Quest. LXI., LXII., LXIII., LXIV.

QUEST. LXI. Are all they saved who hear the gospel, and live in the church?

ANSW. All that hear the gospel, and live in the visible church, are not saved, but they only who are true members of the church invisible.

QUEST. LXII. What is the visible church?

ANSW. The visible church is a society made up of all such as, in all ages, and places of the world, do profess the true religion, and of their children.

QUEST. LXIII. What are the special privileges of the visible church?

ANSW. The visible church hath the privilege of being under God’s special care and government, of being protected and preserved in all ages, notwithstanding the opposition of all enemies, and of enjoying the communion of saints, the ordinary means of salvation, offers of grace by Christ to all the members of it in the ministry of the gospel, testifying, that whosoever believes in him shall be saved, and excluding none that will come unto him.

QUEST. LXIV. What is the invisible church?

ANSW. The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head.

They who are made partakers of Christ’s redemption, and are brought into a state of salvation, have been before described, as members of Christ’s body the church; and we are now led to consider them as brought into this relation to him, and accordingly are to enquire in what sense they are members of Christ’s church, and so to speak of this church as to its nature, constitution, subjects, and privileges. And,

I. What we are to understand by the word church, as we find it applied in scripture.

1. It is sometimes used to signify any assembly that is met together, whatever be the design of their meeting. Though, indeed, it is very seldom taken in this sense in scripture; nevertheless, there are two or three places in which it is so understood: thus the multitude that met together at Ephesus, who made a riot, crying out, Great is Diana of the Ephesians, are called a church; for the word is the same, which we generally so render, in Acts xix. 32. Our translators, indeed, render it, The assembly was confused, and, in ver. 39. it is said, This matter ought to be determined in a lawful assembly, that being an unlawful one; and, in ver. 41. The town-clerk dismissed the assembly; in all which places, the word, in the Greek[257], is the same which we, in other places, render church; and the reason why our translators have rendered it assembly, is, because the word church is used, in a very uncommon sense, in these places: and we do not find it taken in that sense in any other part of scripture.

2. It is frequently used, by the Fathers, metonymically, for the place in which the church met together for religious worship, and so it is often taken among us, and some other reformed churches, as well as the Papists; but it does not sufficiently appear that it is ever so understood in scripture. It is true, some suppose, that it is taken in this sense in 1 Cor. xi. 28. where it is said, When ye come together in the church, I hear that there are divisions among you; and, they think, it is farther explained, and proved to be taken in this sense, from what the apostle adds, in ver. 20. When ye come together in one place; and also from what is said in ver. 22. Have ye not houses to eat and drink in, or despise ye the church of God? From whence they conclude that the apostle means nothing else but the place where they were convened together, and, more especially, because it is here opposed to their own houses.

But to this it may be replied, that, in the first of these verses but now mentioned, viz. when ye come together in the church, it may be very easily understood of particular persons met together with the rest of the church; and when it is said, in ver. 20. that when ye come together into one place, this does not refer to the place in which they were assembled[258]; but to their meeting together with one design, or accord. And when it is said, in ver. 32. Have ye not houses to eat and drink in, or despise ye the church of God? the opposition is not between their own houses and the place where they were together; but the meaning is, that by your not eating and drinking in your own houses, but doing it in the presence of the church, or the assembly of God’s people that are met together, you are not only chargeable with indecency and interrupting them in the work which they are come about, but you make a kind of schism among them, as doing that which they cannot, in conscience, approve of, or join with you in; and this you are ready to call caprice, or humour, in them, and hereby you despise them. And, indeed, the place of worship cannot properly speaking, be said to be the object of contempt; therefore the apostle does not use the word, in this metonymical sense, for the place of worship, but for the worshipping assembly.

Object. The word synagogue is often taken metonymically, in scripture, for the place where persons were assembled to worship: thus our Saviour is said sometimes to teach in the synagogue of the Jews, Matt. iv. 23. and elsewhere we read of one, concerning whom the Jews say, He loveth our nation, and hath built us a synagogue, Luke xii. 5. and elsewhere the Psalmist speaking of the church’s enemies, says, they have burnt up all the synagogues of God in the land, Psal. lxxiv. 8. and the apostle James, adapting his mode of speaking to that which was used among the Jews, calls the church of God a synagogue, If there come unto your assembly, or synagogue, as it is in the margin, a man with a gold ring, &c. James ii. 2. where the word is taken for the place where they were assembled; therefore we have as much reason to understand the word church for the place where the church meets together.

Answ. It is true, the word synagogue, in most of these scriptures, is taken for the place where persons meet together on a religious account, though it is very much to be doubted whether it be to be understood so in the last of the scriptures referred to, and therefore our translators render it assembly; and so the meaning is, when you are met together, if a poor man come into your assembly, you despise him: but suppose the word synagogue were to be taken in this, as it is in the other scriptures, for the place of worship, and that, by a parity of reason, the word church may be taken in the same sense; all that can be inferred from hence is, that they, who call the places of worship churches, speak agreeable to the sense, though it may be not the express words of scripture: but this is so trifling a controversy, that it is not worth our while to say any thing more to it.

The learned Mede[259] insists largely on it, in a discourse, founded on those words of the apostle before-mentioned, Have ye not houses to eat and drink in, or despise ye the church of God? in which he attempts to prove, that the apostle, by the church, means the place of worship, from the opposition that there is between their own houses and the church of God, the inconclusiveness of which argument has been before considered. What he farther says, to prove that there were places in the apostle’s days, appropriated, or set apart, for divine worship; and, in particular, that the room in which they met together, on the days of our Saviour’s resurrection, and eight days after, in which they were honoured with his presence, was the same in which he eat his last Passover with them, and instituted the Lord’s Supper, and that it was in that place that they constantly met together for worship, and that therein the seven deacons were afterwards chosen, mentioned in Acts vi. and that after this a goodly church was erected on the same spot of ground; these are no other than uncertain conjectures. That they met together in an apartment, or convenient room, in the dwelling-house of some pious disciple, is very probable; but his observations from its being an upper room, as freest from disturbance, and nearest to heaven, seems to be too trifling for so great a man. And what he says farther, in defence of it, as supposing that this is what is intended by their breaking bread from house to house, in Acts ii, 46. is not so agreeable to the sense of the Greek words[260], as our translation, which he militates against, and supposes, that it ought to be rendered in the house, that is, in this house appointed for the same purpose.

What he farther adds, to prove that there were particular places appropriate for worship, in the three first Centuries, by referring to several quotations out of the Fathers, who lived in these ages, is not to be contested; though the objection he brings against this being universally true, taken from what Origen, Minutius, Felix, Arnobius, and Lactantius say, concerning the Christians, in their time, declining to build them, after they had been disturbed and harrassed, by various persecutions, seems to have some weight in it, and is not sufficiently answered by him. What he says on this subject, may be consulted in the place before-mentioned.

All that we shall say, as to this matter, is, that it is beyond dispute, that, since the church was obliged to convene together for religious worship, it was necessary that the usual place, in which this was performed, should be known by them. But it still remains uncertain, whether, (though, at some times, in the more peaceable state of the church, they met constantly in one place) they did not, at other times, adjourn from place to place, or sometimes convene in the open air, in places where they might meet with less disturbance from their enemies. All, who are conversant in the history of the church in those ages, know, that they often met, especially in times of persecution, in caves, and other subterraneous places, near the graves of those who had suffered martyrdom, in which their end was not only to encourage them to bear the like testimony to Christianity, that they had done, but that they might be more retired and undisturbed in their worship.

But, to add nothing more on this subject, as being of less moment, that which I would principally militate against is, what that excellent writer, but now mentioned, attempts to prove, in his following Dissertation[261], concerning the reverence that is due to these churches; not only whilst divine duties are performed therein, but at other times, as supposing that they retain a relative sanctity, which calls for veneration at all times. The main stress of his argument is taken from the sanctity of those places, which, by divine appointment, were consecrated for worship, under the ceremonial law; and the reverence that was expressed by persons when they entered into them, which, by a supposed parity of reason, he applies to those places which are erected for worship under the gospel-dispensation.

To which it may be replied, that it does not follow, that because the tabernacle and temple had a relative holiness in them, and therefore the same thing is applicable to the places of worship under the gospel-dispensation. For the temple was a type of God’s presence among men, and in particular of the incarnation of Christ, which was a glorious instance thereof; and it was an ordinance for their faith in this matter, and therefore holy. And besides, there was a visible external symbol of God’s presence in these places, whose throne was upon the mercy seat, between the cherubims, in the holy of holies; and therefore this might well be called a holy place, even, when worship was not performed in it: but it is certain, that other places of worship, and, in particular, the synagogues were not then reckoned so, when no worship was performed in them, though they were erected for that purpose; and our Saviour seems to insinuate, that the holiness of places is taken away under the gospel-dispensation, as appears by his reply to the woman of Samaria, when speaking concerning their fathers worshipping in that mountain, viz. in the temple that was erected on mount Gerizzim, he says, that the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father, John iv. 20, 21. that is, no place shall be so consecrated for religious worship, as that it shall be more acceptable there than elsewhere, and consequently no veneration is to be paid to any such place more than another, where the same worship may be performed[262]. But this is little other than a digression from our present design, which is to shew, that the word church, in scripture, is, for the most part, if not always, taken for an assembly of Christians met together for religious worship, according to the rules which Christ has given for their direction herein.

The Hebrew word, in the Old Testament, by which the church of the Jews is signified, is generally rendered the congregation[263], or assembly; so that in our translation, we never meet with the word church in the Old Testament; yet what is there called the congregation, or assembly of the Israelites, might, very properly, be called a church, inasmuch as it is so styled in the New Testament: thus it is said, concerning Moses, that he was in the church in the wilderness, Acts vii. 38. But it is certain the word church is peculiarly adapted, in the New Testament, to signify the Christian church worshipping God, according to the rules prescribed by our Saviour, and others, delivered by his apostles, under the Spirit’s direction; which is the sense in which we are to understand it, in speaking to these answers.[264] And this leads us to consider,

II. That the church is distinguished into visible and invisible, each of which are particularly defined, and will be farther insisted on, under some following heads; but before this, we may offer something by way of premisal, concerning the reason of this distinction. The word church, according to the grammatical construction thereof, signifies a number of persons that are called; and, in its application to this present subject, every one, who is a member thereof, may be said to be called to be made partaker of that salvation which is in Christ. Now, as there is a twofold calling spoken of in scripture, to wit, one visible and external, whereby some are made partakers of the external privileges of the gospel, and all the ordinances thereof; the other internal, and saving, whereby others are made partakers of those special and distinguishing blessings, which God bestows on the heirs of salvation: the former of these our Saviour intends, when he says, Many are called, but few are chosen, Matt. xx. 16. the latter is what the apostle speaks of, when he connects it with justification and glorification, Rom. viii. 30. Now they who are called in the former of these senses, are included in that branch of the distinction which respects the visible church; the latter are members of that church which is styled invisible; the former are members of Christ by profession; the latter are united to him, as their Head and Husband, who are made partakers of spiritual life from him, and shall live for ever with him. The members of the visible church are the children of God, as made partakers of the external dispensation of the covenant of grace; such God speaks of, when he says, I have nourished and brought up children, Isa. i. 2. and elsewhere he says, concerning the church of the Jews, who were externally in covenant with him, Israel is my son, even my first-born, Exod. iv. 22. But the members of the invisible church, are the children of God by faith, Gal. iii. 16. and because children, in this sense, therefore heirs; heirs of God, and joint-heirs with Christ, Rom. viii. 17. These things must particularly be insisted on; and accordingly,

I. We shall speak something concerning the invisible church, which is described, in one of the answers we are explaining, as containing the whole number of the elect, that have been, are, or shall be gathered into one, under Christ their Head.

1. They are said to be elect, and subject to Christ their Head; upon which account, some have included, in this number, the holy angels, inasmuch as they are styled, by the apostle, elect angels, 1 Tim. v. 21. and Christ is, in some respects, their Head, as the apostle calls him, The Head of all principality and power, Coloss. ii. 10. and elsewhere the church is said to come to an innumerable company of angels, Heb. xii. 22. But though they are, indeed, elected, it may be questioned, whether they were chosen in Christ, as the elect among the children of men are said to be; and, though Christ be styled their Head: yet his Headship over them doth not include in it those things that are implied in his being the Head of his chosen people, as he is the Head of the covenant of grace, on which their salvation is founded; or the Captain of their salvation, as he is styled, chap. ii. 10. who, having purchased them by his blood, brings them into a state of grace, and then to glory. For these and such-like reasons, I would not assert that angels are properly a part of Christ’s invisible church, and therefore it only includes those that are elected to salvation among the children of men.

2. They are farther described as such, who have been, are, or shall be gathered into one, under Christ the Head; therefore there is a part of them that are not actually brought into him. These our Saviour speaks of under the metaphor of sheep, who were not of this fold, concerning whom he says, Them also I must bring, and they shall hear my voice, John x. 16. And there is another part of them, who are triumphant in heaven, as well as those that are actually called by the grace of God, who are in their way to heaven, struggling, at present, with many difficulties, through the prevalency of corruption, and conflicting with many temptations, and exposed to many evils that attend this present state. These different circumstances of those who are brought in to Christ, give occasion to that known distinction between the church triumphant and militant.

Object. To that part of this description of the invisible church, which includes in it those that shall be gathered unto Christ, it is objected, that no one can be said to be a member of this church, who is not actually brought in unto him; for that would be to suppose, that unconverted persons might be members thereof, and consequently that Christ is their Head, Shepherd and Saviour; though they be characterized, in scripture, as children of wrath, running in all excess of riot, refusing to submit to him, and neglecting that great salvation which is offered in the gospel: How can such be members of Christ’s church, and that in the highest sense thereof?

And it is farther objected, against the account given of the invisible church in this answer, that a part of those who are said, to be the members thereof, are considered at present as not existing; and therefore it must be a very improper, if not absurd, way of speaking, to say, that such are members of Christ’s church.

Answ. I am not inclined to extenuate those expressions of scripture, which represent unconverted persons as children of wrath, in open rebellion against God, and refusing to submit to him; nor would I say any thing from whence such might have the least ground to conclude that they have a right to any of the privileges of God’s elect, or Christ’s invisible church, or that they are included in that number; for that would be to expose the doctrine of election to one of the main objections that is brought against it, as though it led to licentiousness: nevertheless, let it be considered, that this answer treats of the invisible church; therefore whatever privileges are reserved for them, who, though elected, are in an unconverted state, these are altogether unknown to them; and it would be an unwarrantable presumption for them to lay claim to them. However, we must not deny that God knows who are his, who are redeemed by Christ, and what blessings, pursuant thereunto, shall be applied to them: he knows the time when they shall be made a willing people, in the day of his power, and what grace he designs to work in them: he considers the elect in general, as given to Christ, and Christ as having undertaken to do all that is necessary to fit them for the heavenly blessedness.

Moreover, we must not suppose but that God knows, without the least doubt and uncertainty, the whole number of those who shall appear with Christ, in glory, at his second coming; for things that are future to us, are present, with respect to him, as with one single view, he knows all things, past and to come, as well as present; and therefore, if the expression made use of be thus qualified, which is agreeable to the design of this answer, I cannot see that the objection has sufficient force to overthrow it, any more than those arguments that are usually brought against the doctrine of election, can render it less worthy to be received by us.

As for the other branch of the objection, that they, who are not in being, cannot be denominated members of Christ’s church in any sense: though it be allowed, that such cannot be, at present, the subjects of any privileges; yet we must consider, that, since God seeth not as man seeth, they may, in his eternal purpose to save them, be considered as the objects thereof, and therefore in his account, be reckoned members of Christ’s invisible church, that is, such as he designs to bring into being, and afterwards to make them meet to partake of the inheritance of the saints in light. Therefore I see no reason to except against this mode of speaking, in which they are described as such, who shall be gathered under Christ, their Head: however, if the objection only respected the propriety, or impropriety, of a word, provided it had not a tendency to overthrow the doctrine of God’s certain and peremptory election, I would not militate against it.

3. This church, which is said to consist of the whole number of the elect, is styled invisible; by which we are not to understand, that their election of God cannot be known by themselves, since we have sufficient ground, from scripture, to conclude, that believers may attain the assurance thereof in this life: but it is so called, because many of them have finished their course in this world, and are entered into that state, in which they are, with respect to those that live here, no more seen.

Moreover, the number of those who are styled the members of this church, cannot be determined by any creature. It is only known to God; and that grace, which any of them experience, how far soever they may arrive to the knowledge of it themselves, cannot be said to be certainly and infallibly known by others; and therefore the apostle says, concerning them, that their life is hid with Christ in God, Col. iii. 3.

However, though this church be, at present, invisible, yet when the whole number of the elect shall be brought in to Christ, and, as the apostle speaks, Gathered together unto him, 2 Thess. ii. 1. then it shall no longer remain invisible; for when Christ, who is their life, shall appear, they also shall appear with him in glory, Col. iii. 4. We may farther observe concerning the church, as thus described,

(1.) That it has many glorious characters given of it: thus it is frequently called Christ’s spouse, in the Song of Solomon, by which he seems to intend more than what could well be said concerning the Jewish church; for the description there given of it, as being all fair, and without spot, Cant. iv. 7. and is rather applicable to the state in which the saints shall be hereafter, than that in which they are at present; and therefore I am inclined to think, that he speaks of the invisible church, or the election of grace. And this character, given of them, is taken from that conjugal union which there is between Christ and believers; on which account it is said elsewhere, Thy Maker is thine Husband, the Lord of hosts is his name; and thy Redeemer the Holy One of Israel, Isa. liv. 5. and the Psalmist describes it, in a very elegant manner, as thus related to Christ, when he says, upon thy right-hand did stand the queen in gold of Ophir, Psal. xlv. 9. and then speaks of it, as arrived to the highest pitch of honour and happiness, when introduced into the king’s presence in raiment of needlework, with gladness and rejoicing, being brought into his palace, ver. 14, 15. and the apostle calls it, The General Assembly and church of the first-born, which are written, Heb. xii. 23. or, as it is in the margin, enrolled in heaven; and it is also considered, when presented by Christ to himself, or to his own view at last, being brought to perfection, as a glorious church; not having spot or wrinkle, or any such thing; but holy, and without blemish, Eph. v. 27. In this respect it may be called, The holy catholic church, though many, without sufficient ground, understand those words of the creed, in which it is so called, in a sense very different from, and inferior to it.

(2.) This invisible church is but one body, and therefore not divided, like the visible church, into many particular bodies, as will be observed under a following head. This seems to be the meaning of that expression, in which it is said, My dove, my undefiled is but one, Cant. vi. 9.

(3.) It is not the seat of human government, as the visible church is; nor are persons said to be received into its communion. And whatever officers Christ has appointed, to secure the order, and to promote the edification of his churches, these have nothing to do in the church, considered as invisible; however, it is eminently under Christ’s special government, who is the Head, as well as the Saviour thereof.

(4.) There are many special privileges, which belong to it, that include in them all the graces and comforts, which are applied to them by the Holy Spirit: and so they are considered, as enjoying union and communion with Christ, in grace and glory, as being called, justified, sanctified, and many of them assured of their interest in Christ here and all of them shall be glorified with him hereafter. These privileges are insisted on, in several following answers; for which reason we pass them over at present, and proceed to consider another of the answers, which we are to explain: And accordingly,

II. We have an account of the visible church, which is described as a society, made up of all such, who, in all ages, and places of the world, profess the true religion, and of their children. In this description of the church, we may observe,

1. That it is called visible, not only because the worship performed therein, and the laws given to those particular churches, of which it consists, are visible; but its members are so, or known to the world: and the profession they make of the true religion, or subjection to Christ, as their Head and Sovereign, is open, free, and undisguised, whereby they are distinguished from the rest of the world.

2. It is called a society, which denomination it takes from the communion which its members have with one another: but, inasmuch as the word is in the singular number, denoting but one body of men, it is to be enquired whether this be a proper mode of speaking, though frequently used.

(1.) It is allowed, by all Protestants, that there are, and have been, ever since the preaching of the gospel by the apostles, many particular churches in the world[265]; and this is agreeable to what we often read of in the New Testament, as the apostle Paul directs his epistles to particular churches; such as that at Ephesus, Corinth, Philippi, &c. Some of these were larger, others smaller, as denoting, that no regard is to be had to the number of persons of which each of them consists: thus we read of churches in particular houses, 1 Cor. xvi. 19. and these may each of them, without the least impropriety of expression, be styled a visible church, for the reasons above mentioned.

(2.) It must also be allowed, on the other hand, that the church is spoken of in the singular number, in scripture, as though it were but one: thus it is said that Saul made havoc of the church, entering into every house, and haling men and women, committed them to prison, Acts viii. 3. and, speaking of himself, he says, Concerning zeal, persecuting the church, Phil. iii. 6. and elsewhere, that, beyond measure, he persecuted the church of God, and wasted it, Gal. i. 13. Now it is certain, that it was not one particular church that he directed his persecuting rage against, but all the churches of Christ, wherever he came, especially those in Judea, which he speaks of in the plural number, ver. 22. by which he explains what he means, by his persecuting the church of God; for it is said, He which persecuted us in times past, now preacheth the faith which once he destroyed, ver. 23. and elsewhere it is said, God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers, 1 Cor. xii. 28. by which we are to understand all the churches; for the apostles were not pastors of any particular church, but acted as pastors in all the churches wherever they came, though every church had its own respective pastor set over it, who was, in a peculiar manner, related to it; yet all these churches are called, in this place, the church. Therefore we are not to contend about the use of a word, provided it be rightly explained, whether persons speak of the church in the singular, or churches in the plural number. If we speak of the church, as though it were but one, the word is to be taken collectively for all the churches of Christ in the world: this the apostle explains, when he speaks of them all, as though they were one body, under the influence of the same Spirit, called in one hope of their calling, one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in them all, Eph. iv. 4-6. this is that unity of the Spirit which they were to endeavour to keep, and so to act agreeably to their faith herein; and, in this respect, we freely allow that all the churches of Christ are one; there is but one foundation on which they are built, one rule of faith, one way to heaven, in which they all professedly walk. Moreover, the churches of Christ have not only communion with one another, in their particular societies, but there is a communion of churches, whereby they own one another, as walking in the same fellowship with themselves, express a sympathy with each other in afflictive circumstances, and rejoice in the edification and flourishing state of each other. In these respects we consider the churches as one, and so call them all the church of Christ.

Nevertheless, this is to be understood with certain limitations; and therefore we are not to suppose that the church, as the seat of government, is one; or that there is one set of men, who have a warrant to bear rule over the whole, that is, over all the churches of Christ; for none suppose that there is one universal pastor of the church, except the Papists. All Protestants, however they explain their sentiments about the catholic visible church, allow, that the seat of government is in each particular church, of which no one has any right to give pastors to other churches, or to appoint who shall be admitted into their respective communion.

(3.) There is another thing in this description of the visible church, which stands in need of being explained and defended, when it is said, that it consists of all such as, in all ages, and places, of the world, do profess the true religion: if nothing be intended hereby, but that no one has a right to the privilege of communion of saints, or fit to be received into any church of Christ, but those who profess the true religion, namely, the faith on which it is built; this I am far from denying; for that would be to suppose that the church professes one faith, and some of its members another; or that it builds up what it allows others to throw down.

But I am a little at a loss to account for the propriety of the expression, when the church is said to be a society, professing the true religion, in all ages. It cannot be supposed that the church, or churches, that are now in being, are any part of that society which professed the true religion in Moses’s time, or in the apostolic age; but it is principally the propriety of expression that is to be excepted against; for I suppose, nothing is intended hereby, but that as the church, in every respective foregoing age, consisted of those who embraced the true religion, it consists of no other in our age.

There is one thing more which I would take leave to observe in this description of the church, which renders it incomplete, inasmuch as it speaks of it as consisting of those who profess the true religion; but makes no mention of that bond of union which constitutes every particular branch of this universal church of Christ. It speaks, indeed of those qualifications which belong to every one as a Christian, which is a remote, though necessary condition of being received into church communion; but takes no notice of that mutual consent, which is the more immediate bond by which the members of every church coalesce together: but this we may have occasion to speak of under a following head.

The last thing I observe, in this description of the visible church, is, that it consists not only of the professors of the true religion, but of their children; this is rather to be explained, than denied: however, I cannot but observe, that many have run too great lengths in what they have asserted concerning the right of children to this privilege. Some of the Fathers have not only considered them as members of the church, but brought them to the Lord’s table, and given them the bread dipped in the wine, the same way as food is applied to infants, when they were too young to discover any thing of the design thereof: that which led them into this mistake, was their misunderstanding the sense of our Saviour’s words, Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you, John vi. 53. supposing that this was meant of their eating bread, and drinking wine in the Lord’s supper, though they might easily have known that this was not our Saviour’s meaning; inasmuch as the Lord’s supper was not instituted, till some time after, and, when instituted, it was not designed to be reckoned so necessary to salvation, as that the bare not partaking thereof should exclude from it. Cyprian gives an account of his administering it to an infant brought by her mother; and relates a circumstance attending it, that savours so much of superstition, in that grave and pious Father, that I forbear to mention it.[266] And this was not only practised by him, but by several others in some following ages. And many in later ages speak of children as incomplete members of the church; and some suppose that this is the result of their baptismal dedication; others that it is their birth-right, and as the consequence hereof they have maintained, that when they come to be adult, they rather claim their right to church-communion than are admitted to it, as those are, who are not the children of church-members, and as a farther consequence deduced from this supposition, they assert, that if they are guilty of vile enormities, and thereby forfeit this privilege, they are in a formal way to be excommunicated, and that it is a defect in the government of the churches in our day, that this is not practised by them.

This is not what is intended by children’s being members of churches, together with their parents, in this answer; but that which I think all will allow of, viz. that children being the property of parents, they are obliged to dedicate them, together with themselves, to God, and pursuant thereunto to endeavour to bring them up in the nurture and admonition of the Lord, hoping that through his blessing on education, they may, in his own time and way, be qualified for church communion, and then admitted to it, that hereby the churches of Christ may have an addition of members to fill up the places of those who are called off the stage.

As to the concern of the church in this matter, which in some respects redounds to the advantage of the children of those who are members of it, they are obliged to shew their regard to them, so far as to exhort their parents, if there be occasion, to express a due concern for their spiritual welfare; or, if they are defective herein, to extend their censure rather to the parents, than to the children, as neglecting a moral duty, and so acting unbecoming the relation they stand in to them. Thus concerning the description given of the visible church in this answer; we shall now proceed to speak more particularly of it, and accordingly shall consider the former and present constitution and government thereof. And,

I. As to what concerns the state of the Jewish church before the gospel-dispensation; this was erected in the wilderness, and the laws by which it was governed, were given by God, and transmitted to Israel by the hand of Moses. There was a very remarkable occurrence preceding their being settled as a church, that we read of, Exod. xix. 7, 8. in which God demanded an explicit consent from the whole congregation, to be his people, and to be governed by those laws he should give them, upon which they made a public declaration, that all that the Lord hath spoken we will do. And Moses returns the words of the people unto the Lord. And soon after this there was another covenant-transaction between God and them, mentioned in a following chapter, when Moses came and told the people all the words of the Lord, and all his judgments; and the people answered with one voice, saying, All the words which the Lord hath said will we do. And this was confirmed by sacrifice, and he took half the blood thereof and put it in basons, and half of the blood he sprinkled on the altar, and he took the book of the covenant and read it in the audience of the people; upon which they repeat their engagement, all that the Lord hath said will we do, and be obedient. And then he took the blood and sprinkled it on the people, and said, behold the blood of the covenant which the Lord hath made with you, concerning all these words, Exod. xxiv. 3, 5-9. and then we have an account of an extraordinary display which they had of the divine glory, They saw the God of Israel, and did eat and drink, ver. 11. which was a farther confirming this covenant. And upon some important occasions they renewed this covenant with God, avouched him to be their God, and he condescended at the same time to avouch them to be his peculiar people, Deut. xxvi. 17, 18. Thus they were settled in a church-relation by God’s appointment, and their solemn covenant and consent to be his people.

After this we read of God’s settling the form of their church-government, appointing those various ordinances and institutions which are contained in the ceremonial law, and settling a ministry among them, and giving directions concerning every branch of the work that was to be performed by them. Aaron and his sons had the priesthood committed to them, who were to offer gifts and sacrifices; the High-Priest was to be chief minister in holy things, the other priests assistants to him in most branches of his office; and when the temple was built, and the service to be performed therein established, the priests attended in their respective courses, each course entering on their ministry every Sabbath, 2 Chron, xxiii. 4. and there being twenty-four courses, 1 Chron. xxiv. it came to their respective turns twice every year. The porters also, who were to wait continually at the avenues of the temple day and night, to prevent any unclean person or thing from coming into it, as well as its being plundered of the treasures that were laid up in chambers adjoining to it; these also ministered in their courses, the number whereof was the same with that of the priests, 1 Chron. xxiii. 5. compared with chap. xxvi. And the singers, who attended some parts of the worship, ministered in their courses, 1 Chron. xxiii. 5. compared with chap. xxv.

And besides these, there were some appointed to represent the people, who were chosen to come up from their respective places of abode with the priests when they ministered in their courses; these are called stationary men. Dr. Lightfoot[267] gives an account of them from some Jewish writers who treat on this subject; not that we have any mention of them in scripture; but they suppose that it took its rise from that law in Lev. i. 3, 4. where they who brought an offering to the Lord were obliged to be present, and to put their hands on the head thereof, as well as the priests, who had the main concern in this service. From hence it is inferred, that since, besides the sacrifices that were offered for particular persons, there were daily sacrifices offered in the behalf of the whole congregation; and because it was impossible for them to be present to bear a part in this service, it was necessary that some should be deputed to represent the whole body of the people, that so there might be a number present to assist in this service, that these acts of worship might be performed in the most public manner; and inasmuch as this was to be performed daily, it was necessary that some should be deputed, whose proper business it was to attend; and he thinks that as there were priests deputed to minister in their courses, so there was a number deputed to represent the people, who went up to Jerusalem with the priests of the respective course. And he farther adds, that at the same time that these were ministering in the temple, the people met together, and spent that week in those synagogues which were near the place of their abode, in fasting, and other acts of religious worship, in which, though at a distance, they implored a blessing on the service that their brethren were performing.

As for the rest of the people, they were obliged to be present at Jerusalem, at the solemn and public festival, performed three times a year; and others of them, who had committed any sin that was to be expiated by sacrifice, were to come up thither to the temple at other times, and bring their sacrifices to atone for the guilt which they had contracted.

If it be said, that this was, indeed, a solemn method of worship, exceeding beautiful, and also had a circumstance in it, which was its glory, viz. that the temple-service was typical of Christ, and the way of salvation by him: but what methods were there to instruct the people in the doctrines of religion? It would not much conduce thereunto for them to come up to Jerusalem, to worship at the three yearly festivals: how did they spend their Sabbaths? or, what acts of worship were they engaged in, in their respective places of abode?

To this we answer, that God also appointed a sufficient number to be their ministers in holy things, helpers of their faith as to this matter, viz. not only the priests, but the whole tribe of Levi, whose place of residence was conveniently situated: they had forty-eight cities in various parts of the land; some of which were not far distant from any of the people. These instructed them in the way of God, the people sought the knowledge hereof from their mouths, Mal. ii. 7. And there were, besides the temple, several other places appointed for religious worship: these were of two sorts, namely,

1. The synagogues, which were generally built in cities, of which hardly any were without them, if they consisted of a number of persons who were able to erect them, and had leisure, from their secular employments, to preside over, and set forward, the work to be performed therein;[268] and that was of a different nature from the temple-service, in which gifts and sacrifices were to be offered, God having expressly forbidden the erecting any altars elsewhere; therefore the worship performed in them was prayers, reading and expounding the law and the prophets, and instructing the people in all other duties of religion, which were necessary to be performed in the conduct of their lives.

The manner of doing this, was not only by delivering set discourses, agreeable to our common methods of preaching, Acts xiii. 15. and seq. but holding disputations and conferences together about some important matters of religion: thus the apostle Paul disputed in the synagogues, chap. xvii. 17, 19, 8. This was done occasionally; but the Jews met constantly in them for religious worship; and our Saviour encouraged them herein with his presence and instructions: thus it is said, not only that he taught in their synagogues, but that this was his constant practice; for it is said, He came to Nazareth; and, as his custom was, he went into the synagogue on the Sabbath-day, and stood up for to read, Luke iv. 15, 16.

And there were also certain officers appointed over every synagogue: thus we read sometimes of the rulers of the synagogues, Mark v. 22. Luke viii. 41, 49. whose business was to prevent the doing any thing that was indecent and disorderly; and there were some persons from whom a word of exhortation was expected, who were called, chap. iv. 20. ministers thereof.[269] And we are not to suppose that this method of promoting religion in the synagogues, was only practised in the last and most degenerate age of the Jewish church, but that they had their synagogues in the more early and purer ages thereof, which, if we had no express account of in the Old Testament, yet it might be inferred from this account thereof in our Saviour’s time; for certainly there were no methods used then by the Jews to instruct the people in matters of religion, that were not as necessary, and consequently in use, in foregoing ages. It is true, we do not oftentimes read of synagogues in the Old Testament; notwithstanding there is mention of them in that scripture, before referred to, in Psal. lxxiv. 8. in which the Psalmist complains, that they had burnt up all the synagogues of God in the land; where the word being in the plural number, it cannot be meant, as the Chaldee Paraphrast renders it, of the temple. This appears from the context, in which he speaks of the enemies of God roaring in the midst of the congregations; and, besides this, he expressly mentions their burning the temple, by casting fire into the sanctuary of God, and casting down the dwelling-place of his name to the ground, in ver. 3, 7.

2. Besides these synagogues, there were other places, in which public worship was performed, called, Places of prayer,[270] Mr. Mede gives an account, from Epiphanius, of the difference that there was between these and the synagogues, when he says, that a proseucha, or a place appointed for prayer, was a plot of ground, encompassed with a wall, or some other like mound, or inclosure, open above, much like to our courts; whereas a synagogue was a covered edifice as our houses and churches are. He also adds, that the former of these were generally fixed in places without the cities, in the fields, in places of retirement; and that they were generally rendered more private, and fit for the work that was to be performed in them, by being surrounded with a plantation of trees; and he supposes, that these were not only made use of in our Saviour’s and the apostles time, but in foregoing ages; and that the grove that Abraham is said to have planted, in which he called on the name of the Lord, Gen. xxi. 33. was nothing else but one of these convenient places, planted for that purpose, in which public worship was performed, which seems very probable.[271]

And we read, in scripture concerning high places. These, as Lightfoot observes,[272] are sometimes used in scripture, in a commendable sense: thus Samuel is said to go up to one of these high places, 1 Sam. ix. 19. to perform some acts of religious worship; and we read of another high place, in which there was a company of prophets, with a psaltery, and a tabret, and a pipe, and a harp before them, and they did prophesy, chap. x. 5. It is true, in other scriptures, we read of them as abused by that idolatry that was performed in them, 1 Kings xi. 7. chap. xii. 31. These the pious kings of Judah, who reformed religion, took away; and when it is said, in some of their reigns, that how much soever they destroyed idolatrous worship, yet the high places were not taken away, 2 Kings xii. 3. xiv. 4. xv. 4. that learned writer thinks, that they should not have been destroyed, as places of worship, or public assemblies, and therefore that this is not reckoned as a blemish in the reign of these kings, that the high places were not taken away; for whatever abuse there was, it consisted in that sacrifice and incense were offered there, which were parts of worship confined to the temple; so that if they had not only reformed them from the abuse of those that exercised their idolatry therein; but had also proceeded to reform this abuse of sacrificing there, they might lawfully have met there to perform religious worship, which, it is supposed, they did in synagogues, high places, and groves, that were appointed for that purpose: thus then they met together for religious worship in other places besides the synagogues.

Again, we read, in the New Testament, that Paul went, on the Sabbath day, out of the city of Philippi, by a river-side, where prayer was wont to be made, Acts xvi. 13. where he also preached the word by which Lydia was converted; this some think to be one of those places where they resorted for prayer, and other public worship: and others suppose, that the place mentioned in the gospel, which our Saviour resorted to, when it is said, that he went out into a mountain to pray, and continued all night in prayer to God, Luke vi. 12. ought to be rendered, in that particular place where prayer was wont to be made to God.[273] But the Greek words may as well be rendered as they are in our translation; and then it has no respect to any particular place of prayer, but imports his retirement to perform this duty. Thus we have endeavoured to prove, that the church of the Jews had other places in which worship was performed, besides the temple, which was of very great advantage for the propagating religion among them. We might have farther proceeded to consider their church-censures, ordained by God for crimes committed, whereby persons were cut off from among their people, by excommunication, when the crimes they were guilty of did not deserve death: but I shall not enlarge any farther on this head, but proceed to speak concerning the gospel-church, and so consider,

II. The methods taken, in order to the first planting and increase thereof, by the apostles. When our Saviour had finished the work of redemption, after his resurrection, he altered the form of the church, and appointed his apostles not only to signify this to the world, but to be instruments in erecting this new church. We have before considered these apostles as qualified to be witnesses to Christ’s resurrection, and also as having received a commission from him to preach the gospel to all nations, and an order to tarry at Jerusalem till they received those extraordinary gifts from the Holy Ghost, that were necessary for their performing the work they were to engage in. Now, pursuant hereunto, they all of them resided at Jerusalem; and, a few days after Christ’s ascension into heaven, the Holy Ghost was poured upon them on the day of Pentecost, Acts ii. 1, 2. upon which, they immediately began to exercise their public ministry in that city, in which they had the advantage of publishing the gospel to a numerous concourse of people, who resorted thither, from various parts of the world, in which the Jews were dispersed, to celebrate that festival. Some suppose, that there was a greater number gathered together in that city, than was usual, it being one of those three feasts to which the Jews resorted from all parts of the land: though a learned writer[274] supposes, that the Jews were not obliged to come to this feast from other nations; neither were they, that came there, said, as these are, to dwell at Jerusalem; therefore he thinks that that which brought them here from the several parts of the world, was the expectation which the Jews, generally had, that the Messiah would appear, and erect a temporal kingdom, and that Jerusalem was the place where he would fix his throne, and therefore they would be there to wait on him, and share the honours they expected from him.

But, whatever occasion brought them here, it was a seasonable opportunity for the gospel first to be preached; and accordingly Peter preached his first sermon to a multitude that were gathered together, and therein exercised the gift of tongues, by which means his discourse was not only understood by men of different languages; but they had herein a plain proof that he was under the inspiration of the Holy Ghost; and he takes occasion to improve this amazing dispensation of providence, by telling them that it was an accomplishment of what had been before predicted by the prophet Joel; and then he preached Christ to them, declaring that he, and the rest of the apostles, were all witnesses that God raised him from the dead, and exalted him by his right-hand, and that, pursuant hereunto, this extraordinary gift of the Holy Ghost was conferred on them.

The success of his first sermon was very remarkable; for there were added to the church, as the first-fruits of his ministry, three thousand souls, ver. 41, 47. We also read, that the Lord added daily to the church such as should be saved; and, soon after this it is said, that the number of the men, of whom the church consisted, was about five thousand, chap. iv. 4. a very large and numerous church, meeting, as is more than probable, in the same city, where we must conclude, that they fixed their abode, rather than that they returned to the respective places from whence they came, that they might have an opportunity to sit under the sound of the gospel, which was, at that time, preached no where else; and that which makes this more probable, may be inferred from the method taken for their subsistence in the world; there would have been no occasion for those who had possessions to sell them, and dispose of the price thereof to supply the exigences of their fellow-members, had they not removed their habitations, and forsook all for the sake of the gospel.

This church had wonderful instances of the presence of God among them, which did more than compensate for the loss they must be supposed to sustain, as to their secular affairs. We read, for some after this, of little else but success attending the gospel, and persecutions raised by the Jews against it, which rather tended to their own shame and confusion, than the extirpating of it; and when they so far prevailed, at length, that, after the death of Stephen, the first martyr, a new persecution was begun, by the instigation of Saul, (as yet not converted to the faith) the consequence hereof being the scattering of this church throughout the regions of Judea and Samaria, chap. viii. 1. this was ordered for the furtherance of the gospel, for wherever they came, they preached, and many believed: but the apostles, at the same time, obeying the order that was before given them, continued at Jerusalem, chap. i. 4. and there still remained a church in that city sitting under their ministry. This was wisely ordered, by the providence of God, not only as an accomplishment of those predictions that respected the gospel’s first being sounded from thence, but that, in this church, a sufficient number might be trained up for the exercise of the ministry in other places, when there should be occasion for it; and, in order hereto, they had some advantages which no schools of learning could afford them, for they had the extraordinary gifts of the Holy Ghost. Here it was that the prophets and evangelists were first raised up, being immediately taught by God. This was the first scene of the gospel-church. Here it continued till the apostles were ordered, by the Holy Ghost, to travel into those parts of the world, in which, by his direction, their ministry was to be exercised: the greatest part of them were ordered to those places, where some of the Jews resided; but Paul was ordained to exercise his ministry among the Gentiles. Accordingly we read, that the Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them, Acts xiii. 2. This divine command they immediately obeyed; and then we read of churches erected in various parts of the world by his ministry, who is styled, The apostles of the Gentiles.

There are several things observable in the exercise of his ministry:

1. Wherever he came he preached the gospel, and confirmed it by miracles, as occasion served; and this was attended with such wonderful success and expedition, that, without a remarkable hand of providence going along with him, the multitudes that were converted by his ministry, exceeded not only what might be done by one man, in the compass of his life, but several ages of men. At one time we read of him exercising his ministry from Jerusalem, round about to Illyricum, Rom. xv. 19. at other times, in several parts of Asia Minor; then in Spain, and at Rome, and some parts of Greece, ver. 28. so that, wherever he came, his ministry was attended with wonderful success, as the Roman emperor says, I came, I saw, I conquered.

2. When the apostle had, by the success of his ministry, prepared fit materials for a church, inasmuch as it would take up too much of his time to reside among them till they were provided with a pastor, and other officers, which were necessary to carry on the work that was begun in it, he sent for one of the Evangelists, who, as was before observed, were fitted for this service, by those extraordinary gifts, which they had received, while they continued in the church at Jerusalem. The office of these evangelists seems to have been principally this; that they were to set in order the things that were wanting, or left, by the apostles to be done, and ordain elders in every city, as the apostle Paul intimates, when giving this charge to Titus, Titus i. 5. who appears to have been an Evangelist, particularly ordained to minister to him, to build upon the foundation he had laid. These evangelists appear to have had all the qualifications for the ministry that the apostles had, excepting what respected their having seen Jesus, whereby they were qualified to be witnesses of his resurrection; and they continued till they had performed that part of their work, in settling pastors, and other officers in churches; and then they were ready to obey another call, to succeed the apostles in some other places, and so perform the same work there.

3. While the apostles were thus concerned for the gathering and building up of churches, and were assisted herein by the evangelists, there was a continual intercourse between them and those churches, whose first rise was owing to the success of their ministry. Accordingly they conversed with them by epistles; some of which they received by the inspiration of the Holy Ghost, as designed to be a rule of the churches faith in all succeeding ages. Some of these epistles were written by other apostles, but most of them by Paul, Phil. ii. 19. who sometimes desires to know their state; at other times, he informs them of his own, and the opposition he met with; or the success of his ministry, the persecution he was exposed to for it, Coloss. iv. 7. 2 Cor. i. 8. 1 Cor. xvi. 9. and the necessity of the churches, which required their contribution for their support; and therein he often enlarges on those important truths, which, had he been among them, would have been the subject of his ministry. This was necessary to strengthen their hands and encourage them to persevere in that faith which they made profession of.

And to this we may add, that there were, upon several occasions, messengers sent from the churches to the apostle, to inform him of their state, to transmit to him those contributions which were necessary for the relief of other churches, and to give him that countenance, encouragement, and assistance, that his necessities required; and some of these were very excellent persons, the best that could be chosen out of the church for that service. The apostle calls some of them, The messengers of the churches, and the glory of Christ, 2 Cor. viii. 23. which is an extraordinary character. Some think, he intends hereby that they were the messengers of those churches, which churches are the glory of Christ, that is, the seat in which he displays his glory; others suppose, that he calls these messengers, the glory of Christ, as they, by their wise and faithful conduct, promoted his glory, which was not dependent on it, but illustrated thereby. Sometimes they were ministers of churches, sent occasionally on these errands: thus Epaphroditus was a messenger and minister of the church at Philippi, Phil. ii. 25. and Onesiphorus was sent to strengthen and encourage the hands of the apostle, when he was a prisoner at Rome, whom he speaks of with great affection, when he says, He sought me out diligently, and found me, and was not ashamed of my chain, 2 Tim. i. 16, 17. These were very useful persons to promote the interest of Christ, which was carrying on by the apostle, though it does not appear that this was a standing office in the church, their service being only occasional. Thus we have considered the apostle, as engaged in gathering and building up churches, in such a way, as was peculiar to them in the first age of the gospel.

III. We shall now proceed to speak concerning that state and government of the church, that was designed to continue longer than the apostolic age, and is a rule to the churches of Christ in our day. We have before considered the evangelists as succeeding the apostles, in appointing officers over churches, directing them to fit persons, that might be called to this service, and instructing them how they should behave themselves in that relation; which was necessary, in that they were not to expect such extraordinary assistances from the Spirit of God, as the apostles and the evangelists had received, any more than pastors, and other church-officers are to expect them in our day; which leads us to consider the nature, constitution, and government of the churches of Christ, in all the ages thereof. And,

1. What we are to understand by a particular church, and what is the foundation thereof. A church is a number of visible professors, called to be saints, or, at least, denominated, and, by a judgment of charity, esteemed to be saints; united together by consent, in order to their having communion with one another; and testifying their subjection to Christ, and hope of his presence in all his ordinances; designing hereby to glorify his name, propagate his gospel and interest in the world, and promote their mutual edification in that holy faith, which is founded on the scripture revelation; and in order hereunto they are obliged to call and set over them such pastors, and other officers, as God has qualified for that service, to be helpers of their faith, and to endeavour to promote their order, whereby the great and valuable ends of the church-communion may be answered, and God therein be glorified. This description of a particular church is agreeable to, and founded on scripture, as may be easily made appear, by referring to several scriptures in the New Testament, relating to this matter. Accordingly we read that the members of Christ are characterized as saints by calling, or called to be saints, Rom. i. 7. and the churches in Macedonia are said to give their own selves to the Lord and to the apostles, by the will of God, 2 Cor. viii. 5. to sit under their ministry, and follow their directions, so far as they imparted to them the mind of Christ, and might be helpers of their faith and order, to his glory; and we read of their professed subjection unto the gospel of Christ, chap. ix. 13. and the church at Ephesus is farther described, as built upon the foundation of the apostles and prophets, namely, the doctrines laid down by them, as the only rule of faith and obedience, Jesus Christ himself being the chief corner-stone. And as to what respects their duty towards one another, they are farther said to build up themselves in their most holy faith, and to keep themselves in the love of God, that is, to do every thing by the divine assistance, that is necessary in order thereunto, looking for the mercy of our Lord Jesus Christ unto eternal life, Jude, ver. 20, 21. or, as it is said elsewhere, to consider one another, to provoke unto love, and to good works, not forsaking the assembling of themselves together, Heb. x. 24, 25. inasmuch as this is an instituted means for the answering of that great end. Many other scriptures might have been brought to the same purpose, tending to prove and illustrate the description of a gospel-church, as above-mentioned.

But this may be also evinced, in a method of reasoning from the laws of society, as founded on the law of nature, and applied to a religious society, which takes its rise from, and is built on divine revelation; and, in order hereunto, we shall lay down the following propositions.

(1.) It is agreeable to the law of nature, and the whole tenor of scripture, that God should be glorified by social worship, and that all the members of these worshipping societies should endeavour to promote the spiritual interest of one another. Man is, by the excellency of his nature, fitted for conversation, and, by his relation to others, who have the same capacities and qualifications, obliged hereunto; and, as the glory of God is the end of his being, it ought to be the end of all those intercourses, which we have with one another; and, as divine worship is the highest instance of our glorifying God, so we are, as intelligent creatures, obliged to worship him in a social way.

(2.) It is the great design of Christianity to direct us how this social worship should be performed by us as Christians, paying a due regard to the gospel, and the glory of the divine perfections, as displayed therein, which is the subject-matter of divine revelation, especially that part thereof from whence the laws of Christian society are taken.

(3.) They who have been made partakers of the grace of God, are obliged, out of gratitude to him, the Author thereof, to proclaim his glory to the world; and as the experience thereof, and the obligations persons are laid under hereby, is extended to others, as well as ourselves; so all, who are under like engagements, ought to be helpers of the faith and joy of each other, and to promote their mutual edification and salvation; and, that this may be done,

(4.) It is necessary that they consent, or agree, to have communion with one another in those duties in which they express their subjection to Christ, and desire to wait on him together in all his holy institutions.

(5.) The rule for their direction herein, is contained in scripture, which sets forth the Mediator’s glory, as King of saints; gives a perfect directory for gospel worship, and encouragement to hope for his presence therein, whereby it may be attended with its desired success.

(6.) Since Christ, in scripture, has described some persons as qualified to assist and direct us in this matter, as well as called them to this service, it is necessary that these religious societies should choose and appoint such to preside over them, who are styled pastors, after his own heart, that may feed them with knowledge and understanding, whereby his ordinances may be rightly administered, and the ends of church-communion answered, to his glory, and their mutual advantage.

In this method of reasoning, the constitution of churches appears to be agreeable to the law of nature: nevertheless, we are not to suppose with the Erastians, and others, that the church is wholly founded on the laws of civil society, as though Christ had left no certain rule by which it was to be governed, besides those that are common to all societies, as an expedient to maintain peace and order among them; for there are other ends to be answered by church-communion, which are more immediately conducive to the glory of Christ and the promoting revealed religion, which the law of nature, and those laws of society, which are founded thereon, can give us no direction in. It is a great dishonour to Christ, the King and Head of his church, to suppose that he has left it without a rule to direct them, in what respects the communion of saints; as much as it would be to assert that he has left it without a rule of faith. If God was so particular in giving directions concerning every part of that worship that was to be performed in the church before Christ’s coming, so that they are not, on pain of his highest displeasure, to deviate from it, certainly we must not think that our Saviour has neglected to give these laws, by which the gospel-church is to be governed, which are distinct from what are contained in the law of nature.

And, from hence, it may be inferred, that no church, or religious society of Christians, has power to make laws for its own government, in those things that appertain to, or are to be deemed a part of religious worship: I don’t say a church has no power to appoint some discretionary rules to be observed by those who are of the same communion, provided they are kept within due bounds, and Christ’s Kingly office be not hereby invaded. There is a very great controversy in the world, about the church’s power to decree some things that are styled indifferent; but persons are not generally agreed in determining what they mean by indifferent things. Some hereby understand those rites and ceremonies that are used in religious matters, which they call indifferent, because they are of less importance; whereas, by being made terms of communion, they cease to be indifferent; and whether they are of greater or less importance, yet if they respect a necessary mode of worship, conducive to the glory of God, so that hereby he is more honoured than he would be, by the neglect of it, this is to carry the idea of indifference too far, and to extend the power of the church beyond its due bounds: for as the terms of communion are only to be fixed by Christ, and the means by which he is to be glorified, (which have in them the nature of ordinances, wherein we hope for his presence and blessing) must be sought for from him; so the church has not power to ordain, or give a sanction to them, without his warrant; therefore, when we speak of those indifferent matters, which the church has power to appoint, we mean those things which are no part of religious worship, but merely discretionary, which may be observed, or not, without any guilt contracted, or censure ensuing hereupon; which leads us to consider,

2. The matter of a church, or the character of those persons who are qualified for church-communion. We have already considered the church as a religious society; it is therefore necessary that all the members thereof embrace the true religion, and, in particular, that they deny none of those fundamental articles of faith, which are necessary to salvation. It is not to be supposed that the members of any society have a perfect unanimity in their sentiments about all religious matters, for that is hardly to be expected in this world; but they are obliged, as the apostles says, to hold the head, from which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God, Col. ii. 19. and publicly to avow, or maintain, no doctrine subversive of the foundation on which the church is built. Revealed religion centres in Christ, and is referred to his glory, as Mediator; therefore every member of a church ought to profess their faith in him, and willingness to own him, as their Lord and Law-giver, and to give him the glory that is due to him, as a divine Person, and as one who is appointed to execute the offices of Prophet, Priest, and King. The apostle gives a short, but very comprehensive description of those who are fit matter for a church, when he says, We are the circumcision which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh, Phil. iii. 3. It follows, from hence, that every religious society is not a church; for false religions have been propagated among the Heathen, and others, in distinct societies of those who performed religious worship; but yet they had no relation to Christ, and therefore not reckoned among his churches.

On the other hand, we cannot determine concerning every member of a particular church, that his heart is right with God; for that is a prerogative that belongs only to the Searcher of hearts; it is the external profession that is our rule of judging All are not in a state of salvation, who are church-members; as the apostle says, They are not all Israel which are of Israel, Rom. ix. 6. He makes a distinction between a real subjection unto Christ by faith, and a professed subjection to him: as he says, concerning the church of the Jews, He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart in the Spirit, and not in the letter, whose praise is not of men, but of God, chap. ii. 28, 29. nevertheless, they were all church-members, professedly or apparently devoted to God. Concerning such, we are bound, by a judgment of charity, to conclude, that they are what they profess themselves to be, till their conversation plainly gives the lye to their profession. The visible church is compared to the net, that had good and bad fish in it, Matt. xiii. 47. or to the great house, in which are vessels of various kinds; some to honour, and some to dishonour, 2 Tim. ii. 20. some fit for the master’s use, others to be broken, as vessels wherein is no pleasure, Jer. xxii. 28. some are sincere, others hypocrites: nevertheless, till their hypocrisy is made manifest, they are supposed to be fit matter for a church.

3. We are now to consider the form, or bond of union, whereby they are incorporated into a society, and so denominated a church of Christ. It is neither the profession of faith, nor a conversation agreeable thereunto, that constitutes a person a member of a particular church; for, according to the laws of society, there must be a mutual consent to walk together, to have communion one with another in all the ordinances which Christ has established. As the materials, of which a building consists, do not constitute that building, unless they are cemented and joined together; so the union of professing Christians, whereby they are joined together, and become one body, by mutual consent, is necessary to constitute them a church, as much as their professed subjection to Christ to denominate them a church of Christ. Hereby they become a confederate body; and as every one, in a private capacity, was before engaged to perform those duties which are incumbent on all men, as Christians, now they bring themselves, pursuant to Christ’s appointment, under an obligation to endeavour, by the assistance of divine grace, to walk becoming the relation they stand in to each other; or, as the apostle expresses himself, Building up themselves on their most holy faith, Jude, ver. 20. whereby the ends of Christian society may be answered, and the glory of Christ secured; and they have ground to expect his presence in waiting on him in all his holy institutions. By this means they, who were before considered as fit matter for it, are said to be united together, as a church of Christ. But, inasmuch as this principally respects the foundation, or erection of churches, there are other things necessary for their increase, and the maintaining that purity, which is the glory thereof, and thereby preventing their contracting that guilt which would otherwise ensue; which leads us to consider,

4. The power which he has given them, and the rules which he has laid down, which are to be observed by them in the admission to, and exclusion of persons from church-communion. And,

(1.) As to what respects the admission of members, that may fill up the places of those, whose relation to them is dissolved by death. Here we must consider, that it is highly reasonable that they should have all the satisfaction that is necessary, concerning the fitness of those for it, who are to be admitted into church-communion; and also enquire what terms, or conditions, are to be insisted on, and complied with, in order thereunto. We must not suppose that these are arbitrary, or such as a church shall please to impose; for it is no more in their power to make terms of communion, than it is to make a rule of faith, or worship. In this, a church differs from a civil society, where the terms of admission into it are arbitrary, provided they do not interfere with any of the laws of God, or man: but the terms of Christian communion are fixed by Christ, the Head of his church; and therefore no society of men have a right to make the door of admission into their own communion straighter or wider than Christ has made it.

This is a matter in which some of the reformed churches differ among themselves, though the dissention ought not to arise so high as to cause any alienation of affection, or any degree of uncharitableness, so as to occasion any to think, that because they do not, in all things, agree, as to this matter, therefore they ought to treat one another as those who hold the head, and are designing to advance the interest of Christ, in the various methods they are pursuing, in order thereunto. I think it is allowed, by most of the churches of Christ, at least those who suppose that persons have no right to church-communion, without the consent of that particular society, of which any one is to be made a member, that nothing short of a professed subjection to Christ, and a desire to adhere to him in all his offices, as well as worship him in all his ordinances, can be reckoned a term of church-communion. For we suppose the church to be built upon this foundation; and nothing short of it can sufficiently set forth the glory of Christ, as the Head thereof, or to answer the valuable ends of church-communion. Therefore it follows from hence, that as ignorance of the way of salvation by Jesus Christ, disqualifies for church-communion; so do immoralities in conversation, both of which denominate a person to be alienated from the life of God, a stranger to the covenant of promise, and in subjection to Satan, the god of this world, which is inconsistent with a professed subjection to Christ. Therefore a mind rightly informed in the great doctrines of the gospel, with a conduct of life answerable thereunto, is to be insisted on, as a term of church-communion.

But that in which the sentiments of men are different, is with respect to the way and manner in which this is to be rendered visible, and whether some things that are merely circumstantial, are to be insisted on, as terms of communion.

1st, As to the former of these. That those qualifications, which are necessary to church-communion, ought to be, some way or other, made visible, this is taken for granted by many on both sides; and, indeed, without it the church could not be called visible, or a society of such as profess the true religion, and, together with it, their subjection to Christ. And, this, in a more especial manner, must be made known to them, who are to hold communion with them, as called to be saints; which cannot, from the nature of the thing, be done, unless it be, some way or other made to appear. If it be said, that there is no occasion for this to be explicit, or the profession hereof to be made any otherwise, than as their relation to a church denominates them to be visible professors; this is only a presumptive evidence that they are so, and does not sufficiently distinguish them from the world, especially from that part of it, which makes an outward shew of religion, and attend on several branches of public worship. This is certainly very remote from the character given of all those churches which we have an account of in the New Testament, concerning some of whom the apostle says, that their faith was not only known to that particular society to which they belonged, but it was spread abroad, or spoken of throughout the whole world, 1 Thes. i. 8. compared with Rom. i. 8. This it could never have been, if they, who were more immediately concerned to know it, had received no other conviction than what is the result of their joining with them in some external acts of worship.

And it may also be inferred, from what is generally allowed, by those who explain the nature of the Lord’s supper, which is a church-ordinance, and lay down the qualifications of those who are deemed fit to partake of it; particularly that they are under an obligation to examine themselves, not only concerning their knowledge to discern the Lord’s body, but their faith to feed on him, their repentance, love, and new obedience, trusting in his mercy, and rejoicing in his love; and they assent the necessity of their renewing the exercise of those graces, which may render them meet for this ordinance.[275] And this is consonant to the practice of many of the reformed churches, who will not admit any into their communion, without receiving satisfaction, as to their having these qualifications for this ordinance. And, since the matter in controversy with them principally respects the manner in which this is to be given, and the concern of the church herein, we may take occasion to infer, from hence, that there is the highest reason that the church should receive satisfaction, as well as those who preside over it; inasmuch as they are obliged, in conscience, to have communion with them, and reckon them among the number of those who have been made partakers of the grace of Christ, which they cannot well be said to do, unless this be, some way or other, made visible to them; which leads us to consider,

2dly, The manner in which this profession is to be made visible, namely, whether it is to be done by every one in his own person; or a report hereof by another in his name, may be deemed sufficient. This I can reckon no other than a circumstance; and therefore one of these ways is not so far to be insisted on, as that a person should be denied this privilege, (whose qualifications for it are not be questioned) because he is unwilling to comply with it, as thinking that the main end designed thereby may be as effectually answered by the other. If a person be duly qualified, as the apostle says concerning Timothy, to make a good profession before many witnesses, 1 Tim. vi. 12. and this may not only have a tendency to answer the end of giving satisfaction to them, but be an expedient, in an uncommon degree, to promote their edification; if he have something remarkable to impart, and desire to bear his testimony to the grace of God, which he has experienced, in his own person, and thereby to induce others to join with him in giving him the glory of it, there is no law of God, or nature that prohibits, or forbids him to do it; nor ought this to be censured, as though it could not be done, without its being liable to the common imputation, as though pride must be the necessary inducement leading him thereunto; for that is such an instance of censure and reproach, as is unbecoming Christians, especially when it is alleged as an universal exception against it. Nevertheless, I am far from pleading for this, as a necessary term of communion; nor do I think that a person’s desire to give the church satisfaction, in such a way, ought always to be complied with; since whatever occasion some may suppose they have for it, all are not fit to do it, in such a way, as may tend to the church’s edification. There are various other ways by which a church may know, that those who are proposed to its communion have a right to it, which I forbear to mention; but one of them is not to be so far insisted on, as that a bare refusal to comply with it rather than another, provided the general end be answered, should debar a person otherwise qualified for it, from church-communion. The church being thus satisfied, he is joined to it by their consent, and is hereby laid under equal engagements with them, to walk in all the ordinances and commandments of the Lord blameless. And this leads us to consider,

(2.) The exclusion of members from church-communion. This is agreeable to the laws of society, as well as their admission into it; and hereby a becoming zeal is expressed for the glory of God, and a public testimony given against those who discover the insincerity of their professed subjection to Christ, which was the ground and reason of their being admitted into that relation, which now they appear to have forfeited, this leads us to consider,

First, That the church has a right to exclude those from its communion who appear to be unqualified for it, or a reproach to it; under which head, I cannot but take notice of the opinion of the Erastians, that a church has no power, distinct from the civil government, to exclude persons from its communion. This was advanced by Erastus, a physician in Germany, soon after the beginning of the reformation: and that, which seems to have given occasion hereunto, was the just prejudice which he entertained against the Popish doctrine, concerning the independency of the church upon the state; which was then, and is at this day, maintained, and abused to such a degree, that if a clergyman insults the government, and sets himself at the head of a rebellion against his lawful prince, or is guilty of any other enormous crimes, he flies to the church for protection, and generally finds it there, especially if the king should, in any respect, disoblige them, or refuse to lay his crown at their feet, if they desire it: this, I say, was a just prejudice, which gave the first rise to this opinion, in which, opposing one extreme the first founder of it ran into another.

The argument, by which it is generally supported, is, that this tends to erect, or set up one government in another:[276] but this is not contrary to the law of nature and nations, when a smaller government is not co-ordinate with the other, but allowed and protected by it: the government of a family or corporation, must be acknowledged, by all, to be a smaller government included in a greater; but will any one deny that these are inconsistent with it? May not a master admit into, or exclude, whom he pleases from being members of his family? or a corporation make those by-laws, by which it is governed, without being supposed to interfere with the civil government? And, by a parity of reason, may not a church, pursuant not only to the laws of society, but the rule which Christ has given, exclude members from its communion, without being supposed to subvert the fundamental laws of civil government? We do not deny, but that if the church should pretend to inflict corporal punishments on its members, or make use of the civil sword which is committed into the hand of the magistrate; or if it should act contrary to the laws of Christ, by defending, encouraging, or abetting those who are enemies to the civil government, or excluding them from those privileges, which the laws of the land give them a right to; this would be a notoriously unwarrantable instance of erecting one government in another, subversive of it: but this is not the design of excommunication, as it is one of those ordinances which Christ has given to his church.

Secondly, We are now to consider the causes of inflicting this censure on persons; and these are no other than those things which, had they been before known, would have been a bar to their being admitted to church-communion. And therefore when a person is guilty of those crimes, which, had they been known before, he ought not to have been received; when these are made to appear, he is deemed unqualified for that privilege which he was before admitted to partake of; on which account we generally say, that every one first excludes himself, by being guilty of those crimes that disqualify him for church-communion, before he is to be excluded from it, by the sentence of the church. But that we may be a little more particular on this subject, let us consider,

1st, That they who disturb the tranquillity of the church, by the uneasiness of their temper, or who are not only unwilling to comply with the method of its government, but endeavour to make others so: or who are restless in their attempt to bring innovations into it, or propagate doctrines which are contrary to scripture, and the general faith of the church, founded thereon; though these be not directly subversive of the gospel, yet, inasmuch as the persons are not satisfied in retaining their own sentiments, without giving disturbance to others, who cannot adhere to them; such, I think, ought to be separated from the communion of the church, purely out of a principle of self-preservation, though it be not their immediate duty to judge the state, so much as the temper of persons, whom they withdraw from.

2dly, If a person propagate a doctrine subversive of the gospel, or that faith on which the church is founded, he is to be excluded. It is such an one, as I humbly conceive, whom the apostle styles an heretic, and advises Titus to reject him, and speaks of him as one that is subverted, and sinneth, being condemned of himself, Tit. iii. 10, 11. Some think, that the person here spoken of, is one who pretends to believe one doctrine, but really believes another which is of a most pernicious tendency, and therefore is to be rejected, not for his sentiments, but his insincerity, and, upon this account, he is said to be self-condemned[277]. But I cannot acquiesce in this sense of the text; for, though there may be some in the world who think, to find their account, gain popular applause, or, some way or other, serve their worldly interest, by pretending to believe those doctrines which they really deny; yet this cannot be truly said of the person, whom the apostle, in this scripture, describes as an heretic: he is, indeed, represented as inconsistent with himself; and this is supposed to be known, and alleged, as an aggravation of the charge on which his expulsion from that religious society, of which he was a member, is founded: but did ever any man propagate one doctrine, and tell the world that he believed another, so that he might, for this, be convicted as an hypocrite? And certainly this could not be known without his own confession, and the church could not censure him for it, but upon sufficient evidence. If it be said, that they might know this by divine inspiration, which, it is true, they were favoured with in that age, in which, among other extraordinary gifts, they had that of discerning of spirits; it is greatly to be questioned, whether ever they proceeded against any one upon such extraordinary intimations, without some apparent matter of accusation, which was known by those who had not this extraordinary gift; for, if they had a liberty to proceed against persons in such a way, why did not our Saviour reject Judas, who was one of that society that attended on his ministry, when he knew him to be an hypocrite, or self-condemned, in a most notorious degree, yet he did not; and the reason, doubtless, was, because he designed that his churches, in succeeding ages, should, in all their judicial proceedings, go upon other evidence, which might easily be known by all, when they expelled any one from their communion.

Besides, if this be the sense of the text, and the ground on which persons are to be rejected, then no one can be known to be self-condemned now; for we have no such extraordinary intimations thereof, since miraculous gifts are ceased: and is there any thing instituted as essential to the church’s proceedings, in the methods of their government, which could not be put in practice, except in the apostolic age? and, if so, then having recourse to extraordinary discerning of spirits, as a foundation of this procedure, will not serve the purpose for which it is alleged.

It must therefore be concluded, that the person here said to be self-condemned, was not deemed so, because he pretended to hold that faith which he really denied; but because his present professed sentiments were the reverse of what he had before pretended to hold, which was a term on which he was admitted into the church; and in this sense he is said to be self-condemned, as his present errors contained a contradiction to that faith which he then professed, in common with the rest of that society, of which he was admitted a member.

3dly, Persons are to be excluded from church-communion for immoral practices, which not only contradict their professed subjection to Christ, but argue them to be in an unconverted state. When they were first received into the church, they were supposed, by a judgment of charity, to be Christ’s subjects and servants: their own profession, which was not then contradicted by any apparant blemishes in their conversation, was the foundation of this opinion, which the church was then bound to entertain concerning them; but, when they are guilty of any crimes, which are contrary to their professed subjection to Christ, the church is to take away the privilege which they had before granted them; for hereby they appear to be disqualified for their communion; and this is necessary, inasmuch as, by it, they express a just detestation of every thing that would be a reproach to them, or an instance of disloyalty to, or rebellion against Christ, their Head and Saviour.

(3.) We are now to speak concerning the method of proceeding in excluding persons from church-communion. We must consider this as a judicial act, and therefore not to be done without trying and judging impartially the merits of the cause. A crime committed is supposed to be first known by particular persons, who are members of the church; or if any injury be done, whereby another has received just matter of offence, he is supposed to be first apprised of it, before it be brought before the church. In this case, our Saviour has expressly given direction concerning the method in which he is to proceed when he says, If thy brother shall trespass against thee, go and tell him his fault, between thee and him alone. If he shall hear thee, thou hast gained thy brother: but if he will not hear thee, then take with thee one or two more, that, in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an Heathen-man, and a Publican, Matt. xviii. 15-17. If this scripture be rightly understood, it will give great light to the method of proceeding in this matter.

And here we must consider, that the crime is called a trespass, and accordingly is, in some respects, injurious to others, whereby the offender contracts some degree of guilt, which he is to be reproved for, otherwise there would be no room for a private rebuke, or admonition, in order to bring him to repentance; nor, upon his obstinate refusal thereof, would the church have ground to proceed in excluding him from its communion: nevertheless, we are not to suppose the crime to be of such a nature, as is, in itself, inconsistent with a state of grace, or affords matter of open scandal to the Christian name; as if a person were guilty of adultery, theft, or some other notorious crime; for, in this case, it would not be sufficient for the person, who is apprised of it, to give him a friendly and gentle reproof; so that, upon his confessing his fault, and repenting of it, all farther proceedings against him ought to be stopped; for herein, I humbly conceive, that he that has received information concerning it, ought to make it known to the church, that so the matter might not only be fully charged upon him, but his repentance be as visible, as the scandal he has brought to religion, by his crime, has been. If I know a person to be a traitor to his Prince, a murderer, or guilty of any other crime, whereby he has forfeited his life, it is not sufficient for me to reprove him privately for it, in order to bring him to repentance; but I must discover it to proper persons, that he may be brought to condign punishment: So, in this case, if a person be guilty of a crime, that in itself disqualifies for church-communion, and brings a reproach on the ways of God, the church ought to express their public resentment against it, which will tend to secure the honour of religion; and therefore it ought to be brought before them immediately, and they to proceed against him, by excluding him from their communion; though, for the present, he seem to express some degree of sorrow for his crime, as being made public; and if they judge that his repentance is sincere, and the world has sufficient ground to conclude it to be so, then they may express their forgiveness thereof, and so withdraw the censure they have passed upon him.

But, in crimes of a lesser nature than these, a private admonition ought to be given; and if this be to no purpose, but the person go on in sin, whereby it appears to be habitual, and his repentance not sincere, after this, the cause is to be brought before the church; but, in order hereunto, the person that first reproved him, must take one or two more, that they may join in the second reproof; and, if all this be to no purpose, then they are to appear as evidences against him, and the church is to give him a public admonition; and, if this solemn ordinance prove ineffectual, then he is to be excluded, and his exclusion is styled his being to them as an Heathen-man, or Publican, that is, they have no farther relation to him any more than they have to the Heathen or Publicans, or no immediate care of him, any otherwise than as they are to desire to know whether this censure be blessed for his advantage. And this leads us,

(4.) To consider the temper with which this censure ought to be denounced, and the consequences thereof, with respect to him that falls under it. The same frame of spirit ought to discover itself in this, as in all other reproofs, for sin committed, in which there ought to be a zeal expressed for the glory of God, and, at the same time, compassion to the souls of them, who have rendered themselves obnoxious to it, without the least degree of hatred redounding to their persons. The crime is to be aggravated in proportion to the nature thereof, that so he that has committed it may be brought under conviction, and be humbled for his sin, and yet he is to be made sensible that his spiritual advantage is intended thereby.

This is very contrary to those methods which were taken in the corrupt state of the Jewish church, who, when they excommunicated persons, denounced several curses against them; and their behaviour consequent thereupon, was altogether unjustifiable. We have an account, in some of their writings, of two degrees of excommunication practised among them, one of which only deprived them of some privileges which that church enjoyed, but not of all. Another carried in it more terror, by reason of several anathemas annexed to it, which contained a great abuse and perversion of the design of that law relating to the curses that were to be denounced on mount Ebal, mentioned in Deut. xxvii. which was not given as a form, to be used in excommunication, but to shew them what sin deserved, and that this might be an expedient to prevent those sins, which would expose them to the divine wrath and curse[278]. And though they pretend to have a warrant for this from Deborah, and Barak’s cursing Meroz, Judges v. 23. or Joshua’s denouncing a curse upon him that should rebuild Jericho, Joshua vi. 26. yet this does not give countenance to their proceedings herein; for we must distinguish between those anathemas, which were denounced by immediate divine direction, by some that had the spirit of prophecy, and those curses which were denounced by others who were altogether destitute thereof[279].

Moreover, as the Jews, in the degenerate ages of that church, abused the ordinance of excommunication, as above-mentioned; so they discovered such a degree of hatred to those whom they excommunicated, as ought not to be expressed to the vilest of men. An instance of this we have in their behaviour towards the Samaritans, who, according to the account we have from Jewish writers, were excommunicated in Ezra’s time, for building a temple on mount Gerizzim, and setting up corrupt worship there, in opposition to that which ought to have been performed in the temple at Jerusalem. For this they were justly excluded from the Jewish church[280]; but their morose behaviour towards them was unwarrantable. That there was an irreconcilable enmity between them, appears from the woman of Samaria’s answer to our Saviour, when desiring her to give him water; from whence it is evident that he was far from approving of this behaviour of the Jews towards them: the woman was amazed that he should ask water of her, and hereupon says to him, How is it, that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans, John iv. 9. that is, they retain that old rancour and prejudice against them, that they will not have any dealings with them which contain the least obligation on either side. These things were consequences of excommunication which they had no ground for in scripture.

As for the Christian church, they seem to have followed the Jews too much in that, in which they are not to be imitated. Hence arose the distinction between the greater and the lesser excommunication, which is agreeable, though expressed in other words, to that which was before mentioned; and those anathemas, which were denounced against persons excommunicated by them, how much soever it might have argued their zeal against the crimes they committed, yet it is no example for us to follow. It is beyond dispute, that they endeavour to make this censure as much dreaded as was possible, to deter men from committing those crimes that might deserve it. Tertullian calls it, An anticipation of the future judgment[281]; and Cyprian supposes such an one to be far from a state of salvation[282].

And some have supposed, that persons, when excommunicated, were possessed by the devil, which they conclude to be the sense of the apostle, 1 Cor. v. 5. when he speaks of delivering such unto Satan[283]; and that Satan actually seized, and took possession of them; and that God granted this as an expedient, to strike a terror into the minds of men, to prevent many sins being committed; and that this was more necessary at that time, when they were destitute of the assistance of the civil magistrate, who took no care to defend the church, or to punish those crimes that were committed by its members: but I cannot think that there was ever such a power granted to the church, how much soever the necessity of affairs be supposed to require it. We read nothing of it in the writings of those Fathers, who lived in the early ages thereof; such as Justin Martyr, Tertullian, Origen, or Cyprian, who would, doubtless, have taken some notice of this extraordinary miraculous punishment attending excommunication, had there been any such thing. Some of them, indeed, speak of the church’s being favoured, in some instances, with the extraordinary gift of miracles, and particularly that of casting out devils, after the apostles’ time;[284] but we have no account of the devil’s possessing any, upon their being cast out of the church.

We read, in scripture, of delivering a person excommunicated to Satan, 1 Cor. v. 5. but I cannot think that the apostle intends any more by it, than his being declared to be in Satan’s kingdom, that is in the world, where he rules over the children of disobedience; and, if his crime be so great, as is inconsistent with a state of grace, he must, without doubt, be reckoned a servant of Satan, and, in this sense, be delivered to him. And there is a particular end thereof, mentioned by the apostle, namely, The destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus; so that the person’s good is to be intended by it, that he may be humbled, brought to repentance, and afterwards received again into the bosom of the church.

Thus we have considered the general description of a church, the matter and form thereof, and the power granted them of receiving persons into, or excluding them from communion. Now from hence we may infer,

1st, That nearness of habitation, how much soever it may contribute to answer some ends of church-communion, which cannot be attained by those who live many miles distant from each other, is not sufficient to constitute persons church-members, or to give them a right to the privileges that attend such a relation. Parochial churches have no foundation in scripture, for they want both the matter and form of a church; nor are they any other than a human constitution.

2dly, The scripture gives no account of the church, as National or Provincial; and therefore, though persons have a right to many civil privileges, as born in particular nations, or provinces, it does not follow from thence, that they are professedly subjects to Christ, or united together in the bonds of the gospel. Therefore if a church, that styles itself National, excludes persons from its communion, whether it be for real or supposed crimes, it takes away that right which it had no power to confer, but what is founded on the laws of men, which are very distinct from those which Christ has given to his churches. And this leads us,

5. To consider the government of the church, by those officers which Christ has appointed therein. Tyranny and anarchy are extremes, inconsistent with the good of civil society, and contrary to the law of nature, and are sufficiently fenced against by the government which Christ has established in his church: he has appointed officers to secure the peace and order thereof, and has limited their power, and given directions that concern the exercise thereof, that so it may be governed without oppression, its religious rights maintained, the glory of God, and the mutual edification of its members hereby promoted.

We have already considered those extraordinary officers which Christ set over the gospel-church, when it was first constituted, namely, the apostles and evangelists:[285] But, besides these, there are others which he has given to his churches; and these either such as are appointed to bear rule, more especially, in what respects the promoting their faith and order, who are styled Pastors and Elders; of others, who have the oversight of the secular affairs of the church, and the trust of providing for the necessities of the poor committed to them, who are called Deacons.

Concerning the former of these, to wit, Pastors and Elders, we often read of them in the New Testament: nevertheless, all are not agreed in their sentiments, as to one particular relating hereunto, namely, whether the Elders spoken of in scripture are distinct officers from Pastors; or, whether Christ has appointed two sorts of them, to wit, preaching and ruling Elders? Some think the apostle distinguishes between them, when he says, Let the elders that rule well be counted worthy of double honour, especially those who labour in the word and doctrine, 1 Tim. v. 17. the double honour here intended seems to be not only civil respect, but maintenance, as appears from the following words, Thou shalt not muzzle the ox that treadeth out the corn; and the labourer is worthy of his reward. Now these suppose that this maintenance belongs only to such as labour in word and doctrine, and not to those other Elders, who are said to rule well; therefore there are elders that rule well, distinct from those that labour in word and doctrine.

Others, indeed, think, that the apostle, in this text speaks only of the latter sort, and then the stress of his argument is laid principally on the word Labouring, q. d. Let every one who preaches the gospel, and presides over the church, have that honour conferred on him that is his due; but let this be greater in proportion to the pains and diligence that he expresses for the church’s edification.

Nevertheless, I cannot but think, since it is agreeable to the laws of society, and not in the least repugnant to any thing we read, in scripture, concerning the office of an Elder, that, in case of emergency, when the necessity of the church requires it, or when the work of preaching and ruling is too much for a Pastor, the church being very numerous, it is advisable that some should be chosen from among themselves to assist him in managing the affairs of government and performing some branches of his office, distinct from that of preaching, which these are not called to do, as not being qualified for it: these are helpers or assistants in government; and their office may have in it a very great expediency, as in the multitude of counsellers there is safety, and the direction and advice of those who are men of prudence and esteem in the church, will be very conducive to maintain its peace and order: but I cannot think that this office is necessary in smaller churches, in which the Pastors need not their assistance. And this leads us to speak concerning the office of a Pastor, which consists of two branches, namely, preaching the word, and administring the sacraments on the one hand; and performing the office of a ruling Elder on the other.

1st, We may consider him as qualified and called to preach the gospel. This is an honourable and important work, and has always been reckoned so, by those who have had any concern for the promoting the glory of God in the world. The apostle Paul was very thankful to Christ that he conferred this honour upon him, or, as he expresses it, that he counted him faithful and put him into the ministry, chap. i. 12. and elsewhere he concludes, that it is necessary, that they, who engage in this work, be sent by God; How shall they preach except they be sent? Rom. x. 15. This is a necessary pre-requisite to the pastoral-office, as much as speech is necessary to an orator, or conduct to a governor: nevertheless, a person may be employed, in the work of the ministry, who is not a pastor; these may be reckoned, if they discharge the work they are called to, faithfully, a blessing to the world, and a valuable part of the church’s treasure; yet considered as distinct from Pastors, they are not reckoned among its officers. This is a subject that very well deserves our consideration: but, inasmuch as we have an account elsewhere[286] of the qualifications and call of ministers to preach the gospel, and the manner in which this is to be done, we pass it over, at present, and proceed,

2dly, To consider a minister, as invested in the pastoral office, and so related to a particular church. The characters by which such, who are called to it, are described, in the New Testament, besides that of a Pastor, are a Bishop or Overseer, a Presbyter or Elder, who labours in word and doctrine.

The world, it is certain, is very much divided in their sentiments about this matter, some concluding that a Bishop is not only distinct from, but superior, both in order and degree to those who are styled Presbyters or Elders; whereas, others think, that there is either no difference between them, or, at least, that it is not so great, as that they should be reckoned distinct officers in a church. The account we have, in scripture, of this matter seems to be somewhat different from what were the sentiments of the church in following ages. Sometimes we read of several Bishops in one church: thus the apostle, writing to the church at Philippi, directs his epistle to the Bishops and Deacons, Phil. i. 1. and elsewhere he seems to call the same persons Bishops and Elders, or Presbyters; for it is said, that he sent to Ephesus, and called together the Elders of the church, Acts xx. 17. and advises them to take heed to themselves, and to all the flock over whom the Holy Ghost had made them Overseers, or Bishops, ver. 28. and, at another time, he charges Titus to ordain elders, or Presbyters, in every city; and then gives the character of those whom he was to ordain, bidding him take care that they were blameless, and had other qualifications, necessary for this office; and, in assigning a reason for this, he adds, For a Bishop must be blameless, &c. where, it is plain, the word Elder and Bishop are indifferently used by him, as respecting the same person. And the apostle Peter 1 Pet. v. 1. addresses himself to the Elders of the churches, to whom he writes, styling himself an Elder together with them;[287] and, besides this, a witness of the sufferings of Christ, which was his character, as an apostle. And he exhorts them to perform the office of Bishops, or Overseers,[288] as the word, which we render Taking the Oversight, signifies; from whence it is evident, that Elders and Presbyters had the character of Bishops, from the work they were to perform.

Moreover, that venerable assembly, that met at Jerusalem, to discuss an important question brought before them by Paul and Barnabas, is said to consist of the Apostles and Elders, Acts xv. 6. Now, if Bishops had been, not only distinct from, but a superior order to that of Elders, they would have been here mentioned as such, and, doubtless, have met together with them; but it seems probable that they are included in the general character of Elders. Some think, that the same persons are called Bishops, because they had the oversight of their respective churches; and Elders, because they were qualified for this work, by that age and experience which they had, for the most part arrived to; as the word Elder signifies not only one that is invested in an office,[289] but one who, by reason of his age, and that wisdom that often attends it, is fitted to discharge it, 1 Tim. v. 1.

We read nothing in scripture, of Diocesan churches, or Bishops over them, how much soever this was pleaded for in many following ages; and they, who maintain this argument, generally have recourse to the writings of the Fathers, and church-historians, which, were the proofs, taken from thence, more strong and conclusive than they are, would not be sufficient to support the divine right thereof. I shall not enlarge on this particular branch of the controversy, inasmuch as it has been handled with a great deal of learning and judgment, by many others,[290] who refer to the writings of the Fathers of the three first centuries, to prove that churches were no larger in those times than one person could have the oversight of, and that these chose their own Bishops. Some think, indeed, that there is ground to conclude, from what we find in the writings of Ignatius, Tertullian, Cyprian, and other Fathers in these ages, that there was a superiority of Bishops to Presbyters, at least, in degree, though not in order; and that the Presbyter performed all the branches of that work, that properly belonged to Bishops, only with this difference, that it was done with their leave, or by their order, or in their absence; and there being several Elders in the same church, when a Bishop died, one of those were ready to succeed him in that office.

Some, indeed, speak of the church as Parochial, and contradistinguished from Diocesan; but, inasmuch as it does not appear, by their writings, that these Parochial churches had any other bond of union, but nearness of habitation, I cannot so readily conclude, that their church-state depended principally on this political circumstance; but rather that Christians thought it most convenient for such to enter into a church-relation, who, by reason of the nearness of their situation to each other, could better perform the duties that were incumbent on them, pursuant hereunto.

But, notwithstanding this, it appears from several things occasionally mentioned by the Fathers, that the church admitted none into its communion, but those whom they judged qualified for it, and that not only by understanding the doctrines of Christianity, but by a conversation becoming their profession thereof; and it was a considerable time that they remained in a state of probation, being admitted to attend on the prayers and instructions of the church, but ordered to withdraw before the Lord’s supper was administered: these are sometimes called Hearers by Cyprian; at other times, Candidates, but most commonly Catechumens. And there were persons appointed not only to instruct them but to examine what proficiency they made in religion, in order to their being received into the church. In this state of trial they continued generally two or three years[291]; such care they took that persons might not deceive themselves, and the church, by joining in communion with it, without having those qualifications that are necessary thereunto. This is very different from parochial churches, as understood and defended by many in our day. Therefore when churches were called parishes, in the three first centuries, it was only a circumstantial description thereof.

In every one of these churches there was one who was called a bishop, or overseer, with a convenient number of elders or presbyters; and it is observed, by that learned writer but now referred to, that these churches, at first, were comparatively small, and not exceeding the limits of the city, or village, in which they were situate, each of which was under the care, or oversight, of its respective pastor, or bishop.

This was the state of the church, more especially, in the three first centuries: but, if we descend a little lower to the fourth century, we shall find that the government thereof was very much altered, when it arrived to a peaceable and flourishing state; then, indeed, the bishops had the oversight of of larger dioceses, than they had before, which proceeded from the aspiring temper of particular persons[292], who were not content till they had added some neighbouring parishes to their own, and so their churches became very large, till they extended themselves over whole provinces. But even this was complained of by some, as an abuse; which occasioned Chrysostom so frequently to insist on the inconvenience of bishops having churches too large for them to take the oversight of, and not so much regarding the qualifications as the number of those over whom they presided; and he signifies his earnest desire, that those under his care might rather excel in piety, than in number, as it would be an expedient for his better discharging the work committed to him[293].

Thus concerning the character and distinction of the pastors of churches, together with the form of the church in the first ages of Christianity; and what is observed, by many, concerning the agreement and difference which there was between bishops and presbyters: but this has been so largely insisted on, by many who have written on both sides the question, and the controversy turning very much on critical remarks made on some occasional passages, taken out of the writings of the Fathers, without recourse to scripture; it is therefore less necessary, or agreeable to our present design, to enlarge on that head: however, we may observe, that some of those who have written in defence of Diocesan Episcopacy, have been forced to acknowledge, that Jerom, Augustin, Ambrose, Chrysostom, in the Fourth Century; and, in some following ages, Sedulius, Primatius, Theodoret, and Theophylact, have all held the identity of both name and order of bishops and presbyters in the primitive church[294]. Jerom, in particular, is more express on this subject than any of them, and proves it from some arguments taken from scripture, which speak of the distinction that there was between them, as being the result of those divisions, by which the peace and order of the church was broken, and that it was no other than an human constitution.[295] This opinion of Jerom is largely defended by a learned writer, who shews that it is agreeable to the sentiments of other Fathers, who lived before and after him. Thus concerning a pastor, as styled a bishop or presbyter; we shall now consider him as invested in his office, whereby he becomes related to a particular church of Christ. That no one is pastor of the catholic church, has been observed, under a foregoing head[301], wherein we shewed, that the church, when styled catholic, is not to be reckoned the seat of government; and therefore we must consider a pastor as presiding over a particular church; and, in order hereunto, it is necessary that he should be called, or chosen, to take the oversight of it, on their part, and comply with the invitation on his own, and, after that be solemnly invested in, or set apart, to this office.

(1.) We are to consider what more especially respects the church, who have a right to choose, or call those, who are qualified for the work, to engage in this service, and to perform the two branches of the pastoral office, namely, instructing and governing. This is not only agreeable to the laws of society, but is plainly contained in scripture, and appears to have been the sentiment and practice of the church, in the three first centuries thereof. The church’s power of choosing their own officers, is sufficiently evident from scripture. If there were any exception hereunto, it must be in those instances in which there was an extraordinary hand of providence in the appointment of officers over them; but, even then, God sometimes referred the matter to their own choice: thus, when Moses made several persons rulers over Israel, to bear a part of the burden, which before was wholly laid on him, he refers this to their own election, when he says, Take ye wise men, and understanding, and known among your tribes, and I will make them rulers over you, Deut. i. 13. And in the gospel-church, which, at first, consisted of about an hundred and twenty members, Acts i. 15. when an apostle was to be chosen to succeed Judas, they appointed two out of their number, and prayed, that God would signify which of them he had chosen; and, when they had given forth their lots, the lot fell upon Matthias, and he was numbered with the eleven apostles, ver. 23. so we render the words: but if they had been rendered, he was numbered among the eleven apostles, by common suffrage or vote, it would have been more expressive of the sense thereof[302]. Soon after this, we read of the choice of other officers, to wit, deacons in the church, chap. vi. 3. and the apostles say to them, Look ye out among you seven men, whom ye may appoint over this business. And afterwards, in their appointing elders, or pastors, over particular churches, we read of their choosing them by vote or suffrage: thus it is said, in Acts xiv. 23. When they had ordained them elders in every church; so we translate the words[303]; but they might be better rendered, When they had chosen elders in every church by lifting up of the hand. This was, and is, at this day, a common mode of electing persons, either to civil or religious offices.[304] And it might be easily proved from the Fathers, that this was the universal practice of the church in the three first centuries, and not wholly laid aside in following ages, till civil policy, and secular interest usurped and invaded the rights thereof: but this argument having been judiciously managed by Dr. Owen[305], I pass it over, and proceed to consider,

(2.) That a pastor being thus chosen, by the church, and having confirmed his election by his own consent; then follows his being separated, or publicly set apart to this office, with fasting and prayer, which is generally called ordination. This does not, indeed, constitute a person a pastor of a church, so that his election, confirmed by his consent, would not have been valid without it; yet it is not only agreeable to the scripture-rule, but highly expedient, that, as his ministerial acts are to be public, his first entering into his office should be so likewise, and, in order thereunto, that other pastors, or elders, should join in this solemnity; for, though they do not confer this office upon him, yet thereby they testify their approbation of the person, chosen to it; and a foundation is laid for that harmony of pastors and churches, that tends to the glory of God, and the promoting of the common interest. This also fences against several inconveniences which might ensue; since it is possible that a church may chuse a person to be their pastor, whose call to, and qualification for this office may be questioned; and it is natural to suppose, that they would expect that their proceedings herein should be justified and defended by other pastors and churches, and the communion of churches maintained: but how can this be done if no expedient be used to render this matter public and visible, which this way of ordaining or setting apart to the pastoral office does? And they who join herein testify their approbation thereof, as what is agreeable to the rule of the gospel.

This public inauguration, or investiture in the pastoral office, is, for the most part, performed with imposition of hands, which, because it is so frequently mentioned in scripture, and appears to have been practised by the church in all succeeding ages, it will be reckoned, by many, to be no other than a fruitless attempt, if not an offending against the generation of God’s people, to call in question the warrantableness thereof. It is certain, this ceremony was used in the early ages of the church, particularly in public and solemn benedictions: thus Jacob laid his hands on Ephraim and Manasseh, when he blessed them; and also in conferring political offices, Numb. xxvii. 18. Deut. xxiv. 9. It was also used in healing diseases in a miraculous way, 2 Kings v. 11. Mark vii. 32. and it was sometimes used when persons were eminently converted to the Christian faith and baptized, Acts ix. 17. These things are very evident from scripture: nevertheless, it may be observed, that, in several of these instances, it is, and has, for some ages past, been laid aside, by reason of the discontinuance of those extraordinary gifts, which were signified thereby. There was, doubtless, something extraordinary in the patriarchal benediction; as Jacob did not only pray for a blessing on the sons of Joseph, but as a prophet he foretold that the divine blessing, which he spake of, should descend on their posterity; and therefore we don’t read of this ceremony’s being used in the more common instances, when persons, who were not endowed with the spirit of prophecy, put up prayers or supplications to God for others. And though it was sometimes used, as in the instances before-mentioned, in the designation of persons to political offices; yet it was not in those times in which the church of the Jews was under the divine theocracy, and extraordinary gifts were expected to qualify them for the office they were called to perform.

And whereas we frequently read, in scripture of imposition of hands, in the ordination, or setting apart of ministers to the pastoral office, while extraordinary gifts were conferred, and of these gifts being also bestowed on persons who were converted to the Christian faith, and baptized; in these, and other instances of the like nature, this ceremony was used, as a significant sign and ordinance for their faith: but it is certain, that the conferring extraordinary gifts to qualify for the pastoral office, is not now to be expected; therefore it must either be proved, that, besides this, something else was signified, which may be now expected, or else the use thereof, as a significant sign, or an ordinance for our faith, cannot be well defended. And if it be said, that the conferring this office is signified thereby, it must be proved, that they who use the sign, have a right to confer the office, or to constitute a person a pastor of a particular church. If these things cannot easily be proved, then we must suppose that the external action is used, without having in it the nature of a sign, and then it is to be included among those things that are indifferent; and a person’s right to exercise the pastoral office, does not depend on the use; nor, on the other hand, is it to be called in question, by reason of the neglect thereof. But, to conclude this head, if the only thing intended hereby be what Augustin understood to be the meaning of imposition of hands, on those who were baptized in his day, namely, that it was nothing else but a praying over persons[306], I have nothing to object against it: but if more be intended hereby, and especially if it be reckoned so necessary to the pastoral office, that it cannot be acceptably performed without it; this may give just reason for many to except against it.

(3.) We shall now consider the pastor, as discharging his office. This more immediately respects the church to which he stands related, especially in what concerns that branch thereof, which consists in presiding or ruling over them. If there be more elders joined with him, with whom he is to act in concert, this is generally called a consistory, which I cannot think essential to the exercise of that government, which Christ has appointed; though sometimes it may be expedient, as was before observed: but whether there be one, or more, that bear rule in the church, their power is subjected to certain limitations, agreeable to the laws of society, and those in particular which Christ has given to his church. As the nature of the office we are speaking of, does not argue that the church is without any government, or under such a democracy as infers confusion, or supposes that every one has a right to give laws to the whole body; so it has not those ingredients of absolute and unlimited monarchy or aristocracy, as are inconsistent with liberty; and therefore we suppose, that a pastor, and other elders, if such be joined with him, are not to rule according to their own will, or to act separately from the church in the affairs of government, but in their name, and with their consent; and therefore they are generally styled, the instruments by which the church exerts that power which Christ has given it; and accordingly a church, when officers are set over it, is said to be organized. This is called, in scripture, the power of the keys, which, agreeably to the laws of society, is originally in them, and is to be exercised in their name, and with their consent, by their officers; and therefore a pastor, or other elders with him, have no power to act without the consent of the church, in receiving members into, or excluding them from its communion. This I cannot but think to be agreeable to the law of nature, on which the laws of society are founded, as well as the gospel-rule.

I am sensible that many of the reformed churches, who allow that this power is originally in them, conclude notwithstanding, and their practice is consonant hereunto, that it may be consigned over to the pastor and elders, and that this is actually done by them when they chuse them into that office. The principal argument, by which this is generally defended, is, that because they are fit to teach, they are fit to govern, without being directed in any thing that relates thereunto. But the question is not concerning the fitness of persons for it, which is not to be denied; but whether the church ought to divest itself of that power which Christ has given it, especially when it may be exerted without anarchy or confusion; which it certainly may, if this power be not abused, or the due exercise thereof neglected. And, in order hereunto, a church-officer is to prepare matters for the church, that nothing trifling, vain, or contentious may be brought before them; and to communicate them to it, to desire to know their sentiments about them, and to declare, improve, and act pursuant thereunto.

There are, indeed, some branches of the pastoral office, which are to be performed without the church’s immediate direction; such as preaching the word, administring the sacraments, visiting the sick, comforting the afflicted, endeavouring to satisfy them that are under doubts, or scruples of conscience, and excite and encourage them to perform those duties, which their professed subjection to Christ, and their relation to his church, oblige them to.

(4.) We shall now consider pastors, or elders of churches, as employed occasionally in using their best endeavours to assist others in some difficulties, in which their direction is needed or desired. This is what we call a synod, which word is very much disrelished by some in our age; and it were to be wished, that there had been no occasion for this prejudice, from the account we have of the abuses practised by synods and councils in former ages. This gave great uneasiness to Gregory Nazianzen, who complains of confusions, and want of temper which were too notorious in some synods in the age in which he lived[307]. And afterwards we find, that almost all the corruptions that were brought into the church, were countenanced by some synod or other; and many of them assumed to themselves a power of making laws, which were to be received with equal obligation, as though they had been delivered by the immediate inspiration of the Holy Ghost; and a door was opened by them to persecution, so that they have in many instances, taken away not only the religious, but civil rights of mankind. It will therefore be thought strange that I should so much as mention the word; but though I equally detest every thing of this nature, that has been practised by them; yet it is not impossible to treat on this subject in an unexceptionable manner: It is certainly a warrantable practice, founded in the law of nature, for persons who cannot compromise a matter in debate, to desire the advice of others. The same is, doubtless, true in religious matters; therefore we suppose that there may be some matters debated in a church, which cannot be issued among themselves. And in this case, provided it be an affair of importance, it is expedient for them to apply themselves to other churches, to give their advice in this matter by their pastors and elders: If it be some corruption in doctrine that has insinuated itself into it, they may desire to know the sense of others about it, still reserving to themselves a judgment of discretion, without reckoning their decrees infallible; or if it be in matters of conduct, which, through the perverseness of some, and ignorance of others, may be of pernicious tendency, if suitable advice be not given; then it ought to be desired and complied with, so far as it appears to be agreeable to the mind of Christ. This is therefore not only allowable, but very expedient.

I have nothing to say as to the number of persons, to whom this matter may be referred: A multitude of counsellors may sometimes be mistaken, when a smaller number have given better advice; neither have I any thing to allege in defence of œcumenical councils, much less such as have been convened by the usurped power of the bishop of Rome. But we are speaking of a particular church under some difficulties, desiring the advice of as many as they think meet to refer the matter to: or if a Christian magistrate demands the advice of the pastors or elders of churches, in his dominions, in those religious affairs that are subservient to his government, they ought to obey him. These things are altogether unexceptionable: But when ministers give vent to their own passions, and pretend to give a sanction to doctrines that are unscriptural; or if they annex anathemas to their decrees, or enforce them by excommunication, or put the civil magistrate on methods of persecution; this is going beyond the rule, and offering prejudice rather than doing service to the interest of Christ: But when they only signify what is their judgment about some important articles of faith, or church-discipline, or some intricate cases of conscience, in which it is desired; and endeavour to give conviction rather by arguments, than barely their authority, this is not only their duty, but an advantage to the church, as the synod that met at Jerusalem was to the church at Antioch, Acts xv. 31-33.

Thus we have considered the office of a Pastor. It might be expected that we should consider that of a Teacher, which many think to be a distinct officer in the church, as the apostle says, He gave some pastors and teachers, Eph. iv. 11. There are many, who treat on this matter, that suppose a teacher to be a distinct officer from a pastor; but yet when they call him a teaching elder, and allow him to have a part of the government of the church, as well as to be employed in the work of preaching, their method of explaining the nature of this office supposes it to differ little or nothing from that of a pastor, except in name. If they say that the difference consists in that the pastor is superior in honour and degree, to a teacher, and make the latter no more than a provisionary officer in the church, appointed to perform what properly belongs to the pastor, when he is absent, or indisposed, or, for any other reason, desires him to officiate for him; I cannot see reason to conclude that this is the meaning of the word teacher, as mentioned by the apostle; so that whilst they plead for its being a distinct office in the church, and, at the same time, explain it in such a way, there seems to be little else but a distinction without a difference.

As for the opinion of those who think that it was, indeed, a distinct office, but that a teacher was called, by the church, to some other branches of teaching, which the pastor could not well attend to, and that these were such as were styled, by the primitive church, Catechists; this deserves our consideration. We read, in the early ages of the church, of persons who had this office and character: Their work was such as needed those gifts, which our blessed Saviour was pleased to bestow on men, for the propagating his interest in the world, as much as any other; for, whether they preached publicly or no, as the pastor was called to do, their business was not only to instruct the catechumens, who were disposed to embrace the Christian doctrine, but all who were willing to be taught by them; for which end there were public schools erected, which were under the direction, care, and countenance of the church, in which the method of instruction was, by explaining the scriptures, and, in public and set disputations, defending the Christian religion against those who opposed it, by which means many were converted to the Christian faith from among the heathen; and others, who were initiated therein, were, by this means, as well as by public preaching, established and confirmed therein, and thereby qualified for church-communion, and then baptized and joined to the church. Thus we read, in the writings of the Fathers, and church-historians, of several who performed this office with very great reputation and usefulness[308]; and it is thought, by some, to have been not only agreeable to the practice of the church in the apostle’s days, but derived from it; and though it be not so plainly mentioned in scripture, as some other officers are, yet that the apostle refers to it, when he says, Let him that is taught in the word, communicate unto him that teacheth, Gal. vi. 6. that is, Let him that is catechized communicate to the catechist[309]. But this is, at best, but a probable sense of the word, and therefore not sufficient of itself to give ground to conclude, that the apostle intends this when he speaks of teachers, as distinct officers from pastors. However, though, doubtless, the practice of the church, as above-mentioned, in appointing such officers was commendable; yet it does not fully appear, that this is what the apostle intends, though I will not deny it to be a probable conjecture; and I should acquiesce in it, rather than in any other sense of the text that I have hitherto met with, did I not think that the words pastors and teachers might not be as well, if not better, understood, as signifying one and the same office; and therefore I had rather understand them as Jerom and Augustin do[310], q. d. He gave some pastors, to wit, teachers, or pastors that are teachers, or engaged in preaching the gospel, which is the principal branch of their office. And that which gives me farther ground to understand the words in this sense, is, because the apostle, when he enumerates the officers of a church elsewhere, speaks of teachers without any mention of pastors, as it is said, God has set some in the church; first, apostles; secondarily, prophets; thirdly, teachers, 1 Cor. xii. 28. where no mention is made of pastors, as being included in the word teachers; and this is agreeable to what we observed elsewhere,[311] which is all we shall add on this head.

The next officer in a church is a deacon, whose work and business is described as serving tables, Acts vi. 2. that is, the Lord’s table, by providing what is necessary for the Lord’s supper, and assisting in the distribution of the elements. He is also to supply the poor with necessaries, and to take care that the minister may be maintained, and other expenses defrayed; and, in order hereunto, he is to receive the contributions raised by the church for those ends; so that the office is properly secular, though necessary and useful, as subservient to others that are of a spiritual nature. The apostle gives an account of the qualifications of those who are to engage in this office, in 1 Tim. iii. 8-13. in which he speaks of them as persons of an unblemished character, of great gravity and sobriety, and other endowments, which may render them faithful in the discharge of their trust, and exemplary and useful in their station.

In the first age of the church, after the apostles’ days, when it was under persecution, it was the deacon’s work to visit and give necessary relief to the martyrs and confessors: but we do not find that they performed any other branches of service besides this, and those above mentioned; though Tertullian speaks of them, in his time, as being permitted to baptize in the absence of bishops and presbyters,[312] in which they went beyond the scripture-rule, and, after this, they preached; and this practice has been defended by all who plead for diocesan episcopacy unto this day. But the arguments they bring for it, from scripture, are not sufficiently conclusive, when they say, that Stephen and Philip, who were the first deacons, preached; for this they did as evangelists, not as deacons. These indeed, as it is said of the bishop, in 1 Tim. iii. 2. ought to be apt to teach: thus they are described, ver. 9. as holding the mystery of faith in a pure conscience; yet this extends no farther than that they should be fit to edify those, by their instructions, whom they relieved, by giving them a part of the church’s contributions, that, by their conversation, they may do good to their souls, as well as, by what they give them, to their bodies. And when it is farther said, that they who have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith, ver. 13. this does not sufficiently prove, as many ancient and modern writers suppose, that this qualifies them for the office of presbyters, since there is no affinity between these two offices; and one cannot, properly speaking, be a qualification for the other: but the good degree is, probably, to be understood of their having great honour in the church, as persons eminently useful to it; and great boldness in the faith, is not boldness in preaching the gospel, but resolution and stedfastness in adhering to the faith, and, in their proper station, defending, and being ready, when called to it, to suffer for it. Thus we have considered the government of the church, and the officers which Christ has appointed in it.[313]

6. The last thing to be considered, is the privileges of the visible church, particularly as the members thereof are said to be under God’s special care and government, and, as the consequence hereof, have safe protection and preservation, whatever opposition they may meet with from their enemies; and they also enjoy communion of saints, and the ordinary means of salvation.

(1.) We shall consider the church, as under the care of Christ. This is the result of his propriety in them, and his having undertaken to do all things for them, as Mediator, that are necessary to their salvation. This care, extended towards them, is called special, and so differs from, and contains in it many privileges, distinct from, and superior to that which is expressed in the methods of his common providence in the world. There are several metaphorical expressions used, in scripture, to denote Christ’s care of, and the particular relation he stands in to his church: thus he is described as their Shepherd, performing those things for them that such a relation imports, Psal. xxiii. 1, 2. and lxxx. 1. Isa. xl. 11. Jer. xxxi. 10. namely, his giving them, in a spiritual sense, rest and safety, gathering, leading, and defending them; and as such he does more for his people, than the shepherd, who, being faithful to his trust, hazards his life; for Christ is expressly said to give his life for his sheep, John x. 11.

Moreover, his care of his church is set forth, by his standing in the relation of a Father to them; which argues his tender and compassionate concern for their welfare, as well as safety, Deut. xxxii. 7. Psal. ciii. 13. Isa. lxiii. 16. Jer. xxxi. 9. Now the care of Christ, extended to his Church, consists,

1st, In his separating them from, and, as it were, gathering them out of the world, or that part of it that lieth in wickedness, as the apostle says, The whole world lieth in wickedness, 1 John v. 19. or, as the word may be rendered, in the wicked one; upon which account it is called, Satan’s kingdom. He gives them restraining grace, brings them under conviction of sin, and humbles them for it; and, by the preaching of the gospel, not only informs them of the way of salvation, but brings them into it.

2dly, By raising up, and spiriting some amongst them for extraordinary service and usefulness in their station, adorning them with those graces, whereby their conversation is exemplary, and they made to shine as lights in the world; and not only in some particular instances, but by a constant succession, filling up the places of those who are removed to a better world, with others, who are added to the church daily, of such as shall be saved.

3dly, His care is farther extended, by fatherly correction, to prevent their ruin and apostacy, which, as the apostle says, is an instance of his love to them Heb. xii. 6, 7. and also of his keeping them from, and in the hour of temptation, Rev. iii, 10. and bruising Satan under their feet, Rom. xvi. 20. and in supporting them under, and fortifying them against the many difficulties, reproaches, and persecutions, they are exposed to in this world, as Moses says, in the blessing of Asher, As thy days, so shall thy strength be; the eternal God is thy refuge, and underneath are the everlasting arms, Deut. xxxiii. 25, 27.

(2.) The visible church is under Christ’s special government. It is a part of his glory, as Mediator, that he is the supreme Head and Lord thereof; and this cannot but redound to the advantage of his subjects, as these we are speaking of are said to be, who profess subjection to him, which is not only their duty, but their peculiar glory, as they are thereby distinguished from the world, and entitled to his special regard. He is their King; and accordingly,

1st, He gives them laws, by which they are visibly governed, so that they are not destitute of a rule of government, any more than of a rule of faith, whereby their peace, order, edification, and salvation, are promoted, and all the advantages, which they receive from the wisdom and conduct of pastors, or other officers, whom he has appointed to go in and out before them, to feed them with knowledge and understanding, Jer. iii. 15. to watch for their souls, Heb. xiii. 17. are all Christ’s gifts, and therefore privileges which the church enjoys, as under his government.

2dly, He protects and preserves them, notwithstanding the opposition of all their enemies; so that whatever attempts have been hitherto made to extirpate or ruin them, have been ineffectual. The church has weathered many a tempest, and had safety, as well as various marks of the divine honour and favour, under all the persecutions, which it has been exposed to; so that, according to our Saviour’s prediction, The gates of hell have not prevailed against it, Matt. xvi. 18. and all these afflictive dispensations of providence are over-ruled for the promoting his own glory, and their spiritual advantage.

(3.) Another privilege, which the church enjoys, is communion of saints. Communion is the consequence of union, and therefore since they are united together as visible saints, they enjoy that communion, which is the result thereof. The apostle speaks of a two-fold fellowship which the church enjoys, their attaining whereof he reckoned the great end and design of his ministry, when he says, That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ, 1 John i. 3. The former of these is included in church communion; the latter is an honour which God is pleased sometimes to confer on those who are brought into this relation: It is what all are to hope for, though none but they, who are Christ’s subjects by faith, are made partakers of it. However, the communion of saints is, in itself, a great privilege, inasmuch as that a common profession, which they make of subjection to Christ, and the hope of the gospel, which they are favoured with, is a strong motive and inducement to holiness.

And it is not the smallest part of the advantage, which arises from hence, that they are interested in the prayers of all the faithful that are daily put up to God for those blessings on all his churches which may tend to their edification and salvation.

And as to what concerns the members of particular churches, who have communion with one another; there is a great advantage arising from mutual conversation about divine things, and the endeavour, which they are obliged to use to build up themselves in their holy faith, Jude ver. 20. and to consider one another to provoke unto love, and to good works, not forsaking the assembling of themselves together, but exhorting one another, Heb. x. 24, 25. and also the obligations they are under to bear one another’s burdens, and so fulfil the law of Christ, Gal. vi. 2. and to express that sympathy and compassion to each other, under the various afflictions and trials which they are exposed to.

And to this we may add another privilege which they are made partakers of, in that they have communion with one another in the ordinance of the Lord’s supper, in which they hope for and enjoy communion with him, whose death is shewed forth therein, and the benefits thereof applied to them that believe.

(4.) The church is farther said to enjoy the ordinary means of salvation, and the offers of grace to all the members thereof in the ministry of the gospel, by which we are to understand the word preached, and prayer. These are called the ordinary means of salvation, as distinguished from the powerful influences of the Spirit, which are the internal and efficacious means of grace, producing such effects, as infer the right which such have to eternal life. These ordinary means of grace the church is said to partake of. It is for their sake that the gospel is continued to be preached, and a public testimony to the truth thereof is given by them to the world; and, in the preaching thereof, Christ is offered to sinners, and, pursuant thereunto, grace given, whereby the church is increased, and built up by those who are taken out of the world, as God makes these ordinances effectual to answer that end. The duty of waiting on him therein is ours, the success thereof is intirely owing to the divine blessing attending it. These are the privileges that the visible church enjoys.

We might have proceeded to consider those which the members of the invisible church are made partakers of, namely, union and communion with Christ in grace and glory; but these are particularly insisted on in some following answers.

Footnote 257:

εκκλησια.

Footnote 258:

The words επι το αυτο, when used elsewhere, cannot be understood of the place where persons were met, but of the unanimity of those who were engaged in the same action; and therefore it is rendered Simul, in Acts iii. 1. and chap. iv. 26.

Footnote 259:

See his works, Vol. I. Book II. Page 405, & seq.

Footnote 260:

Κατ οικον.

Footnote 261:

See page 432, & seq.

Footnote 262:

It may be observed, that though the learned author before-mentioned gives sufficient evidence, from the Fathers, that there were several places appropriated, and some erected, for divine worship, during the three first Centuries; and he thinks, that whether they were consecrated or no, there was a great degree of reverence paid to them, even at such times, when divine service was not performed in them: Yet he does not produce any proof for this out of the writings of the Fathers, in those Centuries; and it is impossible that he should, for from Eusebius’s account of this matter, it appears that the consecration of churches was first practised in the Fourth Century, [Vid. ejusd. Hist. Eccl. Lib. X. cap. 3.] As for the quotations that Mr. Mede brings from Chrysostom and Ambrose, to prove that reverence was paid to the churches in their times it must be observed, that they lived in the Fourth Century, in which churches being not only appropriated, but consecrated for public worship, it is no wonder to find the Fathers of that age expressing a reverence for them. Nevertheless, it is very evident, from the words of these Fathers here cited, that they intend thereby nothing else but a reverent behaviour, which ought to be expressed by those who come into the church to perform any act of divine worship; and this we are far from denying, whether the external rites of consecration be used or no. As for his quotation taken from Tertulian, who lived in the end of the Second Century it don’t prove that he thought that reverence ought to be expressed to the places of worship, but that the highest reverence ought to be used in the acts of worship, and particularly in prayer, which is an undoubted truth, whether we worship God in the church, or any where else.

Footnote 263:

ערה.

Footnote 264:

The word Church is of Greek derivation. Κυριακον is used by ancient authors for the place of public worship. The old word Kyroike, contracted into Kirk, and softened into church, is a compound of Κυριου οικος. It is of very extensive signification. Church is used generally in our version of the New Testament, for the Greek Εκκλησια.——

The words Εκκλησια in the New, and קהל in the Old Testament, are synonymous. They both proceed from the same root קל, the voice. The meaning of each is assembly—any number of persons met, by previous appointment. The verb, in each language, from which the noun immediately proceeds, is, to call out, to call together, and the noun is that which is so called.

It is, of course, no abuse of language to apply the word to any assembly, great or small, which meets for social or judiciary purposes. The character of the assembly is known from the connexion in which the word is used, and not from the word itself. In this latitude of application, the inspired writers of both Testaments made use of the words קהל and Εκκλησια.

In the Old Testament, the former of these words is applied to a number of idolatrous women—bands of soldiers—the commonwealth of Israel—distinct worshipping congregations—a representative assembly—a council, and, I may add, to other assemblies of every description.

1. The word קהל is used in Jer. xliv. 15. It is applied to a great number of idolatrous women, who, together with their husbands, persisted in their opposition to the command of God by the prophet Jeremiah. It is worthy of being remarked, that the Septuagint, in this instance, renders the word by Συναγωγη. Our translation renders it multitude.

2. It signifies bands of soldiers. Ezek. xxvi. 7. These marched against Tyrus, under the direction of the tyrant Nebuchadnezzar king of Babylon. The Septuagint renders it, as above, synagogues, and the English translators, companies.

3. The word (which, for the sake of the English reader, I shall write KEL,) is used for the whole commonwealth of Israel. That people, called by God, were bound together by a sacred ritual, and all were commanded to keep the passover. Exod. xii. 6. Our translation renders it the whole assembly, and in the Septuagint it is Παν το πληθος.

4. It signifies distinct worshipping societies. Ps. xxvi. 12. In this verse, the Psalmist professes his resolution to honour the institutions of social worship. He had rather accompany the saints to the congregation, than sit in the society of the wicked, ver. 5. In both cases the same Hebrew word is used; the Septuagint use Εκκλησια, and the English translators, congregation. KEL, and Ecclesia, are, with equal propriety, applied to the hateful clubs of the wicked, and to the worshipping assemblies of the saints.

5. The word is also applied to a representative assembly.——

—After the regular organization of the Israelitish commonwealth, although Moses transacted all public business with the chiefs, he is uniformly represented as speaking unto all Israel. This form of speech was not to be misunderstood by the Jews. They had not learned to deny that principle upon which the represented identify with the representative. Deut. xxix. 14, 15, 25. When Moses was about to give his last advice to the Hebrews, he summoned the KEL before him. Deut. xxxi. 30. In this instance, the word unquestionably signifies a representative body. My reasons for considering it so, are,

1. The obvious meaning of the passage. Ver. 29. “Gather unto me all the elders of your tribes—that I may speak these words in their ears.”—ver. 30. “And Moses spake in the ears of all the קהל—the words of this song.” The KEL of Israel are the elders and officers met together.

2. It is impossible it can be otherwise. Moses could not speak in the ears of all Israel, except by representation. No human voice can extend over two millions of men.

3. Upon the principle of representation Moses uniformly acted. He instructed the elders, and the elders commanded the people. Deut. xxvii. 1. “And Moses, with the elders of Israel, commanded the people.” Without multiplying texts, I refer the reader to Exod. xii. 3. “Speak unto all the congregation of Israel”—verse 21. “Then Moses called for all the elders of Israel.” Even in the most solemn acts of religion, the elders represented the whole congregation. Their hands were placed upon the head of the bullock which was offered to make atonement for the whole congregation. Lev. iv. 15. And that the reader may not be without an instance of the use of the word KEL, in the most abstract form which can exist upon the representative principle itself, I refer him to Gen. xxviii. 3. Here it is applied to a single individual. Higher than this, representation cannot be carried. Ver. 1. “Isaac called Jacob, and blessed him”—ver. 3. “That thou mayest be a KEL.” Jacob was a KEL, as the representative@ of a very numerous posterity.

6. The word is used to signify a council—an assembly for deliberation and judgment. Gen. xlix. 6. The patriarch speaks of Simeon and Levi, these two are a KEL. It is, indeed, a representative one. Verse 7. “I will divide them in Jacob, and scatter them in Israel.” This could have been said of the two sons of Jacob, only as including their posterity.

This KEL was however a council. They consulted and determined to destroy the Schechemites. The assembly was a conspiracy. The Septuagint renders the word by Συστασις.

The KEL in which Job cried for redress, could not have been the church of Israel, but a court of Judicature. Job xxx. 28.

Solomon, acquainted with the laws of Israel, must have referred to the power of Judicatures, in detecting crimes, when he spoke of the KEL, in Prov. xxvi. 26. and v. 14.

The KEL, to which Ezekiel refers, xvi. 40. and xxiii. 45-47. cannot be mistaken. The prophet himself expressly says this KEL would sit in judgment, try, and decide, and execute the sentence, upon those who came before them, In these verses, the Septuagint renders the word by Οχλος, and our translation of it is company.

By the law of God, regular courts of jurisprudence were established among the Israelites. In no instance was the whole body of the people to be judges. Deut. xvi. 18. The rulers in each city, the officers of justice, are uniformly called elders, and unto these elders met in council, is every case referred. He must be, indeed, little acquainted with the law given by Moses, who is ignorant of this fact. See Deut. xxi. xxii. and xxv. chapters.

These elders met in council. To them the name Presbytery was applied in latter times. Moses and the prophets use the names KEL and OD-EH. These words are used indiscriminately in the Old Testament. It is to be observed, that they are translated in the Septuagint, generally by ecclesia and synagoga. This phraseology is adopted in the New Testament. The New Testament writers use the Septuagint translation of the scriptures in their quotations from the Old Testament.

Nehemiah summoned before the council the nobles and rulers who transgressed the law. Neh. v. 7. They exacted usury for their money, and are to be tried by the competent authorities. The word קהל, in this verse, we translate assembly, and the Septuagint reads Εκκλησια. Compare Numb. xxxv. 24, with Deut. xix. 12, and it will appear, that the congregation which judicially tried the man-slayer, is the Ecclesia of elders. See also Josh. xx. 4. “He shall declare his cause in the ears of the elders”—ver. 6. “And stand before the congregation for judgment.”

The word Εκκλησια, in the New Testament, is not, any more than its correspondents in the Old, confined in its application to a popular assembly. It signifies a tumultuous mob, Acts xix. 32. and the city council, Acts xix. 39. This sense of the word is justified by the best Greek authors. Consult Passor, who quotes Demosthenes and Suidas, in defence of this application. Hence, the verb Επικαλεο is, in the middle and passive voices, to appeal from an inferior to a superior Judicatory. “Plutarch,” says Parkhurst, “several times applies the verb in the same view.” Acts xxv. 11, 12, 21, 25. See also Chap. xxvi. 32. and xxviii. 19.

In the application of Ecclesia to the christian church, which is the most common use of it in the New Testament, it signifies the whole church militant—all the elect of God—private societies of believers—single organized congregations—several congregations united under a Presbytery—and church rulers met in Judicatory.

1. The church militant is an Ecclesia. Matt. xvi. 18. and Acts ii. 47. “The Lord added to the church daily.”

2. The whole body of elect and redeemed sinners. Eph. v. 25. “Christ also loved the church, and gave himself for it”—ver. 27. “That he might present it to himself a glorious church.”

3. Two or three private Christians, met for prayer and conference, or living together in a family, are an Εκκλησια. Acts xiv. 23. “They had ordained them elders in every church.” The Ecclesia, or Church, existed prior to its organization, by the election and ordination of rulers. It existed, in this sense, even in private houses. Rom. xvi. 5. and Col. iv. 15.

4. The word signifies an organized congregation. Acts xiv. 23. The Ecclesia did not cease to be one, when presbyters were ordained to teach and to rule in the congregation.

5. The word is applied to several congregations regularly presbyterated. There is nothing to render this application improper. It is no abuse, in any language, of a generic term, to apply it to any collection of the individuals belonging to that genus, in a connexion which manifests the restriction. The church of Christ in Philadelphia, is all Christians in that city, although there should be one hundred congregations in it. The church in Corinth, is as intelligible a phrase as the church in the house of Nymphas—The church on earth, or, the church in glory. This application is not only just, but scriptural. The saints in Corinth were one Ecclesia. 1 Cor. i. 2. But in Corinth were several congregations. There were more Ecclesias than one, xiv. 34. Corinth was a city of great extent, wealth, and population. In it were several heathen temples, dedicated to different pagan divinities. There were upwards of a thousand prostitutes attending at the temple of Venus. In this city, Paul met with uncommon success in preaching the gospel. Here he abode nearly two years. Considering the rapidity with which the gospel was then spreading, attended with miraculous power, is it reasonable, that in Corinth there was yet but one congregation of professed Christians? In the present day, without any supernatural, or even uncommon success, it is not singular for a preacher, in a large city, to collect in a few years a congregation of religious professors. At the first sermon of Paul, numbers were converted. After this, the Lord informs him, he has “much people in this city.” Here were several pastors—public officers with a diversity of tongues, suited to the wants of the church; yet, when Paul wrote his epistle, all the congregations, although differing about the merits of their respective founders, are called one Ecclesia. In a similar sense is the word applied to the church at Ephesus, at Antioch, and Jerusalem.

6. Εκκλησια is applied to an assembly of elders. Matt. xviii. 17. The constitution of the Jewish courts is known. Each synagogue had its elders and officers. The inferior courts were subordinate to the Sanhedrim. Never were cases decided by the populace. Our Redeemer spoke in the common language of Judea. He referred to the synagogue court. When translated into Greek, what other name should be given to this Judicatory, than the one given, Ecclesia? There is no misunderstanding of this text, by one who impartially considers the connexion. There are in the church authorized rulers, distinct from the ruled. The rulers, and not the ruled, must ultimately determine controversies. To officers, was committed the power of the keys—the power of binding and loosing; and this Ecclesia, ver. 17., has the power of binding and loosing, ver. 18.—and it may consist even of two or three persons, ver. 20. The whole passage is a directory for the application of ecclesiastic power conferred upon church officers. Ch. xvi. 19. I shall close this note, by a quotation from the lectures of Dr. Campbell, of Aberdeen. It must appear extraordinary from the pen of such a scholar. “But in any intermediate sense between a single congregation and the whole community of Christians, not one instance can be brought of the application of the word Εκκλησια, in sacred writ. If any impartial hearer is not satisfied on this point, let him examine every passage in the New Testament, wherein the word we render church is to be found; let him canvas in the writings of the Old Testament every sentence wherein the correspondent word occurs, and if he find a single passage, wherein it clearly means either the priest-hood, or the rulers of the nation, or any thing that can be called a church representative, let him fairly admit the distinction as scriptural and proper.”

MC’LEOD’S CATECHISM.

Footnote 265:

The Papists, indeed, pretend that there is no other church in the world, but that which they style catholic and visible, of which the bishop of Rome is the head; but we may say, in answer to this vain boast, as it is said concerning the church in Sardis, in Rev. iii. 1. Thou hast a name that thou livest, and art dead. Protestants, though they speak oftentimes of the visible church as one, yet they don’t deny but that there are many particular churches contained in it. See the assembly’s Confession of faith, chap. 25. § 4.

Footnote 266:

Vid. Cypr. de Laps. cap. 1. § 13.

Footnote 267:

See his Works, Vol. I. page 924, 925.

Footnote 268:

These were called בטלנים Otiosi. See Lightfoot’s Works, Vol. I. page 610-613. & Vitring. de Synag. Vet. page 530, & seq. And Lightfoot says, from one of the Talmuds, that there were no less than 460 synagogues in Jerusalem, Vol. I page 363, 370. and that the land was full of them; in which they met every Sabbath, and some other days of the week.

Footnote 269:

See more of this in those pages of Lightfoot before referred to.

Footnote 270:

Προσευχαι, Proseuchæ. Ευκτηρια, προσευκτηρια, Oratoria.

Footnote 271:

See Mede’s Works, Vol. I. Book I. Disc. 8.

Footnote 272:

See Vol. I. page 608.

Footnote 273:

Εν τη προσυεχη του Θεου, in proseucha Dei.

Footnote 274:

See Lightfoot on Acts ii. 5. Vol. I. page 751, 752.

Footnote 275:

See Quest. CLXX. CLXXIV.

Footnote 276:

Imperium in imperio.

Footnote 277:

Αυτοκατακριτος.

Footnote 278:

The former of these Jewish writers call נדוי Niddui; the latter they call חרם Cherem, or שמתא Scammatha, and was performed with several execrations, by which they, as it were, bound them over to suffer both temporal and eternal punishments. See Lightfoot’s Horæ Hebr. & Talmud. in 1 Cor. v. 5.

Footnote 279:

See more on this subject in Vitringa de Synagog. Vet. Pag. 745. and also the form used, and the instrument drawn up, when a person was excommunicated and anathematized, in Selden de jure Nat. & Gent. Lib. IV. cap. 7. and Buxt. Lex. Talm. in voce CHEREM.

Footnote 280:

See an account of the manner of their excommunication, and the curse denounced against them at that time, and the first cause of it, taken from Josephus, and other Jewish writers, in Lightfoot’s Works, Vol. II. Pag. 538-540. and Vol. I. Pag. 599.

Footnote 281:

Vid. Tert. Apol. cap. 39. Summum futuri judicii præjudicium.

Footnote 282:

Vid. Cypr. de Orat. Dom. Timendum est, & orandum, ne dum quis abstentus separatur a Christi corpore, procul remaneat a salute.

Footnote 283:

Vid. Cave’s Prim. Christ. Part. III. cap. 5.

Footnote 284:

Justin Martyr tells the Jews, (Vid. ejusd. Colloq. cum Tryph.) that the church, in his time, had the gift of prophecy; which Eusebius (in Hist. Eccles. Lib. IV. cap. 17.) takes notice of, and, doubtless believed it to be true in fact, though it be very much questioned whether there were any such thing in the fourth century, in which he lived. Gregory Nyssen, and Basil, who lived a little after Eusebius, assert, that there were many miracles wrought in the third century, by Gregory of Neo-cesarea, for which reason he is called Thaumaturgus; though it is not improbable that they might be imposed on in some things, which they relate concerning him, especially when they compare him with the apostles, and ancient prophets, not excepting Moses himself in this respect; and, it is certain, many things are related, of his miracles, which seem too fabulous to obtain credit; yet there is ground enough, from all that they say, to suppose that he wrought some, and that therefore, in his time, they were not wholly ceased. (Vid. Greg. Nyss. in cit. Greg. Thaum. and Basil de Sp. Sanct. cap. 29.) And Origen affirms, that, in his time, the Christians had a power to perform many miraculous cures, and to foretell things to come, (Vid. Lib. I. contr. Cels.) Και ετι ιχνη του αγιου εκεινου Πνευματος παρα χριστιανοις σωζεται εξεπαδουσι δαιμονας και πολλας ιασεισ επιτελουσι και ορωσι τινα κατα το βουλημα του λογου περι μελλοτνων.. If this had not been true, Celsus, who wanted neither malice, nor a will to oppose, would certainly have detected the fallacy. And Tertullian, (Vid. Apologet. cap. 23.) appeals to it for the proof of the Christian religion, offering to lay his life and reputation at stake, if the Christians, when publicly calling upon God, did not cure those who were possessed with devils.

Footnote 285:

“The Αποστολος is an extraordinary ambassador of Christ. He was commissioned for extraordinary purposes. Like the generals of a victorious army, the apostles exercised, in the name of their King, authority throughout all parts of the vanquished empire, until the regular magistracy was organized and fully settled. They have no successors in this respect. The presbyter is fully competent to all ordinary administrations. In relation to such cases, the apostles themselves are no more than presbyters. 1 Pet. v. 1.

Church government is subordinate to evangelic doctrine. The power given to the apostles, was intended solely for subserviency to their preaching. 2 Cor. xiii. 8. Teaching is the highest dignity in the church, because it is the most useful and laborious service. Preaching was the principal work of the apostles. The ambition of prelates has inverted this divine order. Preaching is the meanest service in the popish and episcopal churches. It is merely subservient to the government of bishops and of popes. The bishops exalt the mean above the end. Government is, with them, the principal part of religion. To be in power is more dignified than to edify.

Apostolic authority was founded upon apostolic gifts. God was the author of both, and both were subservient to teaching. None can pretend to a succession of apostolic power, without a succession of the gifts which qualified for it.

The evangelists were extraordinary ministers. As ordained presbyters, they exercised the ordinary power of the pastor. 1 Tim. iv. 14. Their principal work was teaching, and organizing churches, by apostolic direction. The ordinary ministers stood in need of this assistance. They had not, as yet, the New Testament revelation in writing. The evangelists, in part, supplied this defect. Timothy would have been, to the churches which he visited, what the epistles sent to him by Paul, are to us—a directory upon which we may depend.

Επισκοπος is a name of office. It is borrowed from the synagogue חזן, (Chazan, overseer.) Maimonides de Sanhed. Cap. 4. describes him, as ‘the presbyter who labours in word and doctrine.’ Bishop and presbyter, or, as our translation sometimes reads, overseers and elders, are different names of the same officer. Acts xx. 17-28. Presbyter is expressive of the authority, and episcopos, of the duty, of the pastor.

The angel of the church is analogous to the SELIH-JEBUR of the synagogue. The שליח צבור was the minister whose office it was publicly to read and explain the law and the prophets. The duties of the christian minister may be known, by the names given to him in the scriptures. The names which are divinely given to men, are always expressive of some important article of their conduct and character. Presbyter is a term of power, and points out the ruler; pastor points out a public purveyor of spiritual provisions for the church; bishop, the spiritual inspector of the state of the congregation; teacher, the public instructor of the congregation; and angel, the messenger of God to men. All these characters unite in the minister of the gospel. By each of these names is he known in the scriptures.

Διακοηος, and its parent Greek verb, are derived from the Hebrew כהן, to minister. Diaconos, is one who renders a service. It is applied, in the New Testament, to the Redeemer himself. Rom. xv. 8.—To any religious worshipper. John xii. 26.—To women useful in religious concerns. Rom. xvi. 1.—To civil rulers. Rom. xiii. 4.—To all ministers of religion, whether extraordinary as apostles, or ordinary pastors. 1 Cor. iii. 5. Acts i. 14. Col. i. 7.

Every person, public or private, male or female, who renders any service to another, is a deacon. But, besides this general use of the word, it is a term of office, in the church.”

M’LEOD’S ECCL. CAT.

Footnote 286:

See Quest. clviii. clix.

Footnote 287:

συμπρεσβυτερας.

Footnote 288:

επισκοπουντες.

Footnote 289:

Legatus.

Footnote 290:

See Calderwood Altar. Damsc. Jameson’s fundamentals of the hierarchy examined; Forrester’s hierarchical bishop’s claim, &c. and Clarkson’s no evidence for diocesan churches; and his diocesan churches not yet discovered, &c.

Footnote 291:

See Clarkson’s primitive episcopacy, chap. 7. in which he observes, that it was decreed, by some councils, that they should continue in this state of probation, at least, two or three years; and that Augustin continued so long a Catechumen, as appears from the account that Father gives of his age, when converted to Christianity, and afterwards received into the church by Ambrose.

Footnote 292:

See Primitive Episcopacy, Page 189-197.

Footnote 293:

See Clarkson’s Primitive Episcopacy, chap. 8. in which he refers to several places, in the writings of that excellent Father, to the same purpose.

Footnote 294:

See Stillingfleet Iren. Page 276.

Footnote 295:

“More than fourteen hundred years ago the superiority of the Prelates to Presbyters was attacked, in the most direct and open manner, as having no authority from our Lord Jesus Christ. The banner of opposition was raised not by a mean and obscure declaimer; but by a most consummate Theologian. ‘By one who, in the judgment of Erasmus, was, without controversy by far the most learned and most eloquent of all the Christians; and the prince of Christian Divines.’[296]—By the illustrious Jerome.[297]

Thus he lays down both doctrine and fact relative to the government of the church, in his commentary on Titus i. 5.

That thou shouldest ordain Presbyters in every city, as I had appointed thee.[298]—What sort of Presbyters ought to be ordained he shows afterwards,—If any be blameless, the husband of one wife, &c. and then adds, for a bishop must be blameless as the steward of God, &c. A Presbyter, therefore, is the same as a Bishop: and before there were, by the instigation of the devil, parties in religion; and it was said among different people, I am of Paul, and I of Apollos, and I of Cephas, the churches were governed by the joint counsel of the Presbyters. But afterwards, when every one accounted those whom he baptized as belonging to himself and not to Christ, it was decreed throughout the whole world, that one, chosen from among the Presbyters, should be put over the rest, and that the whole care of the church should be committed to him, and the seeds of schisms taken away.

“Should any one think that this is my private opinion, and not the doctrine of the scriptures, let him read the words of the apostles in his epistle to the Philippians; ‘Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons,’ &c. Philippi, is a single city of Macedonia; and certainly in one city there could not be several bishops as they are now styled; but as they, at that time, called the very same persons bishops whom they called Presbyters, the Apostle has spoken without distinction of bishops as Presbyters.

“Should this matter yet appear doubtful to any one, unless it be proved by an additional testimony; it is written in the acts of the Apostles, that when Paul had come to Miletum, he sent to Ephesus and called the Presbyters of that church, and among other things said to them, ‘take heed to yourselves and to all the flock in which the Holy Spirit hath made you Bishops.’ Take particular notice, that calling the PRESBYTERS of the single city of Ephesus, he afterwards names the same persons BISHOPS.” After further quotations from the epistle to the Hebrews, and from Peter, he proceeds: “Our intention in these remarks is to show that, among the ancients, Presbyters and Bishops were THE VERY SAME. But that BY LITTLE AND LITTLE, that the plants of dissensions might be plucked up, the whole concern was devolved upon an individual. As the Presbyters, therefore, KNOW that they are subjected, BY THE CUSTOM OF THE CHURCH, to him who is set over them; so let the Bishops know, that they are greater than Presbyters MORE BY CUSTOM, than by ANY REAL APPOINTMENT of CHRIST.”

He pursues the same argument, with great point, in his famous Epistle to Evagrius, asserting and proving from the Scriptures, that in the beginning and during the Apostles’ days, a Bishop and a Presbyter were the same thing. He then goes on: “As to the fact, that AFTERWARDS, one was ELECTED to preside over the rest, this was done as a remedy against schism; lest every one drawing his proselytes to himself, should rend the church of Christ. For even at Alexandria, from the Evangelist Mark to the Bishops Heraclas and Dionysius, the Presbyters always chose one of their number, placed him in a superior station, and gave him the title of Bishop: in the same manner as if an army should MAKE an emperor; or the deacons should choose from among themselves, one whom they knew to be particularly active, and should call him ARCH-DEACON. For, excepting ordination, what is done by a Bishop, which may not be done by a Presbyter? Nor is it to be supposed, that the church should be one thing at Rome, and another in all the world besides. Both France and Britain, and Africa, and Persia, and the East, and India, and all the barbarous nations worship one Christ, observe one rule of truth. If you demand authority, the globe is greater than a city. Wherever a Bishop shall be found, whether a Rome, or Eugubium, or Constantinople, or Rhegium, or Alexandria, or Tanis, he has the same pretensions, the same priesthood.”[299]

Here is an account of the origin and progress of Episcopacy, by a Father whom the Episcopalians themselves admit to have been the most able and learned man of his age; and how contradictory it is to their own account, the reader will be at no loss to perceive, when he shall have followed us through an analysis of its several parts.

1. JEROME expressly denies the superiority of Bishops to Presbyters, by divine right. To prove his assertion on this head, he goes directly to the scriptures; and argues, as the advocates of parity do, from the interchangeable titles of Bishop and Presbyters; from the directions given to them without the least intimation of difference in their authority; and from the powers of Presbyters, undisputed in his day.

2. JEROME states it as an historical fact, that, in the original constitution of the church, before the devil had as much influence as he acquired afterwards, the churches were governed by the joint counsels of the Presbyters.

3. JEROME states it as an historical fact, that this government of the churches, by Presbyters alone, continued until, for the avoiding of scandalous quarrels and schisms, it was thought expedient to alter it. “Afterwards,” says he, “when every one accounted those whom he baptized as belonging to himself, and not to Christ, it was decreed throughout the whole world, that one, chosen from among the Presbyters, should be put over the rest, and that the whole care of the church should be committed to him.”

4. JEROME states it as an historical fact, that this change in the government of the church—this creation of a superior order of ministers, took place, not at once, but by degrees—“Paulatim,” says he, “by little and little.” The precise date on which this innovation upon primitive order commenced, he does not mention; but he says positively, that it did not take place till the factious spirit of the Corinthians had spread itself in different countries, to an alarming extent. “In populis,” is his expression. Assuredly, this was not the work of a day. It had not been accomplished when the apostolic epistles were written, because Jerome appeals to these for proof that the churches were then governed by the joint counsels of Presbyters; and it is incredible that such ruinous dissensions, had they existed, should not have been noticed in letters to others beside the Corinthians. The disease indeed, was of a nature to spread rapidly; but still it must have time to travel. With all the zeal of Satan himself, and of a parcel of wicked or foolish clergymen to help him, it could not march from people to people, and clime to clime, but in a course of years. If Episcopacy was the apostolic cure for schism, the contagion must have smitten the nations like a flash of lightning. This would have been quite as extraordinary as an instantaneous change of government:—No: the progress of the mischief was gradual, and so, according to Jerome, was the progress of the remedy which the wisdom of the times devised.[300] We agree with them, who think that the experiment introduced more evil than it banished.

5. JEROME states as historical facts, that the elevation of one Presbyter over the others, was a human contrivance; was not imposed by authority, but crept in by custom;—and that the Presbyters of his day, knew this very well. As, therefore, says he, the Presbyters KNOW that they are subjected to their superior by CUSTOM, so let the bishops know that they are above the Presbyters, rather by the CUSTOM OF THE CHURCH, than by the Lord’s appointment.

6. JEROME states it as an historical fact, that the first bishops were made by the Presbyters themselves; and consequently they could neither have, nor communicate any authority above that of Presbyters. “Afterwards,” says he, “to prevent schism, one was elected to preside over the rest.” Elected and commissioned by whom? By the Presbyters: for he immediately gives you a broad fact which it is impossible to explain away. “At Alexandria,” he tells you, “from the evangelist Mark to the Bishops Heraclas and Dionysius,” i.e. till about the middle of the third century, “the Presbyters always chose one of their number, ”placed him in a superior station, and gave him the title of Bishop.“

CHRISTIAN’S MAGAZINE.

Footnote 296:

We quote the words of one who was assuredly no friend to our cause, vid. Cave, His. Litt. Script: Eccles. p 171. Ed 1720. Fol.

Footnote 297:

Prosper, who was nearly his cotemporary, calls him magister mundi: i. e. the teacher of the world. Ib.

Footnote 298:

“Qui qualis Presbyter debeat ordinari, in consequentibus disserens hoc ait: Si quis est sine crimine, unius uxoris vir,” et cætera: postea intulit, “Oportet. n. Episcopum sine crimine esse, tanquam Dei dispensatorem.” Idem est ergo Presbyter, qui et Episcopus, et antequam diaboli instinctu, studia in religione fierent, et diceretur in populis: “Ego sum Pauli, ego Apollo, ego autem Cephæ:” communi Presbyterorum consilio ecclesiæ gubernabantur. Postquam vero unusquisque eos, quos baptizaverat, suos putabat esse, non Christi: in toto orbe decretum est, ut unus de Presbyteris electus superponeretur cœteris, ad quem omnis ecclesiaœ cura pertineret et schismatum semina tollerentur. Putet aliquis non scripturarum, sed nostram, esse sententiam Episcopum et Presbyterum unum esse; et aliud ætatis, aliud esse nomen officii: relegat Apostoli ad Philipponses verba dicentis: Paulus et Timotheus servi Jesu Christi, omnibus sanctis in Christo Jesu, qui sunt Philippis, cum Episcopis et Diaconis, gratia vobis et pax, et reliqua. Philippi una est urbs Macedoniæ, et certe in una civitate plures ut nuncupantur, Episcopi esse non poterant. Sed quia eosdem Episcopos illo tempore quos et Presbyteros appellabant, propterea indifferenter de Episcopis quasi de Presbyteris est locutus. Adhuc hoc alicui videatur ambiguum, nisi altero testimonio comprobetur. In Actibus Apostolorum scriptum est, quod cum venisset Apostolus Miletum, miserit Ephesum, et vocaverit Presbyteros eccslesiæ ejusdem, quibus postea inter cætera sit locutus: attendite vobis, et omni gregi in quo vos Spiritus sanctus posuit Episcopos, pascere ecclesiam Domini quam acquisivit per sanguinem suum. Et hoc diligentius observate, quo modo unius civitatis Ephesi Presbyteros vocans, postea eosdem Episcopos dixerit—Hæc propterea, ut ostenderemus apud veteres eosdem fuisse Presbyteros quos et Episcopos. Paulatim vero, ut dissensionum plantaria evellerentur, ad unum omnem solicitudinem esse delatam.—Sicut ergo Presbyteri sciunt se ex ecclesiœ consuetudine ei, qui sibi propositus fuerit, esse subjectos, ita Episcopi noverint se magis consuetudine quam dispositionis dominicœ veritate, Presbyteris esse majores. Hieronymi Com: in Tit: I. 1. Opp. Tom. VI. p. 168, ed. Victorii, Paris, 1623. Fol.

Footnote 299:

Vid. Blondel. Apol. pro Sent. Hieron.

Footnote 300:

Our opponents, who contend that nothing can be concluded from the promiscuous use of the scriptural titles of office, are yet compelled to acknowledge that Bishop and Presbyter were afterwards separated and restricted, the former to the superior, and the latter to the inferior order of ministers. We would ask them when and why this was done? If it was not necessary to distinguish these officers by specific titles in the apostles’ day, what necessity was there for such a distinction afterwards? The church might have gone on, as she began, to this very hour; and what would have been the harm? Nay, there was a necessity for the distinction; and Jerome has blown the secret. When one of the Presbyters was set over the heads of the others, there was a new officer and he wanted a name. So they appropriated the term Bishop to him; and thus avoided the odium of inventing a title unknown to the scripture. The people, no doubt, were told that there was no material alteration in the scriptural order; and hearing nothing but a name to which they had always been accustomed, they were the less startled.

Footnote 301:

See Page 522, ante. Some, indeed, choose to say, that persons that stand more immediately related to their respective churches, are pastors in the catholic church, though not of it; which, if the words be rightly understood, does not militate against what we assert. Ο που δι ο ποιμην εστιν εκει ως προβατα ακολουθειτε. Ignat. epist. ad Philad. p. 42.

Footnote 302:

Συνκατεψηφισθη μετα των ενδεκα αποστολων, which Beza renders, Communibus calculis allectus est cum undecem Apostolis.

Footnote 303:

Χειροτονησαντες αυτοις πρεσβυτερους κατ εκκλησιαν, Cum ipsi per suffragia creassent per singulas ecclesias Presbyteros. The learned Dr. Owen, in his True Nature of a Gospel-church, &c. Page 68-71. proves that the word χειροτονεω, in several Greek writers, is used to signify the choice of a person to office by suffrage, or vote, which was done by lifting up the hand. And he observes, that all our old English translations render the words, in this text, ordaining or creating elders by the suffrage of the disciples. And he farther observes, that the word is but once more used in the New Testament, viz. in 2 Cor. viii. 19. where it is rendered, he was chosen, &c. See more to this purpose in the place but now mentioned.

Footnote 304:

Χειροτονεω signifies, to hold out the hand. It is compounded of Χειρ, the hand, and Τεινω, to extend. The action, holding out the hand, is expressive of choice and resolution. It marks a decision of the will, whether intimated or executed.

The word προχειροτονεω, is used to signify divine appointment. Acts x. 41. χειροτονεω, Human choice, however expressed. 2 Cor. viii. 19. And 3dly, it signifies to elect to office, by holding up the right hand. “At Athens, some of the magistrates were called Χειροτονητοι, because they were elected by the people in this manner.” Parkhurst.

The right of choosing spiritual rulers, is in the christian people; the power of ordination, in those who are already ordained. Χειροτονησαντες, Acts xiv. 23, embraces election and consequent ordination of elders in the church.

The hand is the instrument of power. Χειρ is used in scripture for ministerial action. Acts xiv. 3. Luke iv. 11.

Hence, imposition of hands is a communication of power. This significant action was known to the patriarchs. Gen. xlviii. 14.

The presbyters of the synagogue were ordained by the laying on of hands. In its scriptural usage, this action is universally expressive of some communication from him who lays on the hand, to him upon whom it is laid. In any other sense, it is a common, and not a religious action.

1. It is a mean of communicating bodily vigour. Mark vi. 5.

2. It is a communication of special blessing. Gen. xlviii. 14. Mark x. 16.

3. It is a mean of imparting the power of miracles—the gifts of the Holy Ghost. Acts viii. 17.

4. And it is a communication of ministerial authority. Numb. xxvii. 18. 23. Deut. xxxiv. 9. 1 Tim. v. 22. Physical strength, special blessing, miraculous power, and moral authority, have, according to divine appointment, been communicated by the laying on of hands. These things have also been otherwise communicated. God selects means adequate to the end.

All the communications mentioned in scripture as made by the imposition of hands, are of an extraordinary kind, except one—that of authority. This is alone capable of being regulated by ordinary agency.

M’LEOD’S ECCL. CAT.

Footnote 305:

See the True Nature of a Gospel church, Page 78-83. where it appears, from Ignatius, Tertullian, Origen, and Cyprian, that this was practised in the three first centuries; and from Blondel’s Apology, which he refers to, that it was continued in some following ages.

Footnote 306:

Vid. Aug. de Bapt. contr. Donat. Lib. III. cap. 6. Quid est aliud manus impositio quam oratio super hominem?

Footnote 307:

Vid. Greg. Naz. Epist. 42. ad Procop.

Footnote 308:

Near the latter end of the second century, Pantænus was a celebrated catechist, in the school supported by the church at Alexandria; and Clemens Alexandrinus was his first scholar, and afterwards succeeded him in the work of a teacher; and Origen was Clement’s scholar, and was afterwards employed in the same work in that school. And, in the fourth century, Athanasius, who strenuously defended the faith, in the council of Nice, against Arius, had his education in the same school; and Didymus, who flourished about the middle of that century, was a catechist therein, and Jerom and Ruffinus were his scholars.

Footnote 309:

So the vulgar Latin translation renders the word Κατηκουντι, Ei qui se catechizat.

Footnote 310:

Vid. Hieron. in Ephes. iv. 11. Non ait alios pastores, and alios magistros; sed alios pastores, et Magistros, ut qui pastor est, esse debeat & magister; nec in ecclesiis pastoris sibi nomen assumere, nisi posset docere quos pascit. & Aug. epist. 59. pastores & doctores eosdem puto esse, ut non alios pastores alios doctores intelligamus, sed ideo cum prædixisset pastores subjunxisse doctores ut intelligerent pastores ad officium suum pertinere doctrinam.

Footnote 311:

The particle και seems to be exegetical, and ought to be rendered even. See the note in Vol. I, page 318. The words are, εδωκε τους ποιμηνας και διδασκαλους.

Footnote 312:

Vid. Tertull. de bapt. baptizandi habet jus episcopus, doctrinæ presbyteri & diaconi.

Footnote 313:

CHRIST has not lodged church-power in the hands of diocesan bishops, that bear rule over preaching presbyters. (1.) The scriptures expressly forbid all lordly dominion in the church, 3 John 9. 1 Pet. v. 3. Luke xxii. 25, 26. Matt. xx. 25, 26. Not tyrannical, but lordly dominion, however mild, is here prohibited. The Greek word expressing it is used by the SEVENTY in Gen. i. 28. Psalm lxxii. 8. cx. 2. to express dominion, which none dare pretend to be tyrannical.—How absurd to imagine, that the mother of James and John asked a tyrannical power for her sons from Christ! Or that he, who acknowledged Cæsar’s authority, Matt. xxii. 21. would represent all heathen rulers as tyrants! (2.) Bishops and Presbyters are represented as the very same officers in scripture. Several bishops or overseers were at Ephesus, all of whom are called elders or presbyters, Acts xx. 17, 28. Several bishops governed the church in Philippi, no great city, having no inferior officers but deacons, Phil. i. 1. 1 Tim. iii. 3. The reason why elders or presbyters must be of good report is, that bishops must be blameless; which marks them the same, Tit. i. 5, 6. Elders must feed God’s flock EPISCOPOUNTES, acting the part of bishops over them, 1 Pet. v. 2, 3. Judas had a bishopric, Acts i. 20. Peter and John, not inferior apostles, were presbyters, 1 Pet. v. 1. 2 John i. (3.) The power of ordaining pastors, which diocesans claim for their distinguishing prerogative, is, by the scripture, placed in no standing church-officer, but in the presbytery, or meeting of elders. Nay, where elders were ordained, even the apostles did not by themselves ordain pastors, but concurred as members of the presbytery, 2 Tim. i. 6. 1 Tim. iv. 14.

To anticipate objections, it must be observed, (1.) That the TWELVE and the SEVENTY disciples whom Christ, before his death, appointed to preach the gospel, had all of them equal power and authority, and but a temporary commission, Matt. x. Luke x. 1-21. (2.) The apostleship for life bestowed on several after his resurrection, was an extraordinary office, in which they had no successors. (3.) That neither Timothy nor Titus were fixed diocesans, but itinerant evangelists, who either travelled with the apostles, or were sent by them to supply their place, 1 Thess. i. 1. 2 Thess. i. 1. Rom. xvi. 21. Heb. xiii. 23. Col. i. 1. Phil. ii. 19. 2 Cor. i. 1. 1 Cor. iv. 17. xvi. 10. 2 Cor. i. 19. iii. 2. 1 Tim. i. 3. 2 Tim. iv. 9, 10. 12. Gal. ii. 3. 2 Cor. ii. 13. vii. 6, 7. viii. 16, 23. xii. 18. Tit. iii. 12. (4.) That the angels of the Asian churches were not diocesan bishops, but their pastors in general: and hence one angel is sometimes addressed as several persons, Rev. ii. 10, 24. (5.) That for the first three hundred years of the Christian church, such as moderated in their courts, or were more aged, or had more noted congregations, were often called bishops: and, in the last case, had other ordained preachers to assist them, and to officiate in case of their imprisonment or death. But we have no decisive proof of any diocesan lords. Nor do any, except the principal pastors of Rome, seem to have struggled hard for such a pre-eminence. (6.) That no Protestant church, except in England and Ireland, is governed by diocesan bishops, properly so called, though indeed the almost nominal ones of Sweden and Denmark would gladly be such. (7.) That almost all the noted primitive doctors of the Christian church grant that diocesan Episcopacy has no foundation in scripture. (8.) Scarcely one argument hath ever been produced for the support of diocesan Episcopacy, but hath been effectually overturned by some other learned prelatist; nor indeed can they combat the Popish government without destroying their own. (9.) Diocesan bishops, as such, have never been any honour to the church, or centre of unity: but have often been introducers and supporters of Popish abominations.

IF Christ has not lodged church-power in the community of the faithful, or in magistrates, or in diocesan bishops, he must have placed it in officers of his own appointment, Matt. xvi. 19. xviii. 18-20. 2 Cor. x. 8. Heb. xiii. 7, 17. 1 Tim. v. 17. 1 Thess. v. 12.—Some of these were EXTRAORDINARY, appointed for the first erection of the gospel-church. (1.) APOSTLES, who had an immediate commission from Christ equally extended to all nations, as occasions offered,—were privileged with an infallibility in their doctrine;—had a constant power of working miracles as directed by God, and of speaking languages which they had never learned;—had power to confer the miraculous influences of the Holy Ghost on others, and of sending forth evangelists, or by themselves ordaining presbyters and deacons, Mark xvi. 15-20. Acts i.-xxi. (2.) EVANGELISTS, who assisted the apostles in planting or watering churches, and, by their direction, ordained presbyters and deacons, and erected judicatories in infant churches. (3.) PROPHETS, who explained dark passages of scripture, and sometimes foretold future events, 1 Cor. xiv. 29-32. Acts xi. 28. xxi. 10, 11.

Others of these officers were ORDINARY, which are divided into BISHOPS, OVERSEERS or ELDERS, and DEACONS. Bishops or elders are subdivided into pastors, or elders that labour in word and doctrine, and elders that only rule well. Their name BISHOP or OVERSEER marks their authority over and inspection of others. PRESBYTER or ELDER denotes their gravity, prudence, and experience, and their being but subordinate rulers under Christ to declare and execute his laws. Thus we have three distinct kinds of church-officers, PASTORS, RULING ELDERS, and DEACONS. The office of the first includes the power of the two latter; and that of the second the power of the last, but not the distinguishing power of the first; and the office of deacons includes no power peculiar to either of the two preceding offices.

I. The pastoral office is a spiritual relation to the Christian church, empowering men to preach the gospel, dispense the sacraments, and concur in acts of governing church-members. Its divine institution is evident. (1.) God furnishes and appoints pastors, teachers, bishops or overseers, in the church, 1 Cor. xii. 28. Eph. iv. 11. Acts xx. 28. Rom. xii. 6-8. (2.) The qualifications of such officers are divinely prescribed, 1 Tim. iii. 1-8. v. 21, 22. Tit. i. 5-9. (3.) Such characters are, by the Holy Ghost, ascribed to them, as import authority and call to their word, as pastors, teachers, rulers, stewards, preachers, heralds, ambassadors, bishops, Eph. iv. 11. 1 Cor. xii. 28. 1 Tim. v. 17. 1 Cor. iv. 1, 2. Luke xii. 42. Rom. x. 15. 2 Cor. v. 19, 20. Acts xx. 28. 1 Pet. v. 2, 3. Rev. i. 20. 1 Thess. v. 12. Col. i. 7. Eph. vi. 21. Matt. ix. 38. (4.) The manner of their entrance on their office, by the call of the church and ordination of the presbytery, is divinely prescribed, Acts i. 15-26. xiv. 23. 1 Tim. iv. 14. (5.) The work which belongs to this office is divinely prescribed, 1 Pet. v. 2, 3. 1 Tim. iv. 14-16. Acts vi. 2, 4. 2 Tim. iv. 2. ii. 25, 26. 2 Cor. xii. 15. 1 Cor. 9, 16, 17. Ezek. xxxiv. 2, 4. Heb. xiii. 17. Acts xxvi. 17, 18. Matt. xxviii. 19, 20. 1 Cor. xi. 23-26. 2 Tim. ii. 2. Cor. v. 4, 13. Tit. iii. 10. 2 Cor. ii. 6, 7. (6.) People’s behaviour towards ministers is prescribed by God, 1 Thess. v. 12, 13. 1 Tim. v. 17. Heb. xiii. 7, 17. Gal. vi. 6. 1 Cor. ix. 7-19. 2 Thess. iii. 1. (7.) God has promised them encouragement in, and a reward of their work, 2 Cor. iii. 3, 5. 6. Rev. ii. 1. Matt. xxviii. 20. xvi. 19. John xx. 23. Matt. x. 40-42. Luke x. 16. John xiii. 20. 2 Tim. iv. 7, 8.

The office of the gospel-ministry is PERPETUAL, continuing till the end of the world. (1.) God has provided nothing to supply its place: Nor can any bestowal of the Holy Ghost exclude it, any more than it did, in the apostolic age, Acts i.-xxi; xxvi. 17, 18. Heb. xi. 40. (2.) The necessity of it is perpetual. Men are in every age ignorant and corrupt; Satan active; heresy and error raging, or ready to spring up; gospel-mysteries much unknown; the conversion of sinners, edification of saints, and silencing of gainsayers, still necessary, 1 Tim. iv. 1-3. 2 Tim. iii. 1-7. 2 Thess. ii. 3-12. Acts xxvi. 17, 18. Eph. iv. 12-15. Tit. i. 11. (3.) The removal of the gospel-ministry is represented as a heavy judgment, which it could not be, any more than the abolishing the Jewish ceremonies, unless the perpetual continuance of it were necessary, Rev. ii. 5. (4.) God has wonderfully preserved a gospel-ministry amidst all the destructive rage and persecution of heathens and antichristians, Rev. vi; xi; xii; xiv. (5.) The divine ordinances, which are connected with a gospel-ministry, are appointed to continue till the end of the world, Eph. iv. 11-13. Matt. xxviii. 19, 20. 1 Cor. xi. 26. 1 Tim. vi. 14.

It is requisite to a man’s being a minister of the gospel, that he be divinely qualified with, (1.) Proper abilities rendering him apt to teach; which includes rational and experimental knowledge of divine truths, and being able to explain and inculcate them in a manner calculated to enlighten the minds, impress the consciences, and excite the affections of his hearers, Eph. iv. 7-11. 1 Cor. ix. 7. iii. 8. vi. 19, 20. 1 Tim. iii. 2. 1 Cor. xii. 8. Col. iv. 3, 4. 1 Cor. iv. 19. ii. 2, 4, 6, 7, 13. 2 Cor. ii. 14. v. 11. iv. 2, 5. 2 Tim. ii. 15. Isa. l. 4. xlix. 1, 2. lviii. 1. Mic. iii. 8. 1 Cor. xiv. 24, 25. Acts xxiv. 25. (2.) A blameless, holy, and edifying conversation, 1 Tim. iii. 1-8. 2 Tim. ii. 2, 21, 22. Tit. i. 5-9. (3.) Distinguished zeal for advancing the glory of God in Christ, and tender compassion to the souls of men, Rev. iii. 19. Psalm lxix. 9. cxix. 139. Gal. iv. 18, 19. 2 Cor. xii. 14, 15. 1 Thess. ii. 8. 1 Pet. v. 2. Jude 22.

All heads of families, teachers of youth, and even neighbours, ought, in a private manner, to instruct those under their charge in the truths of the gospel; but none, without being regularly called to it, however well qualified, ought to exercise any part of the ministerial office. (1.) The scripture plainly distinguishes between gifts for, and a mission to that office, John xx. 21, 23. Isa. vi. 6, 7, 9. (2.) It most expressly declares a call absolutely necessary to render one a public teacher, Rom. x. 15. Heb. v. 4, 6. Jer. xxiii. 21, 32. (3.) The character of preachers, heralds, ambassadors, stewards, watchmen, angels, messengers, &c. necessarily import a divine call, 1 Cor. ix. 17. 2 Cor. v. 20. 1 Cor. iv. 1, 2. Heb. xiii. 17. Rev. i. 20. (4.) Rules prescribed for the qualifications, election, and ordination of gospel-ministers are declared binding until the second coming of Christ, 1 Tim. iii. 1-8. v. 21, 22. vi. 13. (5.) God severely punished Korah, Saul, Uzza, Uzziah, and the sons of Sceva, for their intermedling with the work of the sacred office, Num. xvi. 5-11, 32-38, 40. 1 Sam. xiii. 8-14. 1 Chron. xiii. 9, 10. 2 Chron. xxvi. 16-18. Acts xix. 13-16. (6.) To rush into the ministerial office, without a proper call, is inconsistent with a proper impression of the awful nature of the work, 2 Cor. iii. 5, 6. ii. 16. Ezek. iii. 17-21. xxxiii. 1-20. Rom. i. 1. Gal. i. 15, 16. John iii. 27, 28. Heb. xiii. 17. v. 4, 5. and introduces wild disorder and error, Gal. ii. 5. (7.) Christ’s manifold connexion with this office,—in his being the author of it, Eph. iv. 11, 12. his suspending much of the order and edification of his church on it, Acts xx. 28. 1 Pet. v. 1-3. his including such power and authority in it, Matt. xvi. 19. xviii. 18. his committing such an important trust to ministers, Col. iv. 17. 1 Tim. vi. 20. his enjoining his people to honour and obey them, 1 Tim v. 17. Heb. xiii. 7, 17. and his promising present assistance in, and future gracious rewards to their faithful discharge of their work,—manifest the necessity of a divine and regular call to it, Matt. xxviii. 20. 1 Pet. v. 4.

The call of an ordinary pastor to his work ought to be two-fold. (1.) A divine call, which consists in God’s inwardly inclining his heart to it in an humble manner, and by regular means; and which is often attended by a train of providences shutting him up to it, exclusive of any other. (2.) An ecclesiastical call, which consists in the election of the Christian people to whom he is to minister, and the ordination of the presbytery. That adult Christians have a right from Christ to choose their own pastors, is evident: (1.) The church being a voluntary society, none imposed upon her members by men, can be related to them as their pastor. (2.) None can so well judge what gifts are best suited to their spiritual edification as Christians themselves. (3.) If men may choose their servants or physicians, why hinder Christians from choosing the servants and subordinate physicians of their souls? (4.) The scripture allows the election of pastors in ordinary cases to adult Christians, and to none else, Acts i. 15-26. vi. 1-6. xiv. 23. (5.) Christ requires his people to try the spirits, which supposes their ability to do so, and their power to choose such only as they find most proper to edify their souls, and to refuse others, 1 John iv. 1. (6.) The introduction of ministers into their office by Patronage, of whatever form, has its origin from Popery; tends to establish a tyranny over men’s consciences, whom Christ has made free;—to fill pulpits with naughty, impious, and indolent clergymen;—encourages simony, sacrilege, and perjury;—and effectually gives Christ the lie, modelling his kingdom after the form of those of this world, Ezek. xxxiv. 2-4. Isa. lvi. 9-12. John xviii. 36.—The ordination of candidates chosen for the ministerial office is not the work of the people, but of the presbytery, 1 Tim. i. 14. 2 Tim. i. 6. ii. 2. Acts xiii. 1-3. xiv. 23. 1 Tim. v. 21, 22.

The work of pastors, when ordained, is, (1.) With much inward compassion and zeal for the welfare of their hearers’ souls, to feed them with the truths of Christ, according to their different necessities, both publicly and privately, whether in the form of sermons, lectures, catechising, or exhortation, when sick, &c. 1 Pet. v. 3. 2 Cor. v. 11. 1 Cor. ix. 16. Phil. i. 17, 24, 25. 1 Tim. vi. 20. iii. 15. iv. 15, 16. 2 Tim. iv. 2. Gal. vi. 6. Heb. v. 11, 13. 1 Cor. iii. 1. Acts xx. 20, 21, 27, 28, 31, 35. xxvi. 17, 18. Ezek. xxxiv. 1-16. iii. 17-21. xxxiii. 1-20. Col. i. 28, 29. Isa. xl. 11. l. 4. 1 Thess. ii. 2-12. v. 12. James v. 14. 2 Cor. xi. 28, 29. (2.) To administer the sacraments, in a proper manner, to proper persons, Matt. xxviii. 19, 20. vii. 6. 1 Cor. xi. 23-29. (3.) To rule over their people with impartiality, zeal, meekness, and prudence, censuring offenders, and absolving penitents, Heb. xiii. 17. 1 Tim. v. 20, 21. i. 20. Tit. iii. 10, 11. Rev. ii. 2, 14, 20. 1 Cor. v. 4, 5. 2 Cor. ii. 6, 7. (4.) To care and provide for the poor, Gal. ii. 9, 10. 1 Tim. vi. 17, 18. 2 Cor. viii; ix. (5.) To give themselves habitually to effectual fervent prayer for the church of Christ in general, and especially for those of their particular charge, Acts vi. 2, 4. Eph. iii. 14-19. i. 15-20. Gal. iv. 19. Col. iv. 12. (6.) To exemplify their doctrines and exhortations, in an eminently meek, humble, holy, and edifying conversation, 1 Thess. i. 10. 1 Tim. iv. 7, 8, 12, 16. vi. 11, 12. 2 Tim. ii. 1, 15, 16, 21, 22, 23. iii. 14. Tit. i. 7-9. ii. 7, 8. Matt. v. 16-48.

II. It is plain from scripture-declarations, that Christ has appointed rulers in his church that are not appointed to preach the gospel, Rom. xii. 7, 8. Heb. xiii. 7, 17. Different gifts qualify men for teaching and for ruling, Eph. iv. 7. Such rulers are necessary for the assistance of pastors, Gal. ii. 9, 10. Acts vi. 2-4. Exod. xviii. 17-23.—The complete form of every Christian congregation requires several elders, Acts xx. 17-38. xiv. 23. Christian churches have courts similar to those Jewish ones, which had the power of excommunication; and which consisted of elders ruling as representatives of the congregation, Matt. xviii. 15-17. Num. xxxv. 24. Deut. xix. 12. Josh. xx. 4, 6. Exod. xii. 3, 21. by comparing of which texts we find that congregation denotes rulers of it. The SEVENTY use the very word ECCLESIA which is translated church in Matt. xviii. 17.—But the divine appointment of ruling elders is still more evident, (1.) From Rom. xii. 5-8. where we find in the one body of the gospel-church PROPHESYING, which includes teaching and exhortation, which may correspond with teachers and pastors, Eph. iv. 11. and MINISTRY, answerable to the deacon that gives out the church’s charity, and shews mercy in visiting the sick and imprisoned,—and to the elder that rules with diligence. Here different gifts, given to profit withal, infer different offices, Eph. iv. 7-11. 1 Cor. xii. 7, 8. Here is one that rules, characterized by different gifts and different work. (2.) From 1 Cor. xii. 28. where we find GOVERNMENTS, that is, governors, even as MIRACLES denote workers of miracles,—set by God in the Christian church. While they are represented as different from HELPS or deacons, Acts vi. 1-6. their designation of governments marks that their office is chiefly, if not solely, executed in ruling. It much more properly denotes them rulers of church-members, than mere managers of church-money.—It is further observable, that God has set SOME, not ALL, governments or governors in the church. (3.) From a Tim. v. 17. where some elders are represented as worthy of double honour, though they do no more than rule well, while others are represented as more worthy of double honour, because they not only rule well, but also labour in word and doctrine.—All which elders belong to the church, Comp. chap. i. 19. iv. 14. iii. 15.—KOPIONTES, labouring, doth not denote uncommon diligence, but the common duty of all gospel-ministers, 1 Cor. iii. 8. 1 Thess. v. 12. John iv. 38.—MALISTA, especially,—always in the New Testament distinguishes persons or things of the same general class, one from another, Acts xx. 38. xxiii. 26. xxvi. 3. Gal. vi. 10. Phil. iv. 22. 1 Tim. iv. 10. v. 8. 2 Tim. iv. 13. Tit. i. 10. Philem. 16. 2 Pet. ii. 10. Not only do most of the chief Fathers in the Christian church declare for ruling elders; but even Papists and Episcopalians, who inveigh against them, have a shadow of them, in their chancellors, officials, commissaries, wardens: and bishops having no care of souls, are lay elders, properly so called.—Independents also manage most of their congregational affairs by a few of their number.

The necessary qualifications of ruling elders are, (1.) True piety, 1 Tim. iv. 12. 2 Tim. ii. 21, 22. (2.) Capacity for judging causes, 1 Chron. xii. 32. Deut. i. 13. 1 Kings iii. 5-15. Isa. xi. 2-5. Numb. xi. 16, 17. (3.) Wisdom, prudence, and uprightness of conduct, connected with a good report from others, 1 Tim. iii. 1-8. Psalm ci. 2-8.—Their ordination ought to be transacted in much the same manner as that of teaching elders or pastors.—Their duty in general is to rule well; particularly, (1.) In judging the agreeableness of doctrines to the word of God,—judicially declaring what seems good to the Holy Ghost and to them, in controverted points of principle or practice, Acts xv. 28, 29. xvi. 4. Rev. ii. 2. Acts xx. 17-31. (2.) In admitting persons to church-fellowship on proper qualifications, Matt. xvi. 19. (3.) in directing or encouraging church-members to observe Christ’s laws, for the honour of God and their own mutual edification, Heb. xiii. 7, 17. (4.) In taking care, that all the ordinances of the gospel be duly preserved in their purity and perfection, Song i. 7, 8. (5.) In carefully watching over the moral behaviour of church-members,—instructing, admonishing, exhorting, comforting, or rebuking them, as they find cause, Heb. xiii. 17. (6.) In visiting the sick in body, or distressed in mind, Jam. v. 14. (7.) In making provision for the poor, or other expences necessary for promoting the spiritual welfare of the congregation, Acts xi. 27-30. (8.) In judging the case of offenders and penitents, in order to censure the former, and absolve the latter, Matt. xviii. 15-18. xvi. 19. (9.) In regulating diets of fasting, thanksgiving, the Lord’s supper, &c. 1 Cor. xiv 26, 40.

III. The divine appointment of DEACONS in the Christian church, is beyond dispute, Acts vi. 1-6. 1 Tim. iii. 8-11. Rom. xii. 8. 1 Cor. xii. 38. Phil. i. 1.—They ought to be men of honest report, full of the Holy Ghost, and of wisdom, 1 Tim. iii. 8-10. Acts vi. 3.—Their election and ordination ought not, in its manner, to differ from that of elders, Acts vi. 1-6.—Their work is to manage the temporal affairs of the congregation relative to the table of the poor, the table of ministers, and the table of the Lord, Acts vi. 2. 1 Cor. xii. 28. No other work is annexed to their office in scripture. Hence though some of the first seven deacons, becoming evangelists, might preach and administer sacraments, yet none, as deacons, have any right to do so.

There is no hint in scripture, that the offices of RULING ELDER and DEACON were designed to be temporary. Both of them were appointed on moral grounds and necessities respecting every church and period. The rules concerning them both are to be observed till the end of the world, 1 Tim. vi. 13, 14. No congregation can therefore answer to Jesus Christ, for dropping of deacons, any more than for the dropping of ruling elders.

BROWN’S SYSTEM.

END OF THE SECOND VOLUME.

● Transcriber’s Notes: ○ Missing or obscured punctuation was silently corrected. ○ The author’s archaic punctuation and spellings have been retained. ○ Inconsistent spelling and hyphenation were made consistent only when a predominant form was found in this book. ○ Text that was in italics is enclosed by underscores (italics). ○ Footnotes have been moved to follow the chapters in which they are referenced.

End of Project Gutenberg's A Body of Divinity, Vol. 2 of 4, by Thomas Ridgley

A Body of Divinity

A BODY OF DIVINITY:

WHEREIN THE DOCTRINES OF THE CHRISTIAN RELIGION ARE EXPLAINED AND DEFENDED.

BEING THE SUBSTANCE OF SEVERAL LECTURES ON THE ASSEMBLY’S LARGER CATECHISM.

BY THOMAS RIDGLEY, D. D.

WITH NOTES, ORIGINAL AND SELECTED, BY JAMES P. WILSON, D. D.

IN FOUR VOLUMES.

VOL. III.

FIRST AMERICAN, FROM THE THIRD EUROPEAN EDITION.

PHILADELPHIA:

PRINTED BY AND FOR WILLIAM. W. WOODWARD, CORNER OF CHESNUT AND SOUTH SECOND STREETS.

1815.

THE CONTENTS OF THE THIRD VOLUME.

QUEST. LXV, LXVI. Of the benefits which the invisible church enjoy by Christ.

What these benefits are, Page 9

Union with Christ, and Communion in grace and glory 10

Union with Christ illustrated 11

by a conjugal union in particular 12

The elect united to Christ 13

In their effectual calling 15

QUEST. LXVII, LXVIII. Of effectual calling.

The Gospel-call described 16

Its difference from effectual calling ibid.

How far improved without special grace 20

A note 19

Not saving without it 20

Its efficacy depends on the power of God 39

Its issue and consequence 26

Offers of grace explained 16

God’s design therein ibid.

Effectual calling 39

A work of almighty power 40

A work of grace 59

Wrought by the Spirit 54

This doctrine does not savour of enthusiasm 55

Objections answered ibid.

His work internal and super-natural 57

Objections answered 58

God’s power and grace irresistible 61

The seasons of effectual calling 63

The state of man before and after it 28

The Pelagians’ notion of it 30

Their account of conversion absurd 31

The nature of human liberty 34

In what respects the will acts freely 35

In what not ibid.

Regeneration before faith 26

How it differs from conversion ibid.

A note 38

A principle of grace implanted therein 46

A note 45

Whether good works prepare for it 51

Scriptures thought to prove this explained 52

Man merely passive therein 48

But active after it 49

QUEST. LXIX. Of Communion with Christ in grace 65

QUEST. LXX, LXXI. Of Justification ibid.

Justification. Its importance 66

Wherein it consisteth 67

The privileges contained in it 69

Pardon and eternal life connected 69

Privileges attending it 72

Its foundation 73

Considered as an act of free-grace 74

Note on righteousness 74

Man cannot work out a righteousness for it 75

Forgiveness of sin explained 70

Christ our surety 77

He suffered and obeyed as such 77

Properties of a surety applied to him 78

The Father accepted him as such 79

What he did as a surety 81

His righteousness imputed for our justification 86

God provided a surety 95

Note on imputation 85, 94

We could not have provided one for ourselves 96

QUEST. LXXII, LXXIII. Of justifying Faith.

Justifying faith, a note 98

Justification is by Faith 99

This not rightly explained by some 104

Explained agreeably to scripture 106

It cannot be before Faith; how 117

It cannot be by works 101

Not by repentance 101

A full price required by justice 103

Forgiveness free, notwithstanding 115

God reconciled, not made reconcileable by Christ’s death 114

Faith, its various kinds 121

Of the Faith of miracles 122

Of an historical Faith 124

Of a temporary Faith 124

Saving Faith explained 125

Other graces are joined with it 99

But that alone justifies ibid.

How it justifies a sinner 98

A note 110

It brings in a plea 107

What it pleads ibid.

How imputed for righteousness 112

Its various objects and acts 125

A note 126

By Faith we receive Christ 127

And give up ourselves to him 129

What this supposes 130

A note 128

Its assent and trust considered 119

Of trust in Christ 121

Its direct and reflex acts 132

When strong, when weak 135

Its use in the conduct of life 138

How it works in common actions 138

How in religious duties 140

How it excites other graces 141

How to be attained and increased 142

How wrought by the word 134

QUEST. LXXIV. Of Adoption 148

This Adoption differs from Man’s 145

What is understood by sons of God 144

Believers God’s sons in Christ 146

Their privileges as such 147

Privileges consequent upon Adoption 149

How it agrees with justification 151

How with sanctification 152

QUEST. LXXV. Of Sanctification 152

The meaning of the word Sanctify 152

In Sanctification the soul devoted to God 154

And sin mortified ibid.

Proper means of mortification 155

Wrong methods taken for it 159

Vivification, what it imports 159

Holiness, motives to it 160

How it differs from moral virtue 161

Heathens have, in some things, excelled Christians 163

And yet were not sanctified ibid.

Practical inferences from Sanctification 165

QUEST. LXXVI. Of Repentance unto life 166

Repentance what, a note 167

The subjects of it 167

It is the work of the Holy Spirit 169

How wrought by the word 169

It differs from a legal Repentance 172

Its various acts 173

Inferences from this doctrine 175

QUEST. LXXVII. Wherein Justification and Sanctification differ 176

QUEST. LXXVIII. Of the Imperfection of Sanctification in this life 178

The proof of this Imperfection 179

Why Sanctification not perfected at once 182

Wherein this Imperfection appears 183

The conflict of a renewed soul 186

Of an enlightened conscience 184

Of the spirit against the flesh 187

How this is maintained 188

Consequences when sin prevails 190

Inferences from this Imperfection 192

QUEST. LXXIX. Of the saints Perseverance in Grace 194

This doctrine explained 197

Preferable to the contrary 195

The Father and the Son glorified by it 216

The saints kept by God’s power 199

This doctrine proved

From God’s unchangeable love 201

From the covenant of Grace 202

From the promises 203

An objection answered 204

From the saints union to Christ 207

From Christ’s intercession 209

From the Spirit’s indwelling 210

From 2 Tim. ii. 19. 217

How the saints cannot sin 212

The principle of Grace ever abides 213

Shipwreck made of doctrines 218

Not of the Grace of faith 219

Objections answered, taken

From instances of apostacy 220

Solomon’s case cleared 221

He was a true penitent 222

Therefore no apostate 224

From the apostacy of Judas 225

And of the Jewish church 226

From the parable of the debtor 238

From Ezek. xviii. 24. 227

Heb. x. 38. 229

Chap. vi. 4-6. 232

Chap. x. 29. 234

2 Pet. ii. 20-22. 237

1 Cor. ix. 27. 240

Inferences from the saints’ Perseverance 241

QUEST. LXXX. Of Assurance of Salvation 243

What we are to understand by it 243

It is attainable in this life 245

Without extraordinary revelation 247

The Spirit promised, to give it 250

In an ordinary way 251

How it arises from his witness 266

This doctrine savours not of Enthusiasm 252

To whom assurance belongs 253

The means of attaining it 254

Self examination a duty 256

How to be performed ibid.

Rule for trying marks of grace 259

Uncertain marks of grace 260

True marks of grace 262

What they must do who know not the time of their conversion 263

QUEST. LXXXI. Some true believers destitute of Assurance 268

What Assurance essential to faith 270

And what not so ibid.

Texts relating to this explained 271

Assurance may be long waited for 272

Lost by manifold distempers 273

By sins and temptations 274

Deserted believers want Assurance 276

Yet supported by God ibid.

Inference from this subject 278

QUEST. LXXXII, LXXXIII. Of Communion in glory with Christ enjoyed in this life 279

Saints have an earnest of glory 280

Wherein this consisteth 283

Of the vision of God by faith 284

The triumphant death of some saints 285

Sinners filled with wrath here 288

Inferences from those terrors 290

And from the saints present joy 291

QUEST. LXXXIV, LXXXV. Of Death 292

Death, the appointment of God 293

Redounds to the saints advantage 297

Its empire universal 294

Its time uncertain 295

Its sting is sin 297

How it should be improved 295

Its effects on the Spirit, a note 300

QUEST. LXXXVI. Of the saints Communion with Christ in glory after death 301

Of the immortality of the soul 302

How this is to be understood ibid.

Asserted by some Heathens 303

Denied or questioned by others 304

Proved from scripture 307

Objections answered 310

A note 311

The saints perfected at death 312

Of purgatory 313

No proof for it in scripture 314

Heaven the only paradise after death 316

Of the soul’s sleeping at death 318

How this notion is explained 320

How to be opposed ibid.

Proved to be false from scripture 321

The soul, at death, waits for the full redemption of the body 324

The miseries which the souls of the wicked shall then endure 325

QUEST. LXXXVII. Of the doctrine of the Resurrection 326

The Resurrection not contrary to reason 328

Clearly revealed in scripture 329

Fabulous accounts, by Heathens, of persons raised from the dead 330

Certain accounts of it in scripture 330

The Resurrection proved

From the Old Testament 332

An emblem of it in Ezek. xxxvii. 1, & seq. 335

From Job xix. 25-27. 337

From Chap. xiv. 13-15. 339

From Dan. xii. 2. 340

The Jews belief of it 335

Abraham’s belief of it 341

From the New Testament 342

From scripture-consequences 345

From Christ’s dominion 346

Objections answered 348

The Resurrection universal 353

Jews speak obscurely of it 355

The saints shall be raised in glory 356

How raised by the Spirit 357

The saints found alive at Christ’s coming shall be changed 356

QUEST. LXXXVIII. Of the general and final Judgment 359

A sense of it impressed on conscience 360

Christ shall be the Judge 362

The solemnity of his appearing 363

The manner of his proceeding 367

The persons to be judged 365

Fallen angels, and all men 366

The place of Judgment 372

The time of it 373

The matter of it 369

Whether the sins of the saints shall be published 371

Practical inferences 374

QUEST. LXXXIX. Of the Punishment of the wicked 376

The punishment of sin in hell 377

Of loss, and sense 378

Its degree and duration 379

How these subjects should be insisted on 381

QUEST. XC. Of the Privileges and Honours of the saints at the last day 382

They shall be acknowledged and acquitted 383

They shall judge the world, and angels 384

What meant thereby; quære tamen. ibid.

They shall be received into heaven 387

Whether known to one another there 393

They shall be freed from sin and misery 388

Made perfectly happy 389

And joined with angels ibid.

Their happiness shall be eternal 399

Of the language of heaven 390

Of the beatific vision and fruition of God 399

A note 394, 397

Of degrees of the heavenly glory 399

Whether any additions shall be made thereunto 399

Inferences from the heavenly happiness 403

QUEST. XCI, XCII.

Of man’s obligation to obedience 405

Note on the foundation of moral obligation 405

God’s revealed will a law 408

QUEST. XCIII, XCIV, XCV, XCVI, XCVII. Of the Moral Law 409

What it is 410

What obedience it requires 411

Its sanction 412

Its use to all men 413

To the unregenerate 414

To the regenerate 415

Antinomians, who are such 418

Unguarded expressions hurtful 420

QUEST. XCVIII. The Moral Law, where summarily comprehended 421

Of the law given from mount Sinai 421

Of the judicial law 422

Of the ceremonial law 423

Holy places, with the vessels thereof 424

Of ministers in holy things 426

Of holy times or festivals 427

QUEST. XCIX. Rules for the understanding the Ten Commandments 428 to 431

QUEST. C, CI, CII. The Sum of the Ten Commandments 432

The preface to them 432

Their division into two tables 433

Remarks on their subject-matter 434

The sum of the first four ibid.

QUEST. CIII, CIV. The Duties required in the First Commandment 435 to 438

QUEST. CV, CVI. The Sins forbidden in the First Commandment 438

Of atheistical thoughts 439

Of idolatry. The origin of it 443

Of heart-idolatry 447

In idolizing self ibid.

In loving the world 448

In regarding the dictates of Satan 449

Of the case of the witch of Endor 451

Joseph no sorcerer 452

Moses no astrologer 454

But learned in all the wisdom of Egypt ibid.

QUEST. CVII, CVIII, CIX, CX. An Explication of the Second Commandment 455

The duties required 456

The sins forbidden 459

The reasons annexed 465

Of Popish superstition 460

Of making to ourselves images 461

Of image-worship and idolatry 462

The Papists guilty of both ibid.

QUEST. CXI, CXII, CXIII, CXIV. An Explication of the Third Commandment 466

The duties required in it 468

The sins forbidden in it 469

The reasons annexed to it 476

Of religious oaths 472

Various forms used therein 471

Swearing by God’s Name a duty 470

Of profane oaths and curses 470

When God’s Name is taken in vain 473

QUEST. CXV, CXVI. An Explication of the Fourth Commandment 477

The sabbath. Its original institution 482

A note ibid.

In what respect moral 478

In what positive 479

Its morality proved 480

Objections answered 481

Was no ceremonial institution 481

Its change proved 486

From the example of Christ 488

Objections answered 488

From the practice of the Apostles 491

And of the Christian church 494

The proportion of time to be observed 495

QUEST. CXVII, CXVIII. Of sanctifying the Sabbath or Lord’s-day 497

The duties preparatory for it 497

The rest required upon that day 500

Works of necessity then lawful 502

The whole day to be sanctified 505

The duties of the evening of that day 506

QUEST. CXIX, CXX, CXXI. Of Sins forbidden in the Fourth Commandment 508

The omission of holy duties 509

A careless performance of them ibid.

The reasons annexed to this Commandment 510

Objections answered 511

The import of the word Remember 512

Inferences 513

QUEST. CXXII. The Sum of the six Commandments, respecting our duty to man; or, of doing as we would be done by 514

QUESTIONS CXXIII, CXXIV, CXXV, CXXVI, CXXVII, CXXVIII. An Explication of the Fifth Commandment 517

Relations, how founded 518

Duties of each differ ibid.

Superiors, why called fathers ibid.

Duties of inferiors to superiors 520

Of children to parents ibid.

Of servants to masters 523

Of subjects to magistrates 525

The necessity and advantage of civil government 524

Papists arguments for deposing princes, answered 526

The sins of inferiors 529

QUESTIONS CXXIX, CXXX, CXXXI, CXXXII, CXXXIII. The Duties of superiors, &c. 530

The duties of parents to their children 531

Of masters to servants 533

Of magistrates to subjects 534

The sins of superiors ibid.

The duties of equals 535

The sins of equals 536

Reasons annexed to this Commandment ibid.

Of the promise of long life 537

Old age how far to be desired 538

QUEST. CXXXVII, CXXXV, CXXXVI. An Explication of the Sixth Commandment 539

The life of others to be preserved 540

When lawful to take it away 541

Of duels 542

Elijah not guilty of murder 543

Nor Abraham in offering Isaac 544

Nor Moses in killing the Egyptian 545

Self-murder a great sin ibid.

Whether Samson was guilty of it 546

God’s judgments on murderers 547

Sinful anger is heart-murder 548

Passionate men, their sin and guilt 549

How to be dealt with 550

THE DOCTRINES OF THE CHRISTIAN RELIGION EXPLAINED AND DEFENDED.