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Google
This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project
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discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web
at|http: //books .google .com/I
|
watts_works_vol_4.pdf
| 1
| 635
| 612
| 792
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project to make the world’s books discoverable online.
It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that’s often difficult to discover.
Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book’s long journey from the publisher to a library and finally to you.
Usage guidelines
Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to prevent abuse by commercial parties, including placing technical restrictions on automated querying.
We also ask that you:
+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for personal, non-commercial purposes.
+ Refrain from automated querying Do not send automated queries of any sort to Google’s system: If you are conducting research on machine translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the use of public domain materials for these purposes and may be able to help.
+ Maintain attribution The Google “watermark” you see on each file is essential for informing people about this project and helping them find additional materials through Google Book Search. Please do not remove it.
+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other countries. Whether a book is still in copyright varies from country to country, and we can’t offer guidance on whether any specific use of any specific book is allowed. Please do not assume that a book’s appearance in Google Book Search means it can be used in any manner anywhere in the world. Copyright infringement liability can be quite severe.
About Google Book Search
Google’s mission is to organize the world’s information and to make it universally accessible and useful. Google Book Search helps readers discover the world’s books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at http://books.google.com/
|
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|
watts_works_vol_4.pdf
| 2
| 635
| 647.25
| 1,156.5
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
3 3433 06823484 2
|
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|
||
watts_works_vol_4.pdf
| 3
| 635
| 647.25
| 1,156.5
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
1.
|
[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
||
watts_works_vol_4.pdf
| 4
| 635
| 635.52
| 1,231.2
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
```markdown
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|
[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
||
watts_works_vol_4.pdf
| 5
| 635
| 647.25
| 1,156.5
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
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[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
||
I
|
watts_works_vol_4.pdf
| 6
| 635
| 647.25
| 1,156.5
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
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[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
|
watts_works_vol_4.pdf
| 7
| 635
| 635.52
| 1,231.2
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
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[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
||
na
WORKS
OF
THE REV. ISAAC WATTS, D.D.
M
NINE VOLUMES.
VOL. IV,
CONTAimNO
TBI lATIOIfAL FeUHBATIOII OV A CVtlS- TBI lACtiPici OP crriit;
TIAN CHUftCB;
AH BVHBLB ATTIMPT TOWAtM TBI
W CIVIL POWBft IN THIMOf tACUD.
RIVtTAL OP PBACTICAL IILIOIOV
iCtM AMD UCOVltT Or MAMKIMD j
AMOBO CBUITIABI.
tV THB ruSDOM OP THB WILL J
LEEDS:
PRINTED BT EDWARD RAINES ;
lot wnxUM BATNBS, PATERN08TER-B0W ; THOMAI WILLUVS AND SOlfy
RATIOKERl' - COUBT ; THOKAI HAMILTON, PATBBNOITER - ROW ; AN9
JOtUB CONDBR9 BUCKLERSBURT, LONDON.
1818.
|
watts_works_vol_4.pdf
| 8
| 635
| 635.52
| 1,231.2
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
THE WORKS OF THE REV. ISAAC WATTS, D.D.
IN NINE VOLUMES.
VOL. IV.
CONTAINING
THE RATIONAL FOUNDATION OF A CHRISTIAN CHURCH;
ON CIVIL POWER IN THINGS SACRED.
BUIN AND RECOVERY OF MANKIND;
ON THE FREEDOM OF THE WILL;
THE SACRIFICE OF CHRIST;
AN HUMBLE ATTEMPT TOWARDS THE REVIVAL OF PRACTICAL RELIGION AMONG CHRISTIANS.
LEEDS:
PRINTED BY EDWARD BAINES;
FOR WILLIAM BAYNES, PATERNOSTER-ROW; THOMAS WILLIAMS AND SON,
STATIONERS’-COURT; THOMAS HAMILTON, PATERNOSTER-ROW; AND
JOSIAH CONDER, BUCKLERSBURY, LONDON.
1813.
|
[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
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|
watts_works_vol_4.pdf
| 9
| 635
| 635.52
| 1,231.2
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
The image provided is extremely blurry and illegible, making it impossible to accurately recognize any text or content. Therefore, no text can be extracted from this image.
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[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
|
watts_works_vol_4.pdf
| 10
| 635
| 647.25
| 1,156.5
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
The image provided does not contain any text content. It appears to be a blank or placeholder image with no visible details. Therefore, it is not possible to generate an answer based on this image.
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[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
||
watts_works_vol_4.pdf
| 11
| 635
| 635.52
| 1,231.2
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
The image provided is extremely blurry and illegible, making it impossible to accurately recognize any text or content. Therefore, no text can be extracted from this image.
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[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
||
"T"^"*^
THE
RATIONAL FOUNDATION,
FORAI AND ORDER
-%■
OF
^ CMRISTI^jy CHURCH^
confirm:£D and improved:
fcY THE DIRF.CTIONS 1>'D EXAMPLES Of THE NEW TESTAMENT.
3^
SI
i
Vol. IV.
I «
|
watts_works_vol_4.pdf
| 12
| 635
| 635.52
| 1,231.2
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
THE RATIONAL FOUNDATION,
FORM AND ORDER
OF
A CHRISTIAN CHURCH,
CONFIRMED AND IMPROVED:
BY THE DIRECTIONS AND EXAMPLES OF THE NEW TESTAMENT.
Vol. iv.
|
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|
|
watts_works_vol_4.pdf
| 13
| 635
| 635.52
| 1,231.2
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
The image provided is extremely blurry and illegible, making it impossible to accurately recognize any text or content. Therefore, no text can be extracted from this image.
|
[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
||
THE PREFACE
TO " THE RATIONAL FOUNDATION OF A CHRISTIAN
CHURCH."
J. B E principles on wbich christian cbarches are built, are so plain, so natoral
ad easy, and so mocb the same with those which' give rise to all the well-
famed societies in the world» that one would think there should not be such
Bitter of debate and controrersy among christians, upon these subjects, as
«e bate unhappily found.
For besides the reasonableness of the things that are required for this
psipsse, our blessed Saviour himself has given us so many promises in hii
wtfd to lavour this practioe of holy fellowship, and to encoorage our hope, as
give abundant reason to our expectations of divine success. Has he not told
Bs, that where two or three are met together in his name, there he is, or will
be in the inidst of them? Mat. xviii. 20. And when St. Peter made a glo-
lioas eonicssion of his &ith in Jesus the Son of God, the promised Saviour;
B|Mo this rock, said he, will 1 b uild my church, and the gates of liell shall not
prevail against it.
So that if there b found but such iaillifttlness, such christian virtues of
meekness, patience and foibearance, as may be justly expecl<>d among cfaris*
tiuB, 1 would hope such settlements as these might continue without inter-
ffvptioD. AmI I trust I have here represented tliese things so faithfully, an
plainly and clearly, that uo single person, in any part of his practice, will
fmd his conscience imposed upon by any article or canon here mentioned ; nor
will any society find itself obliged to do any thing in receiving, containing or
cxdndtn^ any persons from their church, but what lies natural and easy be-
fire the minds of persons, who do but exercise tlie common reason by which
ibey conduct themselves in the affairs of human life.
Nor is there any thing here asserted, which confhies christians to so exact
an unifbfTnity in their principlis and practices, but by the exercise of their
re^mn, with a small degree of charity, they may make and allow such altera-
Lobs, as will assist and promote the general peace and edification of the
churches, under the care and patronage of Jesus the great Shepherd.
And upon these foundations, if the grace of our Lord Jesus Christ, and
bis Spirit, which is promised to assist the christian church, does but continue
among hb ordinances, from time to time, we may hope to find a comfortable
sncccaricm and increase of members added to tlie church, and built up in faith,
love and holiness, till our Lord Jesus Christ himself shall return to this world,
sad finish the great and important work of judgment.
I would only add further, with regard more especially to the questions
rdatiog to christian communion, that if any thing containe<l in them may be
cfiedual through the divine blessing, to set the terms of irhristian-fellouship
ia a juster liglu, to secure the great and necessary principles of Christianity.
•» remove any causes of offence from among the churches, and to lead the
several parties of christians, to more moderate and charitable sentiments con*
eeraiag each other, I shall have abundant reason to rejoice in my attempt,
tad give glory to the God of truth and peace.
JSukeSemtufftatL, \
Mmnk S5, 1747. 5
1
I
|
watts_works_vol_4.pdf
| 14
| 635
| 635.52
| 1,231.2
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240625100741Z
|
THE PREFACE
TO "THE RATIONAL FOUNDATION OF A CHRISTIAN CHURCH."
These principles on which christian churches are built, are so plain, so natural and easy, and so much the same with those which give rise to all the well-formed societies in the world, that one would think there should not be such matter of debate and controversy among Christians, upon these subjects, as we have unhappily found.
For besides the reasonableness of the things that are required for this purpose, our blessed Saviour himself has given us so many promises in his word to favour this practice of holy fellowship, and to encourage our hope, as give abundant reason to our expectations of divine success. Has he not told us, that where two or three are met together in his name, there he is, or will be in the midst of them? Mat. xviii. 20. And when St. Peter made a glorious confession of his faith in Jesus the Son of God, the promised Saviour; upon this rock, said he, will I build my church, and the gates of hell shall not prevail against it.
So that if there is found but such faithfulness, such christian virtues of meekness, patience and forbearance, as may be justly expected among christians, I would hope such settlements as these might continue without interruption. And I trust I have here represented these things so faithfully, so plainly and clearly, that no single person, in any part of his practice, will find his conscience imposed upon by any article or canon here mentioned; nor will any society find itself obliged to do any thing in receiving, containing or excluding any persons from their church, but what lies natural and easy before the minds of persons, who do but exercise the common reason by which they conduct themselves in the affairs of human life.
Nor is there any thing here asserted, which confines christians to so exact an uniformity in their principles and practices, but by the exercise of their reason, with a small degree of charity, they may make and allow such alterations, as will assist and promote the general peace and edification of the churches, under the care and patronage of Jesus the great Shepherd.
And upon these foundations, if the grace of our Lord Jesus Christ, and his Spirit, which is promised to assist the christian church, does but continue among his ordinances, from time to time, we may hope to find a comfortable succession and increase of members added to the church, and built up in faith, love and holiness, till our Lord Jesus Christ himself shall return to this world, and finish the great and important work of judgment.
I would only add further, with regard more especially to the questions relating to christian communion, that if any thing contained in them may be effectual through the divine blessing, to set the terms of christian-fellowship in a juster light, to secure the great and necessary principles of Christianity. To remove any causes of offence from among the churches, and to lead the several parties of christians, to more moderate and charitable sentiments concerning each other, I shall have abundant reason to rejoice in my attempt, and give glory to the God of truth and peace.
Stoke-Newington,
March 25, 1747.
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THE RJTIOyjL FOUyDJTIOX,
FURU AND ORDER OF
A CHRISTIAN CHURCH,
Confirmed and itnjtroved: iy the Directions and irawples of
the New Ttslameiit.
Section I. — Reason and Revelation agree to require Soeial
Religion,
I. JVlAN is BO intellectual and sodable being, and he owe*
honour and worship to God his Creator, in his social ai well as
his single capacity : He owes aho assistance to his fellow-crea-
tures, in t lte affdirs of religion, as well as in those of tlie natural
and civil life. Social religion is therefore the duly of every man,
where he can meet with such fellow -worshippers, as to lay «
fbundatien far amicable union in ihe same acts of worship, and
for mutual help in religious concerns : And these three foUowing
reRsons, among others, oblige him to it : '
1. As he is bound to cxj^ess to God in secret, and alone,
what sense he has oF the divine being, attributes, and goyern-
inent, so he is obliged to join with others, and publicly to declare
to the world, what an awful and honourable apprehension be
has of the same things : A nd this, that he may do honour to God
amongst men, or glorify his name amongst his fellow-creatures;
which secret religion cannot'do. This is the chief end with re-
gard to G od, for which man's very nature is made sociable, and
tor which he is constituted by providence in hntuan society. Thi«
is the first spring, and the perpetual foundation, of all social and
public religion : For this end, social honours paid to God shall
be everlasting. This is practised in Ihe society of holy angeU,
those "sons of God, who sang together, and shouted for joy,
when tlie foundations of the earth were laidj anfl who met
together at certain seasons, to present themselves before God ;'*
Job xxsviii. 7. and i. &. and ii. 1. This is required in our
world of sinful men ; so it will be, doubtless, in the world of
sepurate spirits,, who are described as a cAurcA ot religious as-
lembly; Heb. xii. 13. And so in tlie world of the resurrection,
when the high praises of God and the Lamb shall be for ever on
their tongues.
2. Man, in his single capacity, is obliged to perform acts of
secret religion to Gnd, because, in that capacity, he wants
maay favours tram God ; such as health, safety, food, raiment,
^c. He IB always receiving some at tlhew Uno>u&, vnA>.«.W%^«,
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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THE RATIONAL FOUNDATION,
FORM AND ORDER OF
A CHRISTIAN CHURCH;
Confirmed and improved: by the Directions and Examples of
the New Testament.
SECTION I.—Reason and Revelation agree to require Social
Religion.
1. MAN is an intellectual and sociable being, and he owes
honour and worship to God his Creator, in his social as well as
his single capacity: He owes also assistance to his fellow-crea-
tures, in the affairs of religion, as well as in those of the natural
and civil life. Social religion is therefore the duty of every man,
where he can meet with such fellow-worshippers, as to lay a
foundation for amicable union in the same acts of worship, and
for mutual help in religious concerns: And these three following
reasons, among others, oblige him to it:
1. As he is bound to express to God in secret, and alone,
what sense he has of the divine being, attributes, and govern-
ment, so he is obliged to join with others, and publicly to declare
to the world, what an awful and honourable apprehension he
has of the same things: And this, that he may do honour to God
amongst men, or glorify his name amongst his fellow-creatures;
which secret religion cannot do. This is the chief end with re-
gard to God, for which man's very nature is made sociable, and
for which he is constituted by providence in human society. This
is the first spring, and the perpetual foundation, of all social and
public religion: For this end, social honours paid to God shall
be everlasting. This is practised in the society of holy angels,
those "sons of God, who sang together, and shouted for joy,
when the foundations of the earth were laid; and who met
together at certain seasons, to present themselves before God;"
Job xxxviii. 7. and i. 6. and ii. 1. This is required in our
world of sinful men; so it will be, doubtless, in the world of
separate spirits, who are described as a church or religious as-
semby; Heb. xii. 13. And so in the world of the resurrection,
when the high praises of God and the Lamb shall be for ever on
their tongues.
2. Man, in his single capacity, is obliged to perform acts of
secret religion to God, because, in that capacity, he wants
many favours from God; such as health, safety, food, raiment,
&c. He is always receiving some of these favours, and always
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SECTION i. 9,
Waiting for more. And bo also pyery man, in Iiis social capacity^
for the same reason^ is under obligation to perform acts of public
or aorial religion ; >iz. prayer for public mercies wanted, sucU
as >^oocl governors, peace, plenty, civil and religious liberty, &c.
praise for public mercies received, and a profession of bis bope
of public blesaingay Mrbicb be expects at the hands of Ood. If
tliere were uo other reasons for social religion to be found, yet
I think the obligation of it weuld stand firm upon these two pii*
lam. But I add,
3. li is a necessary and most effbctual meats of maintaining
religion id this our world. Several persons, with united zeal,
couBsel, and strength, can do much toward the encouraj^cment
and assistance of each other : The elder, and more knowing,
may instruct the ignoi^nt ; and all may strengthen each other's
bands in the things of God and godliness^ They may defend
each other against injuries, reproaches, and the shame of sin-
galaritj, and join in all proper practices to keep a sense, of
divine things lively and warm at their own hearts, and to.
excite others to the same practices of piety and c^odness.
Thos social religion appears with evidence to be tlie duty of
mankind.
II. There are but two wa^s whefeby Cod teaches us reli-
gion ;t hat is, by the light of nature, which he has planted in
men, and tlie light of revelation, which, in various ways, and in
differeat ages of the world, he has communicated to men. And
accordingly, religion is distinguished into natural and revealed.
By each of these methods of teaching, men may be instructed
in social as well as personal godliness, and learn to perform the
several parts and dutids of it, according to tlieir difTerent extent
of instruction. As revealed religion in general, acknowledges
natural religion for its foundation, so all the parts of social as
well as personal religion, whether doctrine or duty, worship or
order, so far as they are revealed and prescribed in the word
of Grod, are still founded on principles of natural light and rea*
SOD. Whatsoever therefore revelation has added, is but some
positive or supernatural structure upon that foundation, without
the opposition or contrariety to any parts thereof ; f or it is God
himself that teaches us by the liglit of nature ami reason ; and
we can never suppose that, by revelation, he will give us in-
structions which are contrary to the very principles of reason^
and to those fundamental lessons of religion whicti he has written
in our natures. Human reason is the first ground and spring
of all human religion. Man is obliged to religion because he is
a reasonable crentnre. Reason directs and obliges us not only
to search out and practise the will ot God, as far as natural con*
science will lead us, but also to examine, receive, and obey, all
the revelations which come from Grod, where we are placed
a3
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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SECTION I.
waiting for more. And so also every man, in his social capacity, for the same reason, is under obligation to perform acts of public or social religion; viz. prayer for public mercies wanted, such as good governors, peace, plenty, civil and religious liberty, &c. praise for public mercies received, and a profession of his hope of public blessings, which he expects at the hands of God. If there were no other reasons for social religion to be found, yet I think the obligation of it would stand firm upon these two pillars. But I add,
3. It is a necessary and most effectual means of maintaining religion in this our world. Several persons, with united zeal, counsel, and strength, can do much toward the encouragement and assistance of each other: The elder, and more knowing, may instruct the ignorant; and all may strengthen each other's hands in the things of God and godliness. They may defend each other against injuries, reproaches, and the shame of singularity, and join in all proper practices to keep a sense of divine things lively and warm at their own hearts, and to excite others to the same practices of piety and goodness. Thus social religion appears with evidence to be the duty of mankind.
II. There are but two ways whereby God teaches us religion; that is, by the light of nature, which he has planted in men, and the light of revelation, which, in various ways, and in different ages of the world, he has communicated to men. And accordingly, religion is distinguished into natural and revealed. By each of these methods of teaching, men may be instructed in social as well as personal godliness, and learn to perform the several parts and duties of it, according to their different extent of instruction. As revealed religion in general, acknowledges natural religion for its foundation, so all the parts of social as well as personal religion, whether doctrine or duty, worship or order, so far as they are revealed and prescribed in the word of God, are still founded on principles of natural light and reason. Whatsoever therefore revelation has added, is but some positive or supernatural structure upon that foundation, without the opposition or contrariety to any parts thereof; for it is God himself that teaches us by the light of nature and reason; and we can never suppose that, by revelation, he will give us instructions which are contrary to the very principles of reason, and to those fundamental lessons of religion which he has written in our natures. Human reason is the first ground and spring of all human religion. Man is obliged to religion because he is a reasonable creature. Reason directs and obliges us not only to search out and practise the will of God, as far as natural conscience will lead us, but also to examine, receive, and obey, all the revelations which come from God, where we are placed
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9 A CHRISTIAN CHURCH.
within the reach of their proper evidences. Whcrrineoereif
revelation gives us plain and certain rules for 6ur conduct, rea«
%6ti itself obliges us to submit and follow them. Where the
rules of duty are more obscure, we are to use our reason to
|ind them out, as far as we can, by comparing one part of
revelation with another, and making just andVeasonable infmr^
ences from the various drcumstances and connefetions of tbingsr*
In those parts or circumstances of religion where revelation is
silent, there we are called to betake ourselves to reason again,
as our best guide* and conductor. And let it be observed, tliat
there are many instances also, wherein we are instructed to pay
the same honours to God, and fulfil the same duties to metf, ia
the practice of public as well as private religion, both by the
Ught of reason and the light of revelation : For Ood, who knows
the weakness of our intellectual powers, has been gracioQsly
pleased to gise us a shorter, plainer, and easier discovery <n
manv rational and moral truths and duties by revelation, wmch
would have been very tedious and tiresome, as wdl as raudi
more difficult, f5r the bulk of mankind, to have ever found o^t
.and ascertained by their own reasonings.
III. When we have received upon just evidence the Nevr
Testament, as a revelation sent ns from heaven, then our own
reason and conscience oblige us to search in these writings,
what new doctrines God has there proposed to our faith, and
what new duties to our practice. And here, in our search after
the things that relate to our personal reUgion, we ahall find
several sublime and glorious truths to be believed concerning
<' t he blessed trinity, the Father, the Son and the Holy Spirit ;**
and aluMtt all the ceconomy of our salvation revealed to us,
aibove and beyond what the light of reason can ever discover, or
so. much as surmise. We shall here find also the duties of faith,
in the name, and blood, and righteousness of the SoA of Gh>d,
fi>r the pardon of our sins, and the justification of our persons ;
hope in his resurrection; subjection to his government; offer-
ing-up our addresses of prayer and thanksgiving to God the
Father, in his name ; seeking the influences of the blessed
Spirit, to sanctify our souls; waiting for the retnrn of Christ
from heaven, and for our own tesnrrection to eternal life. All
these, I say, we shall find revealed and prescribed, over and
above the diuties discovered by reason. And besides these, we
have the institution of the two sacraments, to be ever celebrated
by christians, as memorials and pledges of some of those duties
and blessings.
And H is not at all to be wondered at, that the gospel should
require of us the additional belief and practice of such doctrines
and duties in our personal religion, as the light of nature knows
sothing of; because the very design of the gospel was to restore
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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A CHRISTIAN CHURCH.
within the reach of their proper evidences. Whereinsoever revelation gives us plain and certain rules for our conduct, reason itself obliges us to submit and follow them. Where the rules of duty are more obscure, we are to use our reason to find them out, as far as we can, by comparing one part of revelation with another, and making just and reasonable inferences from the various circumstances and connections of things. In those parts or circumstances of religion where revelation is silent, there we are called to betake ourselves to reason again, as our best guide and conductor. And let it be observed, that there are many instances also, wherein we are instructed to pay the same honours to God, and fulfil the same duties to men, in the practice of public as well as private religion, both by the light of reason and the light of revelation: For God, who knows the weakness of our intellectual powers, has been graciously pleased to give us a shorter, plainer, and easier discovery of many rational and moral truths and duties by revelation, which would have been very tedious and tiresome, as well as much more difficult, for the bulk of mankind, to have ever found out and ascertained by their own reasonings.
III. When we have received upon just evidence the New Testament, as a revelation sent us from heaven, then our own reason and conscience oblige us to search in these writings, what new doctrines God has there proposed to our faith, and what new duties to our practice. And here, in our search after the things that relate to our personal religion, we shall find several sublime and glorious truths to be believed concerning "the blessed trinity, the Father, the Son and the Holy Spirit;" and almost all the economy of our salvation revealed to us, above and beyond what the light of reason can ever discover, or so much as surmise. We shall here find also the duties of faith, in the name, and blood, and righteousness of the Son of God, for the pardon of our sins, and the justification of our persons; hope in his resurrection; subjection to his government; offering-up our addresses of prayer and thanksgiving to God the Father, in his name; seeking the influences of the blessed Spirit, to sanctify our souls; waiting for the return of Christ from heaven, and for our own resurrection to eternal life. All these, I say, we shall find revealed and prescribed, over and above the duties discovered by reason. And besides these, we have the institution of the two sacraments, to be ever celebrated by Christians, as memorials and pledges of some of those duties and blessings.
And it is not at all to be wondered at, that the gospel should require of us the additional belief and practice of such doctrines and duties in our personal religion, as the light of nature knows nothing of; because the very design of the gospel was to restore
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sECTiov n.. 9
uhl AMI to the fiuronr and likeneu of God, whidi the light of
•tfiirey 0r tiie law of natural relision, could not do ; The na-
lioBt of the earth, and the men of the brightest reason among
Ihum^ in long miccessions of ages, had made sufficient experi«
tMBla of the practical insuificiency of human reason for that
difine purpose. But when we oome to enquire what rules Christ
ks laid down §mt our conduct in social religion, distinct from
thme eTOBgdical doctrines and personal duties, here we shall
iad frr the greatest numbers of the same things which ard
inaeribed to us by the holv scripture, or at least represented aa
the praelicea of the apostles and primitive christians, to be also
prescribed by the light of nature ; we shall find them to be audi
prseticea, or rules of conduct, as upon the supposed revelatioa
sf the christian doctrine and sacraments, human reason and
pudeoce would, for the most part, lead us to perform. And
we ma J take notice by the way, that the chief peculiarities cf
the goapel in iaith and practice, so fiur as relates to our personal
rdigioD, are much more plainly and expressly dictated to us in
acripture, by way of direct and explicit revelation and command ;
whereas the aBairs that relate only to social religion^ excepting
the sacraments are, for the roost part, hinted to us in a way of
Burrative, and are to be drawn out by inferences ; wherein mnch
■M>re ie left to the exercises of our own reasoning powers, than
w the matters of personal faith and practice.
IV. I would ask leave to observe here, that it i s a fashion*
able and modish thing now-a-days, to represent the whole reli-
gion of Christ, whether personal or social, as little more than
the mere religion of nature, revised and reformed from the eor«
mptKNis of the sinful and degenerate nations, both Jewish and
Gentile ; which opinion I can never assent to, so far as it r egards
the peculiar evangelical and glorious truths and duties, which
relate more immediately to our personal religion, to our salva-
tion and eternal life in the world to come : Yet, in mattem that
relate to the constitution and government of christian churches^
whose chief de&igu is to hold forth and maintain our religion
pubUciy and visibly in this world, I am not afraid to say, there
IS a most happy corres{K>ndency and similarity between the
dictates of tlie light oi' nature, and the prescriptions of the
New Testanjent almost all the way. In this afEiir revelation
docs not add a great deal of new duty beyond wh«t reason would
teach us, as very pro|>er to maiutaiii natural religipn in the pub«
lie proic««ion of it. This will sufficiently appear iu the follow-
ing particulars.
Sect. II. — Instances ofthz Agreement of R eason and Revelation
in Social 'Religion,
I. Wheresoever public and sodal religion is to be maiar
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240625100741Z
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SECTION II.
sinciful man to the favour and likeness of God, which the light of nature, or the law of natural religion, could not do: The nations of the earth, and the men of the brightest reason among them, in long successions of ages, had made sufficient experiments of the practical insufficiency of human reason for that divine purpose. But when we come to enquire what rules Christ has laid down for our conduct in social religion, distinct from these evangelical doctrines and personal duties, here we shall find far the greatest numbers of the same things which are prescribed to us by the holy scripture, or at least represented as the practices of the apostles and primitive christians, to be also prescribed by the light of nature; we shall find them to be such practices, or rules of conduct, as upon the supposed revelation of the christian doctrine and sacraments, human reason and prudence would, for the most part, lead us to perform. And we may take notice by the way, that the chief peculiarities of the gospel in faith and practice, so far as relates to our personal religion, are much more plainly and expressly dictated to us in scripture, by way of direct and explicit revelation and command; whereas the affairs that relate only to social religion, excepting the sacraments are, for the most part, hinted to us in a way of narrative, and are to be drawn out by inferences; wherein much more is left to the exercises of our own reasoning powers, than in the matters of personal faith and practice.
IV. I would ask leave to observe here, that it is a fashionable and modish thing now-a-days, to represent the whole religion of Christ, whether personal or social, as little more than the mere religion of nature, revised and reformed from the corruptions of the sinful and degenerate nations, both Jewish and Gentile; which opinion I can never assent to, so far as it regards the peculiar evangelical and glorious truths and duties, which relate more immediately to our personal religion, to our salvation and eternal life in the world to come: Yet, in matters that relate to the constitution and government of Christian churches, whose chief design is to hold forth and maintain our religion publicly and visibly in this world, I am not afraid to say, there is a most happy correspondency and similarity between the dictates of the light of nature, and the prescriptions of the New Testament almost all the way. In this affair revelation does not add a great deal of new duty beyond what reason would teach us, as very proper to maintain natural religion in the public profession of it. This will sufficiently appear in the following particulars.
Sect. II.—Instances of the Agreement of Reason and Revelation in Social Religion.
I. Wheresoever public and social religion is to be main-
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8 A tnRlSTIAS* CHl'llcn.
taitied, the lij^ht of reason teaches us, that several persons, wha
profess the same religion, must sometfmes meet together, to
celehrate the soli'miiities, rites^ and ordinances thereof, and to
vori!(hi]) God accordinff to the rules of it. When this religion ifr
profosM'd by Threat multitudes, or by whole nations, it ia not
jiossihle they sliould all be convened together in one place, so as
to join fre(|nently in tlie sume acts of worship, to offer their
•nited prayers or praises to God, in a rec^ular and rational man-
jner, and widi convenieucy and edification to such a vast assem-
bly. In f tucli a case therefore, it is necessary, that they should
be separated into distinct societies, for the same purpose. And
does not the New Tesitamcnt sufficiently indicate these things to
IIS, as relatinf^ to the social relii^ion of christians ? Do we not
-^tiod them frequently met together in tlic history of the Acts of
T^tfte Apostles; ^Mhat with one mind and one mquth they may
glorify God, even the Father of our Lord Jesus Christ;" as in
Rom. XV. 6. Are not sucU assemblies continually mentioned
• an<l encouras^ed in the epistles ? And are not christians exhorted
to maintain this custom, and ^^ not to forsake die assembling of
themselves togetlier?" Heb. x. 35. Do we not find the chris-
tian converts of the same country divided into particular congre-
gations, which are called churches, who meet together for
this purpose ? *^ T he church at Corinth ; the church at Phil-
lippi; the churches of Galatia;" 1 Cor. xvi. 1. *^ The sevea
churches of Asia ;" Rev. i. 1 1. ''All the churches of the saints ;"
1 Cor. xiv. 3d.
11. The light of nature and reason teaches, that where
persons join together for mny religious service, they must be
agreed in the main and most important points that relate to it.
^ How can two walk together except they be agreed !'^ Amos
Si. 3. For otherwise ]>erpetual jarring and confusion of opinions
•nd practices would arise in the very worship itself, which would
destroy alVthe delight, the harmony, and decency of it. A wor-
B^ipper of the true God cannot join in natural religion with a
worshipper of idols. And yet, it is not every little diftcrence in
■entiment and opinion about the true God, or his worship, that
ia sufficient to exclude persons from the same religious societj,
where their agreement is so great, as that tlie chief ends of
public worship may be happily niuintained. Therefore Abraham
and ]MeIchisedecnii.i;ht join in the same worship of the one true
Got), tlittugh Abrahum ^vas taken into a peculiar covenant with
special promises, and 31elchisedec practised religion upon the
^noicnt principle and dispLMisatloii of his father Noah. Gen.
xiv. H, 10, ••0,* 2. So Abraiiam worshipped God with Abime-
lech, the king of the Piiilisunes, upon the same general principle,
■* uiiil tliev made a covenant, and sware logolher by tliC true
God ;" Gou. xxi. 2C— 31.
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tained, the light of reason teaches us, that several persons, who profess the same religion, must sometimes meet together, to celebrate the solemnities, rites, and ordinances thereof, and to worship God according to the rules of it. When this religion is professed by great multitudes, or by whole nations, it is not possible they should all be convened together in one place, so as to join frequently in the same acts of worship, to offer their united prayers or praises to God, in a regular and rational manner, and with convenience and edification to such a vast assembly. In such a case therefore, it is necessary, that they should be separated into distinct societies, for the same purpose. And does not the New Testament sufficiently indicate these things to us, as relating to the social religion of Christians? Do we not find them frequently met together in the history of the Acts of the Apostles; "that with one mind and one mouth they may glorify God, even the Father of our Lord Jesus Christ;" as in Rom. xv. 6. Are not such assemblies continually mentioned and encouraged in the epistles? And are not christians exhorted to maintain this custom, and "not to forsake the assembling of themselves together?" Heb. x. 25. Do we not find the christian converts of the same country divided into particular congregations, which are called churches, who meet together for this purpose? "The church at Corinth; the church at Philippi; the churches of Galatia;" 1 Cor. xvi. 1. "The seven churches of Asia;" Rev. i. 11. "All the churches of the saints;" 1 Cor. xiv. 33.
II. The light of nature and reason teaches, that where persons join together for any religious service, they must be agreed in the main and most important points that relate to it. "How can two walk together except they be agreed!" Amos ii. 8. For otherwise perpetual jarring and confusion of opinions and practices would arise in the very worship itself, which would destroy all the delight, the harmony, and decency of it. A worshipper of the true God cannot join in natural religion with a worshipper of idols. And yet, it is not every little difference in sentiment and opinion about the true God, or his worship, that is sufficient to exclude persons from the same religious society, where their agreement is so great, as that the chief ends of public worship may be happily maintained. Therefore Abraham and Melchisedec might join in the same worship of the one true God, though Abraham was taken into a peculiar covenant with special promises, and Melchisedec practised religion upon the ancient principle and dispensation of his father Noah. Gen. xiv. 18, 19, 20, 22. So Abraham worshipped God with Abimelech, the king of the Philistines, upon the same general principle, "and they made a covenant, and swear together by the true God;" Gen. xxi. 22—31.
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SECTION n. d
And does not the New Testament teocli us the s^me prac^
>, Tiz. that where persons would i>c unkedin cliristian worship
mod religious society, they must agree in tlieir religion so fat* at
leaat, as to make a credihic profession of tlicir beiug the sincere
disciples of Christ, and must niake known their agreement in
mil the necessary principles of Christianity^. They must pro-
feu not only the one true God, but faith in Jesus Christ, th^
Lord, in his most important characters and oilices, together
with such repentance of sin, and such a visible |)racticc of holi-
ness, as may give reason to hope their profession is sinc^e. In
the itrimitive times tliey confessed their faithj and then shewed
tkeirwcorks; Acts xix. 18. andthereby proved their profession
to be sincere, and tlieir faith to be a true or Iking faith; James
5. 17, 18. It was commanded that the Jews .s/;flMW /;r/;f^y!)r/A
fruits meet for repentance; in order to be admitted to St. John's
'baptism ; Mat. iii. 8. And surely then it must be recpiired to
the ba]>usni of chrisitianity, or an union ^ith the disciples of
Christ-t". They are generally described to be surii as worship
Gody through Jesus Christ our Lord; and profess that faith
which worketh by love; whicli is the substance of Christianity in
a very few words. And though there are, and will- be, some
leaser dl (Terences in sentinunt amon^ christiaus in all ages, and
tlious^h they are as great as were between the Jrwi-h and the
(ienlile converts in primitive times; yet the \evv 'I\'>tani«»nt
teaches, that they may all unite in the same christian society,
and Tccci-ce one another in the Lord ; that is, to all the |H*ivilejres
ot fellow -christians, and the fellowship of gospel-oniinances,
even uj>on as large a foot as Christ has received them ; Uoin.
xJv. 3. and xv. 7. Whether they are strong or weak in the
faitky they are to be thus received, without entangling their mind^
with more doubtful and disputable things; Rom. xiv. 1, that is,
wh«*ther they eat herbs or flesh, or believe some days nerc ho/i/j
CT everif day alike ; verses 3 — 5.
III. Again, The light of reason teachoth, that there must
he a mutual consent, compact, or agreement, amongst such
persons as profess the same religion, to walk according to the
directions and dictates of it, and to assist and encourage, to join
and support one another, in the profession and practice of it,
as well as to meet and worship together at a certain si^ason, and
a certain place. This engagement for mutual assistance is very
* Here it is not proper to dirert so far from my subject, as to enter into a
dcbiM bov many of the christian doctrines are of ahsulute necessity to makf a
disciple of Clirist, or a true christian : This is an endli>ss controversy, accordiog
tatbediffsreot opinions of mf^n.
f Let it be observed, that in this, and othrr pnrts of my diseoursp, I
ipeak only of adult persons, who are cap:tlile of prof ssinjc their faith; b< ins;
Bot villrnir to embarrass this discourse with the ooatrorersy relating tu infants,
Itoctf difciplesbipv or their baptism.
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SECTION II.
And does not the New Testament teach us the same practice, viz. that where persons would be united in Christian worship and religious society, they must agree in their religion so far at least, as to make a credible profession of their being the sincere disciples of Christ, and must make known their agreement in all the necessary principles of Christianity*. They must profess not only the one true God, but faith in Jesus Christ, the Lord, in his most important characters and offices, together with such repentance of sin, and such a visible practice of holiness, as may give reason to hope their profession is sincere. In the primitive times they confessed their faith, and then showed their works; Acts xix. 18. and thereby proved their profession to be sincere, and their faith to be a true or living faith; James ii. 17, 18. It was commanded that the Jews should bring forth fruits meet for repentance; in order to be admitted to St. John’s baptism; Mat. iii. 8. And surely then it must be required to the baptism of Christianity, or an union with the disciples of Christ†. They are generally described to be such as worship God, through Jesus Christ our Lord; and profess that faith which worketh by love; which is the substance of Christianity in a very few words. And though there are, and will be, some lesser differences in sentiment among Christians in all ages, and though they are as great as were between the Jewish and the Gentile converts in primitive times; yet the New Testament teaches, that they may all unite in the same christian society, and receive one another in the Lord; that is, to all the privileges of fellow-christians, and the fellowship of gospel-ordinances, even upon as large a foot as Christ has received them; Rom. xiv. 3. and xv. 7. Whether they are strong or weak in the faith, they are to be thus received, without entangling their minds with more doubtful and disputable things; Rom. xiv. 1. that is, whether they eat herbs or flesh, or believe some days were holy, or every day alike; verses 3—5.
III. Again, The light of reason teacheth, that there must be a mutual consent, compact, or agreement, amongst such persons as profess the same religion, to walk according to the directions and dictates of it, and to assist and encourage, to join and support one another, in the profession and practice of it, as well as to meet and worship together at a certain season, and a certain place. This engagement for mutual assistance is very
* Here it is not proper to divert so far from my subject, as to enter into a debate how many of the christian doctrines are of absolute necessity to make a disciple of Christ, or a true christian: This is an endless controversy, according to the different opinions of men.
† Let it be observed, that in this, and other parts of my discourse, I speak only of adult persons, who are capable of professing their faith; being not willing to embarrass this discourse with the controversy relating to infants, their discipleship, or their baptism.
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10 i CTfurriAii chcxco.
neeentry, far the support of uiy religion in the norld ; tad.
vithont Bucli an agreement as to lime anil place, a companf of
MieooaaiMt meet for any purpose wliattoever, eitlicr in thing*
dnl or religious*.
If there be any precise time*, ni^ any jiarticnlar place ap-
poiuted for this purpose by divine rerelation, reason immedisteif
dctcrmiiipslhat we roust meet at that time and that' place r But
wfaerc there is not any siicb divine direction, there the place and
time roast be concerted and agreed by those who are united in
•ttch a aociety ; nor has any one per^ri power to impose his will
erhiimoiirupon (herest. The acts of religion must be aUfree
and voluntary.
Now what sailh the New Teslament in this case ? Tbn
iDuon, for mutual agreement among part tcnlar Christ tans for thia
Mirpose, which is the bond of their society, iv expressef) by 9t>
Paul, or, at least, it is included in (hat phrase of receiving one
another, as Christ has received us ; Rom. xv. 7. thst mta OM
fBoiUh se may glorify God. It is a mutual receiving one ano*
ther in the Lord ; R oiq^ xvi. 3. The word is used to the same
purpose ; R om. xiv. I. and in other scriptures. If this agree-
ment be n ot expressed so j>lwn]y in scripture as some persona
might expect, it is because the very nattire of things, and the
reason of man, makes this mutual consent and agreement so
necessary to keep up any public religion, that it was not needful
for tlie scriptures to be more express or psrlicalar in the ap-
pointment of i t. As for the place of worship there ii none
made sacred, or diviuely appointed, under tlic New Testa-
ment; John iv. 21 — 24. Seiiher in this mountain, Gerizim,
nor at Jerusalem, shall theif tcorship the Father ; but the hour
Cometh, and now is at hand, when, without regard to atiy pac-
ticitlar place, they shall be accounted true worshippers, who
worship God in spirit and truth. And therefore, some convenient
place must be agreed upon by the society, since the New Testa-
ment determines none.
As to the time, it is confessed that wc christians have not so
express and particular prescriptions of the seasons of worship
ms the Jews eiyoycd, neither as to tlieir weekly ssbbath, or any
other of tlieir festivals : but there is sutheicut evidence 0vm
aacred history, tliat the first day of the week was the usual sea-
son of p ublic christian worship in the apostles' timon and in tho
following ages ; and the day wax kauwu amung christians by tho
bonourahle title of' t he Lord's dai/, so fur, that the observation
* Whfri- the migiitnla t«kM upon him, whelher with or wilhoQt ardir
frosi hcBTsn, io appoint ill Ihe form*, linics, and pluofi of nanhip, and ihit
ftafU witlingly curDfDt lo i(, and oi.f J ihe mngi.trile bcrrin, thii ii ■■< iie-
fan, tHaugb it mmf liippea ta ioliiuie cbiwit&D \i\>ci^).
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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necessary, for the support of any religion in the world; and without such an agreement as to time and place, a company of men cannot meet for any purpose whatsoever, either in things civil or religious*.
If there be any precise time, and any particular place appointed for this purpose by divine revelation, reason immediately determines that we must meet at that time and that place: But where there is not any such divine direction, there the place and time must be concerted and agreed by those who are united in such a society; nor has any one person power to impose his will or humour upon the rest. The acts of religion must be all free and voluntary.
Now what saith the New Testament in this case? The union, for mutual agreement among particular christians for this purpose, which is the bond of their society, is expressed by St. Paul, or, at least, it is included in that phrase of receiving one another, as Christ has received us; Rom. xv. 7. that with one mouth we may glorify God. It is a mutual receiving one another in the Lord; Rom. xvi. 2. The word is used to the same purpose; Rom. xiv. 1. and in other scriptures. If this agreement be not expressed so plainly in scripture as some persons might expect, it is because the very nature of things, and the reason of man, makes this mutual consent and agreement so necessary to keep up any public religion, that it was not needful for the scriptures to be more express or particular in the appointment of it. As for the place of worship there is none made sacred, or divinely appointed, under the New Testament; John iv. 21—24. Neither in this mountain, Gerizim, nor at Jerusalem, shall they worship the Father; but the hour cometh, and now is at hand, when, without regard to any particular place, they shall be accounted true worshippers, who worship God in spirit and truth. And therefore, some convenient place must be agreed upon by the society, since the New Testament determines none.
As to the time, it is confessed that we christians have not so express and particular prescriptions of the seasons of worship as the Jews enjoyed, neither as to their weekly sabbath, or any other of their festivals: but there is sufficient evidence from sacred history, that the first day of the week was the usual season of public christian worship in the apostles' times and in the following ages; and the day was known among Christians by the honourable title of the Lord's day, so far, that the observation
* Where the magistrate takes upon him, whether with or without order from heaven, to appoint all the forms, times, and places of worship, and the people willingly consent to it, and obey the magistrate herein, this is an implicit agreement among themselves, and attains the same end, in some measure, though it may happen to infringe Christian liberty.
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fi&CTION IL II
of il W IS the characteristic, or distinguishing^ nark of a christian.
Now aiBoe it was so early and so luiiversaily practised by the
profcssots of christianityi we have jnst reason to tiiink it w as ap«
pointed by the inspired apostles, that christians should eomo
logoflMr to worship God on <hat day, and give honour to their
risen Saviour. Acts ii. 1—4, 41. xx. 7. 1 Cor. xvi. 1, 2. Rev«
i. 10. And that they should agree to come to worship at thn
same place, is evident from 1 Cor. xi. SO, 33. and xiv. 23. The
whole church wertfo be gathered together at one placCj otlierwise
thnf were to tarry Jor one OMiOther till the chief part of thena
were eome.
IV. Since mankind is mortal, and every human assembly
vrill die away by degrees, unless it be supplied with new mem-
ber% commoB reason directs every rdigious society to receive in
new members, - u pon their appearance to be properly qualified^
according to the rules of that rdigioo, and the judgment of that
tociety ; t hat there may be a continuance of this religion in the
world.
And in the same manner the light of nature, or reason, and
common prudence, teach us also, &at if the persons who havo
thus professed any particular rdigion, do either renounce it in
prinaple or profession, or maintain, in a public and notorious
manner, such a set of notions, or such a course of conversation,
or of worship, as is inconsistent with it, t his religious society will
think it proper to cast such persons out of their fellowship, that
they may not infect the rest, nor dishonour their religion : For
what fellowship has light with darkness, a man of vice with the
tons of virtue, a Turk with a Jew, or a Pagan ivith a christian ?
And does not the New Testament represent to us the chris*
tian churches receiving new members on their profession of Chris-
tianity ?A cts ii. -41, 47. They who gladltf received the word
tscre baptized ; and the same aay there were added to them about
three thousand souls: And the Lord added to the church daily
such as should be saved. And docs not the apostle teach the
churches to take care that they be kept pure, and free from
scandal, by separating themselves from evil members, and by
casting out those that depart from the trutli, or are guilty of
gross immoralities? 2 Thcss. iii. 6. Withdraw yourselves from
every brother that walketh disorderly ; 1 Cor. v. 5, 11, 13. When
ye are gathered together^ deliver such a one lo Satan*. Purge
out the old leaven f t hat ye may be a new lump: that is, put away
•
* Wbethrr the deliTerini; in olTeoder to Satan, in the primitive tioiff , d id
bclvdc io it the infliciioo of an^ sore hodily disease, though it be probable, yet
it is act certain, nor noiversally agreed ; b at I think it is agreed pretty uatver«
•1U7, that such a one was cast out of the ehurch, and delivered back again into
th« vorld, which it the kingdom of Satan ; who is called in the fciiptort '* thit
pnntB end ii^ god qf tAe world f** John i, 4. 9 Ca/. iv. 4»
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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of it was the characteristic, or distinguishing mark of a christian. Now since it was so early and so universally practised by the professors of Christianity, we have just reason to think it was appointed by the inspired apostles, that Christians should come together to worship God on that day, and give honour to their risen Saviour. Acts ii. 1—4, 41. xx. 7. 1 Cor. xvi. 1, 2. Rev. i. 10. And that they should agree to come to worship at the same place, is evident from 1 Cor. xi. 20, 38. and xiv. 23. The whole church were to be gathered together at one place, otherwise they were to tarry for one another till the chief part of them were come.
IV. Since mankind is mortal, and every human assembly will die away by degrees, unless it be supplied with new members, common reason directs every religious society to receive in new members, upon their appearance to be properly qualified, according to the rules of that religion, and the judgment of that society; that there may be a continuance of this religion in the world.
And in the same manner the light of nature, or reason, and common prudence, teach us also, that if the persons who have thus professed any particular religion, do either renounce it in principle or profession, or maintain, in a public and notorious manner, such a set of notions, or such a course of conversation, or of worship, as is inconsistent with it, this religious society will think it proper to cast such persons out of their fellowship, that they may not infect the rest, nor dishonour their religion: For what fellowship has light with darkness, a man of vice with the sons of virtue, a Turk with a Jew, or a Pagan with a christian?
And does not the New Testament represent to us the christian churches receiving new members on their profession of christianity? Acts ii. 41, 47. They who gladly received the word were baptized; and the same day there were added to them about three thousand souls: And the Lord added to the church daily such as should be saved. And does not the apostle teach the churches to take care that they be kept pure, and free from scandal, by separating themselves from evil members, and by casting out those that depart from the truth, or are guilty of gross immoralities? 2 Thess. iii. 6. Withdraw yourselves from every brother that walketh disorderly; 1 Cor. v. 5, 11, 13. When ye are gathered together, deliver such a one to Satan*. Purge out the old leaven, that ye may be a new lump: that is, put away
* Whether the delivering an offender to Satan, in the primitive times, did include in it the infliction of any sore bodily disease, though it be probable, yet it is not certain, nor universally agreed; but I think it is agreed pretty universally, that such a one was cast out of the church, and delivered back again into the world, which is the kingdom of Satan; who is called in the scripture "the prince and the god of the world;" John i. 4. 2 Cor. iv. 4.
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It A CBlttSTlAS CBCRCn.
from among ifoursthea that wicked person. If a man that m
tailed a brother be a foniicatorf or an idolater, or a railer, or a
drunkard, or an extortioner, keep no company s^iih such, a one: uOj
not to eat. And those jcbo denif the resurrection, and overthrow
tiie/aith of wmct are delivered to Satan, and cMt out of tlie
diurcli iiitc tlic world, wUich is liis kingdom, t/iat they mayleam
Kot to blaspheme ; I Tim. i. 19, id. and 2 Tim. ii. 17, 18. Rea-
son and clirislianit; also join to inform us, lliat, upon the credible
evidence of a sincere rejieolancc, and a cliange of heart and life,
sucti offender should be Inrgiven, aiid received into (be religioua
society a^in ; So the oBendiug Corinthian was forg;iveD, and
received and reatorcd a^in to the love and communion of the
chi-iali^n church there, ijee 2 Coi'. ii. 7 — 9.
V. It is evident to common reason, nhen sueli a voluntary
religious society is instituted, the right of receiving or casting out
members, or restoring them upon repentance, lies originally in
the society ittelf, because the society Itself is f ormed, aod subsiatSj
by the mutual compact of its own members ; and whatsoever
qualifications are required of persons, in order to become mem-
bers of t his body, it i s the society itself that 1ms an original liglit
to judge whether the persons have these qualifications or no. It
was upon the mutual acknowledgment of such quslificationsr
expressed or implied, that this society was iirst founded ; and a*
I voluntary society, it must be maintuued on the game foot,
otherwise ncW members will be liLely to be admitted, and im-
posed upon them, to the great dislike and injury of the society.
Indeed they may depute several parUculsr persona of tlieir num-
ber, whom they suppose better skilled therein, as elder and vriaer,
to set tor the whole society and particularly to examine into the
qualthcations of persons, and the merits of the cause, when meth-
bcrs are tu be received, or to be cast out ; b ut they should never
renounce their own ori^nal right. They may also af^int sd;
particular person to go before the rest in this matter, to give them
. his advice herdn, to acquaint them what persons are fit to be re-
ceived, aud t o jironounce the sentence of receiving them into tlie
society, or excluding them from it, according to the evidence of
their qualifications : And this, I p resume, will be usually allowed
to be the ofiicc of the fixed pastor, or president of the assembly,
where Uiere is such a president.
And does not the New Testament generally give directions
•greeably to niis dictate of the light of nature I Dqfs not SL
Paul direct to the churches themselves his apostolic advices about
reviving, ousting out or restoring members! See his advice to
Ibe churcti at Rome ; R om. i. 7. and xiv. i. Ye saints at Rome,
receive him thai is zetak in faith ; R om. xv. 7. Receive ye one
a/iQiher; Rom. xvi- 3. JKecei've ye P/ube in the L^rd as be-
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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from among yourselves that wicked person. If a man that is called a brother be a fornicator, or an idolater, or a railer, or a drunkard, or an extortioner, keep no company with such a one: no, not to eat. And those who deny the resurrection, and overthrow the faith of some, are delivered to Satan, and cast out of the church into the world, which is his kingdom, that they may learn not to blaspheme; 1 Tim. i. 18, 20. and 2 Tim. ii. 17, 18. Reason and Christianity also join to inform us, that, upon the credible evidence of a sincere repentance, and a change of heart and life, such offender should be forgiven, and received into the religious society again: So the offending Corinthian was forgiven, and received and restored again to the love and communion of the Christian church there. See 2 Cor. ii. 7—9.
V. It is evident to common reason, when such a voluntary religious society is instituted, the right of receiving or casting out members, or restoring them upon repentance, lies originally in the society itself, because the society itself is formed, and subsists, by the mutual compact of its own members; and whatsoever qualifications are required of persons, in order to become members of this body, it is the society itself that has an original right to judge whether the persons have these qualifications or no. It was upon the mutual acknowledgment of such qualifications, expressed or implied, that this society was first founded; and as a voluntary society, it must be maintained on the same foot, otherwise new members will be likely to be admitted, and imposed upon them, to the great dislike and injury of the society. Indeed they may depute several particular persons of their number, whom they suppose better skilled therein, as elder and wiser, to act for the whole society and particularly to examine into the qualifications of persons, and the merits of the cause, when members are to be received, or to be cast out; but they should never renounce their own original right. They may also appoint any particular person to go before the rest in this matter, to give them his advice herein, to acquaint them what persons are fit to be received, and to pronounce the sentence of receiving them into the society, or excluding them from it, according to the evidence of their qualifications: And this, I presume, will be usually allowed to be the office of the fixed pastor, or president of the assembly, where there is such a president.
And does not the New Testament generally give directions agreeably to this dictate of the light of nature? Does not St. Paul direct to the churches themselves his apostolic advices about receiving, casting out or restoring members? See his advice to the church at Rome; Rom. i. 7. and xiv. i. Ye saints at Rome, receive him that is weak in faith; Rom. xv. 7. Receive ye another; Rom. xvi. 2. Receive ye Phebe in the Lord as be-
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SECTION Il- ls
e^mcth saints*. See his advice to the Corinthians; 1 Cor, ▼. 4*
In the name of OH r Lord Jesus Christy tchen ye are gathered
together, deliver such a wicked man to Satan ; verse 13. Put away
from among' jfoursetves that nicked person. And in 2 Cor. ii.
6. this is. called a punishment injiicted by many. And verses 7,
9, 10. the diurcfa viras taught and required to forgive him upon
bb evident repentance, to confirm their love tortards him, to the
fcUowAliip of the church. It is granted indeed, when proper
officers are chosen and fixed among them, it is by their ministra-
tions, by t heir advice and direction, cliristian cimrches should
nsaally exercise this discipline ; and so the orders of Christ are
directed to the angels of the churches. Rev. chapters ii. and iii.
But the whole work ot reformation and discipline there required,
is such as eminently concerns the churches or people themselves,
and not tlie pastors only.
It is also granted, that many times churches do commit the
whole care of tliis matter into the hand of their ministers, as
heiag usually fittest to judge of the profession made ; b ut it ouglit
never to be so entirely given into their hands, as to renounce the
people's ri^ht of judging in these affairs. Diotrvphesj who loved
to hare the pre-eminence among themy assumed to himself tlie
.right of receiving and casting out members from the church;
but he was severely reproved Tor his pride and usurpation, rchen
he Jar bid his JelLow-chrisiians to receive brethren zcho uerejcor^
thy ; 3 John 9, 10. Ministers may hap|)en to prove so injudici-
ou«, or so uegligont of enquiry into the profession and qualitica-
tions of persons to be achiiitted, so subject to prejudices, or so
ertga^ed in a party-quarrel, as to (ill tlie church with such mem-
bem as may be very contrary to the sentiments of the majority of
the church ; and if the people renounce their own ri^ht in this
affair, they may thank themselves lor such unhappy consequences
I would add also, that if people entirely give up the ri^lit of
admission and exclusion to the minister alone, they can never
cast the minister himself out, if he be never so im|)ious and
immoral. Having found the constitution of a christian church
to be so conformable to the dictates of right reason, let us con-
sider what are the acts of worship which are to be paid to God in
public, and in what manner must* they be performed ; and we
.shall find the lii^ht of reason and the New Tcstameui hap]>ily
agrei*ing here also.
VI. The several acts of worship which the li^lit of nature
directs us to pay to the great (iod, are such as these : To aiion*
liun with all luunility, on the account of his glorious pi:rfVctio|is,
* It ii f:riin*et\ iliii t(*Kt rffcre to Phebr, ik a traveller at Kouit', »iid (1t>jirin^
to hoi ! c <:-c-H<i{ifi.<l ooiiinjiiuKiu «ith the christian church liiere ; but the rc*jbuo of
U.I- .:- :f ih«' yTim '• r»r stronger^ «ith rrf^ard to rerriving perttoutf iuto a lixfd aud
Ctfa»uut ct/oiiiiuar.o witbauy church: 'i*hereiBu»t bestiU a nutual agiteior-nt.
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Watts, Isaac, 1674-1748
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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SECTION II.
cometh saints*. See his advice to the Corinthians; 1 Cor. v. 4.
In the name of our Lord Jesus Christ, when ye are gathered together, deliver such a wicked man to Satan; verse 18. Put away from among yourselves that wicked person. And in 2 Cor. ii. 6. this is called a punishment inflicted by many. And verses 7, 8, 10. the church was taught and required to forgive him upon his evident repentance, to confirm their love towards him, to the fellowship of the church. It is granted indeed, when proper officers are chosen and fixed among them, it is by their ministrations, by their advice and direction, christian churches should usually exercise this discipline; and so the orders of Christ are directed to the angels of the churches. Rev. chapters ii. and iii. But the whole work of reformation and discipline there required, is such as eminently concerns the churches or people themselves, and not the pastors only.
It is also granted, that many times churches do commit the whole care of this matter into the hand of their ministers, as being usually fittest to judge of the profession made; but it ought never to be so entirely given into their hands, as to renounce the people's right of judging in these affairs. Diotrephes, who loved to have the pre-eminence among them, assumed to himself the right of receiving and casting out members from the church; but he was severely reproved for his pride and usurpation, when he forbid his fellow-christians to receive brethren who were worthy; 3 John 9, 10. Ministers may happen to prove so injudicious, or so negligent of enquiry into the profession and qualifications of persons to be admitted, so subject to prejudices, or so engaged in a party-quarrel, as to fill the church with such members as may be very contrary to the sentiments of the majority of the church; and if the people renounce their own right in this affair, they may thank themselves for such unhappy consequences. I would add also, that if people entirely give up the right of admission and exclusion to the minister alone, they can never cast the minister himself out, if he be never so impious and immoral. Having found the constitution of a christian church to be so conformable to the dictates of right reason, let us consider what are the acts of worship which are to be paid to God in public, and in what manner must they be performed; and we shall find the light of reason and the New Testament happily agreeing here also.
VI. The several acts of worship which the light of nature directs us to pay to the great God, are such as these: To adore him with all humility, on the account of his glorious perfections,
* It is granted this text refers to Phebe, as a traveller at Rome, and desiring to hold occasional communion with the christian church there; but the reason of things is the same, or stronger, with regard to receiving persons into a fixed and constant communion with any church: There must be still a mutual agreement.
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14 A CBBISTIAir CXVBCV.
and his wonderful works of power aod wisdom ; t o join together
in prayer to God for such blessings as we stand in need of ; to
confess our sins, and ask the forgiveness of them ; to acknow-
ledge bis m ercies, and give thanks to bis goodness ; and to sing
with the voice to bis honour and praise. . The light of nature
directs us also to seek continually a farther acquaintance with the
nature aild will of that God whom we, worship, in order to pnc-
tise our duty the better, and please our Creator ; and to provide
toa>e way for the further instruction of those who are ignorant of
that religion, and come into their assemblies to be instructed ; and
for the exhortation of the people to fulfil their duty to God and
their neighbours. And if there are any special rites or ceremo*
Bies, such as belong to social worship, the light of nature tells ut,
that there they ought to be ]krformed.
And does not the New Testament set alt these matters be*
lore us so pkinlv and frequently, with regard to Christianity, that
1 need not stand to cite chapter and verse, where these things are .
practised by the apostles, and the primitive christians, in their
assemblies ? Here adorations, prayers, and thanksgivings, are
<tfl^ed up to God, but in the name of Jesus, as their only Me*
diatcHT : Here their addresses are made to God ^^ with one mind,
aod with one mouth, to the glory of God, who is the God and
Father of our JLord Jesus Christ :^' Here psalnuj and iymm,
and spiritual songs^ are sung to the honour of the Creator jemd
Redeemer : Here the word of God is preached for the instruo-
tion of ilie ignorani^ or unhelieverSf who came into the christian
assemblies^ that sitmers or infidels may be converted, and chris<*
tians edified, and exhorted to persist in the feith, and improve ia
lioliness ; 1 Cor. xiv. 23. Here the great ordinance of christiaB
communion, the Lord^s-supperj is celebrated, by distributing and
receiving bread and wine, and eating and drinking in remem*
brance of their common Saviour and of his death ; 1 Cor. xi.
80 — ^20. As for the other ordinance, viz. baptism, it being not so
properly an act of public or social religion, I do not find it is any
where required to be done in public; and though it miglit be
rendered more extensively useful by that means for some pur-
poses, yet i t may be performed in private houses, or in retired
places, as it sometimes was in the primitive ages.
VII. Since there ought to be such public ministrations per-
ibrraed as I have described, our own reason and observation of
mankind sufficiently informs us, that all persons are not capable
of leading these public religious services ; viz. they are not all fit
to speak usefully in lite name of men to God, in prayer or praise^
or to teach tlie things of God to others, in a profitable and be-
coming manner, nor with decency and exactness to celebrate all
the rights and ceremonies of any religion. Reason itself there-
fore directa us that (here should be one or move ^er^ons chosen in
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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and his wonderful works of power and wisdom; to join together in prayer to God for such blessings as we stand in need of; to confess our sins, and ask the forgiveness of them; to acknowledge his mercies, and give thanks to his goodness; and to sing with the voice to his honour and praise. The light of nature directs us also to seek continually a further acquaintance with the nature and will of that God whom we worship, in order to practise our duty the better, and please our Creator; and to provide some way for the further instruction of those who are ignorant of that religion, and come into their assemblies to be instructed; and for the exhortation of the people to fulfil their duty to God and their neighbours. And if there are any special rites or ceremonies, such as belong to social worship, the light of nature tells us, that there they ought to be performed.
And does not the New Testament set all these matters before us so plainly and frequently, with regard to Christianity, that I need not stand to cite chapter and verse, where these things are practised by the apostles, and the primitive christians, in their assemblies? Here adorations, prayers, and thanksgivings, are offered up to God, but in the name of Jesus, as their only Mediator: Here their addresses are made to God "with one mind, and with one mouth, to the glory of God, who is the God and Father of our Lord Jesus Christ:" Here psalms, and hymns, and spiritual songs, are sung to the honour of the Creator and Redeemer: Here the word of God is preached for the instruction of the ignorant, or unbelievers, who come into the Christian assemblies, that sinners or infidels may be converted, and Christians edified, and exhorted to persist in the faith, and improve in holiness; 1 Cor. xiv. 23. Here the great ordinance of christian communion, the Lord's-supper, is celebrated, by distributing and receiving bread and wine, and eating and drinking in remembrance of their common Saviour and of his death; 1 Cor. xi. 20—26. As for the other ordinance, viz. baptism, it being not so properly an act of public or social religion, I do not find it is any where required to be done in public; and though it might be rendered more extensively useful by that means for some purposes, yet it may be performed in private houses, or in retired places, as it sometimes was in the primitive ages.
VII. Since there ought to be such public ministrations performed as I have described, our own reason and observation of mankind sufficiently informs us, that all persons are not capable of leading these public religious services; viz. they are not all fit to speak usefully in the name of men to God, in prayer or praise, or to teach the things of God to others, in a profitable and becoming manner, nor with decency and exactness to celebrate all the rights and ceremonies of any religion. Reason itself therefore directs us that there should be one or more persons chosen in
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SBPnOJUtL IS
I
•very reJifiioiMi aiaeniblyf who should be wise and pradent, grave^
mber^ &ndjaiihfulf and better skilled in the things of religion
tiwn others ; and who should be capable in a more clear and
happy mmnoicr to expreM them, thai he, or they, may go befora
the oongreg^LwUf and lead them in their several acts of worship ;
ttat tbey may giie instruction to the rest, and with their lips o^cr
7tkear common addresses to God^ and celebrate the sacred rites
tli^ religion.
FtMT this purpose reason teaches us, that if a person so qoa^
Ked be oet found in any particular religious society, they ought
ia seek one elsewhere. And persons who have superior skill in
this religion, should train up others, from time to time, in iha
articlcEs of their religion, that they may be able to instruct the
people, and become more capable of this publio service.
If it be enquired, what the light of reason directs about tlie
eadtore of such a person in tliis office ? I know of nothing
but that the people should make all due enquiry concerning
salifications ; that they should ask the opinion or advice tf
other teachers, who are better skilled in this religion than them**
ac}vei^ where it can be conveniently obtained ; and when they
tbenuelvea also have had sufficient experience of his abilitiei^
aoA knowledge of his virtues, they should agree to chuse bidi
into this oificc ; and that he himself solemnly should accept of
it ; and devote, or give up, himself to it ; and that he should be
with great solemnity recommended, by public prayers, to the
hlesaing of God, in the discharge of it. This is all the investi*
tare that reason seems to require^. And this man, thus set apart
to the aacred work, should continually endeavour to improve faia
ifaaKfications, and render hh religious services more and oom
oseful to the people, and take due care, as a faithful overseer^
that the people niaintahi the practice of the religion tliey profess.
itself also teaches us, tliat if there be any persons in the
bly who give sufficient evidence of their being inspired, Jt
tanght of Gkni, and of havicg any divine commission to instruct
the people ; these persons ought eminently to be received aa
teachers, and employed in such religious service.
LriCt as now sea what the New TeiAament, or the mie of
Christianity directs in this point
This is sufficiently evident, tliat scripture has appointed such
* AecordioK to the light of Sttnrt and mi od, no mmo tboold bo mado m
tncber, or presidcot, or leader io aay TolaoUry rfligiou* nociety, but by tbo
cooceat and agreement of that fociety, to put UieoMelvet onder hit iottractioos
■od care. No ciTti poverf bare aatbority, by the Jew of nature, in thaae nat*
t«ri of rel eioo aod cooscieoce ; ncr can aoy niau be made an officer io any
ttocitif, vitboat hi* own free cooseot : And •• all rf.Ug\on% affairs regard either
the boanur of God-or cooverse arilh biiD» eo an addrrst to Qod fur a blevsing i« a
aatoraJ aod reafooable toleaoity^ that should atlehd the entrance into a reli*
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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SECTION II.
every religious assembly, who should be wise and prudent, grave, sober, and faithful, and better skilled in the things of religion than others; and who should be capable in a more clear and happy manner to express them, that he, or they, may go before the congregation, and lead them in their several acts of worship; that they may give instruction to the rest, and with their lips offer up their common addresses to God, and celebrate the sacred rites of their religion.
For this purpose reason teaches us, that if a person so qualified be not found in any particular religious society, they ought to seek one elsewhere. And persons who have superior skill in this religion, should train up others, from time to time, in the articles of their religion, that they may be able to instruct the people, and become more capable of this public service.
If it be enquired, what the light of reason directs about the investiture of such a person in this office? I know of nothing more, but that the people should make all due enquiry concerning his qualifications; that they should ask the opinion or advice of other teachers, who are better skilled in this religion than themselves, where it can be conveniently obtained; and when they themselves also have had sufficient experience of his abilities, and knowledge of his virtues, they should agree to chuse him into this office; and that he himself solemnly should accept of it; and devote, or give up, himself to it; and that he should be with great solemnity recommended, by public prayers, to the blessing of God, in the discharge of it. This is all the investiture that reason seems to require*. And this man, thus set apart to the sacred work, should continually endeavour to improve his qualifications, and render his religious services more and more useful to the people, and take due care, as a faithful overseer, that the people maintain the practice of the religion they profess. Reason itself also teaches us, that if there be any persons in the assembly who give sufficient evidence of their being inspired, or taught of God, and of having any divine commission to instruct the people; these persons ought eminently to be received as teachers, and employed in such religious service.
Let us now see what the New Testament, or the rule of Christianity directs in this point.
This is sufficiently evident, that scripture has appointed such
* According to the light of nature and reason, no man should be made a teacher, or president, or leader in any voluntary religious society, but by the consent and agreement of that society, to put themselves under his instructions and care. No civil powers have authority, by the law of nature, in those matters of religion and conscience; nor can any man be made an officer in any society, without his own free consent: And as all religious affairs regard either the honour of God-or converse with him, so an address to God for a blessing is a natural and reasonable solemnity, that should attend the entrance into a religious office.
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16 A CHRISTIAN CHURCH.
a Krt of m^n, or such officer:} in the christian church, as maj lead
divine woi'hlii|> in their assemblies^ and may celebrate the institu-
iioiiH of the irfjK))el ainoni; ihcin. We iinu their names and titles
frccjueiitly nurniioned as pastors, teachers, elders, bishops, bhep"
htrds, iV* We Tuul tlie duties of their station often spoken of^
the characters and quahfication of the persons described, their
support ]}rovi(led for, and tlie |)copIe's duty to them enjoined.
And since the church is to continue to the end of the worhl, or
till Christ comes attain from heaven, it is plain there must ba ^
always such persons to minister in holy things in every age.
In the very primitive times there was a great variety of
talents and capuciti(?s, for the ministrations of christian worship;
conferred by innpi ration upon those who embracM the religion of
f 'hrist : Thyc were taught of God in a more immediate man*
ner^: And' whoA these extraordinary gifts were numerous,
cither thc]^hccdi*d no other preachers, teachers, or nunister%
always aviiposing some wise person amongst them to be a vpoif««^
a prcfeiident, or chairman, who, by natural rules of prudence and
order, should keep their various performances within the liaitti
of decency and edification ; or, at least, they were not yet fur*
nish(*d with particular officers, being then but in an imperfect
state as to regular order. Such was the Corinthian church : A nd
where any a|>ostlc or evangelist was present, he is reasonably
■up|x>sod to preside ; or, in his absence, he sometimes gives
din*ction for their conduct, as though he vcere present; 1 Cor. v.
U, 4. Uut in other churches, where these gifts were but few» the
chief |HisHessors of them, and especially the early and more ex-
I
lerionceii converU, were chosen out to be elders, or guides, and
loaders of Itheir worship, pastors, or teachers, according to their
p(*culiar taWnts of exhortation, or of instruction : And they were
someiinu's railed overs t'r$, that is, bishops, having an oversight of
the ptHiple, and their behaviour; being reasonably supposed to
know nioro of the will of Christ than the common people, and to
ht^ niort^ solicitous for the honour of Christianity, and for its pre- .
servation.
It is probable that sometimos these elders, or overseers^
i.hich words are used promiscuously in several places of t|ieNew
1 i siAment^, might be |K>iuted out by the direclion of a spirit of
* T>*f»«r ^ fi> mtrf to mucb d-iUihct-'d in that day am::r.,; t'^e christiam at
.1- ..-.«.pi''r*. \fn:ct<\\ iSr ^'«acon>, «ho vcre appo'.i ted to :«ke care of the poor*
• . .«o <:t.ii fxiiicrdinary ^ tu And (sercitc4 tbem nov and ibeu m Uadtiof tbm
• . I i « M «« «D(«»'.«:«. ^« Acts Ti. C, 3.
♦^ It roiT e*r b« imprap^r :n Itis pli:* i? p> at cut thf cV::f toripttifet
• V iTT ltf*r «a>rA.'t?r* arr a»^^ p* '^'♦-'•^•""'^♦•T. *i-* »^'ni u dt : :;« od« 3i.d ihe
» » ;•* •!?..•?. A.*r-» \\. !T. F-.n V-ii xi Tc*. f -.. . /'::■'..:. ^'ii ^z.iai tk§
..-■•■■j o' ; • .•ia-,-"». "Fat :^ ^tt*< \i, 5:. Pik! ci:.* i en T*r% ;-'i*-c* cKrwrrs,
•■ . *••»:. j-riV.-pf ; Vu. i- 5 tW::T e~zfi :■; «».-; -::.s : ▼?rii' p. /•' jri .*< k'cai»«
J 4. t.. i« ««rM "• < ^. t t 7-.^ ^< :^n*.^i i \ l\\. 1. I. J. i'w t.dt's viick
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| 1,231.2
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240625100741Z
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a set of men, or such officers in the christian church, as may lead divine worship in their assemblies, and may celebrate the institutions of the gospel among them. We find their names and titles frequently mentioned as pastors, teachers, elders, bishops, shepherds, etc. We find the duties of their station often spoken of, the characters and qualification of the persons described, their support provided for, and the people's duty to them enjoined. And since the church is to continue to the end of the world, or till Christ comes again from heaven, it is plain there must be always such persons to minister in holy things in every age.
In the very primitive times there was a great variety of talents and capacities, for the ministrations of christian worship; conferred by inspiration upon those who embraced the religion of Christ: These were taught of God in a more immediate manner*: And where these extraordinary gifts were numerous, either they needed no other preachers, teachers, or ministers, always supposing some wise person amongst them to be a president, or chairman, who, by natural rules of prudence and order, should keep their various performances within the limits of decency and edification; or, at least, they were not yet furnished with particular officers, being then but in an imperfect state as to regular order. Such was the Corinthian church: And where any apostle or evangelist was present, he is reasonably supposed to preside; or, in his absence, he sometimes gives direction for their conduct, as though he were present; 1 Cor. v. 3, 4. But in other churches, where these gifts were but few, the chief possessors of them, and especially the early and more experienced converts, were chosen out to be elders, or guides, and leaders of their worship, pastors, or teachers, according to their peculiar talents of exhortation, or of instruction: And they were sometimes called overseers, that is, bishops, having an oversight of the people, and their behaviour; being reasonably supposed to know more of the will of Christ than the common people, and to be more solicitous for the honour of Christianity, and for its preservation.
It is probable that sometimes these elders, or overseers, which words are used promiscuously in several places of the New Testament*, might be pointed out by the direction of a spirit of
* These gifts were so much distributed in that day among the Christians at Jerusalem, trafren the deacons, who were appointed to take care of the poor, and such exsordinary gifts and exercised them now and then in teaching the people as evangelists. See Acts vi. 2, 3.
* It may not be improper in this place to point out the chief scriptures where these characters are used promiscuously, and seem to deserve one and the same office. Acts vi. 17. From Miles as Peasants. Fragment and called the name of the clerk. Further verse 58. St. Paul calls these very overseers, and others, in verses 59-60. Other verses in verses 61-62. The editors which
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tECnON II. 17
propliecj, or by the sift of diaoernmeiit of spiritt, by the apos-
tki^ or odier inspired men, in that day, as Timothy was pointed
o«i b^ prophecy, to be an eTangelist ; 1 Tim. i. 18. and iv. 14.
And m this sense the apostles and evangelists, Paul and Bar-
nabas, Timothy and Titus might perhaps, by the direction of the
Holy Spirit, nominate the persons tit to be ordained elders in the
churches, and, upon the consent of the churches, might ordain or
jqipoiiit them for that purpose; Acts xiv. 28. 1 Tim. v. 22. Tit.
L 5. And perhaps this is the reason why it is said of the elders
of Epbesns, thai the Holy Ghost had made them overseers ; A cts
xz. 17, 98. But it is hardlj to he supposed that any persons
were made rulers, teachers or oveneers of any church of serious
christians without the consent of th^ society, who were to bo
tsught and governed by them in matters relating to their eternal
iatcreats.
Etch when an apostle was to be chosen in the room of
Jndns, the hundred ana twenty disciples, of whom eleven wera
sposllea, joined in the choice of two persons, out of i^ich the
M determined one to be an apostle. Acts i. 15, 23. Deacons^'
who maaaee the secular aflUrs of the church, were chosen by tho
people. Acts vi. d. And still more reasonable it is, that elders^
or bishops, who have the care of their souls, should be chosen by
them who want and desire their instructions in such important
conctms. In following ages, when these extraordinary gifts
ecaied in the churches, it is more evident from the histories of
those times, that their overseers, or bishops, were chosen by the
people. And the characters of them are given us at large, and
very particularly, in two places of scripture. 1 Tim. iii. 1 — 13.
sad Tit. i. 5, 6. And certainly this is left upon record, that we
might be directed in such a choice to the end of the world, as
well as to give directions to Timothy and Titus in the perfor*
msnce of their extraordinary office at this time.
As for the investiture of men with this office, the New Tes-
tament gives us some notices that they were set apart by solemn
prayer and fasting, and generally with laj/lng on of the hands cf
ike persons who were inspired, or possessed of some superior
character. Whetlier this rite were designed to communicate any
new gifts, or to pronounce an inspired and effectual blessing on
their ministrations ; or whether it was only retained in the chris-
tian church as it had been an ancient rite, used almost from the
earliest ages of mankind, on several occasions, particularly in the
solemn benedi ction of a person, or in the prayer for a blessing on
liim, or appointment of him to any special service, I am not able
tremom^ pou, I exhort, who am also an elder ; f eed the Jlock qf God, taking tha ocer*
nsihl thereo/t ihe bishopric tbereoi', iUkcruntwilt;, But our Eogli»h t raDslatort hav*
gcoeralLj taken care to keep the word ** bisbop*' for the most part out of sight,
vaere it ia applied to preib>te»^ or elderh, in the Gceek.
Vol. lY. B
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prophecy, or by the gift of discernment of spirits, by the apostles, or other inspired men, in that day, as Timothy was pointed out by prophecy, to be an evangelist; 1 Tim. i. 18. and iv. 14. And in this sense the apostles and evangelists, Paul and Barnabas, Timothy and Titus might perhaps, by the direction of the Holy Spirit, nominate the persons fit to be ordained elders in the churches, and, upon the consent of the churches, might ordain or appoint them for that purpose; Acts xiv. 28. 1 Tim. v. 22. Tit. i. 5. And perhaps this is the reason why it is said of the elders of Ephesus, that the Holy Ghost had made them overseers; Acts xx. 17, 28. But it is hardly to be supposed that any persons were made rulers, teachers or overseers of any church of serious Christians without the consent of the society, who were to be taught and governed by them in matters relating to their eternal interests.
Even when an apostle was to be chosen in the room of Judas, the hundred and twenty disciples, of whom eleven were apostles, joined in the choice of two persons, out of which the lot determined one to be an apostle. Acts i. 15, 23. Deacons, who manage the secular affairs of the church, were chosen by the people. Acts vi. 3. And still more reasonable it is, that elders, or bishops, who have the care of their souls, should be chosen by them who want and desire their instructions in such important concerns. In following ages, when these extraordinary gifts ceased in the churches, it is more evident from the histories of those times, that their overseers, or bishops, were chosen by the people. And the characters of them are given us at large, and very particularly, in two places of scripture. 1 Tim. iii. 1—18. and Tit. i. 5, 6. And certainly this is left upon record, that we might be directed in such a choice to the end of the world, as well as to give directions to Timothy and Titus in the performance of their extraordinary office at this time.
As for the investiture of men with this office, the New Testament gives us some notices that they were set apart by solemn prayer and fasting, and generally with laying on of the hands of the persons who were inspired, or possessed of some superior character. Whether this rite were designed to communicate any new gifts, or to pronounce an inspired and effectual blessing on their ministrations; or whether it was only retained in the christian church as it had been an ancient rite, used almost from the earliest ages of mankind, on several occasions, particularly in the solemn benediction of a person, or in the prayer for a blessing on him, or appointment of him to any special service, I am not able
are among you, I exhort, who am also an elder; feed the flock of God, taking the overnight thereof, the bishopric thereof, exorcisms. But our English translators have generally taken care to keep the word "bishop" for the most part out of sight, where it is applied to presbyters, or elders, in the Greek.
Vol. iv. B
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18 A CnAISTIAN CHVRCn.
to determine* : This is certain, that the rite of inopositioB of
IViuds has something natural in it, w hen we pray for a blessini;
to descend on any particular person, and more especially at his
entrance into an office ; as it were to point him out in a visible
manner to God and the world. Good old Jacob laid his hands on
Jiphraim and Manassehj when he blessed tliem ; G en. xWiii. 11,
18. And in Deut. xxxiv. 9. Moses laid his hands on Joshua^ at
his successor. The children of Israel also laid their hands on
the Levites, at their dedication to the service of the tabernacle ;
Numb. \iii. 10. But as there arc different opinions on this sub-
ject, Id ismiss it, w ithout any other determination than this, that
it seems to be a sort of natm'ai ceremony, an innocent and ancient
rite at such seasons ; though I do not see sufficient proof of the
certain necessity of it. Even as lifting up the hands to heaven,
in prayer for a blessing on one^s self, is a sort of natural rite or
gesture, used by Jews and heathens, and not necessary to be used
in every solitary or personal prayer. The laying on the hands
on another person, when we are praying for a blessing on him,
seems to be of the same kind, viz. a sort of natural rite or ges«
turc, much used* in the Old Testament and tlie New ; and
ihough it is not plainly made necessary on every such occasion,
yet it must still be acknowledged it was often, if not always,
used in the primitive and inspired times, when either gifts or offi-
ces were conferred by some particular persons upon others. And
it certainly adds a sort of solemnity to the work ; and it has so'
much of countenance from scripture, tliat i think it c annot be
called a mere human and arbitrary invention of men.
Tills is c ertain, that such ])ersons were to be trained up in a
succession for this service in the churches. Timothy was re-
quirjL'd to commit to faithful men the things that he had heard
and learned of St, Paul, that theif might be able to teach others
also: 2 Tim. ii. 9. And those persons were to give up them*
selves continualli/ to the word and prayer, as the apostles did ;
Acts vi. 4. and to excite and stir up their talents for instruction
and edification, to give attendance to reading y. t o exliortation, and
give themselves wholly to them, that their profiting might appear
to all. For if this be required of so extraordinary a person as
Timothy ; 1 Tim. iv. 13 — 16. much more reasonably is it re-
* Timothy a youDg eraszelist, had the bands of the elders, tiiat if, *' tb«
presbytery, laid upon bim," 1 T im. iv. 14. *< And perhaps, at the same tiae, be
was blessed by the hands of St. Paul with extraordioary f i fts ;" 2 Tim. i. 6. And
. h e bioiself, an evaogeliat, was ordered to lay hands suddenly on no man i 1 Tim, T.
, * 2'2. It is a question indeed whether Timothy, or the presbytery^ could coofar
any extraordinary gifts or blesstings ; it is more probable for many reasons, that
this belonged only to the apostles ; and then \his their imposition of hands coald
not be designed for the conferring of extiaordinary gifts ; bat still ii might be
used to pronounce a prophetical blessing on the preacberi which no uninspired
person could do ; or ilaallyi it might be the ordinary form of beoedictioDi or of
wtiitutiom to mo office.
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to determine*: This is certain, that the rite of imposition of hands has something natural in it, when we pray for a blessing to descend on any particular person, and more especially at his entrance into an office; as it were to point him out in a visible manner to God and the world. Good old Jacob laid his hands on Ephraim and Manasseh, when he blessed them; Gen. xlviii. 14, 18. And in Deut. xxxiv. 9. Moses laid his hands on Joshua, as his successor. The children of Israel also laid their hands on the Levites, at their dedication to the service of the tabernacle; Numb. viii. 10. But as there are different opinions on this subject, I dismiss it, without any other determination than this, that it seems to be a sort of natural ceremony, an innocent and ancient rite at such seasons; though I do not see sufficient proof of the certain necessity of it. Even as lifting up the hands to heaven, in prayer for a blessing on one's self, is a sort of natural rite or gesture, used by Jews and heathens, and not necessary to be used in every solitary or personal prayer. The laying on the hands on another person, when we are praying for a blessing on him, seems to be of the same kind, viz. a sort of natural rite or gesture, much used in the Old Testament and the New; and though it is not plainly made necessary on every such occasion, yet it must still be acknowledged it was often, if not always, used in the primitive and inspired times, when either gifts or offices were conferred by some particular persons upon others. And it certainly adds a sort of solemnity to the work; and it has so much of countenance from scripture, that I think it cannot be called a mere human and arbitrary invention of men.
This is certain, that such persons were to be trained up in a succession for this service in the churches. Timothy was required to commit to faithful men the things that he had heard and learned of St. Paul, that they might be able to teach others also: 2 Tim. ii. 2. And those persons were to give up themselves continually to the word and prayer, as the apostles did; Acts vi. 4. and to excite and stir up their talents for instruction and edification, to give attendance to reading, to exhortation, and give themselves wholly to them, that their profiting might appear to all. For if this be required of so extraordinary a person as Timothy; 1 Tim. iv. 13—16. much more reasonably is it re-
* Timothy a young evangelist, had the hands of the elders, that is, "the presbytery, laid upon him," 1 Tim. iv. 14. "And perhaps, at the same time, he was blessed by the hands of St. Paul with extraordinary gifts;" 2 Tim. i. 6. And he himself, an evangelist, was ordered to lay hands suddenly on no man; 1 Tim., v. 22. It is a question indeed whether Timothy, or the presbytery, could confer any extraordinary gifts or blessings; it is more probable for many reasons, that this belonged only to the apostles; and then this their imposition of hands could not be designed for the conferring of extraordinary gifts; but still it might be used to pronounce a prophetical blessing on the preacher, which no uninspired person could do; or finally, it might be the ordinary form of benediction, or of institution to an office.
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SECTION III.
10
quired of those who have no extraordinary gifts. I might fur-
ther add, that these teachers and ministers of the gospel are
required in tlic New Testament to be faithful, diligent, and zea-
iuuH iu the If ork of Christ, willingly taking the care, or oversight
of the reli^ous concerns of the people, in instructing and over-
seeing the flock, and watching over them for their spiritual good^
as well as going before them in all acts of holiness, and being
examples to all other christians in rcord, in conversation^ in Jaith^
in charily, and in purity from all sin ; verse 12.
Sect. III. — -^ brief Enquiry how far the Modes of the Mission^
or Ordination of Primitive Ministers, are our liule now.
Upon tliis short survey of things, under this head, give me
leave first to make one observation, and then consider the en-
quiry proposed. The observation is tliis: Various wore the
affairs and regulations of the primitive churches, relating to their
several oflicers, whether apostles, evangelists, bishops, pastors^
teachers, pro])hcts, elders, &c. and in the nomination of those
officers, whether by Jesus Christ liimself, by prayer and lot, by
inspiration of the Spirit, by prophecy, by gifts of discerning
spirits, or by the choice of the people, &c. And in tlieir ordina-
tion, or uiission, by fasting, and by imposition of hands, as well
IS prayer : And whether this were performed by the apostles,
|jrophets, presbyters, or elders, or evangelists, &c. Now all
these things at that time were so much directed, governed, influ-
enced, determined, and transacted by extraordinary gifts, and
the inspired persons who possessed them, that I cannot find, in
the New Testament, any one instance of the choice and mission,
appmntinent or investiture, of any ordinary officer, or officers,
wbo were not of the extraordinary kind ; and therefore tliesc
things cannot, in every point, be rules or patterns for all follow-
ing times.
If any one here object, that if we suppose the formation,
ordination, and mission of ministers, to be so described in the
Acts of the Apostles, as not to give following ages an exact rule
or pattern for their ordinary practice ; why may we not also sup-
pose some of the doctrines and duties of personal Christianity
described in die gospel, to belong only to extraordinary times ?
The answer is easy : viz. That mankind are to be saved through
lilies of Christianity in the same way, by the same gospel, the
ame doctrines and duties^ But the {jreachers of this gospel may
lot be furnished nor ordained the same way, when extraordinary
eommiasions, extraordinary gilts, and |:owers, are ceased : For it
IB apparent, that these extraordinary preachers and governors of
the church mingled tlic exercise of their extraordinary j)owers
vith some of their ordinary ministrations.
-J
Hence it comes to pass, that it is so difficult a question, and
M exceeding hai'd to affirm with exactness and certainty, how
B 3
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The works of the Rev. Isaac Watts D.D. in nine volumes
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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quired of those who have no extraordinary gifts. I might further add, that these teachers and ministers of the gospel are required in the New Testament to be faithful, diligent, and zealous in the work of Christ, willingly taking the care, or oversight of the religious concerns of the people, in instructing and overseeing the stock, and watching over them for their spiritual good, as well as going before them in all acts of holiness, and being examples to all other christians in word, in conversation, in faith, in charity, and in purity from all sin; verse 12.
Sect. III.—A brief Enquiry how far the Modes of the Mission, or Ordination of Primitive Ministers, are our Rule now.
Upon this short survey of things, under this head, give me leave first to make one observation, and then consider the enquiry proposed. The observation is this: Various were the affairs and regulations of the primitive churches, relating to their several officers, whether apostles, evangelists, bishops, pastors, teachers, prophets, elders, &c. and in the nomination of those officers, whether by Jesus Christ himself, by prayer and lot, by inspiration of the Spirit, by prophecy, by gifts of discerning spirits, or by the choice of the people, &c. And in their ordination, or mission, by fasting, and by imposition of hands, as well as prayer: And whether this were performed by the apostles, prophets, presbyters, or elders, or evangelists, &c. Now all these things at that time were so much directed, governed, influenced, determined, and transacted by extraordinary gifts, and the inspired persons who possessed them, that I cannot find, in the New Testament, any one instance of the choice and mission, appointment or investiture, of any ordinary officer, or officers, who were not of the extraordinary kind; and therefore these things cannot, in every point, be rules or patterns for all following times.
If any one here object, that if we suppose the formation, ordination, and mission of ministers, to be so described in the Acts of the Apostles, as not to give following ages an exact rule or pattern for their ordinary practice; why may we not also suppose some of the doctrines and duties of personal Christianity described in the gospel, to belong only to extraordinary times? The answer is easy: viz. That mankind are to be saved through all ages of Christianity in the same way, by the same gospel, the same doctrines and duties. But the preachers of this gospel may not be furnished nor ordained the same way, when extraordinary commissions, extraordinary gifts, and powers, are ceased: For it is apparent, that these extraordinary preachers and governors of the church mingled the exercise of their extraordinary powers with some of their ordinary ministrations.
Hence it comes to pass, that it is so difficult a question, and so exceeding hard to affirm with exactness and certainty, how
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so k CBRIStlAN CHUECU.
many of these ofiicersy and of these solemn rites and actions,
vere desired by Christ to be continued in the following ordinary
occasions of these churches ^hcn extraordinary gifts' should
cease ; and how many of these forms are to be practised in all
succeeding ages. Most of tlie learned and in({uisitive men ^ho
have written since, have greatly differed in their opinions of this
matter, and left many things therein difficult, or duoious, after all
their, laborious comments. Let us enquire then what there is of
all these things, that is certain and necessary in our age, and is
not subject to this occasion of doubting which I have mentioned.
I. This seems certain by the liglit of nature and reason, that
christian assemblies, as well as any others, in ordinary as well as
extraordinary times, should have a. t eacher, to instruct the igno-
rant in k nowledge, and make known to the church the mind and
will of God in his word : they should have an exhorter, to stir
up the people to the practice of their duty ; a man of prayer, to
address God in thefr public devotions ; an overseer, or oishop, to
take charge of the flock, to inspect the manners of the people, and
watch for the good of tlieir souls ; a president, to be chairman in
their assemblies, to keep up order there ; and a grave and skilful
person fit to administer the rites and seals of the christian reli-
gion. Now all these cliaracters, capacities, and talents, are often
contained in one sbgle person, who may be sufficient for a small
church ; or, perha[>s, in two or three persons for the supply of
larger churches.
2. 1 t hink we may take it a lso for a certainty, that where God
doth not interpose to point out tlie teachers, or overseers, in any
christian church, by mspiration, there is no person or persons,
either in the church or state, who have any rightful power, de-
rived either from reason or scripture, to impose a teacher, or over-
seer, on any assembly of christians whatsoever, without their own
consent ; f or it is they themselves must give an account for their
vwn souls to God ; a nd therefore, they must have a right to chuse
who shall teach and lead them in matters of religion. Con*
sdence is too sacred a thing to be imposed upon by follible men,
and the soul is too valuable to have its concerns entrusted with
any persons, without our own agreement. And tliough the choice
or consent of the churches may not be so particularly mentioned
in scripture, when elders or bishops were ordained among them,
by persons who were inspured, yet reason itself supposes it ; and
their extraordinary gifts from the Holy Spirit, proved and re-
quired the d uty of submission and consent in the people, even if
they had not a hand in the first chusing of thenu The gi*eat
Qoi could do them no wrong by appointing elders, or bisbops^
for them, in an immediate way, or by inspiration.
But when extraordinary gifts ceased, we find many testimo-
nies in t he early writers, to the consent of the people in the choico
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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many of these officers, and of these solemn rites and actions, were designed by Christ to be continued in the following ordinary occasions of these churches when extraordinary gifts should cease; and how many of these forms are to be practised in all succeeding ages. Most of the learned and inquisitive men who have written since, have greatly differed in their opinions of this matter, and left many things therein difficult, or dubious, after all their laborious comments. Let us enquire then what there is of all these things, that is certain and necessary in our age, and is not subject to this occasion of doubting which I have mentioned.
1. This seems certain by the light of nature and reason, that christian assemblies, as well as any others, in ordinary as well as extraordinary times, should have a teacher, to instruct the ignorant in knowledge, and make known to the church the mind and will of God in his word: they should have an exhorter, to stir up the people to the practice of their duty; a man of prayer, to address God in their public devotions; an overseer, or bishop, to take charge of the flock, to inspect the manners of the people, and watch for the good of their souls; a president, to be chairman in their assemblies, to keep up order there; and a grave and skilful person fit to administer the rites and seals of the christian religion. Now all these characters, capacities, and talents, are often contained in one single person, who may be sufficient for a small church; or, perhaps, in two or three persons for the supply of larger churches.
2. I think we may take it also for a certainty, that where God doth not interpose to point out the teachers, or overseers, in any christian church, by inspiration, there is no person or persons, either in the church or state, who have any rightful power, derived either from reason or scripture, to impose a teacher, or overseer, on any assembly of Christians whatsoever, without their own consent; for it is they themselves must give an account for their own souls to God; and therefore, they must have a right to chuse who shall teach and lead them in matters of religion. Conscience is too sacred a thing to be imposed upon by fallible men, and the soul is too valuable to have its concerns entrusted with any persons, without our own agreement. And though the choice or consent of the churches may not be so particularly mentioned in scripture, when elders or bishops were ordained among them, by persons who were inspired, yet reason itself supposes it; and their extraordinary gifts from the Holy Spirit, proved and required the duty of submission and consent in the people, even if they had not a hand in the first chusing of them. The great God could do them no wrong by appointing elders, or bishops, for them, in an immediate way, or by inspiration.
But when extraordinary gifts ceased, we find many testimonies in the early writers, to the consent of the people in the choice
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. ^ SECTION m* 21
of (heir cliurc1i-o(Bccr8. The scripture itself makes It eyidcnt,
that deacons were chosen by the people in priipitiye times. Acta
Ti. 3. Brethren^ look ye out from among you seven men^ &c.
'
^
▼erses 5 — 7. And these wore to be entrusted only with the
money, or temporal thins^ of the church. And nature, and uni-
Yeml custom, teach us, that physicians and lawyers, who are en-
trusted with the care of the bodies and estates of men, are not
imposed on us by others, but are chosen by the persons who en-
tnist them. If I w ould learn philosophy, or any science, art, or
trade, I have a natural right to chusc who shall instruct me in it.
Efen children are allowed to chusc their own guardians ; and
boys, who are ap{)rentice8, to dmsc their own masters; And dotU
not reason loudly proclaim this truth, that the guides of our souls
in religion ought tp be chosen by ourselves ndien we arc at the
age of man, as beinga matter of dearer arid more divine impor-
tance than any other ; and an affair in whose success none can be
so much concerned as ourselves ; f or it is of ourselves tliat God
will expect a final account. Let us take heed then to our own
eonduci in this matter, and remember, that the New Testament
hat never appointed any uninspired men to chuse pastors or
teachers for a whole assembly of people, and impose them upon
the assembly, or upon any particular members thereof, against
their will.
3. It is c ertain also, that due care ought to be taken that th#
persons be fitly qualified who arc chosen into this office or minis-
try: And though private christiuus have a right to chuse their
ministers, and may best judge of the general suitableness of their
talents to their own edification, yet they arc seldom so fit judges
of the learned qualifications of ministers, as tliosc who have been
some years ministers, pastors, or teachers themselves, whether of
the same or of neighbouring churches ; a nd therefore, reason tells
as, it is generally most proper that some of these more knowing
and experienced men should be consulted in this matter ; and
ifter due examination and knowledge of the person, their appro*
bation be obtained to encourage the choice of the people, ^here it
can be conveniently had : And therefore, in scripture, as I shall
shew immediately, we never find any ordinations by the peqple,
ilone without superior helps ; nor should it ever be done, where
such helps can be obtained.
4. May I not add, It is certain also, that there ought to be
tome sacred solemnity attendins^ the investiture or ordination of
every such officer ? This has always been done in ail nations,
both in civil and sacred affairs. This ought to be done by a so-
lemn and public dedication of himself to this service, with the
j>rayers of the church coiicurring to seek a divine blessing on
ium therein. Reason itiiiclf dictates this as a most proper prac-
tice. And it is certain, that the union and astsistaucc oC ^ t^vi
B 3
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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of their church-officers. The scripture itself makes it evident, that deacons were chosen by the people in primitive times. Acts vi. 3. Brethren, look ye out from among you seven men, &c. verses 5—7. And these were to be entrusted only with the money, or temporal things of the church. And nature, and universal custom, teach us, that physicians and lawyers, who are entrusted with the care of the bodies and estates of men, are not imposed on us by others, but are chosen by the persons who entrust them. If I would learn philosophy, or any science, art, or trade, I have a natural right to chuse who shall instruct me in it. Even children are allowed to chuse their own guardians; and boys, who are apprentices, to chuse their own masters. And doth not reason loudly proclaim this truth, that the guides of our souls in religion ought to be chosen by ourselves when we are at the age of man, as being a matter of dearer and more divine importance than any other; and an affair in whose success none can be so much concerned as ourselves; for it is of ourselves that God will expect a final account. Let us take heed then to our own conduct in this matter, and remember, that the New Testament has never appointed any uninspired men to chuse pastors or teachers for a whole assembly of people, and impose them upon the assembly, or upon any particular members thereof, against their will.
3. It is certain also, that due care ought to be taken that the persons be fitly qualified who are chosen into this office or ministry: And though private Christians have a right to chuse their ministers, and may best judge of the general suitableness of their talents to their own edification, yet they are seldom so fit judges of the learned qualifications of ministers, as those who have been some years ministers, pastors, or teachers themselves, whether of the same or of neighbouring churches; and therefore, reason tells us, it is generally most proper that some of these more knowing and experienced men should be consulted in this matter; and after due examination and knowledge of the person, their approbation be obtained to encourage the choice of the people, where it can be conveniently had: And therefore, in scripture, as I shall shew immediately, we never find any ordinations by the people, alone without superior helps; nor should it ever be done, where such helps can be obtained.
4. May I not add, It is certain also, that there ought to be some sacred solemnity attending the investiture or ordination of every such officer? This has always been done in all nations, both in civil and sacred affairs. This ought to be done by a solemn and public dedication of himself to this service, with the prayers of the church concurring to seek a divine blessing on him therein. Reason itself dictates this as a most proper practice. And it is certain, that the union and assistance of a few
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32 A CHRISTIAN CHURCH.
other ministers, both in prayer and exhortation, make a tort of
beantiful harmony, and Md solemn weig^ht to this transaction en
dedicating a person to God : They are generally better capable
of oflTering up the prayers of the society to God 6d such an occa*
aion: they are best able to give a word of counsel or advice to
the new miuistor and to the people ; which is a ceremony that
should usually attend such an investiture into this office ; f or
every thing is sanctified bu the word and prdj/ef; 1 Tim/ iv. 5-.
Andfthis will have a tendency to maintain a happy union and
correspondence between different assemblies of the same religion^
whether the ministers put their hands on the head of tlie new mi-"
nister or no.
5. This is also certain, that the imposition of hands, or any
ordination whatsoever, by bishops, or presbyters, can never be
absolutely necessary to make a newpresoyter t>r bishop; for the
liOrd Jesus Christ would never leave the subsistence or propaga-
tion of h is churchesi or the virtue or efficacy of his word and hif
sacraments, to depend on the uninterrupted succession of any
office or officer, bishop or presbyter, to be transmitted from hand
to hand, by any necessary forms of ordination, from the aposdeaf
days down to ours ; f or then it would be impossible for any churefar^
or even for any particular christian, to know whether ever they
have had any authentic minister, whethlSr they have ever received
the gospel truly, or partook of any true sacrament, or have any
just hope of salvation ; b ecause it is impossible far plaiii chris*
tians, or even for any ministers in our age, so for from the apos-
tles, to b e absolutely assured, thf^t such ordinations havei been
rightly transmitted through sixteen hundred years, without any
one interruption. And I might add, the only evidence and proof
that any persons pretend to have of such a succession, is through
the papal chair, which is attended with abundant uncertainties
and I i mpossibilities; as has been often shewn by protestant
writers.
There is another reason also why the ordination, or imposi-
tion of h ands, by either bishops or elders, 6r any superior cha-
racter, cannot h€ absolutely necessary to make a minister, or
ordain a pastor, in a particular church ; and that is, that a whole
nation may be corrupted, and every bishop and elder therein may
be departed from the faith and practice of the gospel, as itwa»
in England in the days of popery : then, if a certain number of
good men join tliemselves in a church, or voluntary society, for
the sake of reformation, and enjoying pure worship, they can
never have a minister settled and ordained among them, while
these corrupt clergy around them refuse their assistance, and
even forbid and oppose it t o their utmost. But our blessed Lord
would never leave his people, who desire reformation, under such
circumstances of impossibility to be reformed. There must
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240625100741Z
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other ministers, both in prayer and exhortation, make a sort of beautiful harmony, and add solemn weight to this transaction of dedicating a person to God: They are generally better capable of offering up the prayers of the society to God on such an occasion: they are best able to give a word of counsel or advice to the new minister and to the people; which is a ceremony that should usually attend such an investiture into this office; for every thing is sanctified by the word and prayer; 1 Tim. iv. 5. And this will have a tendency to maintain a happy union and correspondence between different assemblies of the same religion, whether the ministers put their hands on the head of the new minister or no.
5. This is also certain, that the imposition of hands, or any ordination whatsoever, by bishops, or presbyters, can never be absolutely necessary to make a new presbyter or bishop; for the Lord Jesus Christ would never leave the subsistence or propagation of his churches, or the virtue or efficacy of his word and his sacraments, to depend on the uninterrupted succession of any office or officer, bishop or presbyter, to be transmitted from hand to hand, by any necessary forms of ordination, from the apostles' days down to ours; for then it would be impossible for any church, or even for any particular christian, to know whether ever they have had any authentic minister, whether they have ever received the gospel truly, or partook of any true sacrament, or have any just hope of salvation; because it is impossible far plain christians, or even for any ministers in our age, so for from the apostles, to be absolutely assured, that such ordinations have been rightly transmitted through sixteen hundred years, without any one interruption. And I might add, the only evidence and proof that any persons pretend to have of such a succession, is through the papal chair, which is attended with abundant uncertainties and impossibilities; as has been often shewn by protestant writers.
There is another reason also why the ordination, or imposition of hands, by either bishops or elders, or any superior character, cannot be absolutely necessary to make a minister, or ordain a pastor, in a particular church; and that is, that a whole nation may be corrupted, and every bishop and elder therein may be departed from the faith and practice of the gospel, as it was in England in the days of popery: then, if a certain number of good men join themselves in a church, or voluntary society, for the sake of reformation, and enjoying pure worship, they can never have a minister settled and ordained among them, while these corrupt clergy around them refuse their assistance, and even forbid and oppose it to their utmost. But our blessed Lord would never leave his people, who desire reformation, under such circumstances of impossibility to be reformed. There must
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SECTION HI. ii
therefore, iq some cases be a i)ower of ordination vested in the
minister and people themselves, without the absolute necessity of
recourse to pthers, and this is called a mere independent, or a
popular ordination ; aa that by bishops is called episcopal, and
that by elders, presbytcrian.
0. Will it n ot follow, from all these premises, that when
there are no inspired persons in a cimrch, and the christian
assemblies are left to the ordinary ways of supporting themselves
from a^ to age, and of supplying themselves with officers for
their editication, these church- affairs are to be conducted by such -
plain rules and dictates pf the light of nature and comnion pru-
dence, as are mentioned before, and which, in the days of
extraordinary gifts, were never contradicted ; though those
extraordinary gifts, at that time, might sometimes supersede
the necessity of some of these prudential rules : Yet always
keeping an eye to the conduct of the primitive churches, so far aa
tlie extraordinary persons and gifts, orders and actions, in those
times, did ndt plainly interpose, to superadd any thing above
and beyond what was practicable and proper in ordinary cases ;
and always taking care that notliing be imposed as necessary,
bait what scripture, and the ]>Iain reason of things, have evi«
dfntly made so ; and managing all otlicr prudential concerns
by the joint opinion and consent of the society itself? I
tiunk, if we act by this rule, we cannot displease Christ our
Lord, even tliough we should hapj^eu to mistake in some lit-
tle formalities.
7. Though the people in the uninspired ages of the church
must always chuse their own officers, and perhaps, in some un-
common eases, may ordain them alone; yet, since in all the
rules, directions, and examples, which we have in the New
Testaments, about the ordination or mission of any new officers,
there is mention made of some superior person or persons, apos-
tles or evangelists, elders, prophets, or tcaclicrs, appointing or
ordaining them, or praying for them, or conferring gifts upon
them, or committing the gospel to them, or laying hands on
them ; and since there is not any one appointment, mission, or
ordination, either of ddacons or ministers, tliat I know of, in
the New Testament, without some one or more of these things,
I am ready to tliink this might be so far an example to us, as
that we should not too easily and readily encourage the ordina-
tions of n ew ministers, to be performed totally and merely by
the people, without some person or persons of superior cliarac-
ters, that is, bishops or elders, engaged with them in tliis work ;
except only, as was said before, in cases of such necessity, where
the concurrence and assistance of such elders as arc sound in the
faith, and pious in life, could not be obtained. Though popular
ordinatioos may be vuUd, aud may be sometimes necessary, yet
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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SECTION 111.
therefore, in some cases be a power of ordination vested in the minister and people themselves, without the absolute necessity of recourse to others, and this is called a mere independent, or a popular ordination; as that by bishops is called episcopal, and that by elders, presbyterian.
6. Will it not follow, from all these premises, that when there are no inspired persons in a church, and the christian assemblies are left to the ordinary ways of supporting themselves from age to age, and of supplying themselves with officers for their edification, these church-affairs are to be conducted by such plain rules and dictates of the light of nature and common prudence, as are mentioned before, and which, in the days of extraordinary gifts, were never contradicted; though those extraordinary gifts, at that time, might sometimes supersede the necessity of some of these prudential rules: Yet always keeping an eye to the conduct of the primitive churches, so far as the extraordinary persons and gifts, orders and actions, in those times, did not plainly interpose, to superadd any thing above and beyond what was practicable and proper in ordinary cases; and always taking care that nothing be imposed as necessary, but what scripture, and the plain reason of things, have evidently made so; and managing all other prudential concerns by the joint opinion and consent of the society itself? I think, if we act by this rule, we cannot displease Christ our Lord, even though we should happen to mistake in some little formalities.
7. Though the people in the uninspired ages of the church must always chuse their own officers, and perhaps, in some uncommon cases, may ordain them alone; yet, since in all the rules, directions, and examples, which we have in the New Testaments, about the ordination or mission of any new officers, there is mention made of some superior person or persons, apostles or evangelists, elders, prophets, or teachers, appointing or ordaining them, or praying for them, or conferring gifts upon them, or committing the gospel to them, or laying hands on them; and since there is not any one appointment, mission, or ordination, either of deacons or ministers, that I know of, in the New Testament, without some one or more of these things, I am ready to think this might be so far an example to us, as that we should not too easily and readily encourage the ordinations of new ministers, to be performed totally and merely by the people, without some person or persons of superior characters, that is, bishops or elders, engaged with them in this work; except only, as was said before, in cases of such necessity, where the concurrence and assistance of such elders as are sound in the faith, and pious in life, could not be obtained. Though popular ordinations may be valid, and may be sometimes necessary, yet
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M k CHUiTlAV CHORCR*
it w Hm% more regular, aocordiog to'tcripture, to haTe umialljr
the active conourrence and assistance of aoine elders therein : and
where thdr assistance may be obtainedi I cannoi call it a regular
ordination without them. ^
8. And in the last place, I would say, that since there are
some texts in the New Testament, wherein single persons,
either apostles, as Paul and Barnabas, ordained ministers ia
the churches; or^ evangelists, as Timothy and Titus; and
since other missions or ordinations are intimated to be per-
formed by s everal persons, viz. prophets, teachers, elders, or
a presbytery ; as in Acts xiii. 1. and 1 Tim. iv. 14. Since
therft is sometimes mention made of the imposition of hands in
the mission of a minister, and sometimes no mention of it;
and since it b .evident, that in some cases popular ordinations
are,^ and roust be, valid, withoyt any bishop or elder ; I think
none of these differences should be made a matter of violent
contest among christians ; nor ought any bard words to be
tr enounced against each other by those of the episcopal, prea-
yterian, or independent way. .Surely all may agree thus far^
that various forms or moacs, seeming to be used in Uie mission or
ordination of ministers in primitive times, may give a reasonable
oeoasion, or colour, for smcere and hpne£t searchers after truth
to follow different opinions on this bead ; and do therefore de-
mand our candid and charitable sentiments eoncernyig those w1m>
differ from us.
And indeed, the chief ground of the ^Ufferences between
all christians in matters of ordination, is that wherewith I
began this section; viz. that it is an uncertain thing, whethw
several of these particular modes and actions, in the furni-
ture^ mission, or ordination of a minister, which are mentioned
in the books of the New Testament, do really belong oal^
to tlie extraordinary days of inspiration, or whether they must
be imitated as our example, in ail ordinary occurrences of 'the
church ; always supposing and maintaining, that none of these
ceremonies or assistances from other ministers or elders, are al«
ways and absolutely necessary to the mission or ordination of a
new minister ; since there may be seasons wherein the concur-
rence of g ood bishops, ministers, or elders, cannot be obtained ;
at least, not with any tolerable convcniency, or without sending
abroad to far distant nations.
Sect. IV. — The Rest of the Instances wherein Reason and
Revelation agree in Matters of Social Worship,
But it is time now to proceed to the eiglith instance of
church-aflkirs, and shew how far the common sense and reason
of mankind concur with the revelation of the New Testament ia
this matter.
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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it seems more regular, according to scripture, to have usually the active concurrence and assistance of some elders therein; and where their assistance may be obtained, I cannot call it a regular ordination without them.
8. And in the last place, I would say, that since there are some texts in the New Testament, wherein single persons, either apostles, as Paul and Barnabas, ordained ministers in the churches; or evangelists, as Timothy and Titus; and since other missions or ordinations are intimated to be performed by several persons, viz. prophets, teachers, elders, or a presbytery; as in Acts xiii. 1. and 1 'Tim. iv. 14. Since there is sometimes mention made of the imposition of hands in the mission of a minister, and sometimes no mention of it; and since it is evident, that in some cases popular ordinations are, and must be, valid, without any bishop or elder; I think none of these differences should be made a matter of violent contest among Christians; nor ought any hard words to be pronounced against each other by those of the episcopal, presbyterian, or independent way. Surely all may agree thus far, that various forms or modes, seeming to be used in the mission or ordination of ministers in primitive times, may give a reasonable occasion, or colour, for sincere and honest searchers after truth to follow different opinions on this head; and do therefore demand our candid and charitable sentiments concerning those who differ from us.
And indeed, the chief ground of the differences between all christians in matters of ordination, is that wherewith I began this section; viz. that it is an uncertain thing, whether several of these particular modes and actions, in the furniture, mission, or ordination of a minister, which are mentioned in the books of the New Testament, do really belong only to the extraordinary days of inspiration, or whether they must be imitated as our example, in all ordinary occurrences of the church; always supposing and maintaining, that none of these ceremonies or assistances from other ministers or elders, are always and absolutely necessary to the mission or ordination of a new minister; since there may be seasons wherein the concurrence of good bishops, ministers, or elders, cannot be obtained; at least, not with any tolerable convenience, or without sending abroad to far distant nations.
Sect. IV.—The Rest of the Instances wherein Reason and Revelation agree in Matters of Social Worship.
But it is time now to proceed to the eighth instance of church-affairs, and show how far the common sense and reason of mankind concur with the revelation of the New Testament in this matter.
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SECTION IV. S5
yin. The light of reason further teacliet ns, that persons
nbo are set apart for these religious services, .and whose time
and thoughts are much to be employed in them, that they may
render pablic vrorsliig^ useful and entertaining to the people, and
who baTe a charge to take care of the conversation of others as
well as of their own, will not have much time to spare among
the cares and businesses of this world, to provide themselves with
necessary food and raiment, a comfortable subsistence, 'and the
coDvenicnces of life : aud yet it is. p roper they should be honour-
ed and supported above the very low^ ranks of the people, lest
their ministrations be brought into contempt by their poverty :
And, upon this account, in all ages and in all nations, the very
light of reason .has directed mankind to support and maintain
their priests, or those that miniilter to them 'in things sacred.
And does not the New Testament and the authority of
car Saviour, by his apostles, decree and maintain the same thing ;
1 C or. ix. 13, 14. ''* Do ye not know that they who minister
aboat holy things, live of the things of the temple,*' and that
both in Jewish and Gentile nations ? And ** they which wait
at the altar are.|)aftakers with the altar ; even so hath the
Ldrd ordained, that tliey which preach the gospel should live
of the goppel."
But let it be observed also, that though christian ministers
should be ao supported in temporal things j t hat they may not
labour under poqietual cares and daily anxieties, how to get
bread and raiment for themselves and their families, and that they
may maintain their proper authority in preaching, reproving and
exhorting, and live above the fear or shame that may arise from
poverty and dishonourable dependencies, yet there is no rule nor
example in scripture that should raise them so far above the peo-
pie in riches or grandeur, as to become lords of God's heritagep
or tempt them to assume sovereign domHion over their conscience^
faith or practice.
IX. With regard to the poor that happen to be joined
to any religious societies whatsoever, reason and humanity
dictate to us, that they ought to be maintained by certain
contributions of their neighbours, or the towus and cities
wherein they dwell ; f or this is a matter of civil concernment,
and a sort of natural duty to our fellows, as man is a sociable
creature.
But if the. civil society or place where they dwell, does not
take care to maintain them, and especially if they are neglected,
because they do not profess tlie cstablislied or national religion,
reason tells us, it is then certainly the duty of those who are
oon>bined in that s|>ecial religious society, to take care of their
support. For what |>retence ran u tnan make \o serious religion
towards God, if he will not shew his love to his neighbour, and
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The works of the Rev. Isaac Watts D.D. in nine volumes
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Watts, Isaac, 1674-1748
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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VIII. The light of reason further teaches us, that persons who are set apart for these religious services, and whose time and thoughts are much to be employed in them, that they may render public worship useful and entertaining to the people, and who have a charge to take care of the conversation of others as well as of their own, will not have much time to spare among the cares and businesses of this world, to provide themselves with necessary food and raiment, a comfortable subsistence, and the conveniences of life: and yet it is proper they should be honoured and supported above the very lowest ranks of the people, lest their ministrations be brought into contempt by their poverty: And, upon this account, in all ages and in all nations, the very light of reason has directed mankind to support and maintain their priests, or those that minister to them in things sacred.
And does not the New Testament and the authority of our Saviour, by his apostles, decree and maintain the same thing; 1 Cor. ix. 13, 14. "Do ye not know that they who minister about holy things, live of the things of the temple." and that both in Jewish and Gentile nations? And "they which wait at the altar are partakers with the altar; even so hath the Lord ordained, that they which preach the gospel should live of the gospel."
But let it be observed also, that though christian ministers should be so supported in temporal things, that they may not labour under perpetual cares and daily anxieties, how to get bread and raiment for themselves and their families, and that they may maintain their proper authority in preaching, reproving and exhorting, and live above the fear or shame that may arise from poverty and dishonourable dependencies, yet there is no rule nor example in scripture that should raise them so far above the people in riches or grandeur, as to become lords of God's heritage, or tempt them to assume sovereign dominion over their conscience, faith or practice.
IX. With regard to the poor that happen to be joined to any religious societies whatsoever, reason and humanity dictate to us, that they ought to be maintained by certain contributions of their neighbours, or the towns and cities wherein they dwell; for this is a matter of civil concernment, and a sort of natural duty to our fellows, as man is a sociable creature.
But if the civil society or place where they dwell, does not take care to maintain them, and especially if they are neglected, because they do not profess the established or national religion, reason tells us, it is then certainly the duty of those who are combined in that special religious society, to take care of their support. For what pretence can a man make to serious religion towards God, if he will not shew his love to his neighbour, and
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[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
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S4 A CHRISTIAN CHVSfcH.
especially to one who loTes the same God abo ? 1 John iiir 17,
18. Now that this provision for the poor may he managcfd
with regularity, prudenpe, and success, the light of nature teaches
us, that one or inpre persons of the society ^£ouId be chosen, to
collect Biich charitable contributions from uie assembly, and to
distribute it with equity^ prudence and goodness^ for the ^pport
oftlicpoor.
And does not the New Testamjsnt give a plain commamly
when the care of the poor of the church at Jerusalen^ was too
burdensome for the apostle^, or ministers of that congregation,
to diuse oqt persons for this purpose, who were fUfterwards
called deapons ? Acts vi. 1 — 6. tfien some of the widowt wer^
neglected in the dailtf ministration^ or charitable suppl^^ then the
twelve apostles said to the multitude of the disciples, %t is not rea^
son that ice should leave tht word of God and serve tables. —
Wherefore, brethren, look you out awon^ you — men of Aonesi
report, full of the Holy Ghost and of tcisdoYn*, whom tee may
appoint over this busine^. And when they bad chosen them,
they set them before the apostles ; and when iney had prayed, they
laid their hands o» them. There are aho particular direct
tions given, what sort of pi^rsons should be chosen to this office
of deacons ; their cliaracters are written down at large ; 1 Tim.
iii. ^—13. Because it w^s designed to be a ^taiiding oflSce in the
christian church through all ages.
As the deacons are persons appointed by the New Testa^
ment, to take care of the mqney collected hy the church for the
supply of the table of the poor, so the same persons are very
naturally aiid properly em]>loyed in cliristian churches, to take
care also of all other contributions of the society, for the sup-
ply of t he table of the minister, and of the Lord^s-table at the
holy communion. With them also are entrusted other necessary
expences and outward accommodations that belong to publie
worship.
X. I add yet further, the light of nature at|d reason teach
us, that all the management of religious affairs in a society
* It IS granted Utat the deacons then chosen at JerusaUm bad eirtraordimirsr
jrtfts. Stephen was a ooble speaker, and might occasionally teach the gospel ;
Philip also lyas either a' preacher then, or might use the office of a deacon welU
and so grow nptn an evangelist ; Acts vi. 3, S. and viii. 5—19. S6— 36. and thnt
have power to baptize, v«ri'e 38. as is intimated in I Tim. iii. 13. But thes«
powt'rs or vifis did not arise from their office as deacons. Some of tb€m had
these gifts before, in common with multitudes of converts in the primitive times :
And these gifts might perhaps fit them the better to discern, who were proper
perion* to be supported out of the churches* stock, and to give a word in seasoa
ocoasiunsllv to the poor, of whom they had the care. But the mere office of dea-
cons, which roosisu in assisting the ministers to take care of feeding the poor,
and of laying out the public money contiouei, when these extraordinary gifts are
ceased, and the'chRra(:t**fs 6f persons, fit to be chosen do not uecrssarily includi*
public preachifiv : Nor H/i wp find itoa.>tli%^ or *• aptness to teach/* mentioned
•rnoog the characters of a deacon.
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watts_works_vol_4.pdf
| 37
| 635
| 635.52
| 1,231.2
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240625100741Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240625100741Z
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especially to one who loves the same God also? 1 John iii. 17, 18. Now that this provision for the poor may be managed with regularity, prudence, and success, the light of nature teaches us, that one or more persons of the society should be chosen, to collect such charitable contributions from the assembly, and to distribute it with equity, prudence and goodness, for the support of the poor.
And does not the New Testament give a plain command, when the care of the poor of the church at Jerusalem was too burdensome for the apostles, or ministers of that congregation, to chuse out persons for this purpose, who were afterwards called deacons? Acts vi. 1—6. When some of the widows were neglected in the daily ministrations, or charitable supply, then the twelve apostles said to the multitude of the disciples, it is not reason that we should leave the word of God and serve tables. Wherefore, brethren, look you out among you—men of honest report, full of the Holy Ghost and of wisdom*, whom we may appoint over this business. And when they had chosen them, they set them before the apostles; and when they had prayed, they laid their hands on them. There are also particular directions given, what sort of persons should be chosen to this office of deacons; their characters are written down at large; 1 Tim. iii. 8—13. Because it was designed to be a standing office in the christian church through all ages.
As the deacons are persons appointed by the New Testament, to take care of the money collected by the church for the supply of the table of the poor, so the same persons are very naturally and properly employed in christian churches, to take care also of all other contributions of the society, for the supply of the table of the minister, and of the Lord's-table at the holy communion. With them also are entrusted other necessary expences and outward accommodations that belong to public worship.
X. I add yet further, the light of nature and reason teach us, that all the management of religious affairs in a society
* It is granted that the deacons then chosen at Jerusalem had extraordinary gifts. Stephen was a noble speaker, and might occasionally teach the gospel; Philip also was either a preacher then, or might use the office of a deacon well, and so grow up to an evangelist; Acts vi. 3, 8. and viii. 5—13. 26—36. and thus have power to baptize, verse 38. as is intimated in 1 Tim. iii. 13. But these powers or gifts did not arise from their office as deacons. Some of them had these gifts before, in common with multitudes of converts in the primitive times: And these gifts might perhaps fit them the better to discern, who were proper persons to be supported out of the churches' stock, and to give a word in season occasionally to the poor, of whom they had the care. But the mere office of deacons, which consists in assisting the ministers to take care of feeding the poor, and of laying out the public money continues, when these extraordinary gifts are ceased, and the characters of persons, fit to be chosen do not necessarily include public preaching: Nor do we find diadexx or "aptness to teach," mentioned among the characters of a deacon.
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[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
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End of preview. Expand
in Data Studio
Document OCR using GLM-OCR
This dataset contains OCR results from images in willwhim/wattsocr using GLM-OCR, a compact 0.9B OCR model achieving SOTA performance.
The willwhim/wattsocr was removed, as it was no longer needed.
Processing Details
- Source Dataset: willwhim/wattsocr
- Model: zai-org/GLM-OCR
- Task: text recognition
- Number of Samples: 5,516
- Processing Time: 159.0 min
- Processing Date: 2026-02-20 18:00 UTC
Configuration
- Image Column:
image - Output Column:
markdown - Dataset Split:
train - Batch Size: 16
- Max Model Length: 8,192 tokens
- Max Output Tokens: 8,192
- Temperature: 0.01
- Top P: 1e-05
- GPU Memory Utilization: 80.0%
Model Information
GLM-OCR is a compact, high-performance OCR model:
- 0.9B parameters
- 94.62% on OmniDocBench V1.5
- CogViT visual encoder + GLM-0.5B language decoder
- Multi-Token Prediction (MTP) loss for efficiency
- Multilingual: zh, en, fr, es, ru, de, ja, ko
- MIT licensed
Dataset Structure
The dataset contains all original columns plus:
markdown: The extracted text in markdown formatinference_info: JSON list tracking all OCR models applied to this dataset
Reproduction
uv run https://huggingface.co/datasets/uv-scripts/ocr/raw/main/glm-ocr-v2.py \
willwhim/wattsocr \
<output-dataset> \
--image-column image \
--batch-size 16 \
--task ocr
Generated with UV Scripts (glm-ocr-v2.py)
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