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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
Church Fellowship. 155
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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TOR, by the same author, designed ;<.s a reading
book for schools; 12mo. half bound 75 cents.
7. THE SAINT'S EVERLAST-
ING REST; or a Treatise of die blessed s^ate of the
Saints in their enjoyment of God in Heaven. By the
late pious and Rev. Richard Baxter. 13mo. Price
bound §1.
8. THE VOICE OF GOD TO THE
CIIURCHEb. A Sermon on the death of the Rev,
George Cran, Augustus Desgranges, and Jonathan
Brain, Missionaries in India: From the London
Missionary Society, Preached at Gosport, March,
• r
1811. By David Bogue. Firsl American edition'.
8vo. Price sewed 17 cents.
9. THE FOUNDATION OF GOD
SURE Also 5i.Ai.ED. A Sermon preached July
31, 1811, at the Installation of the Rev. Edward D.
Grihin, D. D. to the Pastoral care ol the church in
Park Street, Boston. By Samuel Worcester, D. D.
Pastor of the tabernacle Church in Salem, Svo. sew-
ed in blue 25 cents.
10. HYMNS FOR INFANT
MINDS. ii\ the author of Ur:g:nal Poems tor In-
fant minds; Rhymes for the Nursery; 24to. Price sew-
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12 cents single.
11. THE JUVENILE REPOSI-
TORY, 18mo published monthly. Price to Subscrib-
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12. THE PANOPLIST AND MIS
SJONAKY MAGAZINE UNITED. As this work
Las 'btanied a very extensive circulation, and hris re*
cei. d the support and approbation of a large portion
of the religious community, it is not thought neces.
5-ary to give a particular description of it. The great
objects which those who conduct it have in view,
are the diffusion of knowledge, the promotion of
sound literature, and. above all the propagation and
defence of those doctrines of the Bible, which are
emphatically styled the Doctrines of the reformation.
This work is printed monthly, each number con-
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to wit, Two dollars and forty cents, will be due and
demanded by the publisher and his agents on the de-
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volume was published in June. The following dis-
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allowed a deduction of 10 per cent; and those who
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The numbers shall be delivered at the book store of
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other place in Boston, carefully done up in bundles,
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All the Minor for this volume are engaged.
18. The TERMS OF CHRISTIAN
COMMUNION: with the solution of various ques-
tions mid cases of conscience arising from this sub-
ject. By Isaac Watts, D. 1). First American
edition. 18mo. Trice bound, 63 cents.
14. A CATECHISM, exhibiting, in
a plain and cdiicise manner, the Scripture account of
BAPTISM; designed pai'ticularly for common rea-
ders; in which some of the Cilosses upon Divine
Truth will be defaced and charms dissolved, whicli
have unhappily divided the Christian worjd, and
drawn away so many from the simplicity of the Gos-
pel revelation of the ordinance of Baptism; by the
Jlev. Reuben Emerson, A.M. Pastor of a Church
of Christ, in Reading, Massachusetts. With six
neat Engravings*
Ask for Uie old paths. Jeremiah i, 16.
Stand fast and hold the traditions, which you
have been taught, whether by word, or our
epistle, Paul to the Thessalonians.
Price 13 cents single, a liberal allowance, to those
who purchase a quantity for sale or gratuitous distri-
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*
15. The COMMUNICANT'S
SPIRITUAL COMPANION. A new edition of
this excellent volume. Price 63 cents, bound.
16. SAURIN'S SERMONS, 7 vols.
8vo. He has lately purchased the remainder of the
edition of this valuable work, and will be ghid to sup-
ply complete sets at $2 a volume; or single volumes
at $2,50 each, bound, or $2 25 i" boards.
Will go to Press, very soon,
17. SERMONS TO MARINERS,
by Rev. Abiel Abbot, A M. Pastor of the first
church in Beverly, in 1 vol 12 mo. at gl. On ex-
cellent paper, bound and lettered. To those discour-
ses, originally addressed to seamen, the author has
added a few others to render the whole a compend
■
"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.
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