church of Christ; for a child, or a heathen, can tell whether the person proposing himself, subscribes his Bible, or no^ whether he declares his general assent to all the scripture, or no; or whether he repeats any express words of scripture aright, or no. As there is no need of any real understanding in Communicants upon this principle, so there is no need of any judg- ment or prudence in the churches of Christ* in order to receive them: no need of elders or governors, men of wisdom and discretion to use the keys of the church, where the door is so wide, that half the children in a parish may go into the church at once; and it opens so easily, that a child or a fool can manage it.
Sect. 5. A fourth argument against this lest of Communion is this. If a mere assent to the express words of scripture be a sufficient test of Christian knowledge to claim admission into a church, this opens £he door for an en<i*
Qu. X. a sufficient firofession? 97
less variety of different and contrary opinions, and practices, to enter into the same church; multitudes of heresies that relate both to faith and practice, may swarm in the same Com- munion; truths and errors, fundamental, and not fundamental, will be mingled here; errors tolerable, and intolerable; extremely danger- ous if not damnable and destructive, will be admitted: for all that profess them in our age and day, in protestant nations, will subscribe to the Bible as the sufficient rule of faith and practice; nay, all persons that are not Hea- thens, Deists, Jews, or Mahometans, may claim a place in the churches of Christ.
Now let us first recount some of those va- rious doctrines that will hereby be encouraged in the same Communion, and then consider what will be the inconveniencies attending such a mixed community.
First, Let us recount the various doctrines and their professors, that will be encouraged in the same Communion by this rule.
1. The Anthropomorphites say, that God hath proper parts, hands and feet, and eyes and ears, and is really in the shape of a man, ac- cording to the express words of scripture taken in a plain literal sense. One of this opinion (as I am informed) lately proposed himself to Christian Communion.
2. The Allegorists, on the other hand, ex- plain in a metaphorical and figurative sense, whatsoever expressions they find in scripture, whose literal sense does not agree with their notions. Upon this principle some that deny the proper sacrifice and satisfaction of Christ
9
98 Are mere scrijiture words Qu. X.
say, that his atonement, redemption, and sacri- fice, are but figurative expressions. Others believe salvation to be obtained only through Jesus Christ, but they mean Christ, or the light within them.
3. The Arians say, that Jesus Christ was a mere creature, made out of nothing, before all other creatures; and superior to angels, endu- ed with Divine power, and called God, and that he assumed flesh without a human soul.
4. The Sabellians believe, that the blessed Trinity, the Father, Son, and Holy Spirit, doth by no means intend three proper distinct per- sons, but is a mere Trinity of names and man- ifestations, modes and relations in the Godhead or Divine nature, and that the Son of God was not properly a person before his incarnation.
5. The Socinians derived from the old Samosatenians and Photinians say, that there is no such Trinity of persons in the Divine nature, as the Athanasians, and the schoolmen maintain. That Jesus Christ is a mere man, and had no being before he was conceived of the blessed virgin. That Christ did not make any proper satisfaction for the sins of men. That the soul sleeps with the body and rises with it at the resurrection; and after all, they acknowledge that the light of nature is suffi- cient to direct men to eternal happiness, and that nothing is to be believed in the sublime st points of religion but what is to be understood and judged of by our reason.
6. Enthusiasts, on the other hand, believe that reason is of no use in things of religion. That human learning doth more hurt than
Qu. X. a sufficient fir of es don? 99
good among Christians: that there is no need at all of it for ministers pf the Gospel. That our own labor for our salvation signifies no- thing; and therefore they wait for sensible im- pressions of the Holy Spirit, to move them to the common duties of Christianity.
7. The Pelagians say, that there is no im- puted or inherent original sin. That man after his fall, had a proper power and free will in himself to become truly pious, or grossly wicked; and to do either good or evil. That men may obtain the favor of God by the merit of their own good works.
8. Arminians, or Remonstrants, generally hold that there is no certain and absolute elec- tion or redemption of particular persons unto salvation, that there is no need of the almighty, sovereign, and efficacious influences of the Spirit, in order to conversion. That believers may fall and perish eternally; and that there is no certain perseverance of the saints.
9. The Antinomians hold, that all true be- lievers were justified from eternity. That an elect person is never chargeable with sin be- fore God. That the moral law of God is not of perpetual obligation to the consciences of believers. That sin can do a believer no real injury.
10. The strict Calvinists deny every single proposition, and peculiar sentiment, that I have here mentioned under all the foregoing heads, and call them all errors; and beiieve the contrary propositions to be Divine truths delivered in the scriptures.
100 Are mere scrifiture words Qu. X.
I might here add a variety of doctrines and sects, that have in former ages troubled and divided the church, viz. the Eutychians, who supposed that the two natures of Christ were so united and blended together, that the hu- man was lost in the Divine. The Apollinari- ans who taught that Christ brought his flesh from heaven, and that he had no human will, but only a Divine will. The Donatists, who required the true church to be without sin or spot. The Origenist, who deny the eternal punishment of sinners, and fancy the devils themselves shall at last be saved.
I might further reckon up a long train of wild and unaccountable opinions which have no settled name, yet all arise from various senses, that the lusts or the fancies, or humors, or mistakes of men, have put on the express word:* of scripture: but these are sufficient in this place.
I wouid not be understood here to intend that every person, to whom any of these names may be affixed by men believes or professes all the doctrines that are ranged under any of these heads: all that I mean by this catalogue is this, that under these several names in our general and common discourse, all these prin- ciples or propositions are usually compre- hended and understood.
Note. I have not mentioned the Papists, be- cause they allow not the Bible to be a perfect rule, but buiici part of their religion on human traditions, and the pretended infallible author- ity of their church.
Qu. X. a sufficient profession? 101
But so many of all those sects of Christians that 1 have mentioned, as are found in our day, do all take the Bible for their perfect rule of faith and practice, and each of them will subscribe the whole Bible, at least in their own translation of it, and profess to believe all the express words of scripture: now if any confession of express words of scripture, be a sufficient test of Christian faith, all these per- sons have this qualification, and cannot be de- nied Christian Communion in any church to which they propose themselves, for want of true Christian knowledge.
And now I would ask, what a wretched sort of Communion is it, that could be maintained in such a church, of such widely different opinions? What fellowship could they have in hearing the same sermons, in joining in the same prayers, and in all sacred offices? What holy harmony, what order, what peace or Christian unity, can be carried on in such a nixed and disagreeing multitude? But I in- sist no longer on this at present.
Sect. 6. In the prosecution of the fourth argument, I come therefore in the next place to consider, what will be the incon- veniencies of making such a large and wide door to the church, and of encouraging such a promiscuous Communion: for though all these can never walk and worship together in any peace or order, yet ail may be admitted on this foundation.
One great inconvenience is this, viz. Some persons that deny necessary fundamental *9
102 Art mere scripture words Qu. X.
truths and duties, without which a man cannot enter into the kingdom of heaven, may enter into a church on earth, and claim Christian Communion by this rule of admission: for it may perhaps be doubted, whether all neces- sary particular articles, as well as general ones, are found in express words in the Bible (which I shall afterwards have occasion to in- quire into.) But if all necessary articles were found there expressly, yet the grossest here- tics may consent to those expressions, and ex- plain them only in a metaphorical sense: so the Socinians explain the expressions of scripture concerning the sacrifice and atonement of Christ, and make them all mere metaphors, to signify something of a much inferior nature: but be their explications, and their sense of scripture what it will, yet they may demand Christian Communion upon this principle, that they subscribe the Bible, and every ex- pression in it; though they explain the funda- mental and essential articles of it quite away by figures and metaphors.
Indeed this has been the practice of heretics in all ages to run to this refuge, and make the words of scripture their hiding place and de- fence; having learnt well from their subtile teachers, or their own cunning devices, to twist and turn the words of scripture by figures, and tropes, and distinctions, into theii own pernicious sense; and this ever will be the practice of persons, grossly erroneous in the things of religion, that yet would appear to agree with the scripture, and hold the Chris- tian faith.
Qu. X. a sufficient profession? 103
They may tell you that Christ is their only hope of salvation, and their way to God the Father; but they mean a Christ within, or the remains of the light of reason, and the dictates of a natural conscience.
They may assure you, they believe the resurrection of Christ from the dead; but they mean nothing but Christ within them, in the rising or awaking of the conscience from stupid and inactive silence.
They may assent that Christ, is God, but mean only a metaphorical god, because he is made a king, or governor of the church.
They may profess the whole scripture in their own sense, and in the mean time they may believe such contradictions as these, viz.
I believe, God worketh all things after the counsel of his own willy Ephes. i, 11. Yet I believe, that the decrees of God are nothing else but immutable fate, and the necessary connexion of second causes, as Mr. Hobbs.
I believe that God knoweth all his works from the beginning, Acts xv, 18. Yet I believe, this foreknowledge is nothing else but a perfect sagacity of mind, and immediate contrivance to turn all things that happen to fulfil his own designs, as effectually as if he really foreknew. So a much better man than Mr. Hobbs has explained it.
I believe, that in the beginning was the wordy and the word was God, John i, 1 Yet I be- lieve that Jesus Christ had no being before he- was conceived, and born of the Virgin, and that truly and properly he is but a mere man.
104 Are mere scripture words Qu. X.
I believe, that we must fie e fornication y 1 Cor. vi, 18; but I believe, that nothing else is in- tended in all such texts, but spiritual fornica- tion, which is idolatry.
I believe, that we must kecfi ourselves from idols, and not practise idolatry, 1 John v, tilt. Yet I believe that we may worship the true God, by idols or images; for the idolatry w hich is forbidden in the scripture, signifies only the worship of stones, and stocks, and images, for real and true Go-'s.
I believe we are bound to follow fieace with all men, Hcb. xii, 14; yet I believe we may- contend for the faith so earnestly, as to burn heretics.
I believe we must follow holhiess too, with- out which no man shall see the Lord, Heb.xii, 14; yet I am persuaded sin can do no real hurt to a believer.
Nov/ who is there that has any value for the honor of the Gospel, for the glory of Christ, for the purity of our religion, and the welfare of the church, thst would establish such a test of Communion, by which all these sort of persons may claim admission? A church composed of such a variety of sects, that differ so widely in points so numerous and so im- portant, would much more resemble the ark of Noah, with all manner of creatures in it, clean and unclean, than the lold of Christ, where none but his sheep should have admit- tance, or such as have the visible murks of his sheep upon them.
The other incongruities, inconveniences, and mischiefs that will necessarily attend a
' Qu. X. a sufficient firqfession? 105
church founded upon this test of admission, shall be more largely and particularly describ- ed in my Answer to the next Question, to which I refer the reader.
Perhaps it will be said by way of reply to all these arguments, that where any person pro- fesses his faith, in the mere words of scrip- i ture, and yet makes it appear that he under- stands them in such an erroneous sense, as is 1 inconsistent with the Gospel of Christ, or the fundamentals of Christianity, such a person ought not to be admitted to Christian Com- munion, because he plainly overthrows by his explication what he asserts by his confession: but where he gives no explication at all, it should be presumed that he believes all neces- sary truth.
To this I answer, 1. That if a confession of faith, in the mere words of scripture, be a suf- ficient test for church fellowship, no man who professes those words ought to be excluded, let him explain them how he please; for if the jrule of scripture does indeed require you to ireceive all that profess the faith in scriptural jwords, no particular and perverse explications whatsoever should break in upon this sacred |i-ule, least hereby, you who exclude him, set yourself up as a judge of the sense of scrip- ture for other folks, and instead of making the words of scripture your test, you make your own sense of it the test of Communion, which. is the very thing you pretend to avoid, and which you profess to renounce.
2. I add further, if you allow that a perverse or antichristicui exposition of scripture in fun-
106 Are mere scripture words Qu. X.
damental points, may exclude a man who pro- fesses the words of scripture from the Com- munion, then a just and reasonable suspicion of any person's antichristian exposition of it, may give just ground for inquiry into his sense of it, before he be received to a Christian church; even as a just and reasonable sus- picion of any man's immorality, gives just ground for a stricter inquiry into his morals; for if he hath not Christian faith he is no more fit for the Christian Communion, than one who hath not Christian practice.
Now suppose a person be a mere stranger to you in his moral life, you ought to make in- quiry concerning his morality before you re- ceive him, and not take his virtue for granted: And by the same reason, if he be a mere stran- ger to you in his faith, you ought to make the same inquiry concerning his sense of scrip- ture, in order to know that he is not an here- tic, or that he does not profess scriptural words in an heretical sense; and not always take it for granted, that he believes the scrip- ture in its true sense.
Thus these two parts of the test of Commu- nion, viz. Profession of the true faith, and a pious practice, will stand upon the same foot; and a man may be excluded even by your own concession, if he wants either of them, even, though he profess the words of scripture. And there ought to be an explicit discovery of both these by the candidate in order to Christian Communion, and not merely an im- plicit belief of them in tho^e who are appointed to examine him,
Qu. X. a sufficient profession? 107
As I grant with you, that where a per- son has in general a fair moral character among those who knew him, we ought not to take up and indulge groundless and unreason- able suspicions of his virtue; so where a per- son, who appears to be sincere and pious, makes profession of his faith in more general language, we ought not to take up unreasona- ble and groundless suspicions that he is an heretic. But as in times of universal and spreading corruption of manners, there should be a more strict inquiry into the conversation of every Communicant, so in times of spread- ing error, where scripture words are frequent- ly used in an heretical sense, there ought to be a more strict inquiry into his faith; and it is a very reasonable demand, that he should explain his particular sense of the general words of scripture in fundamental points, and tell what he means by them, that he may not cover gross heresies and antichristian opin- ions, under the confession and disguise of scriptural language, that so antichristians may not be received into a Christian church.
Sect. 7. The last argument I shall pro- pose agairnt making a confession of the ex- press words of scripture a sufficient evidence, of Christian knowledge is this, that the scrip- ture itself does not directly, and in express words, contain all that knowledge of particu- lar truths and duties that is necessary to Chris- tian Communion. I say of particular truths and duties, for I own it contains all in general,
108 Are mere scrijuure words Qu. X,
Under the seventh question, I have made it appear evidently, that the knowledge neces- sary to Christian Communion, includes in it, both a knowledgeof all those things that are necessary to salvation, and a knowledge of all those things that are necessary to practise, and enjoy this Communion.
Now if we first survey all those truths and duties that are necessary to salvation, perhaps we might find particular articles either of faith or practice, that are not set down in most express language in the very words of scrip- ture. I grant, they are all so expressed in general terms, that a mean understanding, and a slight and easy turn of thought, is suffi- cient to derive from scripture all the particu- lars that are necessary to salvation; every needful explication, or consequence, lies plain and open to the view of common reason, though it may not be directly express- ed in the very letter of scripture.
But I choose rather to survey those'things that are necessary to practise, and to enjoy Christian Communion; such knowledge as is needful, in order to partake of the Lord's sup- per in a regular manner in the Christian church: And these things are not all contain- ed in express words of scripture, but require something of explication and consequence to make them appear. As for instance.
1. If Baptism be necessary before the Lord's supper, it is necessary also to know the na- ture and design of Baptism, the meaning of being baptized in the name of the Father, Son, and Spirit; and the manner of performing it,
Qu. X. a sufficient profession? 109
whether it must be done by clipping or sprink- ling, or whether both be not lawful; and wheth- er Baptism in infancy be sufficient. Now all these are not written down in express words of scripture.
2. It is necessary also that a person should know what is the nature of the Lord's supper; what the bread and wine represent; what ia the design of blessing, breaking, and distribu- ting them; who are the persons that must do this: And a woman must know, whether wo- men are to be admitted to the Lord's supper; all which things are not fully and expressly- delivered in the very words of scripture.
3. That several persons, who make a credi- ble profession of Christianity, must agree to meet together, in order to celebrate Christian, worship, and partake of this ordinance; and that it is not to be received alone, because it is an ordinance of Communion.
I might instance in other things that are necessary attendants on these ordinances, con- sidered as human actions, which the light of nature plainly dictates, and which may be drawn by the most obvious and natural conse- quences from the directions, or examples of scripture; but they are not found there in ex- press words, nor indeed is there any need of it, since they lie so open to the weakest exer- cise of reason.
Now to sum up the last argument. If there be any articles of Christian belief, or practice, necessary to salvation, or to public Christian worship, and to a regular participation of the Lord's supper, which are not laid down and 10
ijO </ire mere scrifiture words Qu. X.
destribed in the express words of scripture, then may we not conclude, that a mere declar- ation of the belief of the Bible, or any part of it, is not a certain evidence of knowledge suf- ficient to dema d Christian Communion, where all explications and consequences are utterly refused?
Sect. 8. The great objection against all my discourse is this; that since the word of God is a sufficient and perfect rule to direct Christians in their faith and practice, the words of scripture are therefore a sufficient and per- fect test of Christian knowledge. The scrip- ture (say they) is certainly capable of itself to determine all our doctrines, and all our du- ties; it is sufficient to furnish the man of God perfectly unto all good works, and it is able to make every man wise unto salvation. It was given for this end by the inspiration of God; and it does not stand in need of the assistance of human inferences and explications, in things necessary for Christians to believe and prac- tise, 2 Tim. iii, 15, Sec. Therefore an acknowl- edgment of the scripture, or the most consid- erable articles of Christianity in the express words of it, is a sufficient test for Christian Communion.
This argument is very popular, and drawn out into much flowery eloquence, to persuade and captivate the unwary. The writers on this side of the question brighten and flash up- on the reader, and, as it were, overwhelm him (if the eye of his judgment be weak) with such dazzling language as this. "What, are not the
■Qu. X. a sufficient profession? Ill
words which God himself hath written, effect- ual for all the .purposes of Christianity without the addition of the words of men? Is not God wiser than man? And can any man form for himself a better test of knowledge, than God has done? Did not Christ, and his Spirit, which spoke by the apostles, know how to express Divine truths in the best manner, and in words fittest for every use and service of the Chris- tian church? Has our Lord Jesus Christ so little consulted the truth and security of his Gospel, as well as the peace and welfare of his churches, as not to express every matter ne- cessary to Communion, in plain language? Can we, shall we, dare we indulge so unbe- coming an opinion of the care of our blessed Lord? Can there be any other words necessary to express his doctrine by, than those which himself has chosen?'' Thus the torrent of such a popular harangue drowns all distinctions of things, and carries away the assent before due consideration.
To all this flourish, I answer first by way of concession; that our blessed Lord is all-wise, and has the tenderest care of his church, in providing a sufficiency of helps for every oc* casion. The holy scripture is complete, and sufficient of itself to teach us all things neces- sary; and the instructions of it are clear, plain, and evident to every humble inquirer: There is no need of any additions of men to this per- fect rule, nor are any words that men can in- vent fitter to express those doctrines and du- ties, more suitably to the occasion and purpose for which each part of scripture was written, I
1 12 Are mere scripture words Q'u. X.
am abundantly persuaded, that from the book of God every plain Christian may easily col- lect his own duty in the necessary affairs of his salvation, and every man may obtain knowl- edge enough to fit him for the Communion of a Christian church.
Sect. 9. But to give a full and direct answer to the force of the foregoing objection, I would lay down these considerations, which may help to remove those glaring rays of rhetoric that diffuse themselves round the argument, impose upon, and dazzle weaker minds, and prevent them from beholding the question in its true light, which if once seen in its proper sense, would be determined with much ease.
1st Consideration. It is generally agreed by Protestant writers, that not the mere words of scripture, but the sense of it is properly scrip- ture. The words of it are but the shell in which the Divine ideas are conveyed to the mind- It is not the words of the Bible, but the sense of it, which has the proper characters of the Word of God. If any words or language might pretend to this, surely it must be the Hebrew and Greek originals: Now these have . no such power upon an unlearned Dane, or Swede, a French or an English man, as is attributed in scripture to the Word of God. These words in Greek would not pierce or di- vide in sunder the soul and spirit of a barba- rian: The Gospel in mixed Syriac language, in which Christ himself spoke, would never prove the power of God to the salvation of a Roman, or a Turk: Nor could the perfect Law
Qu. X. a sufficient profession? 113
of the Lord, in Hebrew, convert the soul of a Muscovite. But when these original words are translated into each language, and convey the same Divine instruction and sense to differ- ent nations, this sense and instruction, (which is properly the Word of God) work upon the heart, and make a new creature; for the sense of scripture is the same in alllanguages,though the words are very different. Hence it is plain, that we do not in the least derogate from the honor of the Bible, while we declare, that it is the sense of scripture, and not the mere words of it, that must be our rule of duty and practice. 2d Consideration. That the mere words of scripture were never given us for a test of truth and error, but the sense of scripture is such a test; much less can we suppose the words of scripture given us for a test of every man's knowledge, in order to Christian Communion. Those that are of this opinion, profess indeed to pay a most exalted and superlative honor to the holy scripture, in making the very let- ters and syllables of it so effectual and powerful, to determine all controversies in the Christian church with the greatest ease, and to charm: and subdue the warring tongues of men to sub- mission and silence: For if an heretic ac- knowledges these letters and syllables to be Divine, no man must open his mouth against him. But surely this is such an honor, as God never designed for letters and syllables; and if I might venture to use so hard a word, I should ask whether it were not a superstitious regard paid to ink and paper? When errors ,are proposed, we are indeed called to examine *10
114 Are mere scripture words Qu. X.
them by the laiv and the testimony, Isaiah- viii, 20; and it is said, if they speak not according to this ivordy it is because there is no light in them. But the design of this text is not to make the very words and syllables the judges of truth, but the meaning and sense of them: I prove it thus.
Suppose I doubt whether Christ made a real and proper satisfaction to the justice of God for the offences of man; I compare this with the words of scripture, and I find there, that Christ redeemed us from the curse, he bare our sins on his body, he was made a sac- rifice for sin, he is our propitiation or atone- ment; but I cannot find the words real and proper satisfaction in scripture; how then must I juuge whether this be truth, or no? I cannot do it by the mere words, for these are differ- ent; but by its agreement in sense and mean- ing with those other scriptural expressions, I fjnd it to be a Divine truth.
I prove it by another instance thus. Sup- pose I am told that I must subdue my pride and vanity of mind, and that I must repent of all backbiting and intemperance, of which I have been guilty, if ever I would be saved: I consult my Bible, and there 1 find that I must repent of sin, that I must mortify the deeds of the body, that I must crucify the flesh with its lusts, that I must pluck out my right eye, and cut off my right hand, if I would enter into the Kingdom of heaven. Now how shall I know what is my duty? Surely, the literal sense of the words cannot be. How then shall I find fny duty, but by explaining the spiritual sense
Qu. X. a sufficient fir of esnon? 115
of these metaphors, in which scripture so much abounds? A right hand, and a right eye, signifies those sins which are beloved as those members of the body; and then I must draw such conse- quences as these, viz. If sin must be repented of, then backbiting and intemperance must be repented of, for they are sins; and pride and vanity of mind must be subdued for the same reason.
If the words of scripture may not be treated in this manner, and applied to solve any doubt or difficulty by explications and inferences, the scripture cannot be a sufficient test of truth and error; and if this method be allowed, then it becomes also a sufficient test of Christian knowledge in order to Communion; which is all that I contend for.
3d Consideration. Most of the books of scrip- ture were written at different times, and upon very different occasions, to reprove some par- ticular vices, to refute some special errors or heresies, to instruct in some particular affairs relating to doctrine and duty, in such expres- sions as were most exactly suited, and divinely proper to answer those special designs. The metaphors and figures of speech there used were weli known, or well explained, in that age, and accommodated to the genius and un- derstanding of those persons, for whose benefit they were first written: And by these Divine writings we have sufficient direction to find out all necessary truths and duties at all times, ip all nations, and ages of the church, by com- parison of things, and just inferences. Now though God foreknew what errors would arise
1 16 Are mere scripture words Qu. X.
in every age, yet it is impossible that so small a book as the New Testament, could mention and refute every error that might possibly arise, or forbid every particular vice or cor- ruption that might spring up in following ages; and all this in express words, and in terms most directly opposing those sins and errors which are almost infinite, and as yet had no being. Therefore without any derogation from the sufficiency of scripture, we may justly allow, that it is possible for wise and pious men, that live in those succeeding ages, to explain the general sense of scripture in such expres- sions, as may more directly and effectually guard against the sins and heresies of the age; this is certainly needful in order to instruct the ignorant; and some confession of this kind may be proper and necessary in times of error, to keep the Communion of the Churches of Christ pure and holy; yet this also may be clone, as I have shewn before, without an express imposition of any set human forms; but it can never be done effectually by making the mere words of scripture a test of Communion, which in all ages heretics have learnt to pervert to their own sense.
4th Consideration. The sufficiency of scrip- ture, for our rule of faith and practice in re- vealed religion, does not signify a sufficiency of the .bare words and syllables of scripture, to declare every particular article of doctrine or duty in direct and express terms: But that it sufficiently includes and contains them all; so that by a most easy and obvious exercise of reason, all necessary truths and duties maybe
Qu.'X. a sufficient fir oft asion? \17
found, either in express words, or in easy, plain* and natural consequences; and that there is no need of old traditions, nor any new inventions of men. The sufficiency of natural light, to direct innocent man in natural religion, does not signify that all the general and particular articles of it were written actually, and con- stantly abiding in the mind, but that they arc plainly and easily deduciblc by natural reason. So a book is said to be sufficient to teach any art or science, if it contains all the main prin- ciples of it, so that all the parts of this art or science, may be very easily learnt thereby.
The New Testament is sufficient to teach us the holy skill of prayer, because it includes every thing necessary for that duty; and the Lord's prayer has been generally esteemed a perfect model for that part of w or ship; yet a . child may say over all the words of the Lord's prayer, and know not at all how to pray: And if it were possible for a strong memory to repeat all the New Testament by heart, it would not be a sufficient proof, that that person was ac- quainted with the Divine skill of praying. So the Bible is abundantly sufficient to furnish a preacher for his work; but if he could say never so many of the words of the Bible without book, it would not be a proper test of his ability to preach. This spiritual furniture and skill for the performance of praying or preaching, is to be obtained by comparing several parts of the Bible together, by learning their sense and meaning, and by drawing proper inferences from several passages of it, and knowing how to apply them to all particular cases in sermons
118 Are mere scrifiture ioords Qu. X.
and prayers: The same may be said in propor- tion concerning the furniture and fitness of a person to be admitted to Christian Communion. Now in order for a man to manifest that he has the spiritual skill and-furniture, he must ac- quaint me in some other words, what he means by these words of scripture that he can repcj by memory.
It is not at all inconsistent with the clearness and perfection of scripture, that the unlearned should use their reason in finding out doctrines and duties, by comparing scripture with scrip- ture,and drawing general inferences from the practice, example, and occasional speeches of Christ and his apostles; as it has never been counted inconsistent with the clearness and perfection of it, that learned men must translate the Greek and Hebrew into our mother-tongue: For the Bible in Greek and Hebrew, is more insufficient to lead a poor English man to heaven without translation, than an English Bible is to lead him thither, without the exer- cise of his reason in explications and infer- ences.
The plain and natural consequences of scrip- ture, have in a larger sense been often called scripture itself; and have always been justly allowed as sufficient to determine any contro- versy in religion, or prove any truth, or refute any error. The example of Christ and his apostles, shew us the use and the necessity of consequences; they argued in this manner against their opponents, who did not acknowl- edge their Divine commission. Chiiiin^worth himself fin that famous paragraph of his whiclj
Qu. X. a sufficient firofc§sio?i? 119
is so often cited) acknowledges that plain in- ferences frqm scripture make up part of our religion: The Bible, saith he with emphasis, the Bible is the religion of protestants; what- soever else they believe besides it, and the plain irrefragable indubitable consequences of It, well may they hold it as a matter of opinion, but not as a matter of faith and religion.
Nor is it necessary to the plainness,evidence, and strength of any consequences of scripture, that all persons should own them, and none de- ny them; for the plainest and most open truths have been denied by some persons in all ages, through want of attention, through false edu- cation, through the prepossession of other opinions, through the attachment to a party, through obstinacy of temper, and blind zeak But all the consequences of scripture, that are necessary to faith and practice in order to sal- vation, are so plain, that an honest, sincere, and diligent person, though wtak in understand- ing, may easily find them out by reading, medi- tation, humble prayer, and readiness to receive the truth in the love of it.
Here let it be noted, that the necessary con- sequences of scripture, may be called the doc- trine of scripture; though the consequences of the doctrines of Luther, Calvin, or any other man, may not be called their doctrines; because the Spirit of God, who searcheth the deep things of God, well knew all the propositions and consequences that ever could be drawn, and fairly deduced from the words of scripture, when he first inspired the sacred writers; and therefore he designed them ail as certain and
;
120 Are mere scrljtture words Qu. X.
Divine truths. But it is not so with men, who may hold such opinions as arc attended with unhappy consequences, which yeit they them- selves may not be aware of, or perhaps may expressly deny.
5th Consideration. The most perfect rule always needs a proper application to every par ticnlar case; and this does not at all diminis its perfection, nor lessen its perspicuity. Scrip- ture is still the perfect and final judge of truth and duty in things sacred, though every man must apply the words and sense of scripture to his own case, for his own instruction, edifi- cation, and salvation; and every church, for their own practice of Communion, must apply the words of scripture according to their own best judgment. The law is a perfect judge of right and wrong in things civil, though it must be applied, by the reason and wisdom of man, to particular cases. A rule, or square, is not imperfect because it requires the hand of the builder to apply it, in order to measure the house or the wall. We are not brutes that cannot reason, nor mere white paper, fit to take nothing but the express stamp of letters and syllables; reasoning is one of our noblest pow- ers, and God demands its exercise: We are bid to search the scHptures, and compare spiritual things with spiritual. It is impossible to transfer, or apply, any general sentence of scripture to particular exhortations, reproofs, instruction, conviction, or comfort forxmrselves or others, without deducing consequences, and thereby bringing the general words to our daily present occMJlkis: Nor Is it possible for any
Qv. X. a 8iifficien? profession? 12 i
persons to be admitted into a church of Christ, upon just and regular grounds, without com- paring their personal characters, their confes- sions, and their practice with the word of God, by the exercise of our reason, and applying to that particular case, what we derive and infer from general rules, or parallel examples; now all this cannot be done without making use of the consequences of scripture.
6th Consideration. This test of Christian knowledge, this supposed rule of Communion, is not found among the express words of scrip- ture. I might therefore ask leave of our Pro- testant brethren, who strenuously maintain this principle, to make an address to them, in their own language, thus: "Surely if this rule of Christian Communion be of such absolute necessity to maintain peace, and secure truth, we may wonder why it is not written down ex- pressly in scripture. Has Jesus Christ so little consulted the peace of his churches, and the truth of his Gospel, as to neglect so necessary a rule of church Communion, without which you suppose, that neither peace nor truth can be maintained? O what a world of strife and confusion in the churches might have been prevented, by an express appointment of the words of scripture^to be the universal test of knowledge for Christian Communion? Is the scripture so careful to express all things neces- sary, and yet is this omitted? May T not thence infer, according to your own principles, that this rule of Communion is not necessary? In- deed, in my opinion, it is so far from being written in the Bible in express words, that by 11
122 May all Protestants Qu. XI.
all the exercise of my reason, I cannot derive it from my Bible, by any plain or certain con- sequence; I have not yet seen evidence enough to believe it to be a sufficient, or an appointed rule; much less of so absolute necessity to. Christian Communion, truth, or peace."
QUESTION XI.
Whether all sorts of Protestants may join /o;-. gether as members of the same church?
Section 1. BY the name Protestant, I in- tend not only those that protested against the corruptions of the Roman church, and the edict of the emperor in Germany, at the beginning of the reformation, but I include also all that hold the same general principle, making the Bible the only and perfect rule of faith and manners, and giving every single person a right to judge for himself concerning the sense and meaning of the Bible in matters . of reli- gion, and to practise according to his own sen- timents in things sacred.
Now if the question be put, Whether all such persons professing the same Protestant principle with all their different sentiments, may be united in the same church, I answer, 1. It is impossible, and they cannot. 2. It is unlawful, and they ought not. 3. If it were both possible and lawful, yet it is highly inexpecfcent, and therefore it should not be done.
^Qu. XI. join in the same Church? 123
First> It is impossible, and they cannot join in the same Communion. There are some ac- tions necessary in order to Christian Commu- nion in worship, which are appointed in gener- al in the holy scripture, but must be perform- ed in some particular and determinate way: now this in the very nature of things makes it necessary to determine the words of scripture to *& particular sense; and different sects of Protestants determine these words in such different ways, as will often be exceeding hard, and sometimes utterly impossible, to be recon- ciled and made consistent in one Communion: as for instance,
1. Some cannot in conscience attend upon the ministry of a person, who has not been or- dained by the imposition of the hands of a dioce- san bishop, for they think him no minister of Christ; others refuse him for a minister, who has not had the hands of several presbyters im- posed in his ordination; and there are a third sort again, that think either of these two ordi- nations to be unnecessary, if not unlawful; and believe him no minister of Christ, unless he be chosen by a congregation, and set apart to. that work amongst them by fasting and prayer.
Note, That I speak here of those that are each of them strict and rigid in the extremes of their own way, honest and sincere in the main, but zealous and obstinate in their own principles; now these can never join under one ministry, unless their minister has passed through all these three sorts of ordinations* which is not to be expected.
12-i May ull Protestants Qu. X.
2. Some think it utterly unlawful to pray in public without a form, lest rash- and hasty ex* prcssions be uttered before Gcd, Eccles. v, 2. Others think it equally unlawful to use a form, of prayer, lest they quench the spirit which is given to teach them to pray, 1 Thess. v, 19; Kph. vi, 18; -and how can these possibly join in the same prayer?
3. Some esteem the Lord's prayer so glori- ous, so perfect, and so universal a prayer for all times and ages, that it should never be omitted in public worship; others fancy it un- lawful to be used at all as a prayer, ever since the Spirit was given to men at the ascension of Christ, because it is in their sense a confine- ment of the Spirit to a form of words.
4. Some think the practice of singing the praises of God, to be a necessary part of Chris- tian worship, and cannot persuade themselves to live without it; others esteem it a mere anti- christian invention, and they dare not be pres- ent for a moment in an assembly that sings, iest they give countenance to false worship and superstition; and if any other music be joined to the voice, they count it still more heinous and abominable.
5. Some believe the Lord's supper cannot be celebrated aright at noon, because it was instituted in the evening, am! is called a sup- per; others that "live scattered at great distances in a wide country parish, can never meet to communicate in an evening, especially four or five months in the winter; and they think the Lord's supper at noon is a very lawful and
Qu. XI. join in the same Church? 12£
proper practice, and necessary to them, be- cause otherwise they cannot attend it.
6. Some suppose, that it is very irreverent and unlawful to communicate in a sitting pos- ture, and think it their duty to kneel, when they receive the seal of the greatest of blessings from the hands of God; others think no other posture of body lawful besides sitting, because it is a feast, and was instituted with the proper gestures at a table; and many foreign protes- tants esteem sitting to have too much" famil- iarity and irreverence, and kneeling too much like adoration of the bread, and therefore al- ways stand at that ordinance. And here we may suppose some narrow spirited Christians, of each sort, that dare not be present at the sacrament, where a different gesture is used, lest they seem to encourage a sinful practice by their communicating together.
7. Some are persuaded, that none have a right to the Communion that were not baptized by dipping, and that upon a profession of their faith, tor they count all the rest unbaptized; and these can never join at the Lord's supper, yiiih a minister or people that were only bap- tized in infancy by sprinkling, and think that sufficient.
8. Some are satisfied that there is no holy <tay in the week but Saturday, or the seventh, and they require public worship and the Com- munion on that day; others think the first day of the week is alone holy, and they demand the celebration of the Lord's supper on that day constantly; nor can they leave all the common
*11
126 Matj all Protestants Qu. XI.
businesses of life to attend on the worship of Saturday.
Now every man sees how impracticable it is to bring these different sorts of protestants to the settled Communion of the same church. I confess I have represented their different sentiments in their extremes, and in the high- est degrees of opposition; but it must be grant- ed also, that several such sort of Christians are to be found, whose weaker judgments and warm zeal, have carried these matters to the same extremes of opposition in which I have represented them; therefore my argument stands good, and such a promiscuous Com- munion appears impossible.
Yet here I would lay down this caution; that though these sorts of protestants are necessa- rily excluded from mutual Communion, it is not because either of them are unworthy of it, or because it is unlawful to communicate with each other, but merely because their different and contrary forms of worship render it im- possible. Let them not therefore censure or judge one another, but so far as true piety ap- pears, let them account each other good Chris- tians, and be ready to do all proper Christian offices for, and toward each other; and let them wait till God shall convince either of them of their excessive rigor, and unreasona- ble strictness, in their particular opinions, and in the mean time let them be heartily willing to join with each other in such parts of wor- ship in which they agree, where just occasions may require it.,
Qu. XI. join in the same Church? 127
Secondly, if the thing were possible, and such a mingled Communion of all professed protestants could be practised, yet there are some cases wherein it would be unlawful, and ought not to be practised: For several persons may believe the Bible to be the only and per- fect rule of faith and duty, and yet may put such a sense upon it, as is either dishonorable, dangerous, or destructive of the Christum faith; I have made this appear at large under the foregoing question; there I have shewn that there may be Anthropomorphite and Arian protestants, Sabellian, Socinian, and Pelagian; rational, and enthusiastic; literal and allegoric- al; Calvinist, Arminian, and Antinomian; there I have largely proved, that persons pro- fessing the Bible, may deny the divinity and satisfaction of Christ, the real resurrection of Christ, the operations of the Holy Spirit, the final resurrection of the body, and several oth- er such important doctrines, by turning the expressions of scripture to a mere allegorical and figurative sense: Now as a certain author says, "If a man use the words of scripture, but impose a very different and new sense upon them, he may thereby as well bring in a new Gospel, as if he used words of his own; and so he subjects himself justly to the anathema, or curse of the apostle, Gal. i, 8, 9, Js %vo said before, so say I now again, if any man preach any other Gos/iel unto you than that ye have received, let him be accursed." It is a very just and remarkable saying to this pur- pose of Doctor Reynolds, in conference with Hart: "He who believes the words of Christ,
128 May all Protestants Qu. XI.
in the sense of Antichrist, and rejects the sense of Christ, and his Spirit, is not a Chris- tian, but is, in deed and truth, antichristian." Now with such sort of persons, Christian Com- munion ought not to be maintained, for they who deny the Christian faith, can have no right to the special ordinances of Christ.
Thirdly, if such a promiscuous Communion of all professing protestants were both possi- ble and lawful, yet it is highly inexpedient. Now the apostle has determined it, that things which are utterly inexpedient, and such as hinder the edification of the church, should not be practised, 1 Cor. x, 2, 3.
The great and evident inexpediency, and the many inconveniences of such a Communi- ty, will appear under the following heads.
Sect. 2. 1st Inconvenience. What amost uncomfortable Communion would Christians have among brethren and sisters, in the same Community of such wild and distant principles, as those ten differences of Christians I have reckoned up under the former question? Read over all their opinions again, and say, how ut- terly inexpedient is it that these should be united in one church! What fellowship has- righteousness with unrighteousness? and what Communion has light with darkness? and what concord has Christ with Belial, or what part hath he that believeth with an Infidel? and what agreement hath the temple of God with idols? 2 Cor. vi, 14, 15, 16. For he that dis- believes any necessary articles of the Christian faith, we may rank him among the Infidels.
Qu. XI. join in the name Church? 129
Christian Communion, in the pleasure and profit of it, consists very much in an union of hearts in constant public worship, in praying occasionally with one another, and conferring together about Divine things: But what bonds of charity can unite their hearts, where one justly suspects the others' faith in points of greatest importance? How can they join with pleasure in hearing the same word of God, while their sense and meaning under those words is so extremely different, and contrary to each other, as light and darkness, as God and the creature, as heaven and earth? What pleasure in joining to address the same Sa- vior, while one believes him to be the true and eternal God, the other thinks him but a mere man? What harmony is there in their joys and praises, while one adores this re- deemer for bearing the punishment of all his sins, and dying as a sacrifice in his stead; and the other, by the same expressions of adoration, only gives him thanks for confirm- ing his doctrine of remission of sins by becom- ing a martyr for it? What delight can the members of the same church take in convers- ing with each other, who differ so widely even in things of experimental and practical godli- ness? While one is relating the power and freedom of Divine grace in convincing him of sin, and shining into his heart to give him the saving knowledge of the Gospel, in turning his mind from earth to heaven, and changing his whole soul, with all the powers of it, into a Divine temper, in securing him from this and that temptation, and over-ruling his spirit
130 May all Protestants Qu. XL
to persevere in the paths of holiness; the oth- er believes that Divine grace and power has no hand in all this; but what is only providen- tial, by external means and helps; and that this piety is really to be ascribed to the freedom of his own will; and perhaps a third person shall interpose, and say in Antinomian lan- guage, "There is no need you should be so solicitous about these lesser matters of free- dom from temptation, or the mortification of sin, either by Divine grace, or by your own will; if you are but a believer in Christ, and your faith be strong, sin cannot do you hurt, and you shall certainly be saved." What wretch- ed Communion in prayer, or holy conference, must be maintained among fellow-members of the same church, whose opinions are so fearfully divided?
Sect. 3. 2d Inconvenience. What an unhappy station must a minister have amongst such a people? How difficult to fulfil his min- istrations of prayer and preaching without of- fence? Or rather how impossible? Surely the work 'of a preacher is to explain the scrip- ture to his hearers; but he can hardly step out beyond the very express words of scripture, but he breaks in upon some of their darling sentiments: He can scarce comment upon any text, but he opposes the one side or the other of two contrary opinions, and grieves some of the flock: He can hardly speak of the person of Christ Jesus the Mediator, but he offends the Arian, the Samosatenian, or Athanatian: He can scarce express any thing about the re-
Qu. XI. join fn the name Church? 13 i
demption and atonement of Christ, but lie awakens either the Calvinist, or the Socinian, to jealousy, and affronts their sacred doctrines: He must not ascribe glory to the Father, Son, and Spirit, lest he displease the Unitarians in his assembly; nor must he neglect it, lest the Trinitarian take umbrage. He dares not name the word perseverance, lest the Arminian be .angry; and if he should talk of falling from .grace, the Calvinist trembles, and half des- pairs.
And as preaching would be rendered almost impracticable, unless he confined himself only to mere moral duties, such as Seneca might preach; so all his ministrations in prayer and thanksgiving would be most unhappily per- plexed and confined: He must not pray for forgiveness of sins, for the Antinomian believ- er does not want it; nor for almighty sancti- fying grace, for the remonstrant Christian knows no need of it: He must not confess original sin, for the Pelagian disowns himself guilty; nor dares he mention a word of the imputed righteousness of Christ, or justifica- tion by faith alone, lest half the assembly rise in arms against him: Nor must he venture to give thanks for the free electing love of God, least two thirds of his church shew a murmur- ing dissent. Surely there is little left for this man to talk of in his pulpit, but what we may borrow from Plato, Plutarch, or Epictetus.
Sect. 4. To prevent this inconvenience, the patrons of this opinion assert, that a minister ou^ht not to impose any particular sense on
i 32 May all Protestants Qu. XL
any of the controverted scriptures in hi& preaching; but all his business is freely and fairly to acquaint the people with those vari- ous senses of scripture, in which the different sects of Christianity have contrived to explain it: He must represent the reasons impartially on both sides, and leave them to the judgment of the hearers, without biassing of them (as one expresses it) by the needless declaration of his own opinion: and they tell us, it would be much more edifying to all Christians, if min- isters in their public discourses expressly as- serted no other things than such as all, who read the scripture and receive it for the rule of their faith, acknowledge to be certain.
To this I reply. 1st, What poor food would this be for hungry and thirsty souls to be treat- ed with nothing else in a Christian church, but the mere inculcation of moral duties, or the narration of Christian controversies? What support could a weary and heavy laden sinner, bowed down and broken with a sense of guilt, obtain from such a discourse? Must a poor perishing creature, under the fears of the wrath of God, have no relief given it from a just and full explication of the sacrifice of Christ, because the Socinian does not believe it? And must a wreak Christian, conflicting long with sins and temptations, have no en- couragement from the doctrine of inward ef- fectual grace, lest the Arminian take offence at it? Is this that way of preaching that Christ has ordained to save guilty and impo- tent creatures, by a deep silence of the true
QtT. XI. join in i he same Churc/i? 133,
and only relief, or a mere dubious proposal of it?
2ndlv. Besides, how can a minister answer it to God, or his own conscience, if he sees errors in matters of importance growing amongst men, perhaps in his own church too, and docs not attempt to prevent or refute them by his best interpretation of the word of God? Is he not set for the defence and con- firmation oj the Gospel, 1 Phil, vii, 17; is he not bound to maintain sound doctrine, and to teach no other, 1 Tim. i, 3; must not he con- tend earnestly for the faith once delivered to the saints? Jude 3. How narrow is the work of a Gospel minister, and how much less useful is his labor or his office, yl he be forbid this ser- vice to Christ, and the church?
There were some little points of contro- versy, in the apostles' days, about the lawful- ness of meats, Sec which if they were never determined, would not be destructive to Christianity; concerning these, the apostle at some seasons directs to keep our faith, or opinion, to ourselves, Rom. xiv, 22. Yet at other times he bids Timothy preach his own sense of them, and declare for Christian lib- erty, and the free use of food. 1 Tim. iv, 6, If thou jiut the brethren in mind of these things, thou shalt be a good minister of Jesus Christ, Sec. Now can we think that Timothy should pub- licly give his sense in such circumstantial things, and yet not give it in the most impor- tant matters of the satisfaction and atonement of Christ, and the doctrines of the efficacious mnctifuing^grace of the Sfiirit? Read 2 Tim. 12
134 May alt Protestants Qu. XI.
ii, 14, 15, 18, 23, &x. Tit. i, 9, 10, 13; and ii, 1, 2; and judge if the apostle requires, or even indulges those young preachers to pro- pose important doctrines in such a doubtful way, as may minister questions, and gender strifes; and in such an indifferent manner, as though it was no matter which opinion his hearers embraced: surely this would be the way to keep men ever learning, and never coming to a settled knowledge of the truth.
3dly. I might add in the third place, how can it be supposed, that every minister who has determined his own sentiments in these controverted points, should represent the dif- ferent senses of scripture in just and impartial language, so as not to favor either side. Will not his own opinion give a warmth of de- livery, or a brightness of expression, while he is representing the reasons of it? And will he not be tempted with a cold and languid iaintness, to propose the arguments of those that differ from him? It is utterly as un- reasonable to expect such an unbiassed indii- ferency in his explications of the important points in the word of God, as it is unrighteous to require it.
4thly. In the last place I reply, that such & practice as this would kindle contentions in- stead of quenching them: it would raise per- petual strife in the church, instead of compos- ing it; and by relating the opinions and argu- ments on all sides, would furnish every warm Temper with weapons offensive and defensive, 10 carry on the controversial war, and fight it out at home. This thought naturally leads me
Qu. XI. join in the same Church? 135
to mention the third inconvenience, of form- ing such a mixed and motley church.
Sect. 5. 3d Inconvenience. This sort of Communion would be much more likely to tear itself to pieces by perpetual jangles, dis- putes, and quarrels, than to maintain peace and unity. Nor could this pretended bond of peace, an agreement in express words of scripture, secure it. Our Savior has already riven a fair decision of this matter, when he assures us, that a house divided against itself can never stand, Matt, xii, 25. These persons that entertain so different opinions in religion, might agree well enough in the common af- fairs of life, if they were not joined in one church, and by that means brought constantly to worship together; but when they must hear continually the same sermons, attend the same prayers, and offer thanks to God together in the same words, with different meanings, it is not possible to secure them from awakening their jarring and contrary sentiments, whenso- ever any thing relating to those subjects is fhentioned; and it is most likely too it will fouse their anger, their contempt, and their uncharitable censures of those that differ from them in points of importance. Thus the pro- posed bond of peace, would become a fire- brand of perpetual war, till it ended in divi- sions and desolation.
And this event may justly and reasonably be expected upon the election of every new officer in the church, as often as death, or re- moval of Communion, or incapacity, kc. give
i36 May all Protestants Qu. XI.
occasion for a new choice. Will not each party be zealous to elect a person of their own sentiments? and the church by this means be crumbled into many parties, and divided amongst many candidates? Thus the passions of men will have a strong temptation to exert themselves in wrath and reproaches; nor can any of them be persuaded to yield and drop their own candidates, which might be much more easily done, if the competitors were of the same opinion.
Sect. 6. 4th Inconvenience. Such a prin- ciple or test of Communion, might in some few years quite change the ministers and min- istrations, the whole scheme and order of a church of Christ, from moderate Calvinist or Lutheran, to Antinomian, Pelagian, or Socin- ian, from Christian worshippers to antichris- tian idolaters, and from a temple of God to a synagogue of Satan; and according to this rule, the church has no power, nor right, to prevent it. Suppose a church of pious Luthe- rans, or Calvinists, consisting of thirty or forty members, whereof but eleven or twelve are men; if providentially six or seven of these die in a iew years, and six or seven bold Amino - mians, or Socinians, are admitted on the mere profession of scripture: they become the ma- jority, and consequently the rulers of the whole church; they choose pastors, and appoint min- istrations and orders according to their own sense of scripture; what must all the twenty or thirty original members of the church do, that wallied and worshipped many years together
Ql\ XI. join in the same Church? 1 ij"
in holiness and comfort, according to the doc- trine and practice of Luther, or Calvin? Must this lesser party of men, and perhaps almost all the women of the church, sit still under such preaching, and such ministration, as an Anti- nomian, or a Socinian pastor would entertain them with, to their weekly public sorrow, and their mourning in secret every day? Or must they quietly depart from the Communion of the church, and each of them seek their better edification in new churches where they could find it?
Perhaps also this church might be possessed of many temporal advantages, they might have a fair and well-built place of worship, belong- ing to the Community, with gifts or annuities for the support of the ministry and the poor; plate and linen, and other utensils for the cel- ebration of holy ordinances given to the church: must seven or eight professed Anti- nomians, or Socinians, by this means become the possessors of it? And the old members, while they seek their better edification, relin- quish their first society and place of worship, and all these temporal possessions at once, which were given for the sacred uses of that Calvinist or Lutheran church? And yet they have their own poor to maintain still, who cannot find their edification in the Socinian, or Antinomian worship? Can that be a neces- sary rule of church Communion, which would thus injure the greatest part of the church (including the women) and rob them ail of their spiritual profit, and their outward v^lvan* tages at once?
*\2
138 May different opinions Qu. XIL
The tables may be turned, and the same in- conveniences would arise toaSocinian, or Ari- tinomian church, by admitting Calvinists, or Lutherans.
Now if such a sort-of mixed Communion be impracticable, unlawful, and highly inexpedi- ent, as I think it is plainly proved beyond con- tradiction, the question must be determined on the negative side, and all sorts of Protestants cannot be members of one particular church.
A very natural question arises here, whether no Christians must join in Communion, but those that are in all things of the same opinion? This shall be a subject of my next inquiry.
QUESTION XII.
Whether no Christians ?nust join in the same Communion, but those that are in all things of the same opinion?
Section 1. I HOPE there is nothing that I have said in the foregoing discourses can be interpreted into so narrow a sense, as to ex- clude all Protestants from the same Commu- nion, but those whose sentiments are exactly alike. This would make all Communion im- practicable; for it will be hard to find two per- sons in the world, that in every point of religion have the same sentiments; Or if here and there half a dozen, or half a score Christians were found that came very near to each other 5n opinion, these must every where set up dis- tinct societies by themselves: thus the churcli
Qu. XII. join in one Communion? 135
of Christ would be crumbled into endless di- visions.
To this question therefore I answer in the first place, That as the affairs of the Christian world are found in this imperfect state, it seems generally most adviseablc for every person to join in constant and fixed Communion with such a church, or be admitted members of such a particular Christian society, whose pub- lic profession comes nearest to his own senti- ments, where he can possibly have opportunity to do it; this Mould lay a foundation for the greatest union and peace among the members of the same church; considering the folly and weakness of human nature, and how much our differences of opinion endanger our charity, certainly this would be the easiest and surest method of answering the design of those apoS" tolical directions and wishes. Rom. xv, 5, fi, God grant you to be like minded, that ye may with one mind-, and one mouth, glorify God, &c„ 1 Cor. i, 10, I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all s/ieak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judg- ment. And in order to shew their general and extensive charity, they may take proper oppor- tunities for occasional Communion with other churches that differ from them in matters of less importance; and they should be as ready to admit the members of such churches to the same privilege of occasional Communion with themselves. Thus they might maintain the unity of the, church of Christ in general, and
140 May differ eni ofiirdons Qui XI I.
preserve peace, both abroad and at home, with- out contention or schism.
Sect. 2. But to declare my opinion partic- ularly on this head; I would say, that there are two sorts of persons that ought never to com- municate in the same sacraments; and there are three sorts of Christians that need not join as members of the same church, yet may occa- sionally maintain Communion with each other; and I think all other sorts of Protestants may hold constant Communion together.
The persons that should never attempt to join in the same Communion, either constant or occasional, are these:
1 st. Those that differ in fundamental articles, of doctrine or practice, or such articles, as either side supposes to be fundamental and necessary to salvation; for if they can never hope to meet together in heaven upon the principles they profess, I see no reason why they should join in solemn acts of special Com- munion on earth; nor does the holy scripture require or encourage, but rather forbids it WJiQt Communion hath light with darkness? Righteousness with unrighteousness? The tem- jile cf God with idols? And he that bclievcth with an infidel? 2 Cor. vi, 14, cj^c.
2dly. Those that are so widely di video in their opinions about some practical points of worship or discipline, which are necessary to be practised in communicating together, but are utterly inconsistent with each other: Sever- al such I have mentioned in the beginning of the former question; as, those that think public
j "Qu. XII. join in one Communion? 141
' liturgies or sieging of psalms neces<;ary, and those that think them utterly unlawful: Such as esteem episcopal ordination ofafesolute ne- cessity, and such as believe it to be sinful and antichristian, Sec. These cannot hold Commu- nion together in special worship, and hardly in the general ordinances of it.
The persons that should content themselves with occasional Communion together, are chiefly such as these, viz.
1st. Those that give evidence of serious pie- ty, but differ in very important points of doc- trine, which yet they cannot certainly call fun- damental; and especially such points as con- tinually occur in preaching, praying, or other parts of worship, and would frequently disquiet and disturb the devotion of one party, or the other. Such I may suppose the better sort of Remonstrants, or Arminians, compared with the Cajvinists, and the better sort of Enthusi- asts, or Antinomians.
2dly. Those that differ much in the external forms of worship or discipline, which yet are not utterly inconsistent with each other; but if fixed and united in one single Community, they might probably occasion frequent disturbances; such are the moderate Episcopalians, and Bap- tists, Lutherans, and Calvinists, See.
Those I call moderate, who are not so strict and rigid in their opinions, nor run into such extremes, nor place so great a necessity in their particular modes of worship or discipline, but being persons of serious piety and of ex- tensive charity, they think it proper to omit or alter, on particular occasions, what may be
142 May dijftrenl ofanions Qu. XIl!
offensive to either side; or at least they allow cither side their own particular practices and forms. These may very well unite in occa- sional Communion, though they are fixed members of the churches of their own per- suasion. A church that communicates kneel- ing, may allow Communion to one that stands or sits: A church baptized in infancy, or in adult age, may allow Communion to those that are of the contrary practice in baptism. A church that receives members upon a stricter profession of inward and experimental god- liness, may allow Communion to one that has been admitted a member of another church, where the profession of Christianity is more large and general. A church that holds no bodily presence of Christ in the sacrament, may allow Communion with one that believes con substantiation, or that the body of Christ is present together with the bread, &c. Such occasional instances of Communion might tend to enlarge the spirits of men into a good opin- ion of each other, and increase Christian char- ity. But if the want of opportunity to join •with Christians of their own sentiments, should call or encourage them to unite as fixed mem- bers of the same Community, they should agree to some sort of articles of peace, not to disturb the quiet of that church, by breaking in upon and overturning its old and usual forms of min- istration and government: For the peace of the church is more valuable than the amendment of some improper forms, where the life and power of godliness is preserved.
iQu. XII. join in one Communion?, 143
3dly. Those that differ in less points of Chris- tianity, but are of unsettled and unsociable prin- ciples or humors, and cannot content them- selves without shifting from church to church, nor be easy with any that differ from them, without a zealous propagation of their own opinions, contrary to the rules that the apostle has given for the peace of the church, Rom. xiv. Some learned writers suppose these to be the heretics in the scripture sense. Sure- ly these should be contented with occasional Communion, and they should give satisfactory evidence of inward piety, before they are re- ceived to any Communion at all.
Now if these three sorts are admitted occa- sionally to communicate in the special ordinan- ces of Christ, this seems to me sufficient to answer the canons of the apostle, where we are bid to receive such as Christ has received, and that without doubtful disputations, Rom. xv, 7-, 8, and Rom. xiv, 1. Whereas if they should be admitted to a full and fixed membership, power, and privilege in the same church, with- out any limitation by articles of peace, that, would so much endanger the common edifica- tion and peace of the whole body, as to run counter to other canons of the same apostle; Let all things be done to edification, 1 Cor. xiv, 26. Follow the things that make for fieace, Rom. xiv, 19.
As for all other Protestants, whose differen- ces are of less moment, notwithstanding they may be very various, and almost infinite, yet if they are of a peaceful spirit, and give evidence af hearty and sincere piety, I think they mav
144 May different opinions Qu. XI L
join, where they have opportunity, as complete and constant members of the same church, and worship the same God together, through the 3ame Lord Jesus Christ, by the same Spirit, and fulfil all duties of Christian fellowship, to his glory, and their mutual edification.
When any such sort of difficulties happen in relation to the Communion of Christians, which cannot be determined by the plain reason and nature of things, and concerning which wc have received no certain commandment from the Lord, the wisest man on earth can go no farther than to say with the apostle, I give my judgment as one that, hath obtained mercy of the Lord to be faithful^ J suppose therefore that it is good for the present case to act in this or that manner, 1 Cor. vii, 25, 26. If such a modesty of language became that great man St. Paul, surely every lesser minister, or Christian, would transgress the bounds of decency to as- sume more to himself.
Sect. 3. An illustration on the three last questions.
What I have advanced on these subjects may, receive some light perhaps, and may pre- vail more toward the conviction of my readers by an illustration of these cases, by a parallel instance taken from a society of philosophers: For when the same case is put in new subjects of another kind, it does not meet with the same predetermined judgment, as in subjects that have been long controverted.
Suppose several Stoic philosophers join in a society, and have weekly lectures read to
Qu. XII. join in one Communion? 145
them, by one or more professors whom they have chosen, and once a month hold a feast, wherein some peculiar ceremonies are per- formed to the honor of Zeno, the master and founder of their sect. Every person that is ad- mitted to communicate in their feast, must profess himself a stoic philosopher, a follower of Zeno, and to receive the precepts of Zeno for his principles of doctrine and practice; and he ought to give satisfaction by conference to the members or professors of this stoical society, that he owns Zeno's precepts, and that in such a sense, as is sufficient, in their judg- ment to make him a good stoic.
Now if any one shall mingle some of the doctrines of Epicurus therewith, or expound Zeno so as to make happiness consist in sen- sual pleasures, this overthrows the stoical doc- trine, which makes happiness to consist in wisdom and virtue; and such a one cannot be admitted to any Communion with them in their festivals, constant or occasional.
But if any person shall mingle much of pla- tonism, or pythagorian philosophy with the stoic, and expound Zeno, in some part of his doctrine, in the sense of Plato, or Pythagoras, perhaps he may be invited and admitted as a guest at the stoical feast, and so hold occasional Communion with them; because he is truly a stoic, though a favorer of other sects. His no- tions are not ruinous and destructive to the most valuable principle of stoical philosophy; though he differs so much, that it would en- danger that particular stoical society, if this 13
J4u May different opinions Qu. XII.
person were received as a stated member to alltbe powers and privileges thereof.
But as for others who hold the stoical doc- trine, though one expounds it according to Epictetus, another believes it in the exposition of Antoninus, another in the exposition ot Sene- ca, who were all stoics, these may all be admit- ted to constant Communion, and as members of the same society; for the great ends and de- signs of their society are hereby promoted and secured; their several differences are but small, and very consistent with the cultivation of Stoicism, and the benefits of the society.
In short, those who hold so little of Zeno's precepts, in the sense of the society, as neither to be consistent with its being, nor well-being, must be excluded from ail Communion with it; such are Epicurus and Democritus, even though they should subscribe all the words of Zcno.
Those who hold no more of Zeno's precepts in the sense of the society, than is just consis- tent with the Being of the society, but may naturally prove fatal and ruinous to the well- being of it, should be admitted only to occa- sional Communion; such are those who admire Plato and Pythagoras, and mix their directions with the doctrine of Stoicism.
Those who hold so much of Zeno's precepts in the sense of stoical society as to be consis- tent with the being, well-being, and edification of the society, may be admitted as fixed mem- bers thereof, and be entitled to all its powers and privileges; such are the followers of Epic- tetus; Seneca, and others.
Qu. XII. joinin -chit Communion? 147
I hope such sort of parallel instances may give some light and direction in these affairs of Communion among Christians: Yet these things being not exactly delivered in the word of God, nor particular rules about them deter- mined clearly in scripture, it is evident that our Lord Jesus Christ intended that the light of nature and reason, the common principles and rules of order and society, and the most prevailing prospect of holiness, truth, and love, should determine our Actions in such cases; still keeping close to every thing that he has revealed, so far as we can find his will in scrip- ture; and in all other things making the best use of our Christian prudence and charity, for the glory of God, and the good of men, 1 Cor. xiv, 40, 33, Let all things be done decently, and in order, for God is not the author of confusion, but of peace, as in all churches of the saints. 1 Cor. x, 31, 32, 33, Whether therefore ye eat or drink, or whatsoever ye do? do all to the glory of God. Give none offence, neither to the Jews, nor the Gentiles, nor to the church oj God: Even as I please all men in all things, not seek- ing mine own profit, but the profit of many, that they may be saved.
Since it is impossible in this imperfect state, that any thing in civil or religions affairs should be free from imperfections, those methods must at all times be esteemed the best, that aim at the best ends, and are attended with the fewest inconveniencies. 1 Cor. x, 23, All things that are lawful, are not expedient; all things that are lawful, edify not. Rom. xiv, 17, 18, The kingdom ofGodia not meat and drink.
148 May different opinions, Ifc. Qu. XII.
but righteous?ies8 and peace, and joy in the Holy Ghost. He that in these things serveth Christ with a humble sincerity of heart and design, is acceptable to God, and approved of men, even though he should notalways hit upon the most prudent means.
Biii let peace and edification be ever in our eyt , as our chief ends in church affairs, accor- divg to that great canon of the Apostle, Rom. xiv, 19, Let us therefore follow after the things which make for peace, and things wherewith one may edify another. Amen*
INVITATIONS
TO
CHURCH FELLOWSHIP,
A DISCOURSE,
*
BY ISAAC WATTS, D.T>.
PSALM kv, 4.
Blessed is the man whom thou choosest and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.
T,
he latter words of the verse shall be the subject of our present meditations, wherein we shall consider what is meant by dwelling in the courts of God, and what is the goodness of his house, wherewith his favorites shall be satisfied. There are three senses of this sa* cred phrase, dwelling in the courts of Godj and the persons who are favored to inhabit the sanctuary in either of these senses, may have the blessing of the Psalmist pronounced upop them.
\$Q Invitations to
The first, and the most obvious meaning of the words, dwelling- in the courts of God, is, a continual attendance on him in the ministra- tions of his temple, and the discharge of some holy office there. This was the felicity of several of the priests and the levites of old under the Jewish dispensation: and this is the happiness of the ministers of the Gospel now, who are continually employed in the things of God, and the affairs of religion; who give themselves up, as the apostles did, to the min* istry of the word and firayer, Acts vi, 4: \V hose business it is to attend to reading, to exhorta- tion, and to doctrine, to meditate on God and Christ, and salvation, to converse with the glo- rious invisibles of the upper world, and give themselves wholly to them, as the apostle charges Timothy the young evangelist, 1 Tim. iv, 13, 15. Blessed is the man whom God chooses for a Christian and a minister, whose geneial calling, in common with the rest of Christians, is to save his own soul, and whose particular employment as a minister is to save the souls of others. This order of men are ut- terly- unworthy of their privilege, if they do not prize it highly, set a just value upon if, and confess their own happiness.
But I have shewn elsewhere, that this sense of the words, which is limited to priests and levites, could never include the whole mean- ing of David; for then he had excluded him- self from this blessedness, who was not of the tribe of Levi, nor capable of priesthood; and yet he declares with holy joy, that he would
Church Fellows hiji. 151
dwell in the house of the Lord for ever, Psal.. xxiii, alt.
The second sense of the words therefore, and which seems to be the very design of the Psalmist is this: Blessed are they whose habi- tation is near.to the ark of God, and the taber- nacle, and thereby they are made capable of frequenting the house of God, and of waiting upon Him with great constancy in the holy ordinances of his worship. These are the persons whom my text pronounces happy: There was but one tabernacle, and one ark in the clays of David, and but one temple in suc- ceeding ages appointed for all the inhabitants of the land of Canaan; but one place wThere God had recorded his name, and appointed the public sacrifices, and peculiar solemnities of worship, on which all the men of Israel, who lived at the farthest distance, were obliged to at- tend three times a year: But those whose hab- itation was near the place where the ark resid- ed, and these solemnities were performed, had more frequent opportunities of such atten- dance.
The doctrine, which we may derive from this sense of the words, may be thus expres- sed: Happy are those persons whose circum- stances and station of life, are appointed by Providence in so favorable a manner, as to give them liberty to come up constantly to the house of God, and wait upon him in all his in- stitutions: fold the instances of their happi- piness are evident enough. For
1. These are nearer to the visits of God., and may see him oftener than others. These
1 52 Invitations to
may have such a frequent sight of his power and glory, as they -are to be seen in the sanc- tuary, Psal. ixiii, 2. It is a pleasure to be neat our best friend, to be near our clearest father, to be near our own God. When we have a relation dwells near us, how often we are pre- sent with them! And they that dwell near the court, have opportunity of seeing the king upon every occasion.
2. These have more external helps towards heaven, than others have. It is true, we have a glorious mercy in this respect, that the scrip- tures are every where in our hands, and many labors of holy men in writing, who being dead, yet speak; but the ministry of the word in the house of God, is the great ordinance for con- version and edification. It is the chief stand- ing institution of Christ for this purpose, even to the end of the world.
3. These persons have supplies of their wants nearer at hand; and whatsoever their burden be, they are nearer to relief; whether their complaints are of a spiritual or temporal kind. How often has the soul that was in the dark and perplexed, received hints of direction in the ministry of the word! How often has the tempted Christian been strengthened and sup- ported there! And the mourning saint has been often comforted. And even when we labor under temporal necessities and sorrows, though the sanctuary is not furnished to supply every thing of this kind, yet the words of grace and consolation that have been heard in the church, have often borne up the spirit of the poor and the afflicted; they have been led to the mei
Church Fellowship. 153
seat, the spring of all supplies, and they have gone away patient under their burdens, and rejoicing in hope of deliverance here, or full salvation hereafter. We in this world arc travelling through a wilderness, a dry land: Now to be near a sweet fountain, or rather to have a sweet stream flowing by us all the way, is a choice comfort; while those that are afar off die for thirst, or go many a long hour with- out supply: See Psal. lxiii, 1, 2, where David being afar off from the house of God, cries out aloud after him. O God, thou art my God, early will I seek thee; my soul thirsteth for thee, my Jlesh longeth for thee in a dry and ! thirsty land, tuhere no water is; to see thy 1 power, and thy glory, &x.
Happy those who dwell near the celebration
' of Divine ordinances, for these are the persons
who stand fair to obtain all advantages of the
| house of God, and to be satisfied with the good-
jness of his holy temple.
Before I dismiss this second sense of the j words, I shall make these two or three reflec- tions.
1st Reflection. How much do these fellow- creatures want our pity, and our prayers, whose station places them afar oft° from the courts of God, and who are deprived of all the blessed advantages that are to be enjoyed in the church! Let us, whom Divine providence has favored with a nearer approach to God, fiii his courts with the voice of joy and praise for our pecu- liar mercies; and let our hearts at the same (time feel a becoming compassion tow ards those (who are afar oft*. O pity those who dwell in
154 Invitations to
the lands of darkness and heathenism, and have nothing near them that looks like religion, but the courts of idolatry, and their abominable rites and ceremonies; filthy ceremonies, and fantastic or cruel rites with which they wor- ship images of wood or stone, and their brazen or their golden gods. Pity the wretches who dwell under antichristian tyranny, where every thing sacred is over-run with superstition, and the pure ordinances of the Gospel are daubed over so thick with various painting, and so buried under a load of human inventions, as to diminish, if not utterly destroy, all their use and power. Pity the Protestants whose places of worship are demolished, and the sanctuaries are thrown down all over their land. Pity the holy confessors that are banished from the courts of God, and his beloved worship; and those who are shut up in prisons, inclosed in dungeons, under heavy bonds of iron; and those also who groan in secret in their own houses, under the terror of watchful and malicious per- secutors. Let us put our souls in their soul's stead, and say then, "Would we not think our- selves fit objects for pity? And should we not desire the prayers of the saints of God?" Think then, Christians, let you and 1 think with ourselves, who made the dreadful and the happy difference? Happy for us indeed, but dreadful for our brethren, who endure tnese banishments, or heavy bonds!
2d. Reflection. Here let us reflect again, how much more excellent is the Gospel state, than that of the Levitical law! And how much more happy are Christians in this land, than
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the Jews in Canaan! Here we have houses of God near us, churches assembling in every town. They were forced to travel three times a year to Jerusalem, many long and weary miles: It is true God refreshed them in their journies, Psai. lxxxiv, 5, 6, 7. He gave them showers of rain when they were faint or thirsty; but they travelled through Baca, that is, the Valley of Weeping; many wants and inconveniencies attended them, and the diffi- culties and burdens of such a dispensation, were n >t light nor little.
We may yet continue this reflection, con- cerning those who dwell in this great city, and say, how great is the privilege the Christians in London enjoy, above those who dwell in dis- tant villages, or in little solitary cottages in the country! Here we have the Gospel preached in every street, and places of worship at our right hand, and our left: We dwell, as it were, in the courts of God, but the poor villager must travel many a mile, and perhaps through miry ways, to attend on the nearest ministrations of the word: and in the mean time the young and the feeble of the family must be confined at home. O what advances in knowledge and grace, what growth in holiness, and what ap- proaches to heaven are to be expected from those who dwell so near the places of Divine worship, and where the provisions of heaven are brought to our very doors!
O how desirable a thing it is to enjoy all such circumstances of life, as give us liberty to fre- quent the courts of God! How much should vt value, and how wisely should we improve
15*6 Invitations to
such a blessing. Have a care of neglecting clue seasons of worship, and be not negligent or infrequent in your visits to the courts of God, lest he lay some heavy restraints upon you, and divide you from his sanctuary. He has bands and chains of various kinds to cast upon such slothful professors; persecution or sickness, loss of your limbs, or loss of your senses, whereby you may be cut off from the blessings of his church; or he may break up house and remove far from you, because you do not visit him; or he may place your taber- nacle afar off from his own, and cut short your liberty; for it is he which determines the bounds of your habitations, Acts xvii, 26.
O how unhappily are some persons over- loaded with thp cares of this life! How are they hurried and overwhelmed in a tumult of worldly affairs! And the business of their daily calling is too often ready to entrench upon di- vine hours and ordinances. How sore a dis- tress is it to a pious Christian to be confined and withheld from the courts of God, by long and tedious distempers of body! How painful is it to his spirit to lie languishing and faint on a bed of sickness, while others are made to drink of the river of pleasure, and refreshing streams of the sanctuary! They are sorrowful, while others are made joyful in the house of prayer. They are tasting the wormwood and the gall, while we feed on the pleasant things of the house of God, and are satisfied with the goodness of his holy temple.
And thus I dismiss the second sense of the words, which probably was the precise mean-
Church Fellowship. 157
ing and chief design of the Psalmist himself, considering the dispensation under which he lived.
But when in the times of the New Testa- ment, we apply the language of the Jewish prophets to the state and institutions of the Gospel, we have encouragement enough from the example of Christ and his apostles, to ex- tend and further enlarge the meaning of those ancient phrases beyond the literal and Jewish sense, and thus accommodate them to Chris- tian affairs.
The third sense of the text therefore, when enlarged and explained to evangelical purpo- ses, may be this.
Approaching to God, in the style of the Gos- pel signifies, either our being brought nigh to God, and reconciled to him by the blood of Christ, and the grace of the holy Spirit, as in Eph. ii, 13, 18, In Christ Jesus ye who some- times were afar off are made nigh, and have ac- cess by one Spirit to the Father. Or else it means our drawing nigh to God in spirit and in truth, in prayer, or hoiy meditation, &c. So Heb. x, 21, 22, Having such an High Priest over the House of God, let us draw near with a true heart.
Dwelling in the courts of God, may signify an union to the church of God, which is his spiritual house, upon a solemn profession of his Gospel, and a visible allowed right to all the privileges and ordinances thereof. The church is the House of the living God, 1 Tim. Lii, I j. He dwells no longer in temples made with hands, nor confines his special presence 14
158 Invitations to
to any single spot of ground, or any material building: The assemblies of his saints are his courts, his dwelling places; relieve two or three are gathered together in his name, there is Christ in the midst of them, Matt, xviii, 20. Every particular church of Christ, as well as the church catholic or universal, is a holy temple of the Lord* built up for an habitation of God through the Spirit, Ephes. ii, 20, 21.
Now surely, if the men of Israel had a bles- sing pronounced upon them in my text, whose habitation was near to that material sanctuary, we may with equal assurance, and with much greater delight say, blessed is the man, O Lord, whom thou choosest andcausest to draw near unto thee, that he may dwell in thy house, in the sense of the New Testament; that he may be added to thy churchy Acts ii, 47: That he may be joined to the disciples, Acts ix, 26: That he may be received in the Lord, Phil, ii, 29: That he may be united to the Christian assemblies, and become a member of the church of Christ.
Let us again consider the Hebrew expres- sion, p^ THSn, that he may dwell in thy courts, which may with more exactness and propriety be rendered, he shall or mil dwell, ifc. and then the verse will sound thus, Blessed is the man whom thou choosest, and causest to «/;.- jiroach unto thee; he shall dwell in thy cruris, as a promised privilege; or he will do it as a voluntary and delightful practice; in which lat- ter sense, the words will afford this doctrine.
Doct. He that is caused in a spiritual man- ner to approach or draw near to God, will have
Church Fellowship. 159
a desire to dwell in the house of God, that is, to be united to his church.
He who has tasted that the Lord is gracious, and is brought near to God by the atoning blood of Christ, and the sanctifying influences of the Holy Spirit, will desire to be a visible fellow citizen with the saints, and to become one of the household. He who has frequent- ed the courts of God, attending on the worship of the church, and has felt the special presence of God there, convincing, converting, and com- forting his soul, will be glad to dwell there, and to join himself to the church, as a part or member of it, and that for these reasons fol- lowing.
1st Reason, Because he finds so much de- light in approaching near to God, that he de- sires still to be nearer. He feels that nearness to God is happiness; and he cannot have too much of that; he cannot be too near his chief good, and his soul's delight. When he has come up to the house of God, and only paid a visit there, he tasted so much sweetness in this visit, that he cannot satisfy himself to be a mere visitant, where he may be an inhabitant; he would dwell where God dwells, and be al- ways with him.
God himself, in infinite condescension, makes a visit to families, and to closets, where prayer is performed, and comforts praying souls. But God dwells in Zion, this is his re.st for ever, for he has desired it, Psal. exxxii, 13, 14. Therefore holy souls would dwell there also. David would have the ark brought' to Zion, that he might dwell with God: And he
160 Invitations to
often longed to dwell in God's house, Psal- xxvii, 4. Peter was near God on the holy mount, and he was immediately for making tabernacles, and dwelling there, Luke ix, 33.
He that has drawn near to God in worship, enjoys so much pleasure in common ordinan- ces, that he breat':es after special ones: With God's invitations he is pleased, and persuaded to come, and he would fain tuste the entertain- ment. When Christ by his messengers speaks in genera] to mankind, he finds a sweetness in the voice, he longs therefore to have Christ speak particularly to him as a believer and a friend. When Christ publishes love to the world, it is pleasant to hear it: But he longs to hear him say to his own soul, My beioved. He has heard wisdom inviting the sons of men to her feast, Prov. ix, 5, Come cat of my bread, and drink of the ivine which I have mingled. He has tasted of these provisions in the spirit- ual sense of them, and he would partake there- of in all the sensible emblems too.
He is well pleased with the covenant of grace, and he agrees to it heartily; he would therefore set his own seal to it, and receive a seal from God. He that has a true relish of Divine privileges, will long after their increase and enlargement; he that has felt any thing of heaven., will get as near it as possible here on earth.
Now are these the breathings of our souls? Have Ave ever found such Divine deli.'.: in approaching to God, as makes us long . greater degrees of nearness to him? We have reason to cioubt, whether our hearts ever drew
Church Fellowship. 161
near to God in the common institutions of his worship, such as prayer, reading, and hearing the -word, if we have no appetite to the special entertainments of his house, and the provisions of his holy tabic. We may justly question, whether our souls are brought near to God at all, if we have no desire to dwell with him.
2d Reason. He that feels grace begun in his heart by approaching to God, will be ever pursuing those methods whereby it may be carried on. The very word or/.odotj.y or edijt- cation, which is used in several places of the New Testament to signify the growth of grace, Toes properly mean building up, and seems to have a special reference to the house of God, that spiritual building to which every true Christian should belong, and that in a visible manner too. He that was convinced of sin and of righteousness, and was led into the glo- rious light of the Gospel, by drawing near to God in public worship, when he was before blind and ignorant, will sureiy seek a greater nearness to God, that he may ensure Divine Illuminations, and dwell always in the light. He that was sanctified and made a new crea- ture, by approaching to God in the common ministrations of his temple, will lay himself v all the special advantages that the tem- ple is furnished with, to maintain his new na- ture, and increase in holiness. The commu- nion of the saints, and the fellowship of a church, is an appointed means for the increase of grace, and fruitfulness in every good work, Psal. xcii, 13, 14-, Those that be planted h *14
162 Invitations to
•house of the Lord, shall flourish in the courts of our God; they shall still bring forth fruit in old agf , they shall be fat and flourishing. And I think I may pronounce this truth boldly, that soul has nothing of true religion or piety be- gun, who is perfectly contented with any little and low degrees of it, and does not desire its increase.
The Christian who has found God in his sanctuary according to his word, longs to be satisfied with more of his special goodness. You may read his encouragements in the words of the prophet, Isa. lv, 3, 1 1, compared with chap, lvi, 4, 5, 6, 7. When the Lord said to him in the public ministry, Incline your ear and come unto me, hear and your soul shall live; and I will make an fverlasting covenant with' you; he heard the invitation of mercy, and he entered into the covenant of the Lord, and he begun to taste his grace: He came, he heard, and his soul lives. He has found the word of God accomplisniijg his good pleasure, and prospered thus far in the thing for which it was sent: Therefore he joins himself to the Lord, and takes up his place in his house, and takes hold on his covenant in a public profes- sion; he hopes now he is brought to God's ho- ly mountain, that he shall be made joyful in his house of prayer.
He that has found the accomplishment of some promises, would put his soul directly under the influence of all of them. He has faith, and believes that God is faithful, and will fulfil all his relations; he has trusted in several of the relations which God has assum"
Church-Fettoivahiji. 1 63
cd and found them already fulfilled, as a faithful Creator, Preserver, Redeemer, Sec. now he would put himself under his care as a Father of the fafriily, and a master of the house, as the king of his Church; and when lie en- ters into Zion, or joins himself to a Christian church, he humbly expects to find those promises made good. Psal. exxxii, 15, 16, [will abundantly bless her provision; I will .satisfy her poor with bread. I will also clothe her priests with salvation, and her saints shall shout aloud for joy. And Psal. xcii, 13, Those who are planted in (he courts of God shall flourish and he fruitful there.
Now it is proper to put this question to our own souls: Do those of us who are joined in in holy fellowship take pleasure in our station in the church, as it is an appoimed means to in- crease grace in us, and to promote universal holiness both of heart and lifer Do we wait upon God in the solemn ordinances of his church, with an humble faith in his promises, that he will meet and bless us there?
And as for those of us who have not yet taken up our places in the house of God, do we desire that holiness should increase in us? And why then do we not breathe after the blessings of Sion, and an accomplishment of those promises which God has made to his Church? What sign or evidence can we have that we ever begun to receive grace from God, if we have no longing desires of soul io enjoy greater degrees of it? And how can we pie- tend to long after growth in grace, if we f.e- fase ihe appointed means of it?
164 limit a lions to
3d Reason
to God in public worship, finds his soul soften- ed by the approaches of Divine grace, and £eels the awful impression of Divine com- mands to perform sock.l worship. He reads his duty plain by the light of nature, that there ought to be religious societies, and public honor paid to God: He reads it yet plainer in the word of scripture, that, the original Christians were wont to form themselves in- to churches, or sacred societies, to celebrate the institutions of their Lord, and are requir- ed by the apostle not to forsake these assem- blies: His conscience feels the Divine au- thority, and he cannot resist plain duty.
It would be too large, here to jay down half the reasons of church-fellowship, as a duty in- cumbent on those that have tasted of the grace of God; it may be proved in a typical way at least, from the practice of the Jews, and the church under the Old Testament, in their public and solemn covenanting with God: It may be further evidenced by the many prophe- cies and promises concerning Zion, some of which have a reference to New Testament times, and the assemblies of the saints under the dispensation of the Gospel: It may be inferred from the directions of our Lord Jesus Christ, concerning the discipline of a church, as well as from the positive institution of the Lord's Supper, which must not be celebrated but in a Christian assembly: It may be argu- ed from the many counsels and directions which St. Paul has given concerning various offices; and forms of order and govern:
Ch u rch Fello ivshiji . 1 65
■which can have no place, but in a particular church: The great designs and ends of church fellowship, with regard to the public honor of God, the glory of Christ, and the spiritual benefit of men, are sufficient proofs of this duty: And all those arguments are establish- ed and confirmed by the practice of the apos- tles, and the primitive converts.
Now I sayi a soul that has approached unto Cod in divine ordinances, will obey Divine commands: He that tastes sacred pleasure, will learn sacred duty. He that has received Divine mercy, will reverence Divine authori- ty. So the saints in 2 Cor. viii, 5, They gave their own selves first to the Lord, and then resigned themselves to the directions and commands of the apostles, according to the will of God.
Now let us see whether we feel the influ- ence of this command. Do we, who are join- ed in holy Communion, continue our stations in a Church of Christ, from the authority of a Divine institution, and love to the ordinance? Or is it because we cannot without difficulty or shame break the bonds of C'irist, and cast his cords from us? And let us all examine by this rule, whether we cruiy approach unto God in ordinances, or no. Have we been melted by Divine love into a compliance with all the institutions of God? Or can we easily content ourselves to make a mere common profession, without ever subjecting ourselves to the ordinances of God's house? If you be- lieve the special solemnities of the church to be a Divine appointment, and yet have no
1G6 Invitations to
thought or desire tending that way, you will have much ado to prove that you are sincere in any part of worship.
4th Reason. He that truly draws near to God, finds so much satisfaction in it, that he loves to lay himself under mere and stronger engagements to abide near to him. Those that delight in seeking the Lord their God, will not only ask the way to Zion with their faces thitherward, but they will also agree to- gether and say, Come, end let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten, Jer. 1, 4, 5. In a solemn man- ner they will give themselves up to the Lord in the face of his church. They take pleasure to lay bonds on their souls to walk closely with God; and they believe, and rejoice that the great God engages himself at the same time to walk with them, according to his ancient promise, Lev. xxvi, 3, 12, If ye walk in my statutes, and keep my commandments and do them, I will walk among you, and will be your God; and ye shall be my people.
Besides, a person that is truly brought near to God by Jesus Christ, loves to put himself under the watch and care of Christ, and that in the most express and sensible manner, by coming into his house. He takes up his place there, that he may be guarded from those temptations, whereby the world might allure him to depart from God again. He gives him- self up to the care and watchfulness of tin tor, whose business it is to watch over souls: He subject!-, himself to the watchful eye and fjire of all his brethren and fellow-cjuistians in
Churth Fciloivshiji. 167
the church, that they may be as guards and as- sistants to him in his holy work. He thinks he can never lay himself under too many obliga- tions to the Lord; and he desires that the vows of God may ever abide upon him, that his soul may be kept from all iniquity, and from wan- dering into forbidden ways.
Shall I entreat you now to inquire whether *his be the temper of your hearts? Have you found so much pleasure in approaching God, and are you so fully persuaded that your hap- piness consists in it, that you are desirous to bind yourselves in the strongest manner to abide with God? Or do you think you have too many bonds upon you already? And is it for that reason you abstain from the fellow- ship of a church, least ye should be tied too fast to religion, and have too many eyes and guards upon you? It is a dangerous sign that you have never been truly brought near to God, if you are willing to live at a looser rate, and are afraid of too many engagements to holiness.
5th Reason. He that draws near to God in worship, and enjoys the sweetness of the ordi- nances of Christ, will endeavor to maintain his public honor in the world. It is by such a public profession, Christ is honored among men, and in his house are his ordinances cele- brated. Now should Christians refuse this | duty, where would be a church to bear up the : holy name of Chiist in this sinful world? i Where would be a house of God for ordinances j to be administered in? It is therefore out of love to the ordinances where his soul has ap- j .p'Ukchcd nigh to God, and out of love to
I
168 Invitations to
Christ, to support his glory, and confess him among- men, that such a person will dwell in the courts, in the house of the Lord, and give up his name to Christ in the fellowship of his church.
And what can our consciences answer now to such an inquiry as this? What concern have we for the public honor of Christ? Can we pretend to have tasted of his grace, and have no regard for his glory? Do we plead his name before God as our only hope, and are we un- willing to confess his name before men? Are there none of you in this assembly, who hope you are brought near to God by the blood of Christ, and yet delay and refuse to give this public honor to him in the world? What would become of the profession of the name and glory of Christ among men, if all were of your mind, and took no more care to main- tain it than you do? Where would any of the church of Christ be found? Where would the special ordinances of the Gospel be adminis- tered, or any such thing as the public com- munion of the saints? If all were so negligent in this matter as you are, churches would be lost, and the Lord's supper quite forgotten; though our Lord appointed it to continue till he come.
6th Reason. lie that is brought near to Gocu and united to Christ, will love to look like one that is near God, like a member 6f Christ) and one of the body. He that is of the family of the faithful, delights to appear like one of Christ's household, and therefore will dwell in his house. Gospel visible churches are types
Church- Fellowship. 169
of the invisible: and a true Christian is not ashamed to own his relation to the church above, by his communion with the church on earth.
It is true, a person may be a child of God in secret, and of the household of Christ, and yet may not at present have taken up his place in the family, nor dwell in the house of God, nor be jomed to any visible church; but then such persons look like strangers, like the children of this world, for they dwell with them in the visible kingdom of Satan: now true Christians would, or should look like themselves, and not appear like foreigners and strangers, but as fellonv-eitizcns with the sai?its, Eph. ii, 19.
I confess there may be some seasons and circumstances, which may not only indulge, but even oblige Christians to conceal their character and profession. Piety and prudence agree well together; and we are not to expose ourselves, nor our sacred things, to a cruel and scoffing age, without an apparent call of Christ. Pearls must not be cast before swine, lest they trample them under their feet, and turn again and tear us. But remember, my friends, that this can new :.v be an excuse for a constant and universal neglect of the profession of Christ, and communion with his churches: and doubt- less the guilt of such a neglect is more heinous in a day of liberty, and when there is the temptation and danger.
7th Reason. He that approaches lo God the Father,and holds communion with him, loves to be near the children, and to hold communion with the saints; (or he that loves Cod mus 15 ft
170 Invitations to
his brother also, 1 John iv, 21. And he must shew his love by delighting- in their company, and dwelling with them, in the house of their common father. He must and will hold a vis- ible fellowship with them, as he hopes he has a share in their invisible blessings. All their in- firmities and their follies do net disgust him half so much, as the image of God in them gives him pleasure: he loves to be with them, for God is with them; and he longs to be one of them, for they are one with Christ, united to him in one spirit. There is a more intimate freedom in holy conversation among the inhab- itants of one house, among the members of a Christian church. They grow into an inward acquaintance; there is an opening their bo- soms and their hearts to their brethren, and a sacred friendship in spiritual affairs. See what affectionate intimacy David expresses, and what kind things he speaks concerning a fel- low member of the Jewish church, though he indeed proved a false one, Psal. Iv, 13, 14, Thou my. equal, my guide, and mine acquaint- ance; ive.took sweet counsel together, and walk- ed unto the house of God in comfiany: and fel- low Christians in the same society do, or should maintain such a pious amity.
Surely we have but poor evidences that our «ouls approach to God in his worship, if we have mean thoughts of his family, and despise his children, as though they were not worth be one with us, or we ashamed to be one with them. Will God, the glorious and the holy dwell amongst them, and arc they too despica- ble and unworthy to have onr company? Let if a
CJiurch Fcllowxhiji. 171
iisk our own hearts if we are related to God by adoption, and become his children, why do we not join ourselves to the family, and hold com- munion with our brethren?
REFLECTIONS.
I. What further remarks shall we make now, at last, upon this doctrine, and this dis- course? Surely they teach us to make a severe reflection upon ourselves and our conduct; if we find no desire to dwell in the house of God, no breathings of soul after the fellowship of saints, and the special ordinances of the church of Christ. Either we labor under some mistake, some ignorance of duly; or we are under the power of some present tempta- tion; or else our fancied approaches to God are but deceits and delusions. Observe my words; I cannot say this is the case of all that are not joined to the disciples, and added to the visi- ble church; but this must be the case of all that have no desires of it. They that have no inclination to get nearer to God than they are, have a just reason to think they were never brought near him.
II. There are surely some sensible defects or corruptions in that church, or there is a de- cay of religion in its members, where church fellowship is not still esteemed a pleasure and a privilege. Where holy communion is an in- sipid and tasteless thing, there must be some degrees of distance and estrangement between
17" 2 Invitations to Church Fellowship.
God and his people; either God is in some measure withdrawn from that church, where saints delight not in their public assemblies and ordinances, or he is withdrawn from our souls, if we take not delight therein; for where God dwells among his saints, pleasure will dwell too. It is the presence of Gcd m heaven, where pleasures are grown up to their full perfection.
Let us ask our souls, whether we are not de- caying Christians? Did we not use to come up to the house of God with joy, and worship together with delight? And that perhaps in times of difficulty too, as well as in days of greater liberty? What a blessed frame of spi- rit was David in, Psal. xlii, 4! And surely we have felt the same sacred pleasure too, when we went up, as it were, in multitudes to the house of God, with the voice of joy and praise. Is it thus with us at present? Or have we lost the sense and savor of those days?" Where is that holy desire, that impctient long- ing and thirsting after God, which once ap- peared among us? Our dwelling in the house of the Lord, has perhaps made the good things of his house familiar, common, and contempt- ible. O let us strive, and labor, and pn recovering grace. Decays will grow upoi and separate us farther from God, and from the delightful sense of his favor, unless we tire watchful, find repent and renew our first
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"T instruction :nore full and appropriate. The sub- jects are, however, of general concern; and the vol- ume may be useful on shore as well as at sea, in the country as well as in the town. Bach discourse is followed by a short prayer.
18. Collye^s LECTURES ON
SCRIPTURE FACTS, in 1 vol 8 iro. on fine paper and large type; to contain 500 pages; price to sub- scribers §2, 25, bound and' lettered. This work is highly spoken of by the editors of the London Evan- gelical Magazine; and the Rev. Drs. Morse and Baldwin, and Rev. Messrs. Norton and Codman, have given letters recommendatory for this edition. Those who become responsible for eight copies shall receive a ninth gratis. Dr. Collyer's other works •will be printed after this volume is out in a corres- ponding manner. This work will very speedily go to press, and it is hoped will be ready for delivery by 1st of December.
19. The LIFE of DAVID BRAIN-
ERD, Missionary to the Indians, with an abridg- ment of his Diary and Journal from President Ed- wards. By John Styles, author oi'an essay on the Stage, &c. ]2mo. 1 Dollar.
20. The Substance of THREE DIS-
COURSER, delivered in Park-Street f£urch,Boston;
August 11, 1811. By Joseph Buckminster, D.D. Pastor of a Church of Christ, in Portsmouth, N. H, "I am not ashamed of the Gospel oi' Christ," Pa.v i- Price
DR. SCOTT'S FAMILY BIBLE.
This work is so well known that any
thing here is needless by way of recommendation. There are now in press two editions of it; one in quarto which is sold at 6 dolls, per volume, handsome- ly bound and lettered; vols. 1,4, and 5, are ready. The whole will be comprised in 5 vols, of this size; and to this edition will be added Butterwortlvs Con- cordance. The remaining volumes will soon be done. Another edition in octavo is in forwardness; to be comprised in 6 vols; this is printed on superfine, fine, and common paper, the first is sold at §3,50 per volume, in boards; the second at. g2,50; and the third at §2. The first and second volumes are now- ready for sale. S. T. Armstrong is agent in Boston for the publishers of both editions, and will be happy to furnish subscribers and others. Specimens of all the kinds may be' seen at his store.
SCOUGAL'S LIFE OF GOD IN
THE SOUL OF MAN ISmo. will soon be pub- lished in a neat and, handsome s>yle, with an Appen- dix.
For a particular Catalogue of Books for Sale, I beg. leave to refer you to the cover of the Panoplist and Magazine from ime to time. All orders will be executed promptly. The Printing Business is con- tinued, orders in that line will meet immediate at- tention.