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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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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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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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8c:(?npN y, »
dioidd be performed with a decency and dignity becoming the
Uiings of God ; and with due regularity and order ; f or he
is « God of order ; witli gentleness also and pondescention,
peace and loye, forquarrels and fightings de$tro|^ religion, and
break all ibis boiids of religions society. And are we not tai^ht
the aaroe tilings in the New Test^inent 7 Are not cbristiana con-
tinually called upon to put on charity y which is the bond of
perfect ness; Coloss.iii. }4^ to do atf things wit hoi^t disputin^s
and murmurings; Piiil. ii. 14. to do all their things mtk
charity ; 1 Cor. xvi. 14. And t/iai all things should be don'e
icith decency and in order ; 1 Cor. xi v. 40. ' A nd that as they
cngfat to keep peace at home and in the church of Christ, Mipy
should give ho offence^ neither to Jews nor Gentiles^ but as far
as possible live peaceably with all men ; I Cor. x. 2l2. Rpm.
xiL 18.
In the last place, the light of nature and reason also ac«
qnaints u\ij tliact when persons who bclonq^ to one reUgibus society
iLravel to distant places, they ishould hate some recommendation^
by epistles to other societies, ^hich are built upon the same re-
Jigions principles, that they may be received inttf their assemblies^
and enjoy all thd parts and privileges of worship and friendly
society together with them. Tliis is called' occasional com-
munion, tod istinguish it from that fixed aud constant comma-
uion, which the agreed member^' of' tli^ same religious society
constantly enjoy.
And here also the New Testament very happily concurt
with the dictates of reason and common prudence : For when
primitive christians were called by providence to a distance from
their own dwelling, and from tlitit church 'with which tliey
usually worshipped, tliey were recommended" by letters unto
other christian churches in the world, that they might be re-
ceifcd by them into all the parts of christian -fellowship.
Such epistles St* Paul speaks of 2 Cor. iii. 1. he needed them
not, though others stood in need of them : And such a recom-
mendation had Phebe, a member of the church atCenchrea,
when she travelled to Rome ; R om. xvi. 1, 2. ** I recommend
unto you Phebe our sister, who is a servant of the church of Cen-
dn'ca, tliat you receive her in the Lord, as becometh saints.'' And
inch a recommendatory letter was written by the brethren of
Ephesus, to commend Apollos to be received by the churches of
i\eliaia. Acts xviii. 27. ^^ The brctlu'en wrote, exhorting the dis-
riples to receive liim."
J^ECT. V. — ff'here Revelation is sikntj Reason must direct.
Thus we have seen a variety of instances, wherein the
rules of Christianity and scripture, so far as relates to social
religion, corrcspoad with those which tlie light of reason 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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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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should be performed with a decency and dignity becoming the things of God; and with due regularity and order; for he is a God of order; with gentleness also and condescension, peace and love, for quarrels and fightings destroy religion, and break all the bonds of religious society. And are we not taught the same things in the New Testament? Are not Christians continually called upon to put on charity, which is the bond of perfectness; Coloss. iii. 14. to do all things without disputings and murmurings; Phil. ii. 14. to do all their things with charity; 1 Cor. xvi. 14. And that all things should be done with decency and in order; 1 Cor. xiv. 40. And that as they ought to keep peace at home and in the church of Christ, they should give no offence, neither to Jews nor Gentiles, but as far as possible live peaceably with all men; 1 Cor. x. 32. Rom. xii. 18.
In the last place, the light of nature and reason also acquaints us, that when persons who belong to one religious society travel to distant places, they should have some recommendations by epistles to other societies, which are built upon the same religious principles, that they may be received into their assemblies, and enjoy all the parts and privileges of worship and friendly society together with them. This is called occasional communion, to distinguish it from that fixed and constant communion, which the agreed members of the same religious society constantly enjoy.
And here also the New Testament very happily concurs with the dictates of reason and common prudence: For when primitive christians were called by providence to a distance from their own dwelling, and from that church with which they usually worshipped, they were recommended by letters unto other Christian churches in the world, that they might be received by them into all the parts of christian-fellowship. Such epistles St. Paul speaks of 2 Cor. iii. 1. he needed them not, though others stood in need of them: And such a recommendation had Phebe, a member of the church at Cenchrea, when she travelled to Rome; Rom. xvi. 1, 2. “I recommend unto you Phebe our sister, who is a servant of the church of Cenchrea, that you receive her in the Lord, as becometh saints.” And such a recommendatory letter was written by the brethren of Ephesus, to commend Apollos to be received by the churches of Achaia, Acts xviii. 27. “The brethren wrote, exhorting the disciples to receive him.”
Sect. V.—Where Revelation is silent, Reason must direct.
Thus we have seen a variety of instances, wherein the rules of Christianity and scripture, so far as relates to social religion, correspond with those which the light of reason and
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M A ClfRISTIAlV CBVKB.
pnidefice weald dictate to wise mml sober raen, engaged in a .
lil^ous society. Some of these arc represented to ns^n the New
Testament, as express commands; others we may draw by
eaay reasonings from the examples of the apostles and the pri-
mitive churches, as well as from the circumstances which are con-
taifeied, either ill the matters of fact, or in the exhortations that
relate to them.
And here I would obsenre, that thoa<^i rij^bt reason might
goide us into most of the same practices, yet it is a vast advan-
tage to u s that we have so many of tliese things prescribed, in«
timated or approved by the inspired writings of the New Tes-
tament !F or so imperfect is our understanding, and so weak
our judgment, that the reasonings of men, even of a single
congregation, or their humours which go for reason, would not
easily agree in the same methods and forms of management,
and there would probably be a far greater variety of opinions,
and greater difBoulties in the conduct of church affairs, than
BOW there are^ though even now there are so many^ that
render the chriiKian world a theatre of pcrpetnal contest:
But it must still be acknowledged that one main spring of
tiie oontroversy is, because the passiona and pride and in-
terests of m en, will not suffer them to hearken either to reasoQ
or scripture^
Though scriptnre hath determined so many particniars in a
perfect coirformity to riglit reason, yet it must be confessed there
are other things which relate to christian worship and order,
which are past over in sileiice, or at least, are not mentioned and
prescribed with such plainness and evidence in the word of Qod,
as is sufficient to direct every single punctilio of our practice. It
is t^he pretence of finding out in scripture every lesser partict|lar
piece of conduct in a diristian cimrch, even such as belongs to
all religious societies, that has tempted men to run to the Old
Testament, and enquire of Moses and Aaron for advice, where
they could not find it e xpressly written in th^ New, and strangely
to warp and pervert many texts of the New Testament from &eir
native and proper meaning.
Let it b e granted then, that scripture is silent in some little '
particulars about social religion : But even here we are not left
vrithout any direction, nor are we sent to uncertain traditiona to
make up lor the silence of scripture, but we are naturally re-
mitted to t he common reason of thioss and human prudence aa
our guide^. Yet always, as I said before, keeping our eye
* Th« ** lufficienc^ and perspicuity of the scripture in things necetsaiy to
'flulvation,'* ii not at all impeachad by this concession ; f or I. The deterininatioBt of
•ome lesser affairs, relating to public worship, or the conduct of christMh socie*
tien, are not things necaisary to the »alvation of any particnlar perton, or toth«
•iicaee or beiig of • chriatian ebufcb, though they nay be needfol to its wcU«
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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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prudence would dictate to wise and sober men, engaged in a religious society. Some of these are represented to us in the New Testament, as express commands; others we may draw by easy reasonings from the examples of the apostles and the primitive churches, as well as from the circumstances which are contained, either in the matters of fact, or in the exhortations that relate to them.
And here I would observe, that though right reason might guide us into most of the same practices, yet it is a vast advantage to us that we have so many of these things prescribed, intimated or approved by the inspired writings of the New Testament: For so imperfect is our understanding, and so weak our judgment, that the reasonings of men, even of a single congregation, or their humours which go for reason, would not easily agree in the same methods and forms of management, and there would probably be a far greater variety of opinions, and greater difficulties in the conduct of church affairs, than now there are; though even now there are so many, that render the christian world a theatre of perpetual contest: But it must still be acknowledged that one main spring of the controversy is, because the passions and pride and interests of men, will not suffer them to hearken either to reason or scripture.
Though scripture hath determined so many particulars in a perfect conformity to right reason, yet it must be confessed there are other things which relate to christian worship and order, which are past over in silence, or at least, are not mentioned and prescribed with such plainness and evidence in the word of God, as is sufficient to direct every single punctilio of our practice. It is the pretence of finding out in scripture every lesser particular piece of conduct in a christian church, even such as belongs to all religious societies, that has tempted men to run to the Old Testament, and enquire of Moses and Aaron for advice, where they could not find it expressly written in the New, and strangely to warp and pervert many texts of the New Testament from their native and proper meaning.
Let it be granted then, that scripture is silent in some little particulars about social religion: But even here we are not left without any direction, nor are we sent to uncertain traditions to make up for the silence of scripture, but we are naturally remitted to the common reason of things and human prudence as our guide*. Yet always, as I said before, keeping our eye
* The "sufficiency and perspicuity of the scripture in things necessary to salvation," is not at all impeached by this concession; for 1. The determinations of some lesser affairs, relating to public worship, or the conduct of christian societies, are not things necessary to the salvation of any particular person, or to the essence or being of a christian church, though they may be needful to its well-
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SBCTION V. S»
poioted toward the New TettameDt, and fi>rmiQg our reaaon-
ini^ as far as possible on the same principle which seem to ruo
through Ihe aooal religion of the primitiye times, so far as it d id
not depend on those extraordinary inspiraUons. Let us give also
some iBf taoces of these :
I. Scripture does not tell us how many persons go to nfako
up a duistian church : But reason will help us to answer thia
queationy if we consider that the word ^ eoclesia" or church,
properly aigoifiea an assembly of people, and so it is used
in toe New Testament, where it has no relation to a christian
society, aa among the heathens al Ephesus ; A cts xix. 32, 30, 40.
A very few therefore may be called an assembly, and may bo
sufficient to join together in diristian-fellowship^ that they may
partake of tie Xjora^s supper j a nd carry on the nice of public re-
ligion, when there are no other christians in the place where' they
dwell. And on the other hand, there should usually be no mora
in a church than can meet together in one place, can act as one
assembly, and join in social worship, in prayers and praises ; f or
the apostle^ writing to the Corinthians, speaks twice of ihe
wkok church conung together in one place ; 1 Cor. ¥• 4. xi«
^. and xiT. 23« And the church of Antioch which was large,
met all together ;. A cts xiv. 27. Perhaps those words Rom.
XT. d. that ye may with one mind and one mouth glori/^
Goi, may limit the number of a church usually to so many aa
can jmn in attention and suitable meditation, wiiile one mouth
ipeaka in a way of instruction, prayer or praise. Such probably
were the churches of Asia and Galatia, and in several towns
and cities of which the New Testament gives an account*. But
fcaa^ %mA its cooifartable aa4 regular subcitteace. — 2. When scripture is said to
k€ ** saficieotly fuH aod clear lo all Uitn^s necessary to salvation," this doth not
■eaa to exclude tlie commoo exercise of tbe reason and prudence of meoy ia
order to apply Uie general directions of scripture to particular cases which occur,
even in thMgs which are necessary to salvation. As for instance : Scripture bids
u "^do good and relieve the poor:" But it doth not tell us how many poor we
ttQ«i relievea whether two, or twenty, or two hundred, nor whether for one day
«ff annyt tK,c. This must be determined by the particular circumstances of every
c^natino, and by the exercise of bis reason and prudence, upon the special occa*
signs wad objects which appear. Again, scripture requires of us <' to deny our*
seires and to mortify onr appNCtites aod passions:" But it leaves it to tbe reason
tad prudence of every christian, in what things, at what seasons, in what man-
aer, and io what degree this must be done, and how far we must go in mortify*
iaf all pauion and appetite, or m acting self-denial, since it is certain we are not
catted to root out every passion, to resist every appetite, nor to deny every na*
taral inelioation. Thus the honour of scripture is still secured, both as to its
" periectioo aod its perspicuity in things necessary to salvation," though in many
lesKT particulars, and in the application of general rules to actual practice, wo
are forced to recur to the f x ercise of human reason and commoo prudence, both
ia t hi op of greater aod lesser importance in the christian life. The scripturs
HppoKS US to be rational creatures, when it teaches us to be christians.
< There van a sort of unjoo even of all the Jewish national church in one
plaee tnrcr times a year, by the congress of all ihe males who were represents*
brss c/ Ihe aalioa at Jeruaalem ; and perhaps they might join in the solemnity
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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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pointed toward the New Testament, and forming our reasonings as far as possible on the same principle which seem to run through the social religion of the primitive times, so far as it did not depend on those extraordinary inspirations. Let us give also some instances of these:
I. Scripture does not tell us how many persons go to make up a christian church: But reason will help us to answer this question, if we consider that the word "ecclesia" or church, properly signifies an assembly of people, and so it is used in the New Testament, where it has no relation to a christian society, as among the heathens at Ephesus; Acts xix. 32, 39, 40. A very few therefore may be called an assembly, and may be sufficient to join together in christian-fellowship, that they may partake of the Lord's supper, and carry on the face of public religion, when there are no other Christians in the place where they dwell. And on the other hand, there should usually be no more in a church than can meet together in one place, can act as one assembly, and join in social worship, in prayers and praises; for the apostle, writing to the Corinthians, speaks twice of the whole church coming together in one place; 1 Cor. v. 4. xi. 20. and xiv. 23. And the church of Antioch which was large, met all together; Acts xiv. 27. Perhaps those words Rom. xv. 6. that ye may with one mind and one mouth glorify God, may limit the number of a church usually to so many as can join in attention and suitable meditation, while one mouth speaks in a way of instruction, prayer or praise. Such probably were the churches of Asia and Galatia, and in several towns and cities of which the New Testament gives an account*.
But being and its comfortable and regular subsistence.—2. When scripture is said to be "sufficiently full and clear in all things necessary to salvation," this doth not mean to exclude the common exercise of the reason and prudence of men, in order to apply the general directions of scripture to particular cases which occur, even in things which are necessary to salvation. As for instance: Scripture bids us "do good and relieve the poor:" But it doth not tell us how many poor we must relieve, whether two, or twenty, or two hundred, nor whether for one day or many, &c. This must be determined by the particular circumstances of every Christian, and by the exercise of his reason and prudence, upon the special occasions and objects which appear. Again, scripture requires of us "to deny ourselves and to mortify our appetites and passions:" But it leaves it to the reason and prudence of every christian, in what things, at what seasons, in what manner, and in what degree this must be done, and how far we must go in mortifying all passion and appetite, or in acting self-denial, since it is certain we are not called to root out every passion, to resist every appetite, nor to deny every natural inclination. Thus the honour of scripture is still secured, both as to its "perfection and its perspicuity in things necessary to salvation," though in many lesser particulars, and in the application of general rules to actual practice, we are forced to recur to the exercise of human reason and common prudence, both in things of greater and lesser importance in the christian life. The scripture supposes us to be rational creatures, when it teaches us to be christians.
* There was a sort of union even of all the Jewish national church in one place three times a year, by the congress of all the males who were representatives of the nation at Jerusalem; and perhaps they might join in the solemnity
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80 A CHRI^lAN CHUftcH.
BomHimes the ikcrd church is applied to a Tcry small or a very
larg^ number.
The word kmix^cty or church, sometimes siguifies a few
ehrisrtians ih a house ; so the church in the hoiisc of Priscilla and
Aquila^ is salute^l by St. Paul in his ejnslle to the Romans ; and
the same church salutes the Corhitliians in the end of St. PauPa
first epistle to tiiem, though it is certain there were many more
christians round about thetn tfi RoiDe. Very probably Doctor
Whitby's sense is just on these scriptures, mt. that this phrase
is used concerning such whole families as were converts to the
christian faith. And, besides, christians might meet together by
agreement, in lesser societies for ant spiritual occasions, and
every such society might sometimes be called « church, or a
christian assembly. Common prudence thought ten men enough
to make a synagogue among the Jews; Our Saviour says.
Where tvH> or three are gathered together in kis name^ there he is,
or will be in the midst of them ; M at. xviii. 20. But this does
not prove plainly that there should be a church formed where
there are but two or three christians : Prudence must direct in
this matter, since scripture is silent.
But on the other hand, we may enquire how large may a
church be ? The nuiltitudeof christians in Jerusalem ; A cts xt»
12. are called the church at Jerusalem; verse 22. and Acts xi.
22. Not that it is necessary to suppose all the three thousand
who were converted ; A cts ii. 41. and all the five thousand ;
Acts iv. 4. to be members of the church at Jerusalem ; f or this
being done in the days of pentecost, multitudes of Jews and
proselytes were come from other nations to celebrate that festi-
iral, as Acts ii. 9. who being converted, returned to their own
home. And it seems evident from the history, that when the
apostles, elders, and brethren were met together at Jerusalem^
to determine the question about circumcision, the whole church,
together witli the apostles and ciders, wrote the letter and sent
messengers with it t o Antioch ; A cts xv. 22, 23. So that it is
possible one plaice might hold tliem, and they might make but
one assembly.
But supposing they were too numerous to meet together in
worship at once, especially in a time of perseoution, they noight
divide themselves into smaller assemblies, for preaching and
praying, and might break bread from house to house, if that
phrase should signify the celebration of the Lord*s-supper ;
Acts ii. 42, 46.
Let it be further observed, that if the church at Jerusa*
lem at that time was too large for one worshipping assembly^
of some sacrifice by the aid of load instrunieott of music in the temple, accord-
rngto llie figurative worship of the levitical dispeosatioii, so that Ihey made oq#
huge congrt-gatioo worshipping together, or at least successively ia the several
days of the fcsiiv..!.
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D:20240625100741Z
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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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sometimes the word church is applied to a very small or a very large number.
The word ἐκλλησια, or church, sometimes signifies a few christians in a house; so the church in the house of Priscilla and Aquila, is saluted by St. Paul in his epistle to the Romans; and the same church salutes the Corinthians in the end of St. Paul's first epistle to them, though it is certain there were many more christians round about them in Rome. Very probably Doctor Whitby's sense is just on these scriptures, viz. that this phrase is used concerning such whole families as were converts to the christian faith. And, besides, christians might meet together by agreement, in lesser societies for any spiritual occasions, and every such society might sometimes be called a church, or a christian assembly. Common prudence thought ten men enough to make a synagogue among the Jews: Our Saviour says, Where two or three are gathered together in his name, there he is, or will be in the midst of them; Mat. xviii. 20. But this does not prove plainly that there should be a church formed where there are but two or three christians: Prudence must direct in this matter, since scripture is silent.
But on the other hand, we may enquire how large may a church be? The multitude of christians in Jerusalem; Acts xv. 12. are called the church at Jerusalem; verse 22. and Acts xi. 22. Not that it is necessary to suppose all the three thousand who were converted; Acts ii. 41. and all the five thousand; Acts iv. 4. to be members of the church at Jerusalem; for this being done in the days of pentecost, multitudes of Jews and proselytes were come from other nations to celebrate that festival, as Acts ii. 9. who being converted, returned to their own home. And it seems evident from the history, that when the apostles, elders, and brethren were met together at Jerusalem, to determine the question about circumcision, the whole church, together with the apostles and elders, wrote the letter and sent messengers with it to Antioch; Acts xv. 22, 23. So that it is possible one place might hold them, and they might make but one assembly.
But supposing they were too numerous to meet together in worship at once, especially in a time of persecution, they might divide themselves into smaller assemblies, for preaching and praying, and might break bread from house to house, if that phrase should signify the celebration of the Lord's-supper; Acts ii. 42, 46.
Let it be further observed, that if the church at Jerusalem at that time was too large for one worshipping assembly, of some sacrifices by the aid of loud instruments of music in the temple, according to the figurative worship of the levitical dispensation, so that they made one huge congregation worshipping together, or at least successively in the several days of the festival.
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SECTION T. SI
christian churches were but a forminf^ at th«t time, iind mic^M
not be absohitely formed and settled in the most perfect
and convenient methods, for regular continuance and cdifi-
catioii. Human attkirs can proceed but by degrees, by reason
of our weakness, even though they be conducted by divine
inqiirmtion.
Or perhaps, as all the christians in the world are some-
tisies called the church, so all who were in one city, may be
called the church in that city, and tlie christians in one house
may be called the church in that home^ though they were
Mi united by any other bond of agreement, but that of
their common chriatiauity. Yet I believe it will be found,
tbal a christian olnirch in its most usual form was made up
of so many, as could conveniently meet together for worship,
sad consented to do so ; and the reason of things seems to make
cUs most convenient iur many purposes of edification and mutual
help.
II. Scripture is silent how any of the lesser or circumstan-
tial aflairsof worship or order, should be finally determined iu
a churchy when there are some of tlie membersof difTercnt sen-
timento, and make an opposition. Rut the light of reason and
common prudence teaches us, that in such affairs which God has
left to the determination of men, such as the appointing the
place and hour of worship, cluising a minister, or the like, the
major part of the assembly must determine it by their vote, and
the lesser part ought to acquiesce, where it i s not contrary to the
dictates of their conscience, their edification in faith and holi-
ness, or their reasonable convcniency. But if the lesser part
solemnly declare, they cannot comply therewitli, they may
peaceably depart to another society of christians, who may be
more entirely of tlieir miud, for there must be no imposition ;
yet the major i>art may surely act for themselves.
3Iay I have leave to add this further also, tliat if the
society sliall agree to have nothing determined in a church, witli-
oat a' vote of two thirds of the members, I do not see it nn-
bwful to make this agreement : And perhaps if this were
geaerally practised it might tend to the greater unanimity and
rie of churches, because in any debate the dissenters would
the fewer*.
III. The New Testament is very silent about the combina-
tion of p articular congregations, by some conmion baud of union
* Tbe conclave of cardinals at Rom^, who are tupponed to have the wisdufn
•f Ikii world ia perfeciioo, never wiU cbuie a pope till two thirdi of them are
agreed in Uie tame pertoa: Aod hereby they keep the whole bierarchy and ny*.
tea of that nnti-cbrittian buildinf and goveromeot in gr«:ater unauiniity and
pctee. Why may not christian! learn tbe vivdoin of the cfrpeotfrom the mea
flf thif werMy to loof •■ they do but nuinuia the lObucence ot the duve }
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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 V.
christian churches were but a forming at that time, and might not be absolutely formed and settled in the most perfect and convenient methods, for regular continuance and edification. Human affairs can proceed but by degrees, by reason of our weakness, even though they be conducted by divine inspiration.
Or perhaps, as all the Christians in the world are sometimes called the church, so all who were in one city, may be called the church in that city, and the Christians in one house may be called the church in that house, though they were not united by any other bond of agreement, but that of their common Christianity. Yet I believe it will be found, that a Christian church in its most usual form was made up of so many, as could conveniently meet together for worship, and consented to do so; and the reason of things seems to make this most convenient for many purposes of edification and mutual help.
II. Scripture is silent how any of the lesser or circumstantial affairs of worship or order, should be finally determined in a church, when there are some of the members of different sentiments, and make an opposition. But the light of reason and common prudence teaches us, that in such affairs which God has left to the determination of men, such as the appointing the place and hour of worship, chusing a minister, or the like, the major part of the assembly must determine it by their vote, and the lesser part ought to acquiesce, where it is not contrary to the dictates of their conscience, their edification in faith and holiness, or their reasonable convenience. But if the lesser part solemnly declare, they cannot comply therewith, they may peaceably depart to another society of Christians, who may be more entirely of their mind, for there must be no imposition; yet the major part may surely act for themselves.
May I have leave to add this further also, that if the society shall agree to have nothing determined in a church, without a vote of two thirds of the members, I do not see it unlawful to make this agreement: And perhaps if this were generally practised it might tend to the greater unanimity and peace of churches, because in any debate the dissenters would be the fewer*.
III. The New Testament is very silent about the combination of particular congregations, by some common band of union
* The conclave of cardinals at Rome, who are supposed to have the wisdom of this world in perfection, never will chuse a pope till two thirds of them are agreed in the same person: And hereby they keep the whole hierarchy and system of that anti-christian building and government in greater unanimity and peace. Why may not Christians learn the wisdom of the serpent from the men of this world, so long as they do but maintain the innocence of the dove?
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tS A CHtliTIAN CBURCH.
to make one Bttioiiftl chunsh. What does the light ofiiatiiro
teach at in this point ?
1 a nswer, there neTer waa hat one national church of God*a
own aupoiatment ; t hat was the church of the Jews ; and he
himself saw fit to dinsolTe it : nor has he gtTen men any reveal-
ed order or authority from himself to raise and establish
another : Yet certainly the light of nature may sometimes direst
and lead tiany christian congregations, even all that are in B
country or in a nation, who agree in the necessary articles of
Christianity, to combine together and agree to assist each other
many ways by counsel, encouragement and support, in the main*
tenaoce of their sacred religion, always in a consistency widi
due allegiance preserved to Uieir civil governors. The churches
in a county or any particular district, may agree to send their
ministers to consult together about their common wel&re : They
may chose one person to transact matters of poblic and common
concern for all the congregatfons in a county, and may bestow
on • h im tlie name of an overseer, a superintendant, or a
bishop ; and so all the churches in a nation may desire
their own ministers, or the^ may desire these their repre*
sentatives or overseers, to jom themselves in a commttn as*
sembly or council for the public care of their liberty, or aecurity
of their peace, or advice in matters of consequence relating to
their particular churches. And tliis assembly may chuse a prc<*
sident, and may call him their chief overseer or. their archbishop ;
as I see nothing unlawful in all this, so neither do I see any»
ordinary necessity for it
I add further, that many particular churches, by their
ministers, dep|ities or messengers, met together, may contrive
and agree in what manner to cari;y on tlie work of preaching,
catechising, expounding, prayer, or psalmody ; they may con*
suit what subjects are chiefly necessary to be insistetl ou in
Er eaching, at special seasons and oecasions; what psalms or
ymns to be sung, and how often psalmody to be repcate<l in a
day ; what days or hours may be set apart for prayer and humi*
liatiou, or tlianksgtving on special occasions of danger, or deK*
-verance, &c. And if tliese things he agreed with much unani*
mjty, by many wise and pious men, met together, by the request
o(^ the churches, for this purpose; and these matters be deter-
mined, so as plainly tends to the common safety and edificmtioii
of the whole number of churches in a country or nation, the
particular churches which are tliere, and especially pai*ticular
persons in any such church, according to the common rules of
society, shoul4 usually consent and agree to such public, and
almost unanimous agreements, of their deputies in these matters,
unless they can shew some very plain and considerable reason
against it. Reason itself, or the light of nature, dictates tliia^
that a very few persons should not humourously set themselves
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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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to make one national church. What does the light of nature teach us in this point?
I answer, there never was but one national church of God's own appointment; that was the church of the Jews; and he himself saw fit to dissolve it: nor has he given men any revealed order or authority from himself to raise and establish another: Yet certainly the light of nature may sometimes direct and lead many christian congregations, even all that are in a country or in a nation, who agree in the necessary articles of Christianity, to combine together and agree to assist each other many ways by counsel, encouragement and support, in the maintenance of their sacred religion, always in a consistency with due allegiance preserved to their civil governors. The churches in a county or any particular district, may agree to send their ministers to consult together about their common welfare: They may chuse one person to transact matters of public and common concern for all the congregations in a county, and may bestow on him the name of an overseer, a superintendant, or a bishop; and so all the churches in a nation may desire their own ministers, or they may desire these their representatives or overseers, to join themselves in a common assembly or council for the public care of their liberty, or security of their peace, or advice in matters of consequence relating to their particular churches. And this assembly may chuse a president, and may call him their chief overseer or their archbishop: as I see nothing unlawful in all this, so neither do I see any ordinary necessity for it.
I add further, that many particular churches, by their ministers, deputies or messengers, met together, may contrive and agree in what manner to carry on the work of preaching, catechising, expounding, prayer, or psalmody; they may consult what subjects are chiefly necessary to be insisted on in preaching, at special seasons and occasions; what psalms or hymns to be sung, and how often psalmody to be repeated in a day; what days or hours may be set apart for prayer and humiliation, or thanksgiving on special occasions of danger, or deliverance, &c. And if these things be agreed with much unanimity, by many wise and pious men, met together, by the request of the churches, for this purpose; and these matters be determined, so as plainly tends to the common safety and edification of the whole number of churches in a country or nation, the particular churches which are there, and especially particular persons in any such church, according to the common rules of society, should usually consent and agree to such public, and almost unanimous agreements, of their deputies in these matters, unless they can shew some very plain and considerable reason against it. Reason itself, or the light of nature, dictates this, that a very few persons should not humourously set themselves
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SECTION y. 88
tgftiiist tQch » general a^eement iq things ivhich are in thetn«
aelves indifferent ; and vrbich are left undetermined by the New
Testrnment ; and which muat be determined some way or other
by the agreement of christians,
Bot still I think it must be maintained, that tbougli all
tke diDrehes in a nation should be united and combined in tbb
naniier by their representatives, and call themselves one na-
fiosal diurcb, they could acquire no divine right or authority
herebj, to impose any new doctrines or practices in religion^
any ereed, or articles, or canons, or rules of worship, of
thor own making; on any particular church or person whatso-
ever, without tlieir own consent. Neither the light of nature,
nor the New Testament, so far as I can find, has given them any
Meh pcywer.
IV. Scripture is also supposed to be silent how far the power
and government of elders, or bishops, may extend, thougli it
calls them sometimes rulers^ and requires the church to obey.
Heb. xiii. 7. Remember them who have the rule over yoUj woo
hare spoken to you the tcord of God. And verse 17. Obey them
who have the rule over you, and submit yourselves ; f or they watch
for your souls. May they not therefore invent new ceremonies of
worship, and by their authority determine any of those matters
ioa christian society, which Christ has left undetermined in his
word?
I answer, if scripture be silent herein, let all church -rulers
take heed that they extend not this |)Ower beyond the actual com*
IBis^]on or ^raiit of 8(!ri|)lure. It is always safer in ])oints of
dominion, to coiiflne one's self within the limits of the express
^rant or commission, than to go ever so little beyond it. When
our natural ambition would tempt us to exceed these limits, our
awe and dread of invading the province of Christ, should be
an CNerlasting restraint. Besides, when neither the light of
reason nor scripture gives sufTicient evidence of any authority
to assume bucli a power, nliy should it be assumed r Rea->
ion tells us, that no man knows what rites or ceremonies
will be pleasing to the great God, beyond the plain dictates of
natnral religion, unless God himself has revealed and required
tbero.
The great and blessed God, when he would be worshipped
with a variety of outviard riles, establislied a church in Jude«),
with a liuudred ceremonies, and new forms of worship and
order ; b ut he thought lit to ubolish them aguin when the Mcs*
siab brought in his more spiritual kingdom, that is, the christian
diurch. Now therein there are but two such ceremonies, of most
plain and evident divine appointment; baptism and the I^rd^s*
if^jfper; or, if you will, add the observation of theLord's-day.
And it i s not to be supposed that God would abolish and destroy
\oi.. IV. C
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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 V.
against such a general agreement in things which are in themselves indifferent; and which are left undetermined by the New Testament; and which must be determined some way or other by the agreement of christians.
But still I think it must be maintained, that though all the churches in a nation should be united and combined in this manner by their representatives, and call themselves one national church, they could acquire no divine right or authority hereby, to impose any new doctrines or practices in religion, any creed, or articles, or canons, or rules of worship, of their own making; on any particular church or person whatsoever, without their own consent. Neither the light of nature, nor the New Testament, so far as I can find, has given them any such power.
IV. Scripture is also supposed to be silent how far the power and government of elders, or bishops, may extend, though it calls them sometimes rulers, and requires the church to obey. Heb. xiii. 7. Remember them who have the rule over you, who have spoken to you the word of God. And verse 17. Obey them who have the rule over you, and submit yourselves; for they watch for your souls. May they not therefore invent new ceremonies of worship, and by their authority determine any of those matters in a christian society, which Christ has left undetermined in his word?
I answer, if scripture be silent herein, let all church-rulers take heed that they extend not this power beyond the actual commission or grant of scripture. It is always safer in points of dominion, to confine one's self within the limits of the express grant or commission, than to go ever so little beyond it. When our natural ambition would tempt us to exceed these limits, our awe and dread of invading the province of Christ, should be an everlasting restraint. Besides, when neither the light of reason nor scripture gives sufficient evidence of any authority to assume such a power, why should it be assumed? Reason tells us, that no man knows what rites or ceremonies will be pleasing to the great God, beyond the plain dictates of natural religion, unless God himself has revealed and required them.
The great and blessed God, when he would be worshipped with a variety of outward rites, established a church in Judea, with a hundred ceremonies, and new forms of worship and order; but he thought fit to abolish them again when the Messiah brought in his more spiritual kingdom, that is, the christian church. Now therein there are but two such ceremonies, of most plain and evident divine appointment; baptism and the Lord's supper; or, if you will, add the observation of the Lord's-day. And it is not to be supposed that God would abolish and destroy
Vol. iv. C
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94 A CHaiSTIAN CHURCH.
a hundred ceremonies of liU own institution, and giyetbe fancies
of men leave to invent a new sclieme of ceremonial worship at
their own pleasure, and impose now-invented rites upon their
. fellow- christians ; especially when we are required to ^/aA/^/yiu^
in the liberty Khereuith Christ has now made usjree, and not be
entangled with yokes of bondage ; G al. v. 1. What a strange
medley of superstitious and ridiculous fooleries would be intro-
duced into christian worship, if the elders or rulers in any ages
of the church, might invent ceremonies at their pleasure, and
impose tliem on the people ? The church of Rome, by this means
is become a theatre of Jewish and heathen pageantry^ to the
great dishonour of God, the reproach of Christianity^ and the
hazard and ruin of the souls of men.
It will be replied here, but is not some power of rule and
government still given to judges in a nation, and to magistrates
m a city, notwithstanding the unhappy consequences which may
arise from the abuse of this power. The abuse of authority does
not prove there is no such auUiority : Even so in churches,
the power may be abused ; yet surely, there must be some
persons who have power and authority, rule and government^
lodged in tlieir hands, even since the days of inspiration and
extraordinary commission ; for without it every society will
run into great disorder and confusion. Pray what is this rule
or power of government, which is granted to ordinary minis-
ters in a christian church ; and wherein does it consist, if not in
appointing such things as Christ has left indifferent ? To this I
answer ;
The rule and government which is committed to ordinary
ministers in the church, so far as I can understand it, seems to
consist in these things following ; v iz. in going before the people,
and leading the several parts of their worship, and becoming
their example in every duty; in teaching them the principles
and rules of their religion ; the knowledge, profession, and
practice of those doctrines and duties, that worship and order,
which reason and natural religion dictates, and that which Christ
himself has revealed, superadded, and established in lus word :
It consists in exhorting, persuading, and charging the hearers
with solemnity in the name and authority of Christ, to comply
tlierewith ; in instructing the people how to apply those general
principles and rales to particular cases and occurrences, and
giving them their best advice ; i n presiding in their assemblies,
and particularly as to the admission and exclusion of members :
It consists in watching over the flock ; in guarding them agunst
errors and dangers ; i n admonishing, and warning, and reprov-
ing, witli all gravity and authority, those who neglect or oppose
any of the rules of Christ. But I cannot find where our bles-
sed ILiord has given them any power, or pretence of power, te
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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 hundred ceremonies of his own institution, and give the fancies of men leave to invent a new scheme of ceremonial worship at their own pleasure, and impose new-invented rites upon their fellow-christians; especially when we are required to stand fast in the liberty wherewith Christ has now made us free, and not be entangled with yokes of bondage; Gal. v. 1. What a strange medley of superstitious and ridiculous fooleries would be introduced into christian worship, if the elders or rulers in any ages of the church, might invent ceremonies at their pleasure, and impose them on the people? The church of Rome, by this means is become a theatre of Jewish and heathen pageantry, to the great dishonour of God, the reproach of Christianity, and the hazard and ruin of the souls of men.
It will be replied here, but is not some power of rule and government still given to judges in a nation, and to magistrates in a city, notwithstanding the unhappy consequences which may arise from the abuse of this power. The abuse of authority does not prove there is no such authority: Even so in churches, the power may be abused; yet surely, there must be some persons who have power and authority, rule and government, lodged in their hands, even since the days of inspiration and extraordinary commission; for without it every society will run into great disorder and confusion. Pray what is this rule or power of government, which is granted to ordinary ministers in a christian church; and wherein does it consist, if not in appointing such things as Christ has left indifferent? To this I answer;
The rule and government which is committed to ordinary ministers in the church, so far as I can understand it, seems to consist in these things following; viz. in going before the people, and leading the several parts of their worship, and becoming their example in every duty; in teaching them the principles and rules of their religion; the knowledge, profession, and practice of those doctrines and duties, that worship and order, which reason and natural religion dictates, and that which Christ himself has revealed, superadded, and established in his word: It consists in exhorting, persuading, and charging the hearers with solemnity in the name and authority of Christ, to comply therewith; in instructing the people how to apply those general principles and rules to particular cases and occurrences, and giving them their best advice; in presiding in their assemblies, and particularly as to the admission and exclusion of members: It consists in watching over the flock; in guarding them against errors and dangers; in admonishing, and warning, and reproving, with all gravity and authority, those who neglect or oppose any of the rules of Christ. But I cannot find where our blessed Lord has given them any power, or pretence of power, to
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SECTION V. 85
impose on conscience any such advices of their own, which nei-
ther reason nor revelation approve; much less to impose any of
their own inventions of new doctriuesi or duties ; or so much as
their own peculiar explications of the words of Christ, by
their own authority. When our Saviour gave commission to his
<iiseiples, or his apostles, to preach the gospel to all nations^ it
°was in this manner : G o teach them to observe^ not whatsoever
L
on shall command, but, zchatsoever I have commanded you \
lat. xxviii. 20.
It is granted indeed, the apostles had autliority io explain
the meaning of Christ to the churches by inspii*at!ou ; b ut eyen
they Were not entrusted to invent any new doctrines or laws of
their owe, and impose them upon men.
And as these inspired persons have communicated to the
churches all that Christ designed, we must rest there. And
KDce Christ is the only Lord of his own Church, wiiose wisdom
isinfalUble, and whose power and authority are unquestionable,
it i s very unreasonable to suppose tliat he should leave any part
of the doctrines or duties of Christianity to be invented, or
imposed upon bis churches, by men, whose best wisdom and
knowledge are weak, and fallible, and uncertain ; and their
authority so doubtful and questionable, or rather so null and void,
as to any inventions and impositions of their own.
Alas, what wretched work would such a supposed authority
make in different churches, in the same age ? What contentions,
and endless confusions, would be raised among christians ?
What different and contrary opinions, and ceremonies, and forms
of worship and practice, would be imposed on distinct churches,
and all called by the christian name ? Has not the whole church
of Christ suffered infinite damage by these pretences ? What
mischiefs and strifes, and schisms, would arise in the same
diurches, by the different sentiments and injunctions of different .
elders or pastors in the same church ? What eternal innova-
tions in c hurches, as to their faith, worship, and practice, when
pastors die successively, and others, of different principles, come
in t heir room ? Has not the world seen too much of this already,
m every age of the church ? Observe with what zeal St. PauU
the greatest of the apostles, exclaims against any such sort of
power, even in himself and his fellow- teachers. What is Paul,
or what is ApolloSy or what is Cephas^ or Peter y b ut savants,
or ministers^ by whom ye were taught to believe tJic sarne gospel,
or the same religion and institutions of Christ ; 1 Cor. i. 12. and
iii. 5. We are far from being lords of y our faith : We are only
the helpers of y our joy \ 2 Cor. i. 24.
As for the lesser things, which Christ has commanded, and
which are necessary to be determined some way or oWiet u\ ^
cAurch, as in any hiunan societ c y ; 2 such as the appoiuloieut. ol XW
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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 V.
impose on conscience any such advices of their own, which neither reason nor revelation approve; much less to impose any of their own inventions of new doctrines, or duties; or so much as their own peculiar explications of the words of Christ, by their own authority. When our Saviour gave commission to his disciples, or his apostles, to preach the gospel to all nations, it was in this manner: Go teach them to observe, not whatsoever you shall command, but, whatsoever I have commanded you; Mat. xxviii. 20.
It is granted indeed, the apostles had authority to explain the meaning of Christ to the churches by inspiration; but even they were not entrusted to invent any new doctrines or laws of their own, and impose them upon men.
And as these inspired persons have communicated to the churches all that Christ designed, we must rest there. And since Christ is the only Lord of his own Church, whose wisdom is infallible, and whose power and authority are unquestionable, it is very unreasonable to suppose that he should leave any part of the doctrines or duties of Christianity to be invented, or imposed upon his churches, by men, whose best wisdom and knowledge are weak, and fallible, and uncertain; and their authority so doubtful and questionable, or rather so null and void, as to any inventions and impositions of their own.
Alas, what wretched work would such a supposed authority make in different churches, in the same age? What contentions, and endless confusions, would be raised among Christians? What different and contrary opinions, and ceremonies, and forms of worship and practice, would be imposed on distinct churches, and all called by the Christian name? Has not the whole church of Christ suffered infinite damage by these pretences? What mischiefs and strifes, and schisms, would arise in the same churches, by the different sentiments and injunctions of different elders or pastors in the same church? What eternal innovations in churches, as to their faith, worship, and practice, when pastors die successively, and others, of different principles, come in their room? Has not the world seen too much of this already, in every age of the church? Observe with what zeal St. Paul, the greatest of the apostles, exclaims against any such sort of power, even in himself and his fellow-teachers. What is Paul, or what is Apollos, or what is Cephas, or Peter, but servants, or ministers, by whom ye were taught to believe the same gospel, or the same religion and institutions of Christ; 1 Cor. i. 12. and iii. 5. We are far from being lords of your faith: We are only the helpers of your joy; 2 Cor. i. 24.
As for the lesser things, which Christ has commanded, and which are necessary to be determined some way or other in a church, as in any human society; such as the appointment of the
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^ft A CHfiTSTIAlV CflURCtf.
place and hour of nieetini;, the chusing a president, the mefboci
and order of their rclig;iou8 exercises, &c. These must be
agreed, or at least eonsenled to, by the society itself. A judge
in a court, or a magistrate in a city, has no power to make any
new law : Uis business is only to ei^ plain and apply in general the
laws that are made according to the best of his undevstanding :
And al*tcr all, it is a jury ef twelve men, in our national courts of
justice, that determines the afiair with regard to particular things
or persons. So ministers in the church are not lords or sove-
reigns in C hrist's kingdom : They, in their highest charac-
ter, can be supposed to be set up but as judges, to explaia
his laws, and apply tliem to rising occasions, and shew men
how to do all things deeeatlj/ and orderly; 1 Cor. xiu 40.
but in many qases of church afiairs, it is the people that must
actually apply them to particular persons or occurrences.
Ministers have not any dominion given them, cither over our
faith or practice.
It may be observed also, that the names wliich are givren to
ministers in sciipture, do not signify sovereign rule and autho-
rity IT heir name is ministers, or servants, and they are never
called lords, or commanders, but leaders, presidents, stewards^,
shepherds^ teachers^ elders^ overseers^ &c. all which inUmate a
limited authority, and not supreme |K)wer*.
But as many writers among the puritans and non-conform-
ists have handled this matter abundantly in the last age, so the
reverend and learned bishop Iloadley, in latter years, has hap-
pily laboured to gnard this prerogative of Christ to make laws in
his own church, from the usurpations of men ; and therefore I
insist no further on this particular.
Though the scripture be silent about the extent of the
power of particular bishops or elders in a church, yet some
may say, does not the hi^^it of nature teach us, that many
grave and wise persons, the bishops and elders of many
churdies, meeting togeilierin a synod, or solemn council, may
join and make laws, or constitutions, for all the churches under
their care? And are not the churches bound to obey? First,
I answer :
I. It is granted, tliat the light of nature would lead the
wisest persons sometimes to meet together for mutual advice and
* OovernmeDtt }i tba itroBgest word of authority used to denote an office
io the cbriitian churchy and that it bat one r 1 Cor. xi'u 28. And tome If^aroed
men are of opinioo, this name ligah&es deacoDty wbote government reached not
to the faith or oooscience, but they distributed and disposed of the money wisely,
which the helps juit before inentioDed, that in, men of wealth and goodoess, gave
toward the support of the poor. See Mr. Chandler's Commentary on Jod, page
150. Or if ibese goveronients imply high authority and power, let it. b e remem-
hered, it is only roeotioued as an office in the days of inspiratiooy end is joined
tritb apottieg, prophetBf eveDgelisis, gifis ot lon^ueBi ^c.
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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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place and hour of meeting, the chusing a president, the method and order of their religious exercises, &c. These must be agreed, or at least consented to, by the society itself. A judge in a court, or a magistrate in a city, has no power to make any new law: His business is only to explain and apply in general the laws that are made according to the best of his understanding: And after all, it is a jury of twelve men, in our national courts of justice, that determines the affair with regard to particular things or persons. So ministers in the church are not lords or sovereigns in Christ's kingdom: They, in their highest character, can be supposed to be set up but as judges, to explain his laws, and apply them to rising occasions, and shew men how to do all things decently and orderly; 1 Cor. xii. 40. but in many cases of church affairs, it is the people that must actually apply them to particular persons or occurrences. Ministers have not any dominion given them, either over our faith or practice.
It may be observed also, that the names which are given to ministers in scripture, do not signify sovereign rule and authority: Their name is ministers, or servants, and they are never called lords, or commanders, but leaders, presidents, stewards, shepherds, teachers, elders, overseers, &c. all which intimate a limited authority, and not supreme power*.
But as many writers among the puritans and non-conformists have handled this matter abundantly in the last age, so the reverend and learned bishop Hoadley, in latter years, has happily laboured to guard this prerogative of Christ to make laws in his own church, from the usurpations of men; and therefore I insist no further on this particular.
Though the scripture be silent about the extent of the power of particular bishops or elders in a church, yet some may say, does not the light of nature teach us, that many grave and wise persons, the bishops and elders of many churches, meeting together in a synod, or solemn council, may join and make laws, or constitutions, for all the churches under their care? And are not the churches bound to obey? First, I answer:
I. It is granted, that the light of nature would lead the wisest persons sometimes to meet together for mutual advice and
* Governments is the strongest word of authority used to denote an office in the Christian church, and that is but one: 1 Cor. xii. 28. And some learned men are of opinion, this name signifies deacons, whose government reached not to the faith or conscience, but they distributed and disposed of the money wisely, which the helps just before mentioned, that is, men of wealth and goodness, gave toward the support of the poor. See Mr. Chandler's Commentary on Joel, page 150. Or if these governments imply high authority and power, let it be remembered, it is only mentioned as an office in the days of inspiration, and is joined with apostles, prophets, evangelists, gifts of tongues, &c.
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SECTION V. 37
QOSBsel ; b at I know not of any natural or scriptural rif^ht, tliat
miniaters, joined in a synod, have to make new laws for chris-
tian churches; nor have single christians or confer* gallons any
right or leaye, much less any obligation, to subject themselves
ana their consciences to such a dominion of men, in things whidi
aeither scripture nor nature requires. It is the ready way, by
degrees, to put other kings into tlie liingdom of Christ, who alonB
is sovereign in his church. It is a dangerous thing for
christians to give up tlieinselves to the will of fallible men
by such a subjection ; and tliey will find, by woeful experience,
many things, by degrees, imposed upon them, that will nei-
ther suit with their conscience or their convenieucy, whli
their own inclination, or their faithful subjection to Christ.
What baa been the event of i\m in all ages may justly be
a^Q expecteJ^ if the same experiment be made. I answer,
secondly:
II. If tliis were once allowed, may not these ministers,
thus met together in one nation, upon the same principle, depute
some of their number to join with such sort of deputation of
christian ministers in other nations, till at last they devolve all
their power upon one small assembly or general council, or upon
one single person, who may be deputed or appointed to deter-
mine for them all ? If thc^e sort of deputations carry any
authentic power with them, to make laws for conscience, they
may be carried on as far as an universal council, or a Pope, before
diey stop, and we are at Konie ere we are aware. You will
reply perhaps, Is there not some encouragement given to the
government of the church by assemblies, councils, convocations,
or synods of bishops or elders, in that famous cliaptcr ; Acts xv.
where tliey met about that great question, IVhet/ier the heathen
converts should be circumcised or no ?
Rut the answer to this is very easy : This was not a council
of elders or bishops, for here are the brethren of the church at
Jerusalem joined together with the apostli^s and elilers ; and
besides, that assembly had so much of the extr«ordinary gifts
of the Spirit of God in them, that thoy could jnstly |)!'nounce,
It seemed good to the Ho/j/ Ghost and to us, to la', upon you no
greater burden ; verses 22, 23, 25, 28. Now when ])ersons
divinely ins<pircd, as those apostles and elders, autl many of the
brethren were, shall meet together for such a pnri>ose, \ have
DOthing to say against their determinations. But let ministers
in their councils, in later agos, take heed how they assume lord-
sliip over conscience, till thc\ are furnished witii siic*)» gifts, and
can make such a divine conunission appear, as will warrant them
to say, It appeared good to the Holy Ghost and t9 us, to apf)oint
M and so. Perhaps it will be replied here, tlic aposii«*s and m-
sjy'irei] persons/ knciv irhat was c t 3 h e christian'^ dut^' b^lLote, ^\A
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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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D:20240625100741Z
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SECTION V.
counsel; but I know not of any natural or scriptural right, that ministers, joined in a synod, have to make new laws for christian churches; nor have single Christians or congregations any right or leave, much less any obligation, to subject themselves and their consciences to such a dominion of men, in things which neither scripture nor nature requires. It is the ready way, by degrees, to put other kings into the kingdom of Christ, who alone is sovereign in his church. It is a dangerous thing for christians to give up themselves to the will of fallible men by such a subjection; and they will find, by woeful experience, many things, by degrees, imposed upon them, that will neither suit with their conscience or their convenience, with their own inclination, or their faithful subjection to Christ. What has been the event of this in all ages may justly be again expected, if the same experiment be made. I answer, secondly:
II. If this were once allowed, may not these ministers, thus met together in one nation, upon the same principle, depute some of their number to join with such sort of deputation of christian ministers in other nations, till at last they devolve all their power upon one small assembly or general council, or upon one single person, who may be deputed or appointed to determine for them all? If these sort of deputations carry any authentic power with them, to make laws for conscience, they may be carried on as far as an universal council, or a Pope, before they stop, and we are at Rome ere we are aware. You will reply perhaps, Is there not some encouragement given to the government of the church by assemblies, councils, convocations, or synods of bishops or elders, in that famous chapter; Acts xv. where they met about that great question, Whether the heathen converts should be circumcised or no?
But the answer to this is very easy: This was not a council of elders or bishops, for here are the brethren of the church at Jerusalem joined together with the apostles and elders; and besides, that assembly had so much of the extraordinary gifts of the Spirit of God in them, that they could justly pronounce, It seemed good to the Holy Ghost and to us, to lay upon you no greater burden; verses 22, 23, 25, 28. Now when persons divinely inspired, as those apostles and elders, and many of the brethren were, shall meet together for such a purpose, I have nothing to say against their determinations. But let ministers in their councils, in later ages, take heed how they assume lordship over conscience, till they are furnished with such gifts, and can make such a divine commission appear, as will warrant them to say, It appeared good to the Holy Ghost and to us, to appoint so and so. Perhaps it will be replied here, the apostles and inspired persons knew what was the christian's duty before, and
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38 A CHRISTIAN CHURCH.
could have determined tliis question by their extraordinary gifts, -
ivithout convening in a council or synod : but probably the provi- -
dence of God so <)rdered it, that even inspired apostles should «
meet and debate this point in a synod, on purpose to teach ^
all succeeding churches what is to be done in such a case,
and to shew how their difficulties and controversies should be
authoritatively determined by synods, even to the end of the
world.
jlmwer I. And I have as much right to say, perhaps ^
the apostles Peter and James, &c. did not ^now this matter so
well before, and therefore could not have determined this ques-
tion without convening in a council ; f or their divine revelations
of many particular things were made to them not all at once,
in the days of pentecost, when the Holy Spirit came upon them ;
but this was done by degrees, and at particular seasons, as the
occasions of Christianity and the churches required it. Peter
did not know that he must preach the gospel to the heathens
several years after that day of pentecost, when the Holy Spirit
fell upon them in cloven tongues, till a vision from heaven taught '~
it h im, when Cornelius was directed bif an angel to send messeN' J
gers to call him to Cresarea. And it is probable, Goil ordained I
this council to be calk'd, not only to teach the church at Jerusa-
lem, as well as the apostles, a full answer to the question in dis-
pute, but t o render the unanimous direction and appointment of \
so many inspired persons more public, more weighty, aifd *
eflicacious, than the voice of a single apostle would iiave been •'
in so important a case of "controversy between the Jewish and
Gentile converts.
Answer II. I wHl allow that providence, perhaps, might
appoint this council of wise and knowing men at Jerusalem to be
convened, to teach the following churches and ages what they
should do incases of doubt and difficulty ; that is, t hat they should
meet together, and advise with one another, and debate matters
freely and sincerely, according to that great rule of human pru-
dence which Solomon also teaches us : In the multitude of^oun^
setlors there is sajety; Prov. xi. 14. And great deference should
be paid to the advice of many aged, learned, and pious men,
met in council. But if no inspired men are among them, they
can only draw up their conclusion thus: It seemed good to t/5,
fallible men, to give our opinion and advice so or so ; b ut not to
determine absolutely for other persons, and make rules to bind
the consciences of others, unless they could add. It seemed good
to the Holy Spirit also, as loell as unto us; for if the vote of a
council of faUible men could bind us, why should not the coun-
cil of T rent, or any other councils, bind us to all their anti-
christian decrees ? The best constituted church or council may in
time grow degenerate, and if they have such authority given
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watts_works_vol_4.pdf
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| 640.8
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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
|
Watts, Isaac, 1674-1748
|
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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could have determined this question by their extraordinary gifts, without convening in a council or synod: but probably the providence of God so ordered it, that even inspired apostles should meet and debate this point in a synod, on purpose to teach all succeeding churches what is to be done in such a case, and to show how their difficulties and controversies should be authoritatively determined by synods, even to the end of the world.
Answer I. And I have as much right to say, perhaps the apostles Peter and James, &c. did not know this matter so well before, and therefore could not have determined this question without convening in a council; for their divine revelations of many particular things were made to them not all at once, in the days of pentecost, when the Holy Spirit came upon them; but this was done by degrees, and at particular seasons, as the occasions of Christianity and the churches required it. Peter did not know that he must preach the gospel to the heathens several years after that day of pentecost, when the Holy Spirit fell upon them in cloven tongues, till a vision from heaven taught it him, when Cornelius was directed by an angel to send messengers to call him to Caesarea. And it is probable, God ordained this council to be called, not only to teach the church at Jerusalem, as well as the apostles, a full answer to the question in dispute, but to render the unanimous direction and appointment of so many inspired persons more public, more weighty, and efficacious, than the voice of a single apostle would have been in so important a case of controversy between the Jewish and Gentile converts.
Answer II. I will allow that providence, perhaps, might appoint this council of wise and knowing men at Jerusalem to be convened, to teach the following churches and ages what they should do in cases of doubt and difficulty; that is, that they should meet together, and advise with one another, and debate matters freely and sincerely, according to that great rule of human prudence which Solomon also teaches us: In the multitude of counsellors there is safety; Prov. xi. 14. And great deference should be paid to the advice of many aged, learned, and pious men, met in council. But if no inspired men are among them, they can only draw up their conclusion thus: It seemed good to us, fallible men, to give our opinion and advice so or so; but not to determine absolutly for other persons, and make rules to bind the consciences of others, unless they could add, It seemed good to the Holy Spirit also, as well as unto us; for if the vote of a council of fallible men could bind us, why should not the council of Trent, or any other councils, bind us to all their anti-christian decrees? The best constituted church or council may in time grow degenerate, and if they have such authority given
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SECTION V. 30
tfaem, they may make heathenish or hellish decrees, and bind
them on the consciences of men.
jiiiswer III. And yet further, in the third place, I add, if:
fUs decree at Jerusalem had not been the direction and deter*,
mination of the Holy Spirit, by the lips of inspired men,
why should the churches at Antioch, Syria, and Cilicia ; A cts
XV. 23. submit to a vote or opinion of the church at Jerusalem,
any more than the church ft Jerusalem should submit to an
opiiiioQ of tlie church at Corinth, or Rome, or Antiocii ? What
was done at Jerusalem by inspired men once, on an extraordi*
.
nary occasion, cannot be made a binding example or rule, for the
determination of conscience in all following times, and iu
ordinary church-aflTairs, where iw inspired persons arc present ;
for by this precedent, one church would have ])ower given it to
determine for another ; which I know no church pretends to, but
that of Rome.
And finally, It is plain, if this scripture give authority to
unioapired men in ordinary cases, it gives this dominion to the
whole church at Jerusalem, not to the bishops or elders only -,
for this was not a council made up of the elders, bishops or re-
preaentatives of the churches of Jerusalem, Antioch, Syria, and
Cilicia, but of the apostles, elders, ami brethren of the clmrch
at Jerusalem ; and yet they authoritatively determined the case
for the churches of the Gentiles, wiiich they should never have
done, if there had been no ajiostles or inspired persons there.
Whatsoever therefore the church at Jerusalem determined as a
duty for the Gentile churches to practise in a dubious case, be^
cause it had a(K)stles, and many inspired persons in it, can be
no sufficient authority for synods, poovoeations, or councils of
bishops, or elders of modern churches, to determine other du-
bious cases, for their own or other congregations, and bind their
consciences to any point of faith or ])ractice merely by their
authority, when they have no inspired persons am«»ng them. But
I o nly glance at these things, and will not enter into a debate
about them at present.
VI. Though baptism and the Lord's-supper are ceremo-
nies of d ivine institution, yet is not the New Testament in a
great measure silent as to the persons who shall celebrate them ?
I answer, the scripture acquaints us, that the commission
to baptize was plainly given here to those who were appointed
to teach the nations; Mat. xxviii. 20. And the light of nature
Miews us, that those persons who are furnished with talents, and
chosen, and called, and solemnly appointed to preach the gos-
pel to raen, to offer up their j)rayers and praises to God, and to
lead the worship in churches, are certainly in the nature of things,
the most proper persons to administer or celebrate such rites or
ordinances, as should be attended with the word and prayer ;
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them, they may make heathenish or hellish decrees, and bind them on the consciences of men.
Answer III. And yet further, in the third place, I add, if this decree at Jerusalem had not been the direction and determination of the Holy Spirit, by the lips of inspired men, why should the churches at Antioch, Syria, and Cilicia; Acts xv. 23. submit to a vote or opinion of the church at Jerusalem, any more than the church at Jerusalem should submit to an opinion of the church at Corinth, or Rome, or Antioch? What was done at Jerusalem by inspired men once, on an extraordinary occasion, cannot be made a binding example or rule, for the determination of conscience in all following times, and in ordinary church-affairs, where no inspired persons are present; for by this precedent, one church would have power given it to determine for another; which I know no church pretends to, but that of Rome.
And finally, It is plain, if this scripture give authority to uninspired men in ordinary cases, it gives this dominion to the whole church at Jerusalem, not to the bishops or elders only; for this was not a council made up of the elders, bishops or representatives of the churches of Jerusalem, Antioch, Syria, and Cilicia, but of the apostles, elders, and brethren of the church at Jerusalem; and yet they authoritatively determined the case for the churches of the Gentiles, which they should never have done, if there had been no apostles or inspired persons there. Whatsoever therefore the church at Jerusalem determined as a duty for the Gentile churches to practise in a dubious case, because it had apostles, and many inspired persons in it, can be no sufficient authority for synods, convocations, or councils of bishops, or elders of modern churches, to determine other dubious cases, for their own or other congregations, and bind their consciences to any point of faith or practice merely by their authority, when they have no inspired persons among them. But I only glance at these things, and will not enter into a debate about them at present.
VI. Though baptism and the Lord's-supper are ceremonies of divine institution, yet is not the New Testament in a great measure silent as to the persons who shall celebrate them?
I answer, the scripture acquaints us, that the commission to baptize was plainly given here to those who were appointed to teach the nations; Mat. xxviii. 20. And the light of nature shews us, that those persons who are furnished with talents, and chosen, and called, and solemnly appointed to preach the gospel to men, to offer up their prayers and praises to God, and to lead the worship in churches, are certainly in the nature of things, the most proper persons to administer or celebrate such rites or ordinances, as should be attended with the word and prayer;
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4b A CHRISTIAN CROECH.
for by the word and prayer is every thing sanctified to its proper
purposes in the kingdom of Christ ; 1 Tim. iv. 5. And yet, if
no ministers, elders, or bisliops, are near at hand, nor the
ministrations of any such are to be obtained, witliout sinful com-
ph'ances, perhaps it may be better that some private member
of that congregation, if sufficiently furnished witii proper gifts,
should be deputed or desired by the church, to perform these
solemnities once or twice, than thft these institutions of Christ,
which ^re so plain a|id express, should be omitted for a long
time together, merely on account of doubtful disputables.
Christ has most expressly commanded this duty ; but who shall
administer this ordinance, and how ministers should be or-
diained, is much more obscure. If a congregation want a
regular minister, yet the church should assemble for prayer ;
and exhortation or teaching, by reading or preaching, should
not be utterly neglected : Why then sliould they neglect tiim
liord's-supper ? If a neighbouring minister cannot Conveniently
be obtained, may not a brother of the congregation, who has
competent abilities, be desired to pray, or to read a sermon, or to
exhort, rather than the church be without any public worship, or
spend their Lord^s-day at home, and that for weeks or months
together, for a considerable time ? And may not a person thoi
qualified, if no minister be within reach, be deputed or called
bv the church, to break bread to them; rather than live withoul
obeying the express commands of a dying Saviour;
Now I have ventured so far in giving my opinion here, I
may the more confidently add, that this should not be practised
on every little common occasion, lest great inconveniences arise
thereby : And for this reason, every destitute church should
furnish thenMlver, as soon is may be, with a pastor or minister
of their own, to go before them, and in a regular manner, cele-
brate these divine rites of Christianity, which ought not to
b^ long neglected. Some other cases might be mentioned,
which may fall out in a christian church, wherein we can find
no plain direction or example in scripture ; and then reason and
prudence must direct us : W liere revelation is silent, reason is our
^ide.
Sect. VI. — Christian Churches formed like Civil Societies^ upon
the plain Mature and Reason of Things.
Permit me here to give a little specimen, by way of simili-
tude, how naturally a christian church is formed, when we sup-
pose there are several christians within the reach and knowledge
of one another, in this sinful world. It is raised in the same
manner as any other civil society may be formed among men,
especially among several natives of one country meeting together
ill a Ibreign land: And while I am representing their procedure.
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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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for by the word and prayer is every thing sanctified to its proper purposes in the kingdom of Christ; 1 Tim. iv. 5. And yet, if no ministers, elders, or bishops, are near at hand, nor the ministrations of any such are to be obtained, without sinful compliances, perhaps it may be better that some private member of that congregation, if sufficiently furnished with proper gifts, should be deputed or desired by the church, to perform these solemnities once or twice, than that these institutions of Christ, which are so plain and express, should be omitted for a long time together, merely on account of doubtful disputables. Christ has most expressly commanded this duty; but who shall administer this ordinance, and how ministers should be ordained, is much more obscure. If a congregation want a regular minister, yet the church should assemble for prayer; and exhortation or teaching, by reading or preaching, should not be utterly neglected: Why then should they neglect the Lord's-supper? If a neighbouring minister cannot conveniently be obtained, may not a brother of the congregation, who has competent abilities, be desired to pray, or to read a sermon, or to exhort, rather than the church be without any public worship, or spend their Lord's-day at home, and that for weeks or months together, for a considerable time? And may not a person thus qualified, if no minister be within reach, be deputed or called by the church, to break bread to them; rather than live without obeying the express commands of a dying Saviour:
Now I have ventured so far in giving my opinion here, I may the more confidently add, that this should not be practised on every little common occasion, lest great inconveniences arise thereby: And for this reason, every destitute church should furnish themselves, as soon as may be, with a pastor or minister of their own, to go before them, and in a regular manner, celebrate these divine rites of Christianity, which ought not to be long neglected. Some other cases might be mentioned, which may fall out in a christian church, wherein we can find no plain direction or example in scripture; and then reason and prudence must direct us: Where revelation is silent, reason is our guide.
Sect. VI.—Christian Churches formed like Civil Societies, upon the plain Nature and Reason of Things.
Permit me here to give a little specimen, by way of similitude, how naturally a christian church is formed, when we suppose there are several christians within the reach and knowledge of one another, in this sinful world. It is raised in the same manner as any other civil society may be formed among men, especially among several natives of one country meeting together in a foreign land: And while I am representing their procedure,
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41
SECTION VI,
yon may ctrry your (houghto of the formation and ronstitution of
a cbriatian church along with you in the simile, aud apply it all
the way. Suppose three or lour Englishmen, who have their
rcKdenee in a city of China, happen to meet one another, and by
oonveraation, fiuiling that they speak the same language, they
make it known to each other, that they are natives of the same
eouDtry ; they all profess allegiance to the same king, George
Ibe Seebod ; anil th-jugh they sojourn for a season in a foreign
hnd, and are engaged in many secular affiiirs there, yet th^y de-
clare their resolution to behave as becomes Englishmen, while
they are waiting for a call from their sovereign to return home*
They hereupon agree to meet once a week, in order to couverfe
sbout the affairs of their own nation, to learn some tidings from
it, t o pay some special honours to their absent king, to learn fur-
ther notifies of his will, and to prepare for their return home-
ward. The day which they appoint for their asfiembly, is the
day of the accession of their king to the throne, in its weekly re-
turn :T he nlaco is also agreed among them, such as may \fe con'-
venient for their frequent attendance.
Other Englishmen, who are in that city, hearing of this
society, come to their assembly, one after another, and (Cesire ac«
ipaintance with their countrymen and brethren : They make it
appear, that they are natives of the same land, that they own the
same sovereign, that thoy are doing his will, and preparing to
return home at his order.s: And, in the moan time, they desire
the privilege of beins^ admitted into their society. Upon such a
profession, and by the approbation of the society, they arc re-
edfcd into this English fellowship with pleasure.
Now it is not be supposed, that every one of them is capable
of taking proper care of the best interests of tliis society, nor of
liking in an instructive and profitable manner concerning the
thiols that relate to their native country, their laws, and rules of
conduct ; t heir king, and their common design of a return. They
^rce therefore to chuse one person amongst them, who sliall de-
mote himself to this work, shall study the laws of their country,
the rules of the proper beliaviour of Englishmen, and the mind
inA will of their kin^ : One who shall present their coromou
allegiance to their sovereign, in frequent addresses sent to
Ens^tand, and shall spend a hour or two every week, in setting
before them what honours they owe to the king of England, what
ire the blessings of their native home, what arc their duties in a
ibretgn land, what dangers they are exposed to among the hea-
tlieo Chinese, and how they may best avoid them ; what are the
enjoyments they expect at their return, and the best methods of
prejmration for it. This man accepts the ollice, and by a solemu
vow of allegiance to the king, and faithfulnesji to his countrymen
m this trust, lie enters upon his office.
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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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you may carry your thoughts of the formation and constitution of a christian church along with you in the simile, and apply it all the way. Suppose three or four Englishmen, who have their residence in a city of China, happen to meet one another, and by conversation, finding that they speak the same language, they make it known to each other, that they are natives of the same country; they all profess allegiance to the same king, George the Second; and though they sojourn for a season in a foreign land, and are engaged in many secular affairs there, yet they declare their resolution to behave as becomes Englishmen, while they are waiting for a call from their sovereign to return home. They hereupon agree to meet once a week, in order to converse about the affairs of their own nation, to learn some tidings from it, to pay some special honours to their absent king, to learn further notices of his will, and to prepare for their return homeward. The day which they appoint for their assembly, is the day of the accession of their king to the throne, in its weekly return: The place is also agreed among them, such as may be convenient for their frequent attendance.
Other Englishmen, who are in that city, hearing of this society, come to their assembly, one after another, and desire acquaintance with their countrymen and brethren: They make it appear, that they are natives of the same land, that they own the same sovereign, that they are doing his will, and preparing to return home at his orders: And, in the mean time, they desire the privilege of being admitted into their society. Upon such a profession, and by the approbation of the society, they are received into this English fellowship with pleasure.
Now it is not be supposed, that every one of them is capable of taking proper care of the best interests of this society, nor of speaking in an instructive and profitable manner concerning the things that relate to their native country, their laws, and rules of conduct; their king, and their common design of a return. They agree therefore to chuse one person amongst them, who shall devote himself to this work, shall study the laws of their country, the rules of the proper behaviour of Englishmen, and the mind and will of their king: One who shall present their common allegiance to their sovereign, in frequent addresses sent to England, and shall spend a hour or two every week, in setting before them what honours they owe to the king of England, what are the blessings of their native home, what are their duties in a foreign land, what dangers they are exposed to among the heathen Chinese, and how they may best avoid them; what are the enjoyments they expect at their return, and the best methods of preparation for it. This man accepts the office, and by a solemn vow of allegiance to the king, and faithfulness to his countrymen in this trust, he enters upon his office.
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4t A CHRiernAK chitrch.
Besides this, once in a roontb, suppose ihey meet together,
tocording to an appointment of their prince, to eat a morsel of
bread, and drink a glass of wine together, in memory of some
great benefit ivhicli the whole nation of England received by a
difficult and bloody enterprize of the ktng^s son, when in former
years, he took a Toyage nom England to China ; and they keep
up this feasi in honour to his name, wherdn the provisions, after
a short speech, are distributed to every member of the society, by
the person whom they have appointed to instruct them in Einglish
aflSurs. Now because this man spends a great part of his time
in letters, or dispatches to England, and in the study of English
affairs, that he may the better entertain the assembly of his
brethren at their solemn weekly meetings, the community agree
to release him from the secular businesses of life, and join their
liberality to maintain him with honour. But here let it be oh*
served, that though they pay so much respect to the person whom
they chuse to be their instructor, and to go before them in the
lionours due to their king, yet they do not entrust him to invent
any new ceremony to testify their allegiance, nor to impose on
them any new law or custom, but what he can find prescribed
among the laws of their nation, and appointments of the king, or
of his ambassadors to China. In these matters indeed, he may
require obedience in the name of ttieir king ; b ut in all other
things he must act according to the agreement or opinion of the
society ; which must be testified by the vote of the m^jor part.
Among this community, some happen to be aged, or sick, or
disabled for work ; or they are fallen into poverty, and their
circumstances are sunk in the world, notwithstanding their dili-
gence and labour: These are not capable of maintaining them-
selves ;t he society therefore chearfully contribute toward their
support : And they entrust two or three persons with thi» money ^
and desire them to take care that tlie table of the poor be ^sup-
pfied. They entrust also with these persons what money^they
collect for the honourable ramntenance of their teacher; and
desire them to take Care, that every thing necessary toward their
weekly meetings at a certain time, and at a convenient place, be
provided at their public charge. They go on in tliis manner with
much comfort and mutual assistance, in every thing that relates -
to their welfare in a foreign land ; and rejoice in their hope to
meet one day in England. And as they are ever adding to tlieir
society by admitting new members, upon their credible profession
and appearance to be true Britons, in the room of such as are
yearly called home ; so if any among them prove to be false and
inhincere, and are guilty of crimes highly disgraceful to their pro-
fession of b eing natives of England, and their allegiance to their
king, they have no other punishment for them besides tliat they
are cut off from the society, and forbid to enjoy the privileges
thereof any longer.
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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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Besides this, once in a month, suppose they meet together, according to an appointment of their prince, to eat a morsel of bread, and drink a glass of wine together, in memory of some great benefit which the whole nation of England received by a difficult and bloody enterprize of the king’s son, when in former years, he took a voyage from England to China; and they keep up this feast in honour to his name, wherein the provisions, after a short speech, are distributed to every member of the society, by the person whom they have appointed to instruct them in English affairs. Now because this man spends a great part of his time in letters, or dispatches to England, and in the study of English affairs, that he may the better entertain the assembly of his brethren at their solemn weekly meetings, the community agree to release him from the secular businesses of life, and join their liberality to maintain him with honour. But here let it be observed, that though they pay so much respect to the person whom they chuse to be their instructor, and to go before them in the honours due to their king, yet they do not entrust him to invent any new ceremony to testify their allegiance, nor to impose on them any new law or custom, but what he can find prescribed among the laws of their nation, and appointments of the king, or of his ambassadors to China. In these matters indeed, he may require obedience in the name of their king; but in all other things he must act according to the agreement or opinion of the society; which must be testified by the vote of the major part.
Among this community, some happen to be aged, or sick, or disabled for work; or they are fallen into poverty, and their circumstances are sunk in the world, notwithstanding their diligence and labour: These are not capable of maintaining themselves; the society therefore cheerfully contribute toward their support: And they entrust two or three persons with this money, and desire them to take care that the table of the poor be supplied. They entrust also with these persons what money they collect for the honourable maintenance of their teacher; and desire them to take care, that every thing necessary toward their weekly meetings at a certain time, and at a convenient place, be provided at their public charge. They go on in this manner with much comfort and mutual assistance, in every thing that relates to their welfare in a foreign land; and rejoice in their hope to meet one day in England. And as they are ever adding to their society by admitting new members, upon their credible profession and appearance to be true Britons, in the room of such as are yearly called home; so if any among them prove to be false and insincere, and are guilty of crimes highly disgraceful to their profession of being natives of England, and their allegiance to their king, they have no other punishment for them besides that they are cut off from the society, and forbid to enjoy the privileges thereof any longer.
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SECTION VII. iS
Now it is so verv easy to apply these transactions of Eng^*
Gahmen in China to the affiiirsof a christian church, that I harcQy
need display the parallel. Christians profess to be natives of
heaven, to be born from above : They sojourn for a season in
the world as in a foreign land, till their Father and King summon
them home. They speak the language of the gospel, or of the
kingdom of heaven, and understand it; and they know each
other hereby : They agree to meet together to worship their king^
and pay mllegiaiice to him ; to learn more of his will, and week,
his favour. The day of their solemn assemblies is the day of
the resurrection of Chrisf, the Son of God, and their Lord.
When they do special honours to him^ they eat bread and drink
wine, to solemnize the memory of their deliverance from sin atad
hell, when he was sent into the world to die for them. Then, by
calling away their hearts from this world, and conversing about
heavenly things, they are continually preparing for their return
home. They chuse one or more teadiers, pastors, or bislM^)s,
to instruct them in their duty, and to otfcr up their common ad-
dresses to G od, in the name of Christ ; to put tliem in mind of
the things of (icaven, and to walk before them in exemplary
holineas. They chuse deacons to relieve the poor, out of their
public liberality, as well as to take care that their pastors or
teachers be maintained. They receive in new members who are
worthy, ui>on thoir profession ; and they cast out those tbat'are
dishonourable. Tliey walk onward in this way toward the hea-
venly state ; and wait the summons from on high, to call them
tliitlier by death and tiic resurrection.
Sect. VII. — The several Advantages of such a Churchy or
Lhr'ntian Society.
So natural a scheme of social rclij^ou as this, docs not need
loni^ and express forms of institiKion, after the great doctrines afid
duties of the christian failli and life are plainly revealed and re-
ceived. All t hat is found in the New Testament relating" to
cfarifrtiau cliurches, so liapnily corresponds with these dictates of
the li^ht of nature, and tlie aHairs of iiic civil life, that it has
made the^e rules much more plain, an<l easy, aiul practicable^
tlian those of the Jewish religion, or perhaps of any other reli-
gion, that pretends to di\iue revelation. This scheme is built on
tiiL* eternal reasons and relations of things, as well as the word of
G^<l. The particular positive prescriptions relating to christian
ciiun lies are but few, while the general duties of christian fel-
lovviililp are such as the light of nature and rtfason seem to dic-
tate to all societies whatsoever. It is the evil mixture of the
iivrrdlcss and fanciful inventions of men, together with the plain
autl common dictates of nature and scripture, and (he im])ositions
vi' (liesc inventions on conscience, which halh done so much in-
jury to C hristianity, defaced its beauty, and tarnished its honours.
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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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SECTION VII.
Now it is so very easy to apply these transactions of Englishmen in China to the affairs of a christian church, that I hardly need display the parallel. Christians profess to be natives of heaven, to be born from above: They sojourn for a season in the world as in a foreign land, till their Father and King summon them home. They speak the language of the gospel, or of the kingdom of heaven, and understand it; and they know each other hereby: They agree to meet together to worship their king, and pay allegiance to him; to learn more of his will, and seek his favour. The day of their solemn assemblies is the day of the resurrection of Christ, the Son of God, and their Lord. When they do special honours to him, they eat bread and drink wine, to solemnize the memory of their deliverance from sin and hell, when he was sent into the world to die for them. Then, by calling away their hearts from this world, and conversing about heavenly things, they are continually preparing for their return home. They chuse one or more teachers, pastors, or bishops, to instruct them in their duty, and to offer up their common addresses to God, in the name of Christ; to put them in mind of the things of heaven, and to walk before them in exemplary holiness. They chuse deacons to relieve the poor, out of their public liberality, as well as to take care that their pastors or teachers be maintained. They receive in new members who are worthy, upon their profession; and they cast out those that are dishonourable. They walk onward in this way toward the heavenly state; and wait the summons from on high, to call them thither by death and the resurrection.
Sect. VII.—The several Advantages of such a Church, or Christian Society.
So natural a scheme of social religion as this, does not need long and express forms of institution, after the great doctrines and duties of the christian faith and life are plainly revealed and received. All that is found in the New Testament relating to christian churches, so happily corresponds with these dictates of the light of nature, and the affairs of the civil life, that it has made these rules much more plain, and easy, and practicable, than those of the Jewish religion, or perhaps of any other religion, that pretends to divine revelation. This scheme is built on the eternal reasons and relations of things, as well as the word of God. The particular positive prescriptions relating to christian churches are but few, while the general duties of christian fellowship are such as the light of nature and reason seem to dictate to all societies whatsoever. It is the evil mixture of the needless and fanciful inventions of men, together with the plain and common dictates of nature and scripture, and the impositions of these inventions on conscience, which hath done so much injury to Christianity, defaced its beauty, and tarnished its honours.
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^1 A CHRISTIAN CHURCH.
, II. This •clieme is perfectly coosistcnt with etery form and
kind of civil i^overnmeut, wlietlier it be a kingdom) a tenatc^ or
It republic. As it d oes not roinglc itself with the interests of this
' world, nor assume to itself any civil or coercive power, so it caii
make no head against the governors of the country ; f or its
power is of anotlier kind, and reaches but to one single society of
christians : Nor are they combined by any law of Christ, in sucb
united multitudes, under one common visible head, as to make
themselves dangerous to any state. Wlmtsoever hath been done
in the world by men professing Christianity, in a way of resistance
to lawful governors, or rebellions against them, hath never been
done by tiiem as churches of Christ formed upon the model I
have laid down.
III. This form of a christian chnrchallows to all its mem*
bers the most perfect liberty of men and christians. It is incon-
sistent with persecution for conscience sake ; f or it leaves all civil
rewards and preferments, penalties and punishments, to king-
doms, and states, and tlie governors of this world. It pretends
to no power over conscience, to compel men to obedience ; no
prisons, no axes, fire, nor sword. It gives its ministers power
and anthority to command nothing but what is found in the bible :
All other things must be determined by the consent of the people,
who are supposed to be led by common prudence, by the neces-
sary reason of things, and by a vote of the major part of the
society. Bat if in any of these things, particular persons, after all
proper enquiries, cannot agree with the major part, they may
make their remonstrances, and be dismissed, if they cannot con-
tinnc there with tolerable satisfaction ; or they may withdraw to
another congregation, if they are aggrieved, and the society
refuse to dismiss them. I confess, those christians who differ
from the major part of the congregation should seriously examine
themselves, whether their disagreement doth not arise from any
pique, or prejudice, or worldly interest, or humour, or obstinate
self-will ; and, in some particulars, tliey'shonld deny themselves,
rather then divide themselves, from a society whose communion
they have long enjoyed : More especially, they should take heed
of this in the country, where they have not convcniency of hold-
ing communion with other christian societies. And even where
they have such opportunities and conveniences, persons should
not indulge a fickle humour, nor run wandering about from place
to place, and fluttering from one church to another, upon every
little difference. But after all, it must be acknowledged, there
may be several just and reasonable grounds for particular chris-
tians to s eparate from a society, from which they differ in Momc
sentiments or transactions, though they still continue to acknow-
ledge them to be a true church of Christ. 8uch a liberty as this
must be still niaintained ; f or christian churches must have all
voluntary members, and not be turned into prisons.
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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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II. This scheme is perfectly consistent with every form and kind of civil government, whether it be a kingdom, a senate, or a republic. As it does not mingle itself with the interests of this world, nor assume to itself any civil or coercive power, so it can make no head against the governors of the country; for its power is of another kind, and reaches but to one single society of christians: Nor are they combined by any law of Christ, in such united multitudes, under one common visible head, as to make themselves dangerous to any state. Whatsoever hath been done in the world by men professing Christianity, in a way of resistance to lawful governors, or rebellions against them, hath never been done by them as churches of Christ formed upon the model I have laid down.
III. This form of a christian church allows to all its members the most perfect liberty of men and christians. It is inconsistent with persecution for conscience sake; for it leaves all civil rewards and preferments, penalties and punishments, to kingdoms, and states, and the governors of this world. It pretends to no power over conscience, to compel men to obedience; no prisons, no axes, fire, nor sword. It gives its ministers power and authority to command nothing but what is found in the bible: All other things must be determined by the consent of the people, who are supposed to be led by common prudence, by the necessary reason of things, and by a vote of the major part of the society. But if in any of these things, particular persons, after all proper enquiries, cannot agree with the major part, they may make their remonstrances, and be dismissed, if they cannot continue there with tolerable satisfaction; or they may withdraw to another congregation, if they are aggrieved, and the society refuse to dismiss them. I confess, those christians who differ from the major part of the congregation should seriously examine themselves, whether their disagreement doth not arise from any pique, or prejudice, or worldly interest, or humour, or obstinate self-will; and, in some particulars, they should deny themselves, rather then divide themselves, from a society whose communion they have long enjoyed: More especially, they should take heed of this in the country, where they have not conveniency of holding communion with other christian societies. And even where they have such opportunities and conveniences, persons should not indulge a sickle humour, nor run wandering about from place to place, and fluttering from one church to another, upon every little difference. But after all, it must be acknowledged, there may be several just and reasonable grounds for particular christians to separate from a society, from which they differ in some sentiments or transactions, though they still continue to acknowledge them to be a true church of Christ. Such a liberty as this must be still maintained; for christian churches must have all voluntary members, and not be turned into prisons.
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8£CTI0N VII. 4a
If any person sins so grossly against the plain rules of the
gospel, or the laws of God or Christ, as to appear to reoouuoe
the cliaracters of a christian, the ciiiirch hath power only to re-»
nounce such a person, and disclaim all christian fellowship with
him, and turn him into the world, whicli is the kingdom of Satan,
till ho repent : But they have no authority to hurt his life or
limbs ; to touch a hair of his head, nor a penny of his money, by
way of punishment.
IV. By such sort of churches as these, Christianity is more
easily maintained in single and secret assemblies, if the powers
of this world favour them not; for there is no need of large
multitudes assembling together tor any ordinances of worship, or
for discipline ; no need of any such public appearances or trans-
actions, as. may give any unnecessary umbrage or suspicion to
persecuting eneniits : There is no need of couucils and synods of
ministers of distant cities, to meet tojc^ether to make laws for the
church, or to rectify disorders there : Nor is there any need to
tra'vel over large countii^s or dioceses, to felch arigiitlul ordinatioH'
of a minister for any church : much less to take a journey to
Rome, if all the ministers in a nation were dead, or departed
from the faith. If the whole socictv, ^hich was wont to meet
together, cannot do it u nder a persecuting prince, for tear of ex-
posing themselves to public injury, they may assemble in smaller
parties, and their preachers may teach, and pray, and administer
ail ordinances among tlicm, as it was often done in the primitive
times, maintaining tiieir cliristian feitowsbip by ^'cret meetings :
and they may all he called little churches, in the house. By such
single congregations, larij^cr or smaller, was the whole church of
Christ in the world continued and increased, the flrst two or three
hundred years, whensoever the powers of this world took it into
tlieir heads to persecute and destroy the professors of the christiaa
fsidi.
Perhaps it may be objected here, would it not be a much
more substiuitial and powerful way of maintaining chri<)tian
cliurches, if thcac single congregations, by virtue of their minis<*
tcrs or cldera, were combined together in some sacred bond of
union, that might make a considerable body of people under such
heads or leaders, or under one supreme head, who might better
defeud them against the invasion of their rites by any secular
powers or persecuting princes ?
To this I answer, that churches of Christ considered as
such, have no secular power in themselves, nor authority to make
any efibrts against secnlar jmwers: But when men become chris-
tians, or members of chnrche> , t hey do not divest themselves of
any secular or rivil rights or powers which they had before : And
tiKTefore when natural or civil liberties are unj\ksUy atvA cvwftWj
luyaded hy any of the wea of this world, tUej by l\ie\«L\s^ olt
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| 635
| 640.8
| 1,239.84
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
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 VII.
If any person sins so grossly against the plain rules of the gospel, or the laws of God or Christ, as to appear to renounce the characters of a christian, the church hath power only to renounce such a person, and disclaim all christian fellowship with him, and turn him into the world, which is the kingdom of Satan, till he repent: But they have no authority to hurt his life or limbs; to touch a hair of his head, nor a penny of his money, by way of punishment.
IV. By such sort of churches as these, Christianity is more easily maintained in single and secret assemblies, if the powers of this world favour them not; for there is no need of large multitudes assembling together for any ordinances of worship, or for discipline; no need of any such public appearances or transactions, as may give any unnecessary umbrage or suspicion to persecuting enemies: There is no need of councils and synods of ministers of distant cities, to meet together to make laws for the church, or to rectify disorders there: Nor is there any need to travel over large counties or dioceses, to fetch a rightful ordination of a minister for any church: much less to take a journey to Rome, if all the ministers in a nation were dead, or departed from the faith. If the whole society, which was wont to meet together, cannot do it under a persecuting prince, for fear of exposing themselves to public injury, they may assemble in smaller parties, and their preachers may teach, and pray, and administer all ordinances among them, as it was often done in the primitive times, maintaining their christian fellowship by secret meetings: and they may all be called little churches, in the house. By such single congregations, larger or smaller, was the whole church of Christ in the world continued and increased, the first two or three hundred years, whensoever the powers of this world took it into their heads to persecute and destroy the professors of the christian faith.
Perhaps it may be objected here, would it not be a much more substantial and powerful way of maintaining christian churches, if these single congregations, by virtue of their ministers or elders, were combined together in some sacred bond of union, that might make a considerable body of people under such heads or leaders, or under one supreme head, who might better defend them against the invasion of their rites by any secular powers or persecuting princes?
To this I answer, that churches of Christ considered as such, have no secular power in themselves, nor authority to make any efforts against secular powers: But when men become christians, or members of churches, they do not divest themselves of any secular or civil rights or powers which they had before: And therefore when natural or civil liberties are unjustly and cruelly invaded by any of the men of this world, they by the laws of
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45 2 CHRISTIAN CBtfltCH.
Batore hate a just right, as men, to defend themteKes ; and no
eocletta&tical combinations can give them any furtlier right or
power than what they have as men : And this belongs to them
itill, whatsoever religion they profess, whether natural or re-
"vealed, wliether pagan, mohemetan, or christian. A professor
af every religion has a right to be prc^tected by the government
as long as he maintains his allegiance to the governors, and does
DO injury to the state. But if governors will not protect him,
but will give him, up to the fury of persecutors, he has certainly
ft civil right to defend himself and his friends against all assaults
and injuries.
V. Miscarriages in the government, or conduct of such a
duurch as I have described, are less dangerous to Christianity ;
because they afibct but one single congregation, they reach but to
one society. Those ecclesiastical governments which include
fast numbers and nbultitudes combined under one or more spin*
tual heads or rulers, if there be any misrule and confusion brought
in among them, it involves multitudes in the mischief of it, a nd
sometimes, shakes or destroys whole nations. But if a govern-*
ment which is included within one single congregation be never
ao mudi divided by contentions, and fall into tlie greatest confu«>
sions, the mischief is not of so large an extent, nor can it have
80 fatal and dreadful consequences. If the congregation itself
should be actually dissolved by these constitutions, the particular
members of it may depart and join themselves to otlier congre-
gations within their reach or neighbourhood, who are nearest of
their own opinion, and walk with them in a religious and peaceful
fellowship, which they could not well do before, because of such
different opinions and divided spirits.
VI. Such single societies or churches so constituted are
most happily suited to maintain and carry on the great purposes,
and designs of the gospel, for the conversion of smners, and the
edification of true christians. Of tins matter see the learned
Doctor Owen's Enquiry into the Original of Churches, chapter
vi. page 119. See also Sermons at Berry-street, sermon xlix.
Upon the whole, whensoever it shall appear that any other form
of a christian church is more happily suited to the edification and
peace of christians, to the preservation of christian liberty, and
to secure the spiritual honours which belong to Christ in hia
churches, and at the same time appears to have more countenance
from the New Testament than this, I shall be glad to relinquish
this set of sentiments, and with pleasure exchange it for a better.
That is certainly the best form of a christian church, whereby
truth, peace, and holiness may be most happily promoted and
secured.
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D:20240625100741Z
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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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nature have a just right, as men, to defend themselves; and no ecclesiastical combinations can give them any further right or power than what they have as men: And this belongs to them still, whatsoever religion they profess, whether natural or revealed, whether pagan, mohemetan, or Christian. A professor of every religion has a right to be protected by the government as long as he maintains his allegiance to the governors, and does no injury to the state. But if governors will not protect him, but will give him up to the fury of persecutors, he has certainly a civil right to defend himself and his friends against all assaults and injuries.
V. Miscarriages in the government, or conduct of such a church as I have described, are less dangerous to Christianity; because they affect but one single congregation, they reach but to one society. Those ecclesiastical governments which include vast numbers and multitudes combined under one or more spiritual heads or rulers, if there be any misrule and confusion brought in among them, it involves multitudes in the mischief of it, and sometimes, shakes or destroys whole nations. But if a government which is included within one single congregation be never so much divided by contentions, and fall into the greatest confusions, the mischief is not of so large an extent, nor can it have so fatal and dreadful consequences. If the congregation itself should be actually dissolved by these constitutions, the particular members of it may depart and join themselves to other congregations within their reach or neighbourhood, who are nearest of their own opinion, and walk with them in a religious and peaceful fellowship, which they could not well do before, because of such different opinions and divided spirits.
VI. Such single societies or churches so constituted are most happily suited to maintain and carry on the great purposes, and designs of the gospel, for the conversion of sinners, and the edification of true Christians. Of this matter see the learned Doctor Owen's Enquiry into the Original of Churches, chapter vi. page 119. See also Sermons at Berry-street, sermon xlix. Upon the whole, whensoever it shall appear that any other form of a christian church is more happily suited to the edification and peace of christians, to the preservation of christian liberty, and to secure the spiritual honours which belong to Christ in his churches, and at the same time appears to have more countenance from the New Testament than this, I shall be glad to relinquish this set of sentiments, and with pleasure exchange it for a better. That is certainly the best form of a christian church, whereby truth, peace, and holiness may be most happily promoted and secured.
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SECTION Tin. 47
ECT. VIII. — Of the Power of Churches to ^ppaini Hdy
Things or Actions.
Question. — Whether a christian church may not appoint or
etermiQe circumstances and ceremonies of worship and order,
rhich arc left undetermined in the New Testament, and require
lem to be observed ?
Anszoer. — ^In the primitive churches there were extraordi-
iry g^ifls and powers communicated to them : There were
wstlesj evangelists^ and inspired leaders and guides ; b ut since
ese extraorduiary gifts and powers are ceased, reason and scrip-
re are our only rules. It is upon this foot every christian
arch, or every single society of christians, receiving one another
the Lordy as St. Paul speaks, Rom. xvi. 2. that is, agreeing
worship and walk together according to the faith and order of
e gospel, when it is furnished with its proper of&oers, that is, a
(hop, or bishops and deacons is t he highest ecclesiastical power
It I know of in this world, which has plain evidence and sup*
rt ID the word of God, or the necessary reason of things.
et I c annot find that either the light of reason or scripture has
ven such a church, or its officers, any authority to invent and
e, to appoint and command new ceremonies of divine worship
any case : Nor has it a right to impose on the consciences of
m any such self-invented modes or circumstances of worship,
as to make them holy things, or to oblige any single christian
comply therewith. But to speak a little more particularly to
is m atter. We must distinguish between the religious cere-
Miies of worship, and the mere natural circumstances of the
rformance of it.
Natural circumstances arc such as are necessary, er at least
fbly expedient, fur the performance of acts of worship, consi-
red merely as natural actions, and abstracted from their religi-
s d esign. Such are time, place, habit, gesture, &c. for no
tural action can be put forth but it must be in some time, or
some place, in some posture of body : nor can any transaction
[mblic society be conveniently performed without some sort of
rments, without a commodious ))lace and seasonable hours for
embling : These in their own nature are properly no parts of
rship or religion, but circumstances belons^ing to those actions
isidered merely as natural, and as the actions of natural and
iable creatures. Among these natural circumstances of actions
locial worship, some arc necessary to be determined one certain
y, and others are not so. The circumstances necessary to be
termined one certain way, are the time and place, the Ian-
age, and something of the maimer or order of the religious
ions, &c.
Now where these are not determined by God lV\mst\t, W, \%
lated they mu9t be determiaed by every worsU\p\nng ^ocv^V'^
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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
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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 VIII.
Of the Power of Churches to appoint Holy Things or Actions.
Question.—Whether a christian church may not appoint or determine circumstances and ceremonies of worship and order, which are left undetermined in the New Testament, and require them to be observed?
Answer.—In the primitive churches there were extraordinary gifts and powers communicated to them: There were postles, evangelists, and inspired leaders and guides; but since these extraordinary gifts and powers are ceased, reason and scripture are our only rules. It is upon this foot every christian church, or every single society of Christians, receiving one another the Lord, as St. Paul speaks, Rom. xvi. 2. that is, agreeing worship and walk together according to the faith and order of the gospel, when it is furnished with its proper officers, that is, a shop, or bishops and deacons is the highest ecclesiastical power at I know of in this world, which has plain evidence and support in the word of God, or the necessary reason of things. But I cannot find that either the light of reason or scripture has even such a church, or its officers, any authority to invent and use, to appoint and command new ceremonies of divine worship any case: Nor has it a right to impose on the consciences of any such self-invented modes or circumstances of worship, as to make them holy things, or to oblige any single christian comply therewith. But to speak a little more particularly to is matter. We must distinguish between the religious ceremonies of worship, and the mere natural circumstances of the performance of it.
Natural circumstances are such as are necessary, or at least highly expedient, for the performance of acts of worship, considered merely as natural actions, and abstracted from their religious design. Such are time, place, habit, gesture, &c. for no natural action can be put forth but it must be in some time, or some place, in some posture of body: nor can any transaction public society be conveniently performed without some sort of movements, without a commodious place and seasonable hours for embling: These in their own nature are properly no parts of worship or religion, but circumstances belonging to those actions considered merely as natural, and as the actions of natural and invisible creatures. Among these natural circumstances of actions social worship, some are necessary to be determined one certain way, and others are not so. The circumstances necessary to be determined one certain way, are the time and place, the language, and something of the manner or order of the religious actions, &c.
Now where these are not determined by God himself, it is intended they must be determined by every worshipping society
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IB A CHRISTIAN CHVUCR.
fbr tbemsdyet ; f or they must a^ee what hour to meet togethc
libat place to meet in, what lan^age^ shall be used in the wo
diip, whether they shall b^u or end the worship with the Lord
supper, or with a psalm or song, who shall minister in ho
things ; whether there shall be any responses of tiie cojigreg
tiou to the words of him tiiat officiates in prayer, or whether am^
shall be pronounced aloud, or whether a silent assent be suificiei
Where God hath not determined these things, I d o not find tfa
he hath ever given authority to any person to determine these f
cither persons, or any society of men to determine them for oth>
societies ; b ut they must be determined by an agreement or tc
of every society for itself. As in several of these things the
must be a concurrence or agreement to make any solemn ai
constant meetings and transactions of a civil society, peaceful ai
useful, regular and orderly, so are the same things needful to
agreed upon in a christian church to render the worship of eve
single society practicable and edifying, harmonious, agreeab!
and decent.
And since these things are necessary to be determined o
way, if some few persons in the society will not consent to t
agreement of the major part of them, they must depart and jc
themselves to some other society which is more for their conv
niency. Such are tlie various tempers, engagements, sentimen
inclinations and conveniences of diflTerent persons, that the
would be a great bar put upon the frequent meetings of any lar
society for any civil or religious purposes, if they must not. mc
and transact any affairs till every single person bo perfect
pleased. If therefore the minor part cannot, or will not consc
to what the bulk of the society agree upon, here is no impositi
upon tlieir consciences, while they are allowed to join themsoh
with other societies, civil or relig^ious, where these necessary a
disputed circumstauccs are agreed aud pr<ictised more accordii
to their mind.
The circumstances which are not necessary to be determin
one way, arc the postures or gestures of the body, the garmen
of the preacher, or of him that prays, of sin°;ers or hearers, &
and these every person may determine for himself : Some m
have a blue garment, while oihers have red or brown, black
white ; some may wear a long coat, others a short one ; aoi
may stand in prayer, others kneel if they will ; some may chu
to stand in singing or preaching, while others may dmse to sit
the same society. I must confess there scemn to be something
a natural decency in the uniformity of some of these circut
* Always exceptinf; those primitive times, wh^n varioui UofEua^i wera n
as ftn extraordinary corlirmatioo of the gospel cf Christ. But in ordiu
seasons of worship the esaeinkly must know eiid agree bcfurebaod, that it ■
be pci firmed iji • laoguage which they ooderstaod.
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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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for themselves; for they must agree what hour to meet together what place to meet in, what language* shall be used in the worship, whether they shall begin or end the worship with the Lord supper, or with a psalm or song, who shall minister in holy things; whether there shall be any responses of the congregation to the words of him that officiates in prayer, or whether ample shall be pronounced aloud, or whether a silent assent be sufficient. Where God hath not determined these things, I do not find that he hath ever given authority to any person to determine these for other persons, or any society of men to determine them for other societies; but they must be determined by an agreement or voice of every society for itself. As in several of these things the must be a concurrence or agreement to make any solemn and constant meetings and transactions of a civil society, peaceful and useful, regular and orderly, so are the same things needful to agreed upon in a christian church to render the worship of every single society practicable and edifying, harmonious, agreeable and decent.
And since these things are necessary to be determined one way, if some few persons in the society will not consent to the agreement of the major part of them, they must depart and join themselves to some other society which is more for their convenience. Such are the various tempers, engagements, sentiments inclinations and conveniences of different persons, that they would be a great bar put upon the frequent meetings of any large society for any civil or religious purposes, if they must not meet and transact any affairs till every single person be perfectly pleased. If therefore the minor part cannot, or will not consent to what the bulk of the society agree upon, here is no imposition upon their consciences, while they are allowed to join themselves with other societies, civil or religious, where these necessary and disputed circumstances are agreed and practised more accordi-
to their mind.
The circumstances which are not necessary to be determining one way, are the postures or gestures of the body, the garment of the preacher, or of him that prays, of singers or hearers, and these every person may determine for himself: Some may have a blue garment, while others have red or brown, black or white; some may wear a long coat, others a short one; some may stand in prayer, others kneel if they will; some may chuse to stand in singing or preaching, while others may chuse to sit in the same society. I must confess there seems to be something a natural decency in the uniformity of some of these circuits.
* Always excepting those primitive times, when various languages were used as an extraordinary confirmation of the gospel of Christ. But in ordinary seasons of worship the assembly must know and agree beforehand, that it be performed in a language which they understand.
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SECTION VIIL 49
ittDccs, cspcrially that of gesture, in one and the same congre-
gation, in s ome particular parts of worshipi as standing in prayer,
&c. but no such necessity of such a uniformity as to give power
to soy person or society to determine for every single worship-
per, and oblif^ him to obey. If any whole church, or a multi-
tide of churches in a nation will chuse to agree in any partioular
fnctice, it is well ; or if they can persuade every ])crson to con-
KDt to the same : But if some persons will presume to deter-
line all these circumstances one way, and will impoife them u|x>n
(heir feliow-christians by a pretended autliority, tboy go beyond
the bounds that either the liglit of nature or scripture allows, and
iMime such a power over the consciences of men as I cannot
iid tlie chapter and verse where it was given them ; f or these
mimstances being left indifferent in themselves, the nature of
tings, and in scripture, they are not necessary to be determined
tte way for a whole society, and much less should all this so-
ciety be o bliged in conscience to comply with such an imposition.
Having given such an account of the natural circumstances
4 sodal worship, let us enquire what are religious ceremonies.
Religious ceremonies are either real actions, or modes and
CRomstances of action by which some special honour is designed
to b e paid to God, and therefore Gkxl alone can institute them,
vho alone can determine what shall be honourable to himself.
These have generally a signification of something inward and
■virible annexed to them : But whether we can learn what tliey
jgnify or uo, still there is a holiness and a necessity placed in
Mn by the divine appointment ; and therefore man cannot ap-
psiotthem, nor add to them, because he cannot put holiness into
uif thing, nor make any thing holy or sinful, which God has not
asiie so. Some of these religious ceremonies are real actions,
nd entirely divine institutions of sacred appointments of ser-
net, which are in no wise necessary to natural actions, nor should
t%tr have been practised, if God had not positively enjoined
ihem : Others in their abstracted nature antecedent to the divine
tOfDRisnd, were but mere natural circumstances of action ; yet
vim thus determined particularly by God, they become as it
vcre parts of our religion, and our worship.
Circumcimtij offering of sacrifices^ slaying and eating the
■f
)twver, burnijtg of incense, lighting the lampSf sprinkling of
Li
Mwrf, divers uaJnngs^ the use of the instruments or music in the
^impley he. seem to be the first sort, viz. such real relio^ious ac-
tioni snd ceremonies of pure divine institution, as were by divine
■
i
>;*poiDtment imposed upon the ancient church. Others are of
I
.V
the K Gond soii, among which may be reckoned the places or
*pot« of ground, perhaps where tlie tabernacle and temple stood,
.-■Jb
Iheholy times, such as sabbath, new moons^ and other festivals,
Iheittbe or vesture of the priests who ofSciate, &c. . These were
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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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SECTION VIII.
stances, especially that of gesture, in one and the same congregation, in some particular parts of worship, as standing in prayer, &c. but no such necessity of such a uniformity as to give power to any person or society to determine for every single worshipping, and oblige him to obey. If any whole church, or a multitude of churches in a nation will chuse to agree in any particular practice, it is well; or if they can persuade every person to consent to the same: But if some persons will presume to determine all these circumstances one way, and will impose them upon their fellow-christians by a pretended authority, they go beyond the bounds that either the light of nature or scripture allows, and assume such a power over the consciences of men as I cannot find the chapter and verse where it was given them; for these circumstances being left indifferent in themselves, the nature of things, and in scripture, they are not necessary to be determined one way for a whole society, and much less should all this society be obliged in conscience to comply with such an imposition.
Having given such an account of the natural circumstances of social worship, let us enquire what are religious ceremonies.
Religious ceremonies are either real actions, or modes and circumstances of action by which some special honour is designed to be paid to God, and therefore God alone can institute them, who alone can determine what shall be honourable to himself. These have generally a signification of something inward and invisible annexed to them: But whether we can learn what they ignify or no, still there is a holiness and a necessity placed in them by the divine appointment; and therefore man cannot appoint them, nor add to them, because he cannot put holiness into anything, nor make any thing holy or sinful, which God has not made so. Some of these religious ceremonies are real actions, and entirely divine institutions of sacred appointments of service, which are in no wise necessary to natural actions, nor should ever have been practised, if God had not positively enjoined them: Others in their abstracted nature antecedent to the divine command, were but mere natural circumstances of action; yet when thus determined particularly by God, they become as it were parts of our religion, and our worship.
Circumcision, offering of sacrifices, slaying and eating the passer, burning of incense, lighting the lamps, sprinkling of blood, divers washings, the use of the instruments of music in the temple, &c. seem to be the first sort, viz. such real religious actions and ceremonies of pure divine institution, as were by divine appointment imposed upon the ancient church. Others are of the second sort, among which may be reckoned the places or spots of ground, perhaps where the tabernacle and temple stood, the holy times, such as sabbaths, new moons, and other festivals, the attire or vesture of the priests who officiate, &c. These were
Vol. iv. D
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50 A CUniSTIAV CHURCH'.
but modes and circumstances of action made necessary to tl
Jewish Vforshippers, ordained to be holy, and converted into rd
gioUs ceremonies.
Under the New Testament the GeremoQi«8 distinct from n
tiiral refig^iouy whether real actioas or mere modes and circui
stances of action, are few and easy, suclir as- the fBHuhing in
water gnd baptism^ and eating bread and wine at the supper oft
Lordiio whicli we may add the observation of thejirzt day rf I
xoeek in mcmor]^ of our risen Saviour. Any of the circumstaM
or modes of action which belong to these religious rites, wU
are not determined by scripture, and are not necessary to be d
lermined mker way in order to social worship, must be left iadiffi
ent tO' every worshipper, according as his consci^ice or his oo
YciMency shall direct. I know not any text where God has gyti
any man, or set of men, any pow^p to impose on others.. S
these things happily set forth at large in Doctov Calamy'a exo
lent discourse, called" an ** Introductio» to the Second Part
Moderate Non-conformity ;'' of which I am informed, that H
Locke himself should say upon tlie perusal of it, t hat while I
protestant dissenters kept close to these principles, they Vfoi
sufficiently maintain their ground, and justify their separati
from any established national church, if that church shoi
assume an authority to impose things which ougfit to be left i
different
Surely the fourteenth chapter of the Romans Fays a fbi
dationfor this christian liberty, and forbids to impose on consciei
tlie observation of meats or days^ and in general all impositk
of this kind. The a]>ostle, wiiile he handles this subject, had
order to impose or forbid these practices on the Romans, ta win
he wrote. He leaves every man to use his own liberty in .
gospel, nor to be entangled with any fresh yokes of bondag
GaL V. 1. supposing always that the light of nature and coram
reason will keep all sober christians within the bounds of hum
d^ency, common prudence, and civility ; and that a preferei
be given to sudi modes, and gestures, and seasons, which set
to be patronized by tbe examples mentioned in scripture/
The custom also of the holiest and purest churches may hi
some influence to direct our practice, in such af&irs of small L
portance where we cannot find any other rule of determinati<
either from the li^lit of nature or scripture. Tbe a|)ostle Pi
seems ^o give tins advice to the Corinthians in the business
wearing tlie hair long or short ; 1 Cor. xi. 14, 15. For after
had offered some reason on one side from the mere light of natu
and decency, he adds, verse 16. that if any man seem to be cc
tentiousy that is, b e not satisfied with my arguments, aud pen
in contending about this matter, we have no such customs^ nor i
churches of God: That is, l et him be determined by the custi
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| 635.52
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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
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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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but modes and circumstances of action made necessary to the Jewish worshippers, ordained to be holy, and converted into religious ceremonies.
Under the New Testament the ceremonies distinct from natural religion, whether real actions or mere modes and circumstances of action, are few and easy, such as the washing with water and baptism, and eating bread and wine at the supper of the Lord, to which we may add the observation of the first day of the week in memory of our risen Saviour. Any of the circumstances or modes of action which belong to these religious rites, which are not determined by scripture, and are not necessary to be determined one way in order to social worship, must be left indifferent to every worshipper, according as his conscience or his convenience shall direct. I know not any text where God has given any man, or set of men, any power to impose on others. So these things happily set forth at large in Doctor Calamy's excellent discourse, called "Introduction to the Second Part Moderate Non-conformity;" of which I am informed, that Locke himself should say upon the perusal of it, that while the protestant dissenters kept close to these principles, they would sufficiently maintain their ground, and justify their separation from any established national church, if that church should assume an authority to impose things which ought to be left different.
Surely the fourteenth chapter of the Romans lays a foundation for this christian liberty, and forbids to impose on conscieness the observation of meats or days, and in general all impositions of this kind. The apostle, while he handles this subject, had no order to impose or forbid these practices on the Romans, to whom he wrote. He leaves every man to use his own liberty in his gospel, nor to be entangled with any fresh yokes of bondage. Gal. v. 1. supposing always that the light of nature and common reason will keep all sober Christians within the bounds of human decency, common prudence, and civility; and that a prefererer be given to such modes, and gestures, and seasons, which seem to be patronized by the examples mentioned in scripture."
The custom also of the holiest and purest churches may have some influence to direct our practice, in such affairs of small importance where we cannot find any other rule of determination either from the light of nature or scripture. The apostle Pp seems to give this advice to the Corinthians in the business of wearing the hair long or short; 1 Cor. xi. 14, 15. For after he had offered some reason on one side from the mere light of nature and decency, he adds, verse 16. that if any man seem to be contentious, that is, be not satisfied with my arguments, and persisted in contending about this matter, we have no such customs, nor the churches of God: That is, let him be determined by the custo-
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SECTION VUL 51
€f 119 the tpoatles, and of other chrUtian churches ; l et him not
dbti a tinralarity in tlungs of leu moment, nor give ottence to.
Ac genoruity of the most aerious and pious professors of the
■Be bith in such Uttle things as these are.
But if any man, or any society of men, shall assume so
to themselves, as to pretend a ditine anthority to confine
dimnches and christians to a most exquisite uniformity in
ff«y punctilio that relates to religion and circumstances of wor-*
iip,eTen in things whidi Clod has not appointed, they throw us
hot agun into a sort of Judaism, and make and impose new
jdues o f bondage ; they pretend to bind what Christ has made
ne, and seem to usurp his prerogative : A pretence to such
pirer appears to me to be the very spring and spirit of anti-
ctriitiamsm ; there is the foundation for papacy laid, tliough it
ks not arisen yet to an universal supremacy, to an infaUible
cUr, and a triple crown.
AB christians arc bound by the Xew Testament to worship
m God, even God the Father who dwells in heaven, in the name
tf o ne Mediator, Jesus Christ, by the aids or operations of one
^f, they are bound to be baptized into these names, and to ro«
aonlKT the death of Christ in the holy supper, to trust in the
(nmiises of tlie gospel, and to practise the precepts of it in an
isfiMin life of holiness. This is evident and certain, and per-
hpi this may be thought almost sufiicient to maintain the unity
if t he christian church. But still let it be obherved, that where
driitians are fallen into very different opinions in any important
Mtters of doctrine or duty, or wlierc their sentiments are so ex-
ftsroely divided, and perhaps contrary to each other in matters of
vonfaip and order, that they cannot agree and join in the same
kms and modes of divine service, or where they have not cha-
iftj e nough to bear witli each other^s differences in things of less
BMnent, they ought not to force themselves, nor to be forced into
mt sodety or cliurch ; b ut they should join themselves to such
^1 U nct societies as are nearest of their own mind ; f or their edi-
^1 k atioo in faith, holiness and love, is one great and chief end of
(brch-t'ellowship.
li Tliough the men of Israel were bound by law to jom thj^ee
\n imes a ytar to worship Uod who dwelt in the temple or taber-
i*| i Kle by t he apjiointed sacrifices of the passover, pentecost, &c.
#1
^A }Mtbey were not bound by any law of God to attend that syna-
J ^ ^ which was nearest to their own dwellinsr, where prayer
r^ « d pnise was performed, and instructions and exhortations
\\ El t o the people. Herein tiicy had, or they should have had,
} t ochuse tlieir fellow- worshippers and the synagogue where
^ wimkl worship, if they had any scruple upon their consd-
*B^ sbout tlie practice of that which was nearest to them. And
kiuDe liberty belongs to christians in every age and nation.
^•^
D 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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of us the apostles, and of other christian churches; let him not affect a singularity in things of less moment, nor give offence to the generality of the most serious and pious professors of the same faith in such little things as these are.
But if any man, or any society of men, shall assume so much to themselves, as to pretend a divine authority to confine other churches and christians to a most exquisite uniformity in every punctilio that relates to religion and circumstances of worship, even in things which God has not appointed, they throw us back again into a sort of Judaism, and make and impose new rites of bondage; they pretend to bind what Christ has made free, and seem to usurp his prerogative: A pretence to such power appears to me to be the very spring and spirit of anti-christianism; there is the foundation for papacy laid, though it has not arisen yet to an universal supremacy, to an infallible chair, and a triple crown.
All christians are bound by the New Testament to worship one God, even God the Father who dwells in heaven, in the name of one Mediator, Jesus Christ, by the aids or operations of one spirit, they are bound to be baptized into these names, and to remember the death of Christ in the holy supper, to trust in the promises of the gospel, and to practise the precepts of it in an uniform life of holiness. This is evident and certain, and perhaps this may be thought almost sufficient to maintain the unity of the christian church. But still let it be observed, that where christians are fallen into very different opinions in any important matters of doctrine or duty, or where their sentiments are so extremely divided, and perhaps contrary to each other in matters of worship and order, that they cannot agree and join in the same forms and modes of divine service, or where they have not charity enough to bear with each other's differences in things of less moment, they ought not to force themselves, nor to be forced into one society or church; but they should join themselves to such distinct societies as are nearest of their own mind; for their edification in faith, holiness and love, is one great and chief end of church-fellowship.
Though the men of Israel were bound by law to join three times a year to worship God who dwelt in the temple or tabernacle by the appointed sacrifices of the passover, pentecost, &c. yet they were not bound by any law of God to attend that synagogue which was nearest to their own dwelling, where prayer and praise was performed, and instructions and exhortations given to the people. Herein they had, or they should have had, liberty to chuse their fellow-worshippers and the synagogue where they would worship, if they had any scruple upon their consciences about the practice of that which was nearest to them. And the same liberty belongs to Christians in every age and nation.
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SS! A tHlttSTtAll CHtRCil<
To fohse ail christians into the same dnirdi» wbose underttalidU
ings and of^nions point different ways, and to bind them togetfMT
in an outward form of fellowship wHh thdr minds so mndi 9/^
^ided;is the way to increase their diflfiMrnoes, to kindUe their IM
with more fierceness, and awaken their wn)tti to a h inder degras^
till they grow mad against each other and rain the churolL It if
like tying Sampson's foxes together by the tail wUh firdrmttM
between them^ while thdr hea£ stand contrary ways, asid ikm
inclosing them all with a strong fence in one ftdd r There flMT^
will unavoidably snarl and rage agdnst one anotfMr ) A ef WHi
draw different ways, and diffuse their fire and wralli tSlthey Iriffi
bnrnt op the fidM, and destroyed a levdy hanreaL
THE
TERMS OF CHRISTIAN COMMUNION^
Humbly proposed to the Churches of Christy with an jttiemft
towards the Solution of Torimu Questions and Cas^ of Gm^
science^ arising from the Subject*
Question I. — What is Christian Communion ? And whai
are the general and agreed Terms of it 9
VyHRISTIAN communion in the sense of scripfaire, b
communion or fellowship which christians have with God $d
Father^ and our Lord Jesus Christy or with one another ; aM
both are j<nned together by t he apostle John ; 1 J ohn i< 8 . Tk*
which we have seen and heard declare we unto you, that ye oM
majf have fellowship^ or communion with us ; and truly onrj^
lowship is w ith the Father and with his Son Jesus Christ*
This communion or fellowship in the spiritual and invisiS
part of it consists in a participation dT the favour of God, S:
K' ritual benefits of Christ, and the invinble and everlaslEn
issingi of the gospel. But this is not our present subject
discourse. The visible feUowship or communion that christi^
have with each other, consists oiiefly in the participation of "ii
spiritual ordinances of the gospd, and mutual assistances for '^
good of each other.
<< The special ordinances of the gospel are chiefly these
baptism and the Lord^s-supper.** Baptism is an ordinance
pointed by Christ, for our entrance into the visible church ; ^
when once performed is never to be repeated. The LoraS*
supper is an ordinance appointed by Christ after we are enta^
into the church, for the assistance and increase of our faith ^
hope, our comfort and holiness ; and ought to be as often repeal
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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
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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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To force all Christians into the same church, whose understandings and opinions point different ways, and to bind them together in an outward form of fellowship with their minds so much divided, is the way to increase their differences, to kindle their fire with more fierceness, and awaken their wrath to a higher degree, till they grow mad against each other and ruin the church. It is like tying Sampson’s foxes together by the tail with firebrand between them, while their heads stand contrary ways, and then inclosing them all with a strong fence in one field: There they will unavoidably snarl and rage against one another; they will draw different ways, and diffuse their fire and wrath till they have burnt up the field, and destroyed a lovely harvest.
THE
TERMS OF CHRISTIAN COMMUNION,
Humbly proposed to the Churches of Christ, with an Attempt towards the Solution of various Questions and Cases of Coscience, arising from the Subject.
QUESTION I.—What is Christian Communion? And what are the general and agreed Terms of it?
CHRISTIAN communion in the sense of scripture, is the communion or fellowship which Christians have with God the Father, and our Lord Jesus Christ, or with one another; both are joined together by the apostle John; 1 John i. 8. The which we have seen and heard declare we unto you, that ye may have fellowship, or communion with us; and truly our fellowship is with the Father and with his Son Jesus Christ.
This communion or fellowship in the spiritual and invisible part of it consists in a participation of the favour of God, spiritual benefits of Christ, and the invisible and everlasting blessings of the gospel. But this is not our present subject discourse. The visible fellowship or communion that Christians have with each other, consists chiefly in the participation of spiritual ordinances of the gospel, and mutual assistances for good of each other.
“The special ordinances of the gospel are chiefly these to baptism and the Lord's-supper.” Baptism is an ordinance pointed by Christ, for our entrance into the visible church; when once performed is never to be repeated. The Lord's supper is an ordinance appointed by Christ after we are entered into the church, for the assistance and increase of our faith hope, our comfort and holiness; and ought to be as often repeat
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63
QUEfiTION I.
Mchrirtiaiu have proper o{Mportanity : It repretenU our cotntnu-
M with the Liord •letat Uhriit in his death, and the ben^ts
lAich are derived from it, s uch a« the pardon of sin through his
sorifioe of atonement, &c. and it r epresents also our communion
Ah one another in those benefits, orourjointpaitioipation thereof^
PBording to the apostle's description of it ; 1 Cor. x. 16, 17.
1« €up of MesMing which we bless, is it not the commumon of the
ked of C Ariel ? We are all partakers qf that one bread.
The other parts, privileges, or offices of christian commu-
ioB, shall be mentionea, when there is need of it, i n distinguish-
ig constant and occasional communion. Now among all the
irainancea of worslup it is in our partaking of these two, viz.
kftism and the Lor^S'Supper^ that specid christian communion
ttefly coDsista. But when we use the words christian coromu-
mi, we have most frequently a regard to the Lord^s-supper, be«
sue our oommonion with one another, and joint participation of
Is blesnnga of the gospel, is roost plainly represented thereby ;
aA bj the firequent repetition of it, o ur chriitian coromunion or
Uf fellowship u maintained in a more explicit and honourable
turner. Having considered briefly the nature of christian com-
■■ion, we most enquire now into the general terms of it
Ai in order to hold an inward and spiritual communion
liih Christ and his people, we roust be sincere believers, or real
Aihdsns ; so every person seeking visible communion with the
AimA
Asdi of Christ should satisfy his own conscience with nothing
dan of real Christianity : But christians |ind churches not being
iUets search the heart as Christ and conscience can, the term of
WTiable communion with christians is a credible priTession of
M nlciiristianity,or a profeued subjection to the gospel oj Christ,
fi\ n the spostle expresses it ; 3 Cor. ix. 13. that is, s uch an outward
Mesnoo of inward and hearty Christianity, as gives just and
9fii\AB evidence that this profession is sincere, and that the per*
SI ■stluu professing is a hearty christian ; Rom. x. 9, 10. If thou
^ coff/eis with thy mouth . t he Lord Jesusj and shalt believe in
% heart, that God hath raised him from the dead, thou shalt be
t
1^ For with tlie heart man believeth unto righteousness, and
^ mkthi mouth confession is made unto sahation. If a man pro-
. ^ ^Christianity in any manner or form of profession soever, and
pt m ike it p lainly and openly appear by other parts of liis con-
^ that his profession is not sincere and hearty, he has no right
^ttlTstion according to this text, and has always been i!eemed
ttwortbyof christian communion in all the scripture history, and
^(ke best and purest ages of the church. Those that prcfess
% know God, but in works deny him, are to be counted
^lismiable among all christians; Tit. i. 16.
It i s n ot therefore real and inward Christianity in the heart
^ can g^je any man a right to communion in outward ordi-
II 3
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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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QUESTION I.
Christians have proper opportunity: It represents our communion with the Lord Jesus Christ in his death, and the benefits which are derived from it, such as the pardon of sin through his sacrifice of atonement, &c. and it represents also our communion with one another in those benefits, or our joint participation thereof; according to the apostle's description of it; 1 Cor. x. 16, 17. The cup of blessing which we bless, is it not the communion of the head of Christ? We are all partakers of that one bread.
The other parts, privileges, or offices of Christian communion, shall be mentioned, when there is need of it, in distinguishing constant and occasional communion. Now among all the ordinances of worship it is in our partaking of these two, viz. baptism and the Lord's-supper, that special christian communion chiefly consists. But when we use the words christian communion, we have most frequently a regard to the Lord's-supper, because our communion with one another, and joint participation of the blessings of the gospel, is most plainly represented thereby; and by the frequent repetition of it, our christian communion or holy fellowship is maintained in a more explicit and honourable manner. Having considered briefly the nature of christian communion, we must enquire now into the general terms of it.
As in order to hold an inward and spiritual communion with Christ and his people, we must be sincere believers, or real Christians; so every person seeking visible communion with the church of Christ should satisfy his own conscience with nothing short of real Christianity: But Christians and churches not being able to search the heart as Christ and conscience can, the term of visible communion with Christians is a credible profession of real Christianity, or a professed subjection to the gospel of Christ, in the apostle expresses it; 2 Cor. ix. 13. that is, such an outward profession of inward and hearty Christianity, as gives just and credible evidence that this profession is sincere, and that the person thus professing is a hearty Christian; Rom. x. 9, 10. If thou confess with thy mouth the Lord Jesus, and shalt believe in thy heart, that God hath raised him from the dead, thou shalt be armed. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. If a man professs Christianity in any manner or form of profession soever, and yet make it plainly and openly appear by other parts of his conduct, that his profession is not sincere and hearty, he has no right to salvation according to this text, and has always been deemed worthy of christian communion in all the scripture history, and in the best and purest ages of the church. Those that profess they know God, but in works deny him, are to be counted demeanable among all Christians; Tit. i. 16.
It is not therefore real and inward Christianity in the heart that can give any man a right to communion in outward ordi-
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54 A CHRISTIAN CHURCH.
Btnceti unless it b e professed in a credible manner to the wofl
nor can the want of such real aad inward religion exclude a
person from communion while he mokes such a credible pi
fession, for God only is the judge of hearts, and not man, i
must act according to outward appearances : There will be hyj;
crites in the church of Christ in this world, and there is no hi
ibr it : The wheat and tares will grow together in the same fit
till the time of harvest ; Mat xiii. 30. The day of judgment
the only time to decide the matter completely, and distin^ui
hypocrites for ever from real christians ; and therefore all tl
have the credible form and appearance of Christianity, must
admitted Into the Church of Christ on earth. This is the oo
mon sentiment and practice o^ ^1 the reformed clutrcUcs, '< |]
a credible profession is tlie geners^l term of coinmuiiitui,** thou
they differ abgut some particular circumstances of this profess
that go to make up the credibility of it. These tilings are
Senerally acknowledged by the most and best of writers of <
ay, that 1 shall not stay here to prove tlicm, and my businesi
this discourse is w ith tlio^o christians that allow aud acI^LUpwlei
what I have already said.'
Now a credible profession of Christianity implies these i
things : F^rst, that the ipatter professed be of such a nature, i
declared in such a manner, as may render the profession credib
and, secondly, there must also be some person or persons to wh
thai profession must appear credible, ai)d who must be judgei
the credibility of it. I shall begin with the last of these aud c
patch it soon, because I mention it only as a needful ii^troduct
to the cliief questions rclatipg to tlic particular terms qf christ
communion.
Quest. II.— /fV/o arc the proper Judges of the Credibility
our Profession f
^cct I. Jesus Christ in his word is the supreme Judsre
what is truth, and what is duty ; w hat sort of persons ought to
admitted to christian communion, and who should be ibrb
But as he is absent from us, and speaks not but by his word, s
his word does not apply its own rules to particular persons, Jo)
Thomas, William, &.c. in every age and nation there is a i
ccssily that some persons must judge and determine wlietl
John, Thomas, William, &c. have these characters of wori
communicants, which Christ has a|>puinted in his word.
Every mau for himself must n!<c his own best judgment
Rearching his heart, and trying himself by the word of G
whether he has complied with the terms of salvation, and
must judge for bimseir too whether it be his duty to i)^^^
himsrii' 10 chri&tian couununion : Kut no mau must deteraiiuo
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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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nances, unless it be professed in a credible manner to the world nor can the want of such real and inward religion exclude a person from communion while he makes such a credible profession, for God only is the judge of hearts, and not man, must act according to outward appearances: There will be hypocrites in the church of Christ in this world, and there is no need for it: The wheat and tares will grow together in the same time till the time of harvest; Mat. xiii. 30. The day of judgment is the only time to decide the matter completely, and distinguish hypocrites for ever from real Christians; and therefore all those have the credible form and appearance of Christianity, must be admitted into the Church of Christ on earth. This is the common sentiment and practice of all the reformed churches, "that a credible profession is the general term of communion," though they differ about some particular circumstances of this profession that go to make up the credibility of it. These things are generally acknowledged by the most and best of writers of our day, that I shall not stay here to prove them, and my business this discourse is with those christians that allow and acknowledge what I have already said.
Now a credible profession of Christianity implies these things: First, that the matter professed be of such a nature, declared in such a manner, as may render the profession credible and, secondly, there must also be some person or persons to whom that profession must appear credible, and who must be judges of the credibility of it. I shall begin with the last of these and patch it soon, because I mention it only as a needful introduction to the chief questions relating to the particular terms of christian communion.
QUEST. II.—Who are the proper Judges of the Credibility of our Profession?
Sect I. Jesus Christ in his word is the supreme Judge what is truth, and what is duty; what sort of persons ought to admitted to christian communion, and who should be forbidded But as he is absent from us, and speaks not but by his word, his word does not apply its own rules to particular persons, John Thomas, William, &c. in every age and nation there is a necessity that some persons must judge and determine whether John, Thomas, William, &c. have these characters of word communicants, which Christ has appointed in his word.
Every man for himself must use his own best judgment searching his heart, and trying himself by the word of God whether he has complied with the terms of salvation, and must judge for himself too whether it be his duty to propitiate himself to christian communion: But no man must determine
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auEOTioy n. , 55
liimself n^hethcr he shall be received to communiDn witli otiiers,
ind partake of their sacreds. No man can impose himself upon
a church, merely because he thinks himself quaUfied : T iiis would
hj all the g^arma of Christ %f aste again, throw down all the
frnoea, and reduce it to a mere wilderness : Tliis nupposition is
loe wlldto1>e admitted.
If therefore a credible profession of Christianity be the term
«r CMomunion appointed by Christ in his word, tliere must bo
some pvetent and living judges of tlie credibility of this profes-
aion ; -mnd 1 Ilqow not wlio can be so proper to judge as those
persons with Whom communion is desired. This is not a matter
transacted merely between a minister and a single christian, for
4he JLfOrd*s-supper is not to be administered but in a community,
as 1 Cor. xi. 20, 21, 33. The church must come together to one
fl^eCy ami ikeg must tarry for one another. There must be there-
fore the oonsoKof the conmuinity or society, to admit a person to
share in and partake ,t)f the sacred tilings in communion with
them. This ordinance of Christ represents the communion of
his members in one body^ hy ihe one breads and one cftp ; 1 Cor.
A. 16, 17. And the duties of church-fellowship, to which we
then en^^ge ourselves, are mutual duties between a community
4>r society of clu*istiaus, therefore there must be a consent on both
sides ; and as a person must judge concerning the society, whe-
ther he w ill join himself to them, so the society must judge con-
cerniog him, whether they think him tit to bo received as one of
them. It is into union with that society that the person pro|M)sing
himself is to be admitted, either in a constant or occasional way ;
and they give him the leave and privilege of becoming a partner
with them, or a member of their body ; and surely the light of
nature tells us, that every voluutary society must judge who shall
be members of their society, and enjoy fellowship with them in
tbrir peculiar privileges.
It must be confessed indeed, tliat where this voluntary so-
ciety professes a subjection to the will and law of any s ivereign
or superior power, and this sovereign hsis given them a rule
whereby they are bound to admit pc^son^ into their society, in
this case, their own mere arhitrary will and pleasure cannot vio«
late or neglect this rule without guilt ; nor can they appoint any
Dew rules and make them necessary terms and conditions of such
admisjiion : And this is the case of all christian churches. For
though they are so many voluntary societies, yet Christ their
eommuii Lord and sovereign has appointed the general rplc of
admitting members into his churches, viz. that '^ all such shall be
admitted who make a credible profession of Christianity.''
But wheresoever there is such a superior acknowledged rule
given to direct in this affair, still the society itself must judge
ooacctaiag the true scnso and juat application ol* tXvvs xvA^ Vs>
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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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himself whether he shall be received to communion with others, and partake of their sacreds. No man can impose himself upon a church, merely because he thinks himself qualified: 'This would lay all the garden of Christ waste again, throw down all the fences, and reduce it to a mere wilderness: This supposition is too wild to be admitted.
If therefore a credible profession of Christianity be the term of communion appointed by Christ in his word, there must be some present and living judges of the credibility of this profession; and I know not who can be so proper to judge as those persons with whom communion is desired. This is not a matter transacted merely between a minister and a single christian, for the Lord's-supper is not to be administered but in a community, as 1 Cor. xi. 20, 21, 33. The church must come together to one place, and they must tarry for one another. There must be therefore the consent of the community or society, to admit a person to share in and partake of the sacred things in communion with them. This ordinance of Christ represents the communion of his members in one body, by the one bread, and one cup; 1 Cor. x. 16, 17. And the duties of church-fellowship, to which we then engage ourselves, are mutual duties between a community or society of Christians, therefore there must be a consent on both sides; and as a person must judge concerning the society, whether he will join himself to them, so the society must judge concerning him, whether they think him fit to be received as one of them. It is into union with that society that the person proposing himself is to be admitted, either in a constant or occasional way; and they give him the leave and privilege of becoming a partner with them, or a member of their body; and surely the light of nature tells us, that every voluntary society must judge who shall be members of their society, and enjoy fellowship with them in their peculiar privileges.
It must be confessed indeed, that where this voluntary society professes a subjection to the will and law of any sovereign or superior power, and this sovereign has given them a rule whereby they are bound to admit persons into their society, in this case, their own mere arbitrary will and pleasure cannot violate or neglect this rule without guilt; nor can they appoint any new rules and make them necessary terms and conditions of such admission: And this is the case of all Christian churches. For though they are so many voluntary societies, yet Christ their common Lord and sovereign has appointed the general rule of admitting members into his churches, viz. that "all such shall be admitted who make a credible profession of Christianity."
But wheresoever there is such a superior acknowledged rule given to direct in this affair, still the society itself must judge concerning the true sense and just application of this rule to
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M ilL C HRISTIAN CHCfRCn.
particular cases. It is this society that will suffer reproach, and
Dear the trouble of it, i f a person admitted, prove scaudalous and
unworthy ; and it i s but reasonable therefore that they should de-
termine whether be be a person fit and worthy to come aroojig
them or noV but still according to the rules of Christ, so far as
they can understand his meaning. And as this is the voice and
language of common reason, so it is also the appointment of
Christ in his word, and this was the practice of the primitive
times, as I. s hall shew hereafter. The society ought surely to
have the same liberty whfch the proposed person has, and if he
has liberty to judge whether he should seek cooimunion whli
them, they ought to have liberty to. judge whether they shotild
receive him. Each has a right to judge of the sense and appU*
cation of the rules of scripture to direct their own actions.
Now since there^can be no regular or proper christian com^
munion held and maintained but in and witli a church of Christ,
we must enquire into the nature of the christian church to find
out which are the persons in, or of this cliurch, that mu£t judge
and declare others fit for communion with it.
Sect. II. — The church of Christ is either visible or invisi-
ble. The invisible church includes all the real saints that are in
heaven or on earth. But our question has not t6 do with the
church in this sense. The whole visible church of Christ upon
earth, consists of all those persons in the world that make a visi-
ble and credible profession of the christian religion, however
scattered through all nations, and wheUier joined together by
mutual agreement in particular societies, or not. The Neftv Tes-
tament somelii.ies uscth the word church in this sense ; M at. xvi.
18. 1 Cor. xii. 28. and other places ; and it is in this sense when
a person is baptized, hr h said to be received into the christian
church, for hereby he becomes a member of the catholic church
visible on c:ii*th.
But all this vast scattered multitude can never maintain and
perform acts oi' christian comnuinion together in the Lord*s-
supper, which is the other chief ordinance of special communion :
Nor indeed can ttiey keep up the public honour of Ood, a public
profession of the name ot Christ, nor tlie duties of public worship,
without their being divided into particular societies, which agree
at stated times and seasons Co come together to one place^ as the
apoRtle expresses it, for purposes of christian worship ; 1 Cor.
xi. 18, 20. and xiv. 23.
Sucli " a society or congregation of persons, both men and
women, making a credible profession of Christianity, and united
by mutual agreement or consent to meet together usually at the
same time and place for the performance of christian worship,'*
is a church of Christ ; ntid this is the clearest and plainest notion
ffiut 4 cun Iramc of a particular eViurcVi ol C\\mV, wscotSva:^ V^
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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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particular cases. It is this society that will suffer reproach, and bear the trouble of it, if a person admitted, prove scandalous and unworthy; and it is but reasonable therefore that they should determine whether he be a person fit and worthy to come among them or no; but still according to the rules of Christ, so far as they can understand his meaning. And as this is the voice and language of common reason, so it is also the appointment of Christ in his word, and this was the practice of the primitive times, as I shall shew hereafter. The society ought surely to have the same liberty which the proposed person has, and if he has liberty to judge whether he should seek communion with them, they ought to have liberty to judge whether they should receive him. Each has a right to judge of the sense and application of the rules of scripture to direct their own actions.
Now since there can be no regular or proper christian communion held and maintained but in and with a church of Christ, we must enquire into the nature of the christian church to find out which are the persons in, or of this church, that must judge and declare others fit for communion with it.
Sect. II.—The church of Christ is either visible or invisible. The invisible church includes all the real saints that are in heaven or on earth. But our question has not to do with the church in this sense. The whole visible church of Christ upon earth, consists of all those persons in the world that make a visible and credible profession of the christian religion, however scattered through all nations, and whether joined together by mutual agreement in particular societies, or not. The New Testament sometimes useth the word church in this sense; Mat. xvi. 18. 1 Cor. xii. 28. and other places; and it is in this sense when a person is baptized, he is said to be received into the christian church, for hereby he becomes a member of the catholic church visible on earth.
But all this vast scattered multitude can never maintain and perform acts of christian communion together in the Lord's-supper, which is the other chief ordinance of special communion: Nor indeed can they keep up the public honour of God, a public profession of the name of Christ, nor the duties of public worship, without their being divided into particular societies, which agree at stated times and seasons to come together to one place, as the apostle expresses it, for purposes of christian worship; 1 Cor. xi. 18, 20. and xiv. 23.
Such "a society or congregation of persons, both men and women, making a credible profession of Christianity, and united by mutual agreement or consent to meet together usually at the same time and place for the performance of christian worship," is a church of Christ; and this is the clearest and plainest notion that I can frame of a particular church of Christ, according to
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I^UESTION II. Sf
the langamgc of the holy scripture, conyalt the Imo)^ of Acts,
consult the uipred epistles? where the wocd cliorch is used at
least foi-ty or fifty times in this sense.
I will not denv but the word churcbi erett inhere it d oea
Bot sifuiiy the catliolic church, irisible or invisible, may in some
few places he used for a lafger number of christians than oould
meet in one place, as the church of Jerusalem in the very begin-
ning of diristianity, while christians multiplied faster than Uiej
eould be well formed into regular distinct societies ; yet even m
pome of those places perhaps it includes no more than did meel
for some special purpose. Sec Acts xi. 82. and xv. 22. The
word cliurclimay also in a few other places be used for a smaller
oollecdon of chnstians, that miglit occfwionally meet, or |)erhapa
dw ell together, as the church in the house of Aauilla and Pru^
cilia i i Cor. xvi. 19. and in the house of Philemon; Philem.
▼^rse 3. But the most common acceptation of the vrord church,
where it si^ities a visible company of christians, implies such a
Dumber, as met usually by common consent in one place for
christian communion, in stated and solemn ordinances of worship,
and e8|»ecially the Lord^s-supper, as in the fbrecited texts of tbs
epistle to the Corinthians and many others. This is t he church
that is described in the nineteenth article of the church of Eng-
land, "VIZ. *^ A conspregation of faithful men in which the pure
word of God ispreaclied, and the sacraments be duly ministered,
according to Christ's ordinances, in all those things that of ne-
cessity arc requisite to the same.**
Vet let it be noted here, that such a society as this may be
properly called a church, when their preachers, ministers, or all
their officers are dead, or cvcu before they have any minister,
or any officers fixed amongst them ; and without doubt they have
power to receive any person that desires i^, and makes a credible
profession of Christianity, into their society, having judged his
profe»Mon credible, and declared him in their judgment fit for
rlirtstian communion. But it would lead me too far from my
present design to inniHt upon particular proof of these things,
viliich has been often done, and which is now the pretty general
opinion of men tl(at are not attached to any particular party,
but give themselves leave to think freely, and follow the dictates
of reason and revelation .
Skct. ill. — The ordinances of the gospel must be ad-
ministered in( he ciiurch with decency, and honour, and spiritual
advantage : Mut tlie whole body of the church cannot thus ad-
minit<trr them; therefore it is necessary that these concerns be
committed to such persons as are peculiarly fitted for those ad-
nMnistrations by knowledge and prudence, and alt proper talents ;
and the church ouglit to het'uniished with such officers who
should be shoscu and solo^nnly »et apart, devoted and ordained
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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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the language of the holy scripture, consult the book of Acts, consult the sacred epistles, where the word church is used at least forty or fifty times in this sense.
I will not deny but the word church, even where it does not signify the catholic church, visible or invisible, may in some few places be used for a larger number of Christians than could meet in one place, as the church of Jerusalem in the very beginning of Christianity, while Christians multiplied faster than they could be well formed into regular distinct societies; yet even in some of those places perhaps it includes no more than did meet for some special purpose. See Acts xi. 22. and xv. 22. The word church may also in a few other places be used for a smaller collection of Christians, that might occasionally meet, or perhaps dwell together, as the church in the house of Aquilla and Priscilla; 1 Cor. xvi. 19. and in the house of Philemon; Philem. verse 2. But the most common acceptance of the word church, where it signifies a visible company of Christians, implies such a number, as met usually by common consent in one place for Christian communion, in stated and solemn ordinances of worship, and especially the Lord's-supper, as in the forecited texts of the epistle to the Corinthians and many others. This is the church that is described in the nineteenth article of the church of England, viz. "A congregation of faithful men in which the pure word of God is preached, and the sacraments be duly ministered, according to Christ's ordinances, in all those things that of necessity are requisite to the same."
Yet let it be noted here, that such a society as this may be properly called a church, when their preachers, ministers, or all their officers are dead, or even before they have any minister, or any officers fixed amongst them; and without doubt they have power to receive any person that desires it, and makes a credible profession of Christianity, into their society, having judged his profession credible, and declared him in their judgment fit for Christian communion. But it would lead me too far from my present design to insist upon particular proof of these things, which has been often done, and which is now the pretty general opinion of men that are not attached to any particular party, but give themselves leave to think freely, and follow the dictates of reason and revelation.
Sect. III.—The ordinances of the gospel must be administered in the church with decency, and honour, and spiritual advantage: But the whole body of the church cannot thus administer them; therefore it is necessary that these concerns be committed to such persons as are peculiarly fitted for those administrations by knowledge and prudence, and all proper talents; and the church ought to be furnished with such officers who should be chosen and solonnly set apart, devoted and ordained
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I
M A. CnntSTTAN CHTTRCn.
to tHis work. Tlic particular forms of their choice and ordination
do not enter into the present argument.
The business of receiving members into the communion of
the church, and the forbidding or excludin|^ of them is a matter
of as serious im|)ortance as the administration of other christian
ordinances ; and oftentimes it is attended with great difficulty. A
whole assembly of men cannot be sujiposed to manage this afiair
altogether with decency and regularity, and without confusion :
Therefore it is abundantly convenient, if not necessary, to com-
mit the first and special care of these matters also to particu-
lar persons of human and divine knowledge superior to the
rest ; jiersous of great skill in the things of God, in serious
religion, and in the affairs and tempers of men, qualified with
due zeal for the tionour and ])urity of the ordinances and
churdies of Christ, and filled with great tenderness and com-
passion to t iie souls of men ; persons of good judgment and
discretion, of great meekness, condescension, and charity ; that
if possible tfiey may not give occasion to the church to exchide
any of the sheep of Christ from thevisiUe fold, nor admit un-
clean animals into the flock.
The chief oflicers of a particular church, whether they be
called bishops, ministers, presbyters, or elders, pastors, guides,
leaders, governors or rulers, &c. are the proper persons to have
the first oversight and chief care of this matter ; and in our
churches it i s committed chiefly to them, to take account of the
profession of Christianity made by persons desiring communbn^
to give some general notices of it to the church, or a more par-
ticular narrative where it is d esired : and to receive them 'to com-
mimion either with the explknt and formal vote of all the congre-
gation, or o nly by their implicit and silent consent. Bnt if it
happen that there is but one minister or presbyter in that church,
€x if the ministers are young men of small experience in the
world, it is usual and proper that some of the eldest, gravest
and wisest members be deputed by the church to join with and
assist the ministers in the care and management of this aflair.
Those persons who have been chosen by the church, and have
been solemnly devoted by the diurch, and have also solemnly
devoted themselves to that office or service, have been usually
called ruling elders. And such officers have been supposed to
bo described in those words of St. Paul to Timothy ; 1 Tim. v^
17. Let the elders that rule zcell be counted Korthy of d ouble
ho)iour, that is, r espect and maintenance : But especially if they
arc also preachers as well as rulers, if they labour in the worn
and doctrine. These are supposed to bo called governments ;
1 Cor. xii. 28. and Ilom. xii. 8. He that ruleth.-^^-But if
•uch persons are but appointed to assist a minister, especially
tfue who IS young and inexperienced in the ^vci;ument of the
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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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to this work. The particular forms of their choice and ordination do not enter into the present argument.
The business of receiving members into the communion of the church, and the forbidding or excluding of them is a matter of as serious importance as the administration of other christian ordinances; and oftentimes it is attended with great difficulty. A whole assembly of men cannot be supposed to manage this affair altogether with decency and regularity, and without confusion: Therefore it is abundantly convenient, if not necessary, to commit the first and special care of these matters also to particular persons of human and divine knowledge superior to the rest; persons of great skill in the things of God, in serious religion, and in the affairs and tempers of men, qualified with due zeal for the honour and purity of the ordinances and churches of Christ, and filled with great tenderness and compassion to the souls of men; persons of good judgment and discretion, of great meekness, condescension, and charity; that if possible they may not give occasion to the church to exclude any of the sheep of Christ from the visible fold, nor admit unclean animals into the flock.
The chief officers of a particular church, whether they be called bishops, ministers, presbyters, or elders, pastors, guides, leaders, governors or rulers, &c. are the proper persons to have the first oversight and chief care of this matter; and in our churches it is committed chiefly to them, to take account of the profession of Christianity made by persons desiring communion, to give some general notices of it to the church, or a more particular narrative where it is desired: and to receive them to communion either with the explicit and formal vote of all the congregation, or only by their implicit and silent consent. But if it happen that there is but one minister or presbyter in that church, or if the ministers are young men of small experience in the world, it is usual and proper that some of the eldest, gravest and wisest members be deputed by the church to join with and assist the ministers in the care and management of this affair. Those persons who have been chosen by the church, and have been solemnly devoted by the church, and have also solemnly devoted themselves to that office or service, have been usually called ruling elders. And such officers have been supposed to be described in those words of St. Paul to Timothy; 1 Tim. v. 17. Let the elders that rule well be counted worthy of double honour, that is, respect and maintenance: But especially if they are also preachers as well as rulers, if they labour in the word and doctrine. These are supposed to be called governments; 1 Cor. xii. 28. and Rom. xii. 8. He that ruleth.——But if such persons are but appointed to assist a minister, especially one who is young and inexperienced in the government of the
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QUESmON II. A9
chnrcb, I will ntever quarrel with any isani \vhetlier he mil call
k a divine order, or merely pradeulial^ since tlic scripture baa
Bot determined thia mutter with incontested evidence. These
mioistera, officers and persons so dqnited by the church, are
therefore the first proper judg^ of the credibility of any per-
aon profeamng the christian faith, and desiring* communion
wiA that diurch; for these are supposed to be qualified
above others vfith christian knowledge and vrisdom, and they
are also appointed by tlie church to the care and conduct
thereof.
Yet in this case they are not so absolute and supreme^
bat that the congregation must some way or otiier approve of
their judgment, either by an explicit vote, or at least by a silent
consent, before tlie pr&|>o8ed communicant is received to the com-
munion of t he church ; f or it is still the consent of tlie church that
most make him a member of it. Or the congrec^tioh may for
jast reasons dis-illow of their judgment in particular cases ; and
if they proceed obstinately to mismanage their affairs of this
kind, mod especially in notorious instances, and make the terms
of admiasion larger or narrower than Christ has appointed, or iC
they notoriously misapply the right rules of admission or exclu-
sion to 'wrong persons, that church or society may reverse
tlieir sentence, and act according to their own judgment, and
if it be needful may also call them to an account for it, and
a^somc the jmlgment, exclusion and admission of communicants
entirely and immediately into their own hands ; till they shall
cliaae other officers who shall preside in this affair, and exercise
this power more agreeably to those sacred rules and terras of
roounanion which that society believes to be the will of Christ in
his word.
Sect. IV. — This conduct of afiairs seems to be founded
on the Tcry nature of religious societies, and the common light
of reason \ and it seems also to be much conntonanccd by a
variety of scriptures in the New Testament, where the directions
of the apostle concerning the receiving and excluding of mem-
bers are addressed to the churches of Christ at Uome, at Corinth,
at Thessalouica, &c. I might multiply quotations to this pur-
{*c>sc ; Rom. xv. 7. lieceive ye one another^ as Christ also r^-
ceivedus to the glonj of God: Rom. xvi. 1, 2. I commend
unto you Phfbe our sister — that ye receive her in the Lord, as
tccometh saints : 1 Cor. v. 4. In the name of our Lord Jesus
Christy Tchen ye are gathered together^ and my spirit, with the
poorer of our Lord Jesus Christy to deliver such an one unto Sntartf
fcVf . Verse 7. Purge ye out therefore the old leaven. Verse 13.
Put axcay from among yourselves that Tricked person ; 2 Tliess.
iii. 6. Sou) we command you. brethren^ in the name of the liord
Je^us Christy that ye withdraw yourselves from every brother that
r. nlkiKh dhorderly.
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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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QUESTION II.
church, I will never quarrel with any man, whether he will call it a divine order, or merely prudential, since the scripture has not determined this matter with incontested evidence. These ministers, officers and persons so deputed by the church, are therefore the first proper judges of the credibility of any person professing the christian faith, and desiring communion with that church; for these are supposed to be qualified above others with christian knowledge and wisdom, and they are also appointed by the church to the care and conduct thereof.
Yet in this case they are not so absolute and supreme, but that the congregation must some way or other approve of their judgment, either by an explicit vote, or at least by a silent consent, before the proposed communicant is received to the communion of the church; for it is still the consent of the church that must make him a member of it. Or the congregation may for just reasons disallow of their judgment in particular cases; and if they proceed obstinately to mismanage their affairs of this kind, and especially in notorious instances, and make the terms of admission larger or narrower than Christ has appointed, or if they notoriously misapply the right rules of admission or exclusion to wrong persons, that church or society may reverse their sentence, and act according to their own judgment, and if it be needful may also call them to an account for it, and assume the judgment, exclusion and admission of communicants entirely and immediately into their own hands; till they shall chuse other officers who shall preside in this affair, and exercise this power more agrecably to those sacred rules and terms of communion which that society believes to be the will of Christ in his word.
Sect. IV.—This conduct of affairs seems to be founded on the very nature of religious societies, and the common light of reason; and it seems also to be much countenanced by a variety of scriptures in the New Testament, where the directions of the apostle concerning the receiving and excluding of members are addressed to the churches of Christ at Rome, at Corinth, at Thessalonica, &c. I might multiply quotations to this purpose; Rom. xv. 7. Receive ye one another, as Christ also received us to the glory of God: Rom. xvi. 1, 2. I commend unto you Phebe our sister—that ye receive her in the Lord, as becometh saints; 1 Cor. v. 4. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan, &c. Verse 7. Purge ye out therefore the old leaven. Verse 13. Put away from among yourselves that wicked person; 2 Thess. iii. 6. Now we command you, brethren, in the name of the Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly.
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id . A CBRISTUN CHirxCH.
Though the apostle Paul p¥e« directions to TimothT ao4
Titos about tfie* rejection of heretics, yet it most be noted Uwl
these two verj extraordinary persons, evan^Ksts divinely com-
iDissioiied and eodowed, and by virtue hereof might aot in m
superior way in every church whither they were sent : and they
were to teach the churches the orders of Christ: Nor does it
ibltow that every ordinary minister has the same power ; nor
indeed does it appear that Timothy and Titus were to exercise it
without the churches^ consent. For St. Paul himself when he
ffave apostolical orders for excommunicating the inceatuoaa
Corinthian, would have it done when the whole chunoh was
gathered together, and as an act of that particular community ;
as in the texts before cited. Though the seven epistles in tM
acrond and third chapters of the Revelation are inscribed to the
angeH or ministers of those seven churches, and directions are
there given about the casting out false worshippers and idolaters^
yet it is evident that the contents of these epistks are plaln^
addressed to the whole body of christians that made up tlibae
several societies or chnrches, and they were to cast out idolater^
&C. from among them, as an act of the churches by their minta*
)er8. Though ministers and elders are sometimes called guidea
and rulers, &c. yet it is never to be understood in so absolute a
sense, as to take all power away from the society or congrqpi-
tion, and leaye the mmisters to tyrannize astbev |ilease over the
churches, and, like Diotrephes, to admit and exclude whona
they will ; f or which usurpation the apostle John severely eeft-
sures him ; 3 John, verses 9, 10. Now when such a mode ct
admission into churches as I have described, by the ministratieA
of tlie elders, and the consent of the churdi, has the light 'of
nature and reason leading us into it, a nd scripture gives firequeni
countenance to it by various rules and examples, it does not fidl
very short of a sacred institution.
Sect. V. — But it will be objected here, ^ that it may hap-
pen that the ministers may be in the right, and the peofMe
in the wrong, in their judgment in particular cases : And
must the vote of the people decide such an a£Sur, against tlie
opinion of ministers, elders, or rulers?'* I answer inthefiral
place,
I. That when any person is pnyposed to the church, conoem*
ing whose admission the minister and people are not agreed, it
is much better to persuade that person to seek communion with
some other church, rather than occasion strife and debate betwixt
the people and the minister. But if that cannot be conveniently,
surely it is more adviseable in itself, and more acceptable to GhKl,
that any single person should deny himself the benefit of
special ordinances, at least for a season, than become a bone
of conteutioD, and perhaps a sword of division, in a christian
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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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Though the apostle Paul gives directions to Timothy and Titus about the rejection of heretics, yet it must be noted that these two very extraordinary persons, evangelists divinely commissioned and endowed, and by virtue hereof might act in a superior way in every church whither they were sent: and they were to teach the churches the orders of Christ: Nor does it follow that every ordinary minister has the same power; nor indeed does it appear that Timothy and Titus were to exercise it without the churches' consent. For St. Paul himself when he gave apostolical orders for excommunicating the incestuous Corinthian, would have it done when the whole church was gathered together, and as an act of that particular community; as in the texts before cited. Though the seven epistles in the second and third chapters of the Revelation are inscribed to the angels or ministers of those seven churches, and directions are there given about the casting out false worshippers and idolaters, yet it is evident that the contents of these epistles are plainly addressed to the whole body of Christians that made up those several societies or churches, and they were to cast out idolaters, &c. from among them, as an act of the churches by their ministers. Though ministers and elders are sometimes called guides and rulers, &c. yet it is never to be understood in so absolute a sense, as to take all power away from the society or congregation, and leave the ministers to tyrannize as they please over the churches, and, like Diotrephes, to admit and exclude whom they will; for which usurpation the apostle John severely censures him; 3 John, verses 9,10. Now when such a mode of admission into churches as I have described, by the ministration of the elders, and the consent of the church, has the light of nature and reason leading us into it, and scripture gives frequent countenance to it by various rules and examples, it does not fall very short of a sacred institution.
Sect. V.—But it will be objected here, "that it may happen that the ministers may be in the right, and the people in the wrong, in their judgment in particular cases: And must the vote of the people decide such an affair, against the opinion of ministers, elders, or rulers?" I answer in the first place,
I. That when any person is proposed to the church, concerning whose admission the minister and people are not agreed, it is much better to persuade that person to seek communion with some other church, rather than occasion strife and debate betwixt the people and the minister. But if that cannot be conveniently, surely it is more advisable in itself, and more acceptable to God, that any single person should deny himself the benefit of special ordinances, at least for a season, than become a bone of contention, and perhaps a sword of division, in a christian
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QUEOTION n. 61
■
ctautli. A person^ of a true cbristian temper would not
wQfingly admit a new member nor be admitledy to tlie real
oflenee and grief of any penont that were there before. I s ay^
ia the next place,
II. Thatffthit method of peace cannot obtain, but admis«
dflin ef Ae po^ona «till prened and pursued, it is the dutv of
the n'SmMimsF to endeaToor, by all proper arguments, to convince
■nd penoade the people, and lead them to practise what he
cilceBU the mmd of C hrist in this case, and with much gentleneu
§9 Hniruei them tnmt oppose thtmstlves; 2 Tim. ii. 21. If this
wiH not de, tfien he snould lay the laws, of Christ before the
people, mth great and awful solemnity, and acquaint them with
tiw termi of oommunion which Christ has appointed, according
to Ida own best understanding of the gospel : He may charge
ttem, in the name of Christ, to receive or exclude such persona
only whom Christ appoints to be received or excluded ; and
that aa they will answer it at the bar of Christ. But if tlie peo-
ple pervat in their own judgment still, in opposition to the mints*
ter, they must be left to answer it to Christ their Judge ; for
Chfiat has left no infallible vicegerent here on earth, to govern
kia diurchea contrary to their own sense and interpretation of hia
written word.
It may be proper on such an occasion, that some friendly
mctliods of private conference should be tried, ^a^d the recon-
ciling mssistaace of other prudent ministers and christians desired.
Bst if these attempts prove vain and ineffectual, and the differ-*
cnee adll remains, there is no power on eartli, that I know,
wUdi can authoritatively determine any minister to give tlie
anrrrd ordinances of Christ contrary to his conscience ; nor can
nny power on earth Command and constrain a christian church to
receive a person to their communion, whom they in their con-
sciences judge unworthy of it ; therefore rather than dwell
together in endless contentions, the minister must peacefully re-
aign his office in that church.
And the same rule must be followed in many other cases,
wrherein a minister and people resolve to disagree, besides in this
point of admission to their communion, or exclusion from it.
For it i s better that the minister should leave himself to the pro-
"Yidence of QoA for further service, than that a church of Christ
ahoold be rent in pieces by a minister*a resolved continuance
among them, and making parlies and wars in so sacred a society.
There ia nothing perfect in human affairs on eartli, where know-
ledge and grace are so imperfect. We must not expect com-
plete purity and peace, till we arrive at the blessed communion
ai the church in heaven : Yet I may venture to affirm, that
things would scarce ever arise to this extreme height of dif-
ference, if c hristian charity and love, humility and mutual
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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
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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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QUESTION II.
61
church. A person of a true christian temper would not willingly admit a new member nor be admitted, to the real offence and grief of any persons that were there before. I say, in the next place,
II. That if this method of peace cannot obtain, but admission of the persons still pressed and pursued, it is the duty of the minister to endeavour, by all proper arguments, to convince and persuade the people, and lead them to practise what he esteems the mind of Christ in this case, and with much gentleness to instruct them that oppose themselves; 2 Tim. ii. 24. If this will not do, then he should lay the laws of Christ before the people, with great and awful solemnity, and acquaint them with the terms of communion which Christ has appointed, according to his own best understanding of the gospel: He may charge them, in the name of Christ, to receive or exclude such persons only whom Christ appoints to be received or excluded; and that as they will answer it at the bar of Christ. But if the people peraist in their own judgment still, in opposition to the minister, they must be left to answer it to Christ their Judge; for Christ has left no infallible vicegerent here on earth, to govern his churches contrary to their own sense and interpretation of his written word.
It may be proper on such an occasion, that some friendly methods of private conference should be tried, and the reconciling assistance of other prudent ministers and Christians desired. But if these attempts prove vain and ineffectual, and the difference still remains, there is no power on earth, that I know, which can authoritatively determine any minister to give the sacred ordinances of Christ contrary to his conscience; nor can any power on earth command and constrain a christian church to receive a person to their communion, whom they in their consciences judge unworthy of it; therefore rather than dwell together in endless contentions, the minister must peacefully resign his office in that church.
And the same rule must be followed in many other cases, wherein a minister and people resolve to disagree, besides in this point of admission to their communion, or exclusion from it. For it is better that the minister should leave himself to the providence of God for further service, than that a church of Christ should be rent in pieces by a minister’s resolved continuance among them, and making parties and wars in so sacred a society. There is nothing perfect in human affairs on earth, where knowledge and grace are so imperfect. We must not expect complete purity and peace, till we arrive at the blessed communion of the church in heaven: Yet I may venture to affirm, that things would scarce ever arise to this extreme height of difference, if christian charity and love, humility and mutual
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63 A cnftisTiAii cHL'Rcir.
cood^scenrion, irere but more universally tauglit and pnio>*
tiscdy and Uie furious and narrow spirita of men tempered
and enlarged, according to the glorious pattern of the apoatjea
of Christ
Sf.ct. VI; — ^Here will occur another en^uirjr also; and that
is, *^ w hen the congregation itself is divided m their sentiments,
liow must any proposed question be determined ? Or whethar a
proposed communicant must be admitted T' I answer: in all
such cases, the liglit of nature and the common usage of man-
kind have determined it, that the greater number ^ould carry
tlie question accorduig to their sentiment, and the lesser dught to
submit. But 1 would take the liberty to give my minion in point
of prudence thus : That though, in questions or less moment,
it is proper enough that the major vote should decide the case,
yet, in an afiair of considerable importance, such as the choice
of a minister,- or the receiving a member to constant communion,
&c. if it were possible, I would obtain an universal concnrrenoe
of all the church ; f or it would be better, if such a thing could
bo so managed, as, that no old member of the church be made
uneasy by receiving a new one ; much less sliould a churdi,
that will act with prudence, admit a new member contrary to
the sentiment's of their minister, or give occasion of grief to him,
as I have before hinted. But, surely, 1 would never determine
the aflSiir only by a majority of one or two voices ; f or this will
be in danger of giving so great an uneasiness to a considerable
Bumber of the church, though they happen to be the minor part,
that oftentimes it will administer occasion for strife, division and
separation.
There is one piece of prudence that we may learn from our
greatest enemies, the pope, and the conclave of cardinals ; who,
in the election of a new |M)pe, never appoint the person but by
the vote of two-thirds of the college of cardinals; that in an
affair of such importance, there may be no dangerous contention
of parties after the person is elected. And I should tliink this
so valuable a rule of prudence in the sacred affairs of thecliurch
of ChrUt, that no matter of moment should ever be determined,
unless two-thirds or more of the congregation agree to it. And
indeed, if thera be a firm opposition made, but by two or three
considerable members, against the admission, of any new com-
municant, w1 ould not be liasty to admit the person, but ratlier
persuade him to delay, or to seek communion elsewhere, than
endanger the peace of a whole church. I desire it ;nay be noted
here, that I have only delivered my private opinion concerning
the distinct power of elders, ministers, and votes of the people,
in admission of members to the communion of the church : But
whether the power of receiving or excluding be vested entirely
in the people, or in the minister, or in both together ; whethei* by
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condescension, were but more universally taught and practised, and the furious and narrow spirits of men tempered and enlarged, according to the glorious pattern of the apostles of Christ.
Sect. VI.—Here will occur another enquiry also; and that is, "when the congregation itself is divided in their sentiments, how must any proposed question be determined? Or whether a proposed communicant must be admitted?" I answer; in all such cases, the light of nature and the common usage of mankind have determined it, that the greater number should carry the question according to their sentiment, and the lesser ought to submit. But I would take the liberty to give my opinion in point of prudence thus: That though, in questions of less moment, it is proper enough that the major vote should decide the case, yet, in an affair of considerable importance, such as the choice of a minister, or the receiving a member to constant communion, &c. if it were possible, I would obtain an universal concurrence of all the church; for it would be better, if such a thing could be so managed, as, that no old member of the church be made uneasy by receiving a new one; much less should a church, that will act with prudence, admit a new member contrary to the sentiments of their minister, or give occasion of grief to him, as I have before hinted. But, surely, I would never determine the affair only by a majority of one or two voices; for this will be in danger of giving so great an uneasiness to a considerable number of the church, though they happen to be the minor part, that oftentimes it will administer occasion for strife, division and separation.
There is one piece of prudence that we may learn from our greatest enemies, the pope, and the conclave of cardinals; who, in the election of a new pope, never appoint the person but by the vote of two-thirds of the college of cardinals; that in an affair of such importance, there may be no dangerous contention of parties after the person is elected. And I should think this so valuable a rule of prudence in the sacred affairs of the church of Christ, that no matter of moment should ever be determined, unless two-thirds or more of the congregation agree to it. And indeed, if there be a firm opposition made, but by two or three considerable members, against the admission of any new communicant, I would not be hasty to admit the person, but rather persuade him to delay, or to seek communion elsewhere, than endanger the peace of a whole church. I desire it may be noted here, that I have only delivered my private opinion concerning the distinct power of elders, ministers, and votes of the people, in admission of members to the communion of the church: But whether the power of receiving or excluding be vested entirely in the people, or in the minister, or in both together; whether by
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QUESTION III. M
1 miuority of ¥Olei, or univeraal bonsent of a particular churdi,
it e qually aervet the purpose of my arf^ment in most of the
MIovihkg questioos upon tliis subject I |mt thb note only to
secure my readers against any prejacKce or hasty judij^ent
afainat the foUowing parts of the book, tliough they should bap-
pen to differ from me in the present question.
QrssT. III. — What are the Particular Termt of C hristian Com^
fnunion f Or, zchat things are necessary to uiake the Pro*
festiom of Christianity credible f
SscT. I. — ^Having enquired who arc the persons that must
juAge ot the credibility of our profession in order to christian
cDDDmanioDt we proceed next to enquire^ <^ What things go ta
make up a credible profession ?"' andfwe must take great care
in thia matter not to make new terms and conditions of our own^
whidi Chriat the Lord and king of his church has not made ;
iwr to iiuiat upon any thing as necessary to render a profession
credible, irhidi may upt be fairly deduced from tlic niles and
examplea recorded in the New Testament, and the application
of them to our present age, according to the diflTerent circunw
t«^«M^*»» of times, places, and persons. It must be granted diat
there are several parts of necessary conduct in christian churches
and ordinances, that arise from the very nature and reason of
ttiiDgn, from the Tcry being of societies, and from tlie circum-
atances of all human affairs ; and we must not expect that all
tbeae should be dictated by divine revelation, and written down
with mil their minute particulars in express words of scripture.
It would be endless for the sacred writers to have attempted it,
and most unreasonable for us to expect it : For the light of na-
ture and reason is given us by Gtod himself for our direction,
aa well aa the light of rcTcIation ; and whatsoever rules may be
drawn by plain reasoning, and by easy and necessary inference
from the comparison of scripture-times with our own, may and
ought to be esteemed a part of our direction in these affairs, as
well aa the express woras of scripture ; f or soripture itself often
gives us but very short and imperfect hints of the wh(»le process
of civil or ecdcsiastical transactions. Tliis shall be more fully
made appear, when I come to answer an objection raised from
primitive practice.
After a diligent search into the holy scripture, and careful
observation of christian churches and tficir affairs, these three
things appear to lue to be necessary, at least in our times, to
make a profession of cluristianity sufficiently credible for christian
communion.
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a majority of votes, or universal consent of a particular church, it equally serves the purpose of my argument in most of the following questions upon this subject. I put this note only to secure my readers against any prejudice or hasty judgment against the following parts of the book, though they should happen to differ from me in the present question.
Qrest. III.—What are the Particular Terms of Christian Communion? Or, what things are necessary to make the Profession of Christianity credible?
Sect. I.—Having enquired who are the persons that must judge of the credibility of our profession in order to christian communion, we proceed next to enquire, "What things go to make up a credible profession?" and we must take great care in this matter not to make new terms and conditions of our own, which Christ the Lord and king of his church has not made; nor to insist upon any thing as necessary to render a profession credible, which may not be fairly deduced from the rules and examples recorded in the New Testament, and the application of them to our present age, according to the different circumstances of times, places, and persons. It must be granted that there are several parts of necessary conduct in christian churches and ordinances, that arise from the very nature and reason of things, from the very being of societies, and from the circumstances of all human affairs; and we must not expect that all these should be dictated by divine revelation, and written down with all their minute particulars in express words of scripture. It would be endless for the sacred writers to have attempted it, and most unreasonable for us to expect it: For the light of nature and reason is given us by God himself for our direction, as well as the light of revelation; and whatsoever rules may be drawn by plain reasoning, and by easy and necessary inference from the comparison of scripture-times with our own, may and ought to be esteemed a part of our direction in these affairs, as well as the express words of scripture; for scripture itself often gives us but very short and imperfect hints of the whole process of civil or ecclesiastical transactions. This shall be more fully made appear, when I come to answer an objection raised from primitive practice.
After a diligent search into the holy scripture, and careful observation of christian churches and their affairs, these three things appear to me to be necessary, at least in our times, to make a profession of Christianity sufficiently credible for christian communion.
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01 A CHRISTIAN CHURCH.
Firsts A tonfetoion of all tlie necessary artidea of
religion. Secondly, A professed subjection to all the neoeaaary
rules of christian duty. Thirdly, Such a bhuneless and holy
practice, in life^ as may make the profession of the lipa appear,
m thie common judgment of men^ to be tlie sincere sense al the
heart. . •
Note, under the first head, I «ay, a confession of all the
necessary articles of cliristian religion, rather than the christiaa
faith, that I may plainly include the practical articles of repent-
ance and new obedience, &d. as well as the doctrinal ones. Rea-
son and revelation, nature and scripture, seem to make these
tliree things necessary to a credible profession of Christianity.
For if a man makes never so fair an appearance of christiaa
duties in his practice, yet if in words he refuses to profess the
christian faith, or deny any necessary doctrine or duty of it, he
is not worthy of christian communion. Or if a man give m^-
ver so good an account of his knowledge and belief of all the
articles of the christian religion, and his moral conversation and
carriage towards men, hasneen generally blameless in the eye
of the world ; yet if he utterly refuse to declare his sincere inten-
•I
tion to p ractise any of the plam and necessary duties oi' tlie chris-
tian religion, he cannot be accounted wortl^ of christian com-
munion. Or i f his words make never so full a confession of all
the doctrines and duties of christianitv, and profess a sincere be-
lief of a nd submission to them, yet if in his constant practice he
be a liar, an adulterer, a drunkard, a k nown cheat, or a robber,
&c. his wicked practice makes his profession incredible, he is
not worthy of christian communion.
Sfxt. II. — But I would deliver my thoughts more fully on
these three particulars that make up the credibility of a pr<nea-
sion, and shew what is implied in each of them. l^Mrst, a con-
fession of a ll the necessary articles of christian religion, includes
in it those articles that are necessary to salvation, and those that
are necessary to maintain and practise this communion ; whieb ..'
two are certainly diflerent from each other. Though it has been "^
often said in a charitable way, and with very good reason iii
general discourse, that *^ there should be nothing required ia '^
order to christian communion which is not ncccsisary to aalva- *^
tion,'' yet this cannot excli^de tlie knowledge of what christian *^
I"
communion is. The very nature of the thing requires that we '"*-
should know how to practise this communion, before we can ' ^ '
actually practise and enjoy it. Now as the Lord's-suppcr itself -i^
is not of absolute necessity to salvation, the things necessary to ^:
communicate in the Lord^s-supper, must imply something more *^
than merely the tilings necessary to salvation ; as I sliall also H
make plainly appear under the seventh question, which will be ii
entirely employed on this first part of christian profession, and -'.
therefore I proceed to the second; ^
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First, A confession of all the necessary articles of christian religion. Secondly, A professed subjection to all the necessary rules of christian duty. Thirdly, Such a blameless and holy practice in life; as may make the profession of the lips appear, in the common judgment of men; to be the sincere sense of the heart.
Note, under the first head, I say, a confession of all the necessary articles of christian religion, rather than the christian faith, that I may plainly include the practical articles of repentance and new obedience, &c. as well as the doctrinal ones. Reason and revelation, nature and scripture, seem to make these three things necessary to a credible profession of Christianity. For if a man makes never so fair an appearance of christian duties in his practice, yet if in words he refuses to profess the christian faith, or deny any necessary doctrine or duty of it, he is not worthy of christian communion. Or if a man give never so good an account of his knowledge and belief of all the articles of the christian religion, and his moral conversation and carriage towards men, has been generally blameless in the eye of the world; yet if he utterly refuse to declare his sincere intention to practise any of the plain and necessary duties of the christian religion, he cannot be accounted worthy of christian communion. Or if his words make never so full a confession of all the doctrines and duties of christianity, and profess a sincere belief of and submission to them, yet if in his constant practice he be a liar, an adulterer, a drunkard, a known cheat, or a robber, &c. his wicked practice makes his profession incredible, he is not worthy of christian communion.
Sect. II.—But I would deliver my thoughts more fully on these three particulars that make up the credibility of a profession, and shew what is implied in each of them. First, a confession of all the necessary articles of christian religion, includes in it those articles that are necessary to salvation, and those that are necessary to maintain and practise this communion; which two are certainly different from each other. Though it has been often said in a charitable way, and with very good reason in general discourse, that "there should be nothing required in order to christian communion which is not necessary to salvation," yet this cannot exclude the knowledge of what christian communion is. The very nature of the thing requires that we should know how to practise this communion, before we can actually practise and enjoy it. Now as the Lord's-supper itself is not of absolute necessity to salvation, the things necessary to communicate in the Lord's-supper, must imply something more than merely the things necessary to salvation; as I shall also make plainly appear under the seventh question, which will be entirely employed on this first part of christian profession, and therefore I proceed to the second.
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QUECTION lib OS
III. — Secondly, a professed subjection to all the nc*
rule* t^f diristian duty, includes in it not only those
hat are hecossary to salvation, bat those duties that are
try to practise diristian comipunion. The first sort of
ji duties are those that are necessary to salvation, such
fear, love and worship of* God; &ith, love, and obe-
towards our Lord Jesus Christ: repentance of sin,
bumtfle trust or hope in the promises of the gospel,
U be ahewn at large under the seventh question. Now
irofeaaioii does not signify a mere engagement or pro-
lereafier to fulfil these duties, but also a profession that
ve he^un to practise them already : for we are not re-
iDto a church in order to receive Jesus Christ the Lord^
pon a credible profession that we have rcc ivd Jesus
already ; R om. xv. 7. Receive ye one another as Christ
reived us. We must have therefore some evidence and
hat we bave received Christ in aU his necessary oHices, as
Ard and Saviour, and consequently that /te has received us
aboukl propose ourselves to be received by any visible
4ow if a man professes repentance^ it implies that he has
made sensible of sin, that he has been taught the evil of
it he mourns for what is past, and is daily watciiing against
f a man profess yiii/A in Christ as a propitiation and atone-
it implies that he is acquainted with his guilt in the sight
m1, tbat he is in danger of divine wrath, and that he is not
o make atonement for his own sins, and therefore he Hies
fmg€ to Jesus Christ, that he may obtain f>eacc with Cod.
professes a hope oj heaven, it implies in it that he is
Lvouring to prepare for this heaven ; f or every wan that
this hope purifieth himself; 1 John iii. 3. If he pro-
i to take Christ for his example, it implies a desire and
ipt to imitate our blessed Lord in self-denial, patience,
&c.
[a order to make this profession of our faith and hope ere-*
, i t 19 the custom of some churches to require no more than
eraon's own general profession that he does believe, and
il^ and hope, as in Acts viii. 37. / believe, S^c, It is the
CD of other churches to desire also some further evidences
he truth of his faith, hope, and repentance, by a more par-
\r aoroont of some of those things which are implied
le exerdsea of those graces ; and this has been usually
1, t hough not properly, the rendering a reason of t he hope
is i n him ; as 1 Pet. iii. 15.
The first of these methods hath considerable advantages
rds the enlargement of particular churches ; and, so far
can judge, auch oburches seem to require all that is abso«
Vol. IV. £
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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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QUESTION III.
Secondly, a professed subjection to all the ne-
rules of christian duty, includes in it not only those
that are necessary to salvation, but those duties that are
try to practise christian communion. The first sort of
duties are those that are necessary to salvation, such
fear, love and worship of God; faith, love, and obe-
towards our Lord Jesus Christ: repentance of sin,
bumble trust or hope in the promises of the gospel,
will be shewn at large under the seventh question. Now
profession does not signify a mere engagement or pro-
ereafter to fulfil these duties, but also a profession that
we begun to practise them already: for we are not re-
into a church in order to receive Jesus Christ the Lord,
upon a credible profession that we have received Jesus
already; Rom. xv. 7. Receive ye one another as Christ
received us. We must have therefore some evidence and
what we have received Christ in all his necessary offices, as
lord and Saviour, and consequently that he has received us
we should propose ourselves to be received by any visible
Now if a man professes repentance, it implies that he has
made sensible of sin, that he has been taught the evil of
at he mourns for what is past, and is daily watching against
of a man profess faith in Christ as a propitiation and atone-
it implies that he is acquainted with his guilt in the sight
od, that he is in danger of divine wrath, and that he is not
to make atonement for his own sins, and therefore he flies
fuge to Jesus Christ, that he may obtain peace with God.
professes a hope of heaven, it implies in it that he is
avouring to prepare for this heaven; for every man that
this hope purifies himself; 1 John iii. 3. If he pro-
to take Christ for his example, it implies a desire and
apt to imitate our blessed Lord in self-denial, patience,
&c.
In order to make this profession of our faith and hope cre-
, it is the custom of some churches to require no more than
person's own general profession that he does believe, and
it, and hope, as in Acts viii. 37. I believe, &c. It is the
sum of other churches to desire also some further evidences
the truth of his faith, hope, and repentance, by a more par-
account of some of those things which are implied
in exercises of those graces; and this has been usually
not properly, the rendering a reason of the hope
is in him; as 1 Pet. iii. 15.
The first of these methods hath considerable advantages
ords the enlargement of particular churches; and, so far
can judge, such churches seem to require all that is abso-
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60 A cHKiBT'rAiv eutrftCH.
lutcly necetstry to the nature and being of a church of Chrisf,
The second has abo some valuable adirantagea towards the we//-
behig of a church, and the purity- and the profit thereof in the
toward and experimental parts of Christianity, though some per*^
sons of extreme bashfulness may have been hereby discouraged
and hindered from christian communion^ Both of these me-
tliods have some advantages, and some inconveniences ; and
it is not my desi^ at present ia decide which of the two has the
greatest; but this is certain, that every church must judge for
itself how large, or how narrow ; h ow general, or how parti-
cular a p rofession of Christianity must be, in order to renoer it
credible to themselves ; yet let each churcli take heed that they
make not the door of admission larger or straiter than Christ has*
made it.
The second sort of christian duties are those that are neces-
sary to p ractise christian communion, es|>ecially if constant com-
munion be d esired, such at, to meet at the same time, and in the
fliame place with some church of Christ, to perform christian
worship, with' them there, to agree to the general methods of
worship, the customs, order, and discipline that are practised in
that church, so far as they can find them agreeable to tlie will of
Christ in his word, or so far as they are necessarv to maintain the
being, order and peace of all religious societies. This is so rood^,
, a nd so plainly implied in the very nature of communion or fel-
lowship, that it i s always supposed to be consented to, even where
it is not expressly mentioned; this will appear more evident
under the next question.
This profession of consent to the worship or order of that
cliurch, does not forbid or prevent any person from attempting
to reform any mismanagements in the worship or discipline of
the church by argument and friendly persuasions ; b ut only it re-
strains him from all tumultuous and irregular proceedings in
order to such reformation ; according to tite great canon of the
a|K)8t]e, ^< let all things be done decently ^ and in order ;^*
1 Cor. xiv. 40. It is upon this account he forbids the Corinthians
to speak vsrUh wnhwwn tofigues without interpretation^ to break
ill upon tlie imblic worship, or for several persons^ speak all at
onccy ifc. and such natural rules of decency as these, may, in
some sense, be cfalled the commands of our Lord, ver. 37. to
which we owe a iirofessed subjection. But if a man cannot
consent to the most constant and essential forms of ministration,
worship and discipline, as practised in that church, it i s far better
that he should join liimself to some other societv, whose chief
practices and government are more agreeable to Lis own aenti-
raents.
Sect. IV. — The third thing that goes to make up the
credibility of our profession, is ^^ aucU sl U9jsid<(i«^ siad holf
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lutely necessary to the nature and being of a church of Christ. The second has also some valuable advantages towards the well-being of a church, and the purity and the profit thereof in the inward and experimental parts of Christianity, though some persons of extreme bashfulness may have been hereby discouraged and hindered from Christian communion. Both of these methods have some advantages, and some inconveniences; and it is not my design at present to decide which of the two has the greatest; but this is certain, that every church must judge for itself how large, or how narrow; how general, or how particular a profession of Christianity must be, in order to render it credible to themselves; yet let each church take heed that they make not the door of admission larger or straiter than Christ has made it.
The second sort of Christian duties are those that are necessary to practise Christian communion, especially if constant communion be desired, such as, to meet at the same time, and in the same place with some church of Christ, to perform Christian worship, with them there, to agree to the general methods of worship, the customs, order, and discipline that are practised in that church, so far as they can find them agreeable to the will of Christ in his word, or so far as they are necessary to maintain the being, order and peace of all religious societies. This is so much, and so plainly implied in the very nature of communion or fellowship, that it is always supposed to be consented to, even where it is not expressly mentioned; this will appear more evident under the next question.
This profession of consent to the worship or order of that church, does not forbid or prevent any person from attempting to reform any mismanagements in the worship or discipline of the church by argument and friendly persuasions; but only it restrains him from all tumultuous and irregular proceedings, in order to such reformation; according to the great canon of the apostle, "let all things be done decently, and in order;" 1 Cor. xiv. 40. It is upon this account he forbids the Corinthians to speak with unknown tongues without interpretation, to break in upon the public worship, or for several persons speak all at once, &c. and such natural rules of decency as these, may, in some sense, be called the commands of our Lord, ver. 37. to which we owe a professed subjection. But if a man cannot consent to the most constant and essential forms of ministration, worship and discipline, as practised in that church, it is far better that he should join himself to some other society, whose chief practices and government are more agreeable to his own sentiments.
Sect. IV.—The third thing that goes to make up the credibility of our profession, is "such a blameless and holy
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QJJESriOS III. $7
ptctioe in life, it may make the profession of the lips appear,
■ the common judgment of men, to be the sincere seose of the
I h eart :'' By which we are not to understaud a perfection of
r tirtiie» or a f reedom from eirerv vice: ybr there is no man living
Oil earthy thai doth good, ana sinneth not ; i n many things tee
£md all; aod the best of men have reason to compkin, that
evil thejf would not doy sometimes prevails over them, and
ttcy are led captive to the law of sin ; J ames iii. 2. Rom-
vn. 19, 20.
Bat it i s necessary that persons professing diristianity should
be firee firom all gross and scandalous sins, nor be euiky of those
Crimea in their allowed practice, which in many places of scrip-
tore exclude men from the kingdom of heaven ; 1 Cor. v. 9»
Know ye not that the unrighteous shall not inherit the kingdom of
God ? Be not deceived: neither fornicators, nor idolaters, nor
adulterers, nor thieves, nor covetous, nor drunkards, nor re-'
ffilers, nor extortioners, shall inherit the kingdom of' G od ;
1 Cor. ▼• 11. / have written unto you not to keep company,
if a ny man that is called a brother be a f ornicator, or covet^
ous, or an idolater, or a railer, or a drunkard, or an extor^
tioner, with such an one, no not to eat : And if this text
forbids us to keep free and sociable converse with such persons,
or to sit down at our tables with those who profess Christianity,
sad practise wickedness, much more 'does it become a churd) to
exclude them from its sacred society and fellowship, and to
forbid them to sit down at tlie table of the Lord. Common
railers and slanderers, such as the apostle James describes,
ire to be shut out from communion ; J ames i. 2 6. If any man
among you seem to be religious, and bridleth not his tongue, but
deceiveth his oxen heart, this man's religion is vaim that is, his
religious performances are evidently meffectual for his own
salvation ; therefore while he indulges his tongue in a scandalous
liberty, his pretences and profession of Christianity are vain and
incredible, and consequently he has no right to christian com-
munion. The glory of Grod who is holv^ the honour of our
Lord Jesus Christ who is our pattern of holiness, the credit of
tiie gos^x^l which is a doctrine according to godliness, as well
as the common sense of mankind, exclude all such persons from
sodctica of strict and pure religion.
In the very first dawning of the gospel, John the Baptist,
the fore-runner of Clu-ist, forbid the professing Piiarisees from
baptism, for want of fruits of repentance answerable to their
profession ; M at. iii. 7,8. And in following times the Ephesiau
converts made their faith appear by confessing what they beUeved,
and shezring their deeds ; A cts xix. 18, 19. And if there be not
a frequent account of such instances in scripture, it is becauso
the nature and reason o£ things render the necess\t>[ oi iX «o&«
M 2
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practice in life, as may make the profession of the lips appear, in the common judgment of men, to be the sincere sense of the heart:” By which we are not to understand a perfection of virtue, or a freedom from every vice: for there is no man living on earth, that doth good, and sinneth not; in many things we offend all; and the best of men have reason to complain, that the evil they would not do, sometimes prevails over them, and they are led captive to the law of sin; James iii. 2. Rom. vii. 19, 20.
But it is necessary that persons professing Christianity should be free from all gross and scandalous sins, nor be guilty of those crimes in their allowed practice, which in many places of scripture exclude men from the kingdom of heaven; 1 Cor. v. 9. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God; 1 Cor. v. 11. I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one, no not to eat: And if this text forbids us to keep free and sociable converse with such persons, or to sit down at our tables with those who profess Christianity, and practise wickedness, much more ‘does it become a church’ to exclude them from its sacred society and fellowship, and to forbid them to sit down at the table of the Lord. Common railers and slanderers, such as the apostle James describes, are to be shut out from communion; James i. 26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain; that is, his religious performances are evidently ineffectual for his own salvation; therefore while he indulges his tongue in a scandalous liberty, his pretences and profession of Christianity are vain and incredible, and consequently he has no right to Christian communion. The glory of God who is holy, the honour of our Lord Jesus Christ who is our pattern of holiness, the credit of the gospel which is a doctrine according to godliness, as well as the common sense of mankind, exclude all such persons from societies of strict and pure religion.
In the very first dawning of the gospel, John the Baptist, the fore-runner of Christ, forbid the professing Pharisees from baptism, for want of fruits of repentance answerable to their profession; Mat. iii. 7, 8. And in following times the Ephesian converts made their faith appear by confessing what they believed, and shewing their deeds; Acts xix. 18, 19. And if there be not a frequent account of such instances in scripture, it is because the nature and reason of things render the necessity of it suffi-
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68 A CHRISTIAN CHURCH.
cicntl J evident without many express instances. The cnqnif]
of a cluircli into-tlie conversation of the |>erson who desircii hi
communion, may be aiyusted and regulated under these foui
heads, viz. whether he be sober, just, and good, as wdl ai re-
ligious. So m uch of these four characters as lie within tlic
public observation of the world, are necessary in order to be-
come armcmber of the church.
1. Whether he be sober and temperate in some good mea-
sure f; ree from the vices of drunkenness, uncleanness, violent
wrath, railing, revenge, &c. for otherwise it is plain he cannot
belong to Christ, they that are ChrinCs have crucijitd the jHesk
with fts affections ami lusti ; GKtl. v. 23. and the foregoing scrip-
tures 1 have cited run much u(ion this {yoint.
3. Wtiether he be just and honest among his neighbour^
a man of fair dealing, faithful to his word, sincere and with-
out hy|Kicrisy in the common affairs of life ; for if a perano
be of a designing, tricking and deceitful temper and carriage
among men, how can we trust his profession in the thingi
of Gocf } Or receive it as credible ? Besides, the unjust arc
expressly excluded the kingdom of God ; 1 Cor. vi, 8. Am
nil Ihifs shall have their pari in the burning lake ; Itev. xxi. 8
3. Wliether he be good, kind, charitable? Whether h<
hath thai love to hu neighbour tchich is the fulfilling of the duties.
of the second table ; R om. xiii. 8, 9. Whatsoever we profeai
of faith, yet tcithout love we are nothing ; 1 Cor. xiii. 2. and i
may be enquired too what love he has to jfellow-christians, for i
is an ap{)ointed mark of the disciples of Christ ; J ohn xiii. 85
Hereby shall all men know ye are my disciples if y e love one ano*
thcr. If a man say, / love God^ and hateth his brother, he is c
liar: lie that lovetn not his brother tchom he hath seen, howca%
he love God whom he has not seen'? 1 John iv . 20. Without
love, and particularl v to fellow-christians, be can never be fit foi
such a holy fellowship, which is to be managed all in love, and
whereof love is one of the greatest duties.
4. Whether he be religious and godly ? Though inward
piety is chiefly to be known to men by the profession of the mouth,
and the two foregoing general heads in soma measure answei
this end, yet there should be some appearances of piety also ii
our conversation in tlie world, in order to give us a f ull right tf
christian communion. In such an enquiry as this, at least it
must be found that such a person is not a scotfer at religion, thai
he does not make a jest of things sacred, that he uses the nam<
of Qod with reverence in common conversation, that be speaki
honourably of Christ, his gospel, and his ordinances upon ever]
just occasion, and that he frequents some places of religiodi
worship ; for we are to look diligently that there be no prof a m
ptrson in our diurcheSi as weU as no /ornicator > ^ ^\i« tS
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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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ciently evident without many express instances. The enquiry of a church into the conversation of the person who desires its communion, may be adjusted and regulated under these four heads, viz. whether he be sober, just, and good, as well as religious. So much of these four characters as lie within the public observation of the world, are necessary in order to become a member of the church.
1. Whether he be sober and temperate in some good measure; free from the vices of drunkenness, uncleanness, violent wrath, railing, revenge, &c. for otherwise it is plain he cannot belong to Christ, they that are Christ's have crucified the flesh with its affections and lusts; Gal. v. 23. and the foregoing scriptures I have cited run much upon this point.
2. Whether he be just and honest among his neighbour, a man of fair dealing, faithful to his word, sincere and without hypocrisy in the common affairs of life; for if a person be of a designing, tricking and deceitful temper and carriage among men, how can we trust his profession in the things of God? Or receive it as credible? Besides, the unjust are expressly excluded the kingdom of God; 1 Cor. vi. 8. And all liars shall have their part in the burning lake; Rev. xxi. 8.
3. Whether he be good, kind, charitable? Whether he hath that love to his neighbour which is the fulfilling of the duties of the second table; Rom. xiii. 8, 9. Whatsoever we profess of faith, yet without love we are nothing; 1 Cor. xiii. 2. and it may be enquired too what love he has to fellow-christians, for it is an appointed mark of the disciples of Christ; John xiii. 85. Hereby shall all men know ye are my disciples if ye love one another. If a man say, I love God, and hateth his brother, he is a liar: He that loveth not his brother whom he hath seen, how can he love God whom he has not seen? 1 John iv. 20. Without love, and particularly to fellow-christians, he can never be fit for such a holy fellowship, which is to be managed all in love, and whereof love is one of the greatest duties.
4. Whether he be religious and godly? Though inward piety is chiefly to be known to men by the profession of the mouth, and the two foregoing general heads in some measure answer this end, yet there should be some appearances of piety also in our conversation in the world, in order to give us a full right to christian communion. In such an enquiry as this, at least it must be found that such a person is not a scoffer at religion, that he does not make a jest of things sacred, that he uses the name of God with reverence in common conversation, that he speaks honourably of Christ, his gospel, and his ordinances upon every just occasion, and that he frequents some places of religious worship; for we are to look diligently that there be no profaned person in our churches, as well as no fornicator; Heb. xii.
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«u£flrrioN III. 60
15. That I have given i^ narticular aoooHot ot those three
fliiiigs that join to make up tlie credibility of our profession, in
Mtler to be reguhirly admitted to the communion of a christian
cfanrch.
Sect. V. — Objection. But why roust there be so many
things required to make a profession of Christianity credible iv
dar day, neyond what was required in the primitive times f
Then they only cotifesud Christ to be the Messiah, the Son of
Godi or that he was raised from the dead in order to baptism
and admisaion into the cliurch. So it w as when many thousands
were added to the church in one day ; so the eunuch when Philip
kaptiied him ; Acts viii. 37. So the jailor and Lydia ; A cts
XVI. 15, 35. and many others ; or at most, their present works
were thought suflBcient to confirm ^eir confessions ; Acts xix,
18. Many that believed came, and confessed, ajul sliejved their
deedsf without long enquiries into the whole of their faith, or
the course of their conversation.
Answer I. The account diat the scripture giv^s of these
transactions is very short, yet suflSdcnt to inform us tliat there
was more disoourse on both sides, in order to the baptising
their converts, than is expressly written down ; f or even tiic con*
fessioos that Lydia and the jailor made arc not written, but it is
said in reneral, thejf believed; therefore we are not to take it for
granted there was nothing else required, because the scripture in
those places mentions no more than a word or two of slioi't coii-
fessioo.
Answer II. In several places where such transactions are
recorded in scripture, there is no mention of their works or
oouTersatiott at all ; and surely no minister or church in our day
would imagine, that a mere confession, that Jesus is the Christ,
without any further enquiry eitber atlcr knowledge, iaith, or
works, is suflicient ground tor atlmission to sacred ordinances ;
fM* then we must take in almost whole iiaitions. Besides, if a man
did make such a profesi^ion, that Christ rcas the Son of God, and
his conversation were blameless to outward appearance; yctwliQ
of our ministers, or wliicli of our churches would receive him
without some further enquiry into his knowledge of God and
Christ, and the gospel r ThcreKurc it U sutiiciently plain, by the
acknowledgment ana practice of those who make Uiis objection,
that they themselves do not think it Ufcesssary to confine their en-
quiries only t o such a single sentence of profession as the scrips
ture-bistory expresses, and seek no further.
Answer III. It is suXcieiitly evident to me, that the/nn-:
damental or necessary articles ol' religion are not the same in
all ages and places; but more or le^s knowledge is necessary,
in order to salvation, according to the degrees of divine revela*-
E 3
tion in ueveral natioas or ages. The beliei' o( tUe otv\d^\\^%
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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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15. Thus I have given a particular account of those three things that join to make up the credibility of our profession, in order to be regularly admitted to the communion of a christian church.
Sect. V.—Objection. But why must there be so many things required to make a profession of Christianity credible in our day, beyond what was required in the primitive times? Then they only confessed Christ to be the Messiah, the Son of God, or that he was raised from the dead in order to baptism and admission into the church. So it was when many thousands were added to the church in one day; so the eunuch when Philip baptized him; Acts viii. 37. So the jailor and Lydia; Acts xvi. 15, 35. and many others; or at most, their present works were thought sufficient to confirm their confessions; Acts xix. 18. Many that believed came, and confessed, and shewed their deeds, without long enquiries into the whole of their faith, or the course of their conversation.
Answer I. The account that the scripture gives of these transactions is very short, yet sufficient to inform us that there was more discourse on both sides, in order to the baptizing their converts, than is expressly written down; for even the confessions that Lydia and the jailor made are not written, but it is said in general, they believed; therefore we are not to take it for granted there was nothing else required, because the scripture in those places mentions no more than a word or two of short confession.
Answer II. In several places where such transactions are recorded in scripture, there is no mention of their works or conversation at all; and surely no minister or church in our day would imagine, that a mere confession, that Jesus is the Christ, without any further enquiry either after knowledge, faith, or works, is sufficient ground for admission to sacred ordinances; for then we must take in almost whole nations. Besides, if a man did make such a profession, that Christ was the Son of God, and his conversation were blameless to outward appearance; yet who of our ministers, or which of our churches would receive him without some further enquiry into his knowledge of God and Christ, and the gospel? Therefore it is sufficiently plain, by the acknowledgment and practice of those who make this objection, that they themselves do not think it necessary to confine their enquiries only to such a single sentence of profession as the scripture-history expresses, and seek no further.
Answer III. It is sufficiently evident to me, that the fundamental or necessary articles of religion are not the same in all ages and places; but more or less knowledge is necessary, in order to salvation, according to the degrees of divine revelation in several nations or ages. The belief of the crucifixion
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• *
70 A. CHRISTIAN CBtRCn.
and resurrection of Christ was not fundamental in Cfarist^s own
life-time ; f or when he spake of his own death, Peter repBed,
'far be it f rom thee^ Lord ; Mat. xvi. 2*2. This nhall noi be unto
thee : Acd the rest of the apostles knew not certainly that
Christ should rise from the deadjfor some doubted even alter his
resurrection ; M at. xxviii. 17. Yet they were the cliief of the
church of Christ upon earth at that time. So in the very first
promulgation of the gospel, before Judaism was quite destroyed,
the apostles themselves bad not so full a knowledge of chrlstia*
nity as they afterwards, by- degrees, received from the instruc-
tions of t he blessed Spirit, lilany passages of scripture dis«
cover this, as Acts x. 14 — 17.' and xv. 7 — 30. and Gal. ii.
S — 14. At this time there was scarce any thing of the New
Testament written; and though the evidences of the chri{>tian
religion were great, yet the opportunities of a large and exten-
sive knowledge were-exceeding few and small among the common
converts, if compared with our age : Therefore the Messiah-
ship of Christ, his death, and resurrection, and exaltation,
with a very few alterations from natural or Jewish religion, seem
to be the chief things then necessary to believe in order to salva-
tion, or t o profess in order to communion.
But when in process of time the Jewish economy was di<
'• "finely destroyed, Christianity grown to its full perfection, ihi
eanon of scripture completed, and several christian truths am
duties moVe plainly and expressly revealed, it may be well sup
posed that where this canon of scripture is freely published, Gm
may require something mbre of dhristian knowledge in order it
salvation, than in the Very first years of the gospel. I speal
this last proposition but modestly, and' as a probable opinion
but if this be true, then it clearly follows that tliere are mer
things necessary to make a profession of Christianity credible a
this day in most places of England, than were necessary even ii
Judea in the first years of Christianity. '
Answ. IV. If the essentials of any doctrine were perfectl;
the same in all ages, yet the credibility of its profession is ex
ceeding different^ according to' different rircumstpiuces of time
place alid persons. Where hardships and sufieriuks attend th
professors of any religion, a very slight profession of it will per
auade nie that a man understands itj and is very sincere in it
because he exposes iiimii^elf to suflcTing by this means : Bu
Wber^ there is lull liberty given, or especially if external advan
tagcH attend it, there every one uill be ready to profess, thougl
he has little knowledge or sincerity. Tho^e first times of tb
gospel, wera times of reproach and persecution : the seel c
chnstians was every where spoken agai^ist, and dcatii and dan
jTors attended it o n all sides. Now tO'coyifess the name of Chrisi
^/dst the ^epronchet of the worYd, a^vCvu^X ^^ oy\j^^vv\^vl ^
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and resurrection of Christ was not fundamental in Christ's own life-time; for when he spake of his own death, Peter replied, far be it from thee, Lord; Mat. xvi. 22. This shall not be unto thee: And the rest of the apostles knew not certainly that Christ should rise from the dead, for some doubted even after his resurrection; Mat. xxviii. 17. Yet they were the chief of the church of Christ upon earth at that time. So in the very first promulgation of the gospel, before judaism was quite destroyed, the apostles themselves had not so full a knowledge of Christianity as they afterwards, by degrees, received from the instructions of the blessed Spirit. Many passages of scripture discover this, as Acts x. 14—17. and xv. 7—30. and Gal. ii. 2—14. At this time there was scarce any thing of the New Testament written; and though the evidences of the Christian religion were great, yet the opportunities of a large and extensive knowledge were exceeding few and small among the common converts, if compared with our age: Therefore the Messiahship of Christ, his death, and resurrection, and exaltation, with a very few alterations from natural or Jewish religion, seem to be the chief things then necessary to believe in order to salvation, or to profess in order to communion.
But when in process of time the Jewish economy was divinely destroyed, Christianity grown to its full perfection, the canon of scripture completed, and several Christian truths and duties more plainly and expressly revealed, it may be well supposed that where this canon of scripture is freely published, God may require something more of Christian knowledge in order to salvation, than in the very first years of the gospel. I speak this last proposition but modestly, and as a probable opinion but if this be true, then it clearly follows that there are more things necessary to make a profession of Christianity credible at this day in most places of England, than were necessary even in Judea in the first years of Christianity.
Answ. IV. If the essentials of any doctrine were perfectly the same in all ages, yet the credibility of its profession is exceeding different, according to different circumstances of time place and persons. Where hardships and sufferings attend the professors of any religion, a very slight profession of it will persuade me that a man understands it, and is very sincere in it because he exposes himself to suffering by this means: But where there is full liberty given, or especially if external advances attend it, there every one will be ready to profess, though he has little knowledge or sincerity. Those first times of the gospel, were times of reproach and persecution: the sect of Christians was every where spoken against, and death and damners attended it on all sides. Now to confess the name of Christ amidst the reproaches of the world, against the opposition.
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trUESnON «L 71
the trlse and tbc foolbli, the Jews and the Greeks^ tlio fhreaten^
in^ of kinzs, and the iridenee of tUc people, was a more power*
fid and evident proof of Uie truth of their faith, than if they had
made lon<^ speeches^ and had (he testimony of a continued blame-
less oonveraation in a land and age of christians. Surely that
eonfemon, which was suflkicnt for martyrdom, if their enemies
knew it ; must be sufficient for communion, when made known to
4he diurdi. But in our a^ and nation where Christianity is the
profession of the time and the country, a mere acknowledg-
meat of the name, or death and resurrection of Christ, is not
•sofficient la prove us knowing or^ sincere christians ; and there
ooght to be so much larger a confession, and so many< credible
ciremnstaDoes attending it, before we cai\ reasonably, or upon
jmt groaads, believe a man to be a true christian. All these re*
ifoiremeiits whicii I have before mentioned being put together,
do not amoant to so credible s profession, as for a man to say
boldly this one sentence} '^ I a m a christian/' in tlie facex)! death
and martyrdom.
Aksw. Y. I might add also in ;Uie last place, tliat a great
amnber of the conversions of the primitive christians, werd so
sodden and surprising by tlie extraordinary eSiision of the Holy
iSpirit, tliat the very miracle of their conversion did sufficiently
answer the end of a large and particular confession. The work
of Uod on the souls of men was sometimes in an instant, and
they were made believers, out of imbelievers, at once ; t he Spirit
fm on them while they heard the xcord ; and when they who just
before professed Judaism -or hea^niHm, and neither knew nor
h»Ted Jesus Christ, confessed his name and his religion at once ;
the wonderful change was evident 1o all, and they had no long
accounts to give eitlier of their faith or conversion, Uicir know-
ledge or conversation ; nor was it rc^iuired, because the miracle
itself made their profession sufficiently credible. Besides, spiri-
tual gifts were conferred on multitudes in that day as soon as
they were convertejd, and ga've sufficient evidence tor acceptance
unto baptism, as Acts x. 44, 46, 47. While Peter yet spake
these zrerdsj the Uoh/ Ghost fell on all them which heard the
Kord. For iheu heard them speak xcith tongues and magnify God.
Then anwxerea Pefer, can any man Jorbid watery that these
should not he baptized^ which have received the lloh/ Ghost, as
veil as we ? He that well considers all tii'we things, and sets tlie
affiurs of the primitive times in a due light, and thus compares
them with our own, will see plainly that something more is ne-
cessary to m ake a profession of Christianity credible in our day^
than was needful in the first age of the church. And yet still we
may be said to follow the rules and examples of scripture, while
we require nothing more in order to communion than what is ne-
cessary to m ake our profession credible ; f or so much of this h^
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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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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the wise and the foolish, the Jews and the Greeks, the threatening of kings, and the violence of the people, was a more powerful and evident proof of the truth of their faith, than if they had made long speeches, and had the testimony of a continued blameless conversation in a land and age of Christians. Surely that confession, which was sufficient for martyrdom, if their enemies knew it; must be sufficient for communion, when made known to the church. But in our age and nation where Christianity is the profession of the time and the country, a mere acknowledgment of the name, or death and resurrection of Christ, is not sufficient to prove us knowing or sincere Christians; and there ought to be so much larger a confession, and so many credible circumstances attending it, before we can reasonably, or upon just grounds, believe a man to be a true Christian. All these requirements which I have before mentioned being put together, do not amount to so credible a profession, as for a man to say boldly this one sentence, "I am a christian," in the face of death and martyrdom.
Answ. V. I might add also in the last place, that a great number of the conversions of the primitive Christians, were so sudden and surprising by the extraordinary effusion of the Holy Spirit, that the very miracle of their conversion did sufficiently answer the end of a large and particular confession. The work of God on the souls of men was sometimes in an instant, and they were made believers, out of unbelievers, at once; the Spirit fell on them while they heard the word; and when they who just before professed Judaism or heathenism, and neither knew nor loved Jesus Christ, confessed his name and his religion at once; the wonderful change was evident to all, and they had no long accounts to give either of their faith or conversion, their knowledge or conversation; nor was it required, because the miracle itself made their profession sufficiently credible. Besides, spiritual gifts were conferred on multitudes in that day as soon as they were converted, and gave sufficient evidence for acceptance unto baptism, as Acts x. 44, 46, 47. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. For they heard them speak with tongues and magnify God. Then answered Peter, can any man forbid water, that these should not be baptized, which have received the Holy Ghost, as well as we? He that well considers all these things, and sets the affairs of the primitive times in a due light, and thus compares them with our own, will see plainly that something more is necessary to make a profession of Christianity credible in our day, than was needful in the first age of the church. And yet still we may be said to follow the rules and examples of scripture, while we require nothing more in order to communion than what is necessary to make our profession credible; for so much of this has
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72 A CHRISTIAN CHURCH.
been always required even io acripture •times, and the word of 'i
Ch>d and the very nature of things seem to demand iC -i
Qf^EST. IV. — What is a Church-cotenant 9 Jnd whdher U be
necessary to Christian Commumon *f
^ Besides the things that baTO been already mentioned, aa in- i
eluded in a credible profession of Christianity, it is worth our ii
enquiry, whether any solemn covenant be needful in order to a
communion ? Now to answer this question we must diaiingviah «
between that communion which is fixed and constant io one h
church, or that which is only occasional. By fixed, oonataaty i
and complete communion, I mean tlie joining myself to a parti** t
cular church, so as to become a complete member of that raigi- %
ous society, engaging to perform at appointed times and places, g
my most usual public worship with that society rather than with <,
others, to assist in all services necessary to support that society, j
/•
and partake of aU the privileges of it for mutual edification and .
comfort, and to maintain the public honour of Christ in the world; «
By occasional comnmnion, I understand a mere participation ■<
of the general and s|)eGial ordinances of the gospel with a parti- j
cular church for a time, under the. general character and claim ^
of chris'tianity, and so far as occasions of providence may make ,
it convenient and desirable. But not to become properly a mem- ,
her of that particular society, nor to be interested in the afbira,
regulation or management of it. Now for this occasional com-
munion, there is no necessity that every such communicant should
enter solemnly into a covenant or agreement with that particular
church, any farther than only to partake of those special ordi-
nances for a season in a decent and regular way. It is suflictent
for this sort of communion, that a person make such a credible
profession of Christianity as has been before described, or that be
be recommendeil by some other church, or the elders thereof, be*
fore whom he has made such a credible profession : or that it l»e
some way ascertained to the church whose communion be desires,
that he lias done it.
But where fixed and complete fellovrship with a particular
society is desired, the very nature of things seems to require it,
that there should be such a mutual agreement among the persona
that intend to practise this constant communion. This is part of
the second thing requisite to make our profession credible, viz. a
professed subjection to all the necessary duties of ohristianity, aa
will plainly appear by what follows :
A church is composed of such persons as agree to worship
and walk together in all the ordinances of Christ, viz. to attend
e/i the ministry or preaching of the word, ou praying to God to-
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watts_works_vol_4.pdf
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| 635
| 635.52
| 1,231.2
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
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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been always required even in scripture-times, and the word of God and the very nature of things seem to demand it.
QUEST. IV.—What is a Church-covenant? And whether it be necessary to Christian Communion?
Besides the things that have been already mentioned, as included in a credible profession of Christianity, it is worth our enquiry, whether any solemn covenant be needful in order to communion? Now to answer this question we must distinguish between that communion which is fixed and constant in one church, or that which is only occasional. By fixed, constant, and complete communion, I mean the joining myself to a particular church, so as to become a complete member of that religious society, engaging to perform at appointed times and places, my most usual public worship with that society rather than with others, to assist in all services necessary to support that society, and partake of all the privileges of it for mutual edification and comfort, and to maintain the public honour of Christ in the world:
By occasional communion, I understand a mere participation of the general and special ordinances of the gospel with a particular church for a time, under the general character and claim of Christianity, and so far as occasions of providence may make it convenient and desirable. But not to become properly a member of that particular society, nor to be interested in the affairs, regulation or management of it. Now for this occasional communion, there is no necessity that every such communicant should enter solemnly into a covenant or agreement with that particular church, any farther than only to partake of those special ordinances for a season in a decent and regular way. It is sufficient for this sort of communion, that a person make such a credible profession of Christianity as has been before described, or that he be recommended by some other church, or the elders thereof, before whom he has made such a credible profession: or that it be some way ascertained to the church whose communion he desires, that he has done it.
But where fixed and complete fellowship with a particular society is desired, the very nature of things seems to require it, that there should be such a mutual agreement among the persons that intend to practise this constant communion. This is part of the second thing requisite to make our profession credible, viz. a professed subjection to all the necessary duties of Christianity, as will plainly appear by what follows:
A church is composed of such persons as agree to worship and walk together in all the ordinances of Christ, viz. to attend on the ministry or preaching of the word, on praying to God to-
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QUESTION IV. 73
»t\ier, on speaking or singing the praites of Qod, and cele-
bratiD^ all tlie iustitiitionii of Christ, especially that great one,
the supper of the Lord, which it called commuDioo.
They devote themaelves Jint to the Lord Id public by their
{^rofeasiofi, as they have done before iu secret ; coveDantiog to
walk vf ith him iu all bis ordioaQces ; then they give up them-
selves to one another, and they receive oue another in the Lord,
wlurh ia the word used most ft^equently in th^ Nejy Testament finr
admisaion into the commiinion of saints, or being solemnly ao-
Lnowledged as fellow-christianf, and consequently a^ havmg a
right to special ordinances. They profess their agreement or
oooaent to worship usually together, to attend usually on the or-
dinancvs of oomrounioo as auniinistered in that church, and to
fulfil all necessary duties of christian fellow^ip in a special man-
ner towards one another for mutual edification, as far as Ood
shall instruct and enable them : And this is called the churcb-
eoveoant, which is in trutbr nothing else but a voluntary solemn
agreement with some particular society, to practise those social
duties of the christian religion among them at appointed times
and places, which Christ himself has required in general to be
practised somewhere when opportunity is found.
Such a consent or agreement to meet at stated times and
iilaeea for social worship, is not indeed formally instituted in the
3hew Testament : But there are several passages in the New
Testament which very plainly suppose it, as will appear imme*
diately. And tlie reason why it was not delivered iu the foriti of
the giMpel institution is tliis, because it is a jmnciple of natural
religion ; the light of reason teaches it, and upon this account it
was not set down as an institution under the Old Testament,
though doubtless the patriarchs and holy men of old practised it,
ever since there was any sucli thing as public worship set up in
the world : So the Israelites met and read tiie scripture, and
prayed in their synagogues without the formality of a particular
divine institution ; whenever a synagogue was built, tlie neigh-
bouring inhabitants by consent weekly wor&bipped there.
I confess where magistrates take upon them to impose a rc-
li^on upon the people, and national and parochial churches are
Sji|ioioted by so'nic assuming powers, this free covenant or agree-
ment degenerates into a constraiiu^d consent : but such a free and
explicit agreement is more necoisary among those christians who
are left to their own liberty, or who di»sent from a national and
CAiablished church. This covenant has indeed been much cen-
sored both by the |)roran.' world, and by some fellow- christians :
And it must be confessed tbat some few ministers and churches of
rigid and narrow principles, have heretofore given too just an
occasion of censiure, by drawing up tbeir purticulur church-cove-
Daots iu a long form of writing, and inserting several things into
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watts_works_vol_4.pdf
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| 635
| 635.52
| 1,231.2
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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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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QUESTION IV.
gether, on speaking or singing the praises of God, and celebrating all the institutions of Christ, especially that great one, the supper of the Lord, which is called communion.
They devote themselves first to the Lord in public by their profession, as they have done before in secret; covenanting to walk with him in all his ordinances; then they give up themselves to one another, and they receive one another in the Lord, which is the word used most frequently in the New Testament for admission into the communion of saints, or being solemnly acknowledged as fellow-christians, and consequently as having a right to special ordinances. They profess their agreement or consent to worship usually together, to attend usually on the ordinances of communion as administered in that church, and to fulfil all necessary duties of Christian fellowship in a special manner towards one another for mutual edification, as far as God shall instruct and enable them: And this is called the church-covenant, which is in truth nothing else but a voluntary solemn agreement with some particular society, to practise those social duties of the christian religion among them at appointed times and places, which Christ himself has required in general to be practised somewhere when opportunity is found.
Such a consent or agreement to meet at stated times and places for social worship, is not indeed formally instituted in the New Testament: But there are several passages in the New Testament which very plainly suppose it, as will appear immediately. And the reason why it was not delivered in the form of the gospel institution is this, because it is a principle of natural religion; the light of reason teaches it, and upon this account it was not set down as an institution under the Old Testament, though doubtless the patriarchs and holy men of old practised it, ever since there was any such thing as public worship set up in the world: So the Israelites met and read the scripture, and prayed in their synagogues without the formality of a particular divine institution; whenever a synagogue was built, the neighbouring inhabitants by consent weekly worshipped there.
I confess where magistrates take upon them to impose a religion upon the people, and national and parochial churches are appointed by some assuming powers, this free covenant or agreement degenerates into a constrained consent: but such a free and explicit agreement is more necessary among those Christians who are left to their own liberty, or who dissent from a national and established church. This covenant has indeed been much censured both by the profane world, and by some fellow-christians: And it must be confessed that some few ministers and churches of rigid and narrow principles, have heretofore given too just an occasion of censure, by drawing up their particular church-ceve-nants in a long form of writing, and inserting several things into
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I , •
71 A CHRISTIAN CHURCH.
them that were by no meant necessary to common ohrhtiaDliy,
and such as favoured too^ much of a par(y«spirit ; b ut churches
and ministtTs in our a^ better understand christian liberty and
trnb'principlcs of charity. I know of none of these impositions
in our day ; and if onr present practice in this matter be censured
by any, 1 am persuaded it is merely for want of understanding
it: For if it b e fairly represented, as I have described it, i t ap-
jpearsto be apiece of mere natural reK^ion, and social worship ;
and is so fSir from being: ^^ addition to the rules of the gospel, or
an imposition on the consciences of christians, that no voluntary
refigions society can possibly subsist without some such covenant.
When any person therefore joins himself to, and beooroea a mem-
ber of a christian church, this covenant or mutual agreement is
tlways imph'ed where it is not expressed ; and those that have
l^een so weak as to ridicule the forms of it, yet are so wise as to
practise the substance of it.
Indeed the mere necessity and reason of the thing is so plain
ahd convincing, that one would wonder that any man should
s|)eak against it, if he will but give himself leave to consider the
following particulars :
1. How can there be a receivmg of each other in the hord^
at the lirst forming of a church, if there be not a mutual agree-
ment, or giving up themselves to each other to worship the Lord
together ? Chriatiaits are commanded to do it, that trith one mind
€ind one moMih thev may giorijjf God ; l lom. xv. 6, 7. And
how can any particular member atterward be received to commu-
nion, if t here be not such a society or church to receive him, and
to which he may give up himself to' walk with them in the Lord?
2. How can tliere be any social worship perfon^ed, if there
hb no agreement to worship together in the same place, and at the
aame time ? If all the christians must always be at perfect liberty
to worship where they will, aud communicate every Lord^s-day
Ai a diSerent placey a minister may sometimes be left to preach to
the seats and walls, if none are bound to attend on his miniatra*
tioDs: And on the other hand, surely the minister may take as
much liberty as the people ; and he may absent himself and wor^
ship elsewhere, when they are all gathered together and wait for
a sermon. Thus many assemblies for worship may^ be without a
teacher, and many teachers without an assembly, and some small
assemblies have many teachers.
3. How can there be any provision made of a proper place
of worship for a whole assembly, or any conveniences or decen*
<;ies that are requisite for sacred actions, without such, an agree-
jfimit ? How can a table be appointed or furnished with bread
and wine, and vessels to contain them, fit to distribute the Lord^s^
s///?/jer, unless several persons have agreed upon it ?
i. /Jo IV can the minister he ma\tvl«iueOL\t iXieteXi^ Vtf^ v^v^«
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watts_works_vol_4.pdf
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| 1,239.84
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
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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them that were by no means necessary to common Christianity, and such as favoured too much of a party-spirit; but churches and ministers in our age better understand Christian liberty and true principles of charity. I know of none of these impositions in our day; and if our present practice in this matter be censured by any, I am persuaded it is merely for want of understanding it: For if it be fairly represented, as I have described it, it appears to be a piece of mere natural religion, and social worship; and is so far from being an addition to the rules of the gospel, or an imposition on the consciences of Christians, that no voluntary religious society can possibly subsist without some such covenant. When any person therefore joins himself to, and becomes a member of a christian church, this covenant or mutual agreement is always implied where it is not expressed; and those that have been so weak as to ridicule the forms of it, yet are so wise as to practise the substance of it.
Indeed the mere necessity and reason of the thing is so plain and convincing, that one would wonder that any man should speak against it, if he will but give himself leave to consider the following particulars:
1. How can there be a receiving of each other in the Lord, at the first forming of a church, if there be not a mutual agreement, or giving up themselves to each other to worship the Lord together? Christians are commanded to do it, that with one mind and one mouth they may glorify God; Rom. xv. 6, 7. And how can any particular member afterward be received to communion, if there be not such a society or church to receive him, and to which he may give up himself to walk with them in the Lord?
2. How can there be any social worship performed, if there be no agreement to worship together in the same place, and at the same time? If all the Christians must always be at perfect liberty to worship where they will, and communicate every Lord's-day at a different place, a minister may sometimes be left to preach to the seats and walls, if none are bound to attend on his ministrations: And on the other hand, surely the minister may take as much liberty as the people; and he may absent himself and worship elsewhere, when they are all gathered together and wait for a sermon. Thus many assemblies for worship may be without a teacher, and many teachers without an assembly, and some small assemblies have many teachers.
3. How can there be any provision made of a proper place of worship for a whole assembly, or any conveniences or decencies that are requisite for sacred actions, without such an agreement? How can a table be appointed or furnished with bread and wine, and vessels to contain them, fit to distribute the Lord's supper, unless several persons have agreed upon it?
4. How can the minister be maintained if there be no socie-
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75
auE£moN IV.
ties %gr«^iiijg t9 attend on their ministry, and anpport and enooii-
rage it ? Yet this ia a duty incumbent on all tlioso ivlio are
mimatered onto ; G al. ^i. 6. 1 Cor. ix. 13, 14. Each society is
hound by the rules of the gospel to maintain and honour their
own ndnistera icAo labour among them in tcord and doctrine ; 1
Tin. V. 17. and 1 Thess. t. 12, Id.
5. How can the poor of Christ be fed and clothed, if cliris*
tiany are not distributed into distii|ct societies, and each take care
of Acnr own poor ? Eph. iv. 28. To whom should the poor
dnistiana have applied of old, if not to their own societies ) For
single persons cannot nor arc they bound wholly to maintain
tbetn. They must' therefore be distributed into distinct societies,
thateTcry poor christian may know where to apply for relief;
and that each of the richer may know also to whom they should
give their constant alms, and look upon themselves in a special
manner bound to supply. If all the poor saintR in a nation were
straggling abroad, and belonged to no christian society, how
should the richer persons, or richer societies know these are Crod*s
poor, and oj the hounhold of faith, whom they are bound in a
special manner to take care of ; G al. vi. 10. unless they have
made a profeasion to some churcli of Christ, and are known by
this mesna ? So great is the necessity of these things to be done
by particular societies, that christian princes and governors, in
order to have these thini^ regularly performed, have thrown all
the dominions into the form of distinct parishes, or single con-
gregations t: hough they have had not much regard to any rules
of the New Testament, in establisliing their church-worship and
diacipKnc in other parts of it.
0. How can the ordinances of censure and excommunication
be ever administered, if there be no societies ai^rceing to walk
and worship together ? If any person be chargiHl with a fault or
heinous crime, he will reply, he belongs not to any society who
shall assume a right to deal with him and censure him ? And it
is i m|N>.^iblc that the whole visible church of Christ can meet to-
cher, or take co^izance of such particular causes, and j^ve
censures, unless we set up a pope, or council, or conclave of car*
dinals to do all this« and constrain all particular churches to sub-
mit to t heir sovereign and universal dictates.
There must be therefore an agreement betwixt a company of
professing christians, giving nn themselves to one another^ and
Tfcfiving each other in t/ie Lordly iu order to maintain the church
of Christ in tlie world, his gospel or his honour ; to support his
poor, or his ministers, or the' purity of his church, or of any
holy ordinance. RiH^eive therefore the apostle*s exhortation,
Roin. XV. 6, 7. That ye ma)/ with one mind and one mouth glo*
rify Gody even the Father of our Ijord Jesus Christ — receive ye
one another as Christ also received us^ to the glory of Cod.
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watts_works_vol_4.pdf
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| 635
| 635.52
| 1,231.2
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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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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ties agreeing to attend on their ministry, and support and encourage it? Yet this is a duty incumbent on all those who are ministered unto; Gal. vi. 6. 1 Cor. ix. 13, 14. Each society is bound by the rules of the gospel to maintain and honour their own ministers who labour among them in word and doctrine; 1 Tim. v. 17. and 1 Thess. v. 12, 13.
5. How can the poor of Christ be fed and clothed, if christians are not distributed into distinct societies, and each take care of their own poor? Eph. iv. 28. To whom should the poor christians have applied of old, if not to their own societies? For single persons cannot nor are they bound wholly to maintain them. They must therefore be distributed into distinct societies, that every poor Christian may know where to apply for relief; and that each of the richer may know also to whom they should give their constant aims, and look upon themselves in a special manner bound to supply. If all the poor saints in a nation were straggling abroad, and belonged to no Christian society, how should the richer persons, or richer societies know these are God's poor, and of the household of faith, whom they are bound in a special manner to take care of; Gal. vi. 10. unless they have made a profession to some church of Christ, and are known by this means? So great is the necessity of these things to be done by particular societies, that Christian princes and governors, in order to have these things regularly performed, have thrown all the dominious into the form of distinct parishes, or single congregations: though they have had not much regard to any rules of the New Testament, in establishing their church-worship and discipline in other parts of it.
6. How can the ordinances of censure and excommunication be ever administered, if there be no societies agreeing to walk and worship together? If any person be charged with a fault or heinous crime, he will reply, he belongs not to any society who shall assume a right to deal with him and censure him? And it is impossible that the whole visible church of Christ can meet together, or take cognizance of such particular causes, and give censures, unless we set up a pope, or council, or conclave of cardinals to do all this, and constrain all particular churches to submit to their sovereign and universal dictates.
There must be therefore an agreement betwixt a company of professing Christians, giving up themselves to one another, and receiving each other in the Lord, in order to maintain the church of Christ in the world, his gospel or his honour; to support his poor, or his ministers, or the purity of his church, or of any holy ordinance. Receive therefore the apostle's exhortation, Roin. xv. 6, 7. That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ—receive ye one another as Christ also received us, to the glory of God.
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Ttt A CAftlSTIAN OHCRCH.
QuE^T. V" — fVien a Person is once joified to a Particular
Churckj whether he may never tc^ship xeith other Churches
occasionallj/^ or change his Jixed Communion to another
Church i
I answer, Tbfit this ai^eement of w<>rshippinj^ together ii
not so strictly to be uiicleriftood, as if uooe of these persons
sliould ever worship any where else ; f or there arc various ooea-
sioiis ID the cpursi; of life, ttiat may lead the incmbera of one
churcti now and then to worship with another. Since we jdl hdd
the same faith and worship in the essentials <xf i t, w e are to esteem
ourselves in general couimunion with the whole visible obu|di of
Christ ; and soinetimes we join in worship with others, merely
to testify our charity and christian fellovyship n^ith those that ia
the ctfcumstantials of reli^on differ from us ; sometimes to ao«
company a particular friend ; t o hear a particular minister ; to
attend on some special occasion of prayer, or preaching, on such
occasions we may very reasonably worship with various asseoi*
blies : Or [KThaps we ifiay be called to travel from home, and to
spend many seasons of worship absent from our own particular
contmunity, and then we joiii v^ith those churches where provi-
dence may cast us.
When christians travel where they are unkpown, or make
any considerable stay in distant places, they should carry with
•tbem a letter of recommendation from the officers or members of
their own church, to any churclies of Christ, where they may
qame ; such are the letters that St. Paul speaks of, 2 Col. iii. 1.
Do ut need letters of recommendation to yoUy or from you?
And thus he himself recommends christians to distant churikiea,
iiS Rom. JiLvi. 1)2. / commend unto yoUy Phabe^ our sister^
uJu) is a servant of t/te church at Cenchrea^ that ye receive her in
the Lffrd as becometh Saints^ that is, that ye receive her to the
participation oi christian ordinances, as well as assist her iu any
civil anairs. This agreement or church-covenant, therefore, only
obliges persons, as far as they can with tolerable convenicncy of
aflSiirs and spiritual edification, to make that church, of which
they are members, the usual place of their worship, and especi*
ally their particijiation of the Lord's-supper, whereby special
coininuiiion is maintained.
The question concerning the changing of our fixed commu-
Tiioii IVom one church to another, may be thus determined. All
rhufch -fellow ship is ap{K)iuted tor the public honour of God, for
our mutual assistance and edification in spiritual things, and for
tho sii]}port of the interest and kingdom of Christ among men.
>Vii<:nr!.oever therefore any member cannot attain those ends in
the particular cimrch he belongs to, after solemn consideration
iiud prayer to (iod for counsel, he may desire a dismission to some
0(/ht churchy and upon these reasons i\xt diiirdi ought to give it.
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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
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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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QUEST. V.—When a Person is once joined to a Particular Church, whether he may never worship with other Churches occasionally, or change his fixed Communion to another Church?
I answer, That this agreement of worshipping together is not so strictly to be understood, as if none of these persons should ever worship any where else; for there are various occasions in the course of life, that may lead the members of one church now and then to worship with another. Since we all hold the same faith and worship in the essentials of it, we are to esteem ourselves in general communion with the whole visible church of Christ; and sometimes we join in worship with others, merely to testify our charity and Christian fellowship with those that in the circumstantials of religion differ from us; sometimes to accompany a particular friend; to hear a particular minister; to attend on some special occasion of prayer, or preaching, on such occasions we may very reasonably worship with various assemblies: Or perhaps we may be called to travel from home, and to spend many seasons of worship absent from our own particular community, and then we join with those churches where providence may cast us.
When Christians travel where they are unknown, or make any considerable stay in distant places, they should carry with them a letter of recommendation from the officers or members of their own church, to any churches of Christ, where they may come; such are the letters that St. Paul speaks of, 2 Col. iii. 1. Do we need letters of recommendation to you, or from you? And thus he himself recommends christians to distant churches, as Rom. xvi. 1, 2. I commend unto you, Phæbe, our sister, who is a servant of the church at Cenchrea, that ye receive her in the Lord as becometh saints, that is, that ye receive her to the participation of christian ordinances, as well as assist her in any civil affairs. This agreement or church-covenant, therefore, only obliges persons, as far as they can with tolerable convenience of affairs and spiritual edification, to make that church, of which they are members, the usual place of their worship, and especially their participation of the Lord's-supper, whereby special communion is maintained.
The question concerning the changing of our fixed communion from one church to another, may be thus determined. All church-fellowship is appointed for the public honour of God, for our mutual assistance and edification in spiritual things, and for the support of the interest and kingdom of Christ among men. Whensoever therefore any member cannot attain those ends in the particular church he belongs to, after solemn consideration and prayer to God for counsel, he may desire a dismission to some other church, and upon these reasons the church ought to give it.
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auEOTioN VI. rt
brother J or a tisteVf is not in bondage in such cases ; and the
utoral office^ and all church power is for edificatiotij and not
tr destrttciion^ as St. Paul Bpeaks, 2 Cor. xiii. 10. tio\w thii
eeeaaity of cliaoging our communion may happen several ways :
U when a person removes his iiabif ation to such a distance, as
htf he eaniKK conveniently attend and perform the duties of
Jtoirdi-Cdlowship in that society ; or when the church falls into
pcrsicioas errors and heresies ; or when upon any other account
■sovfii edification in that church is not to be attained ; or when
siher necessary circumstances of life, or religion, make his union
to another church of mnch more importance. . B ut in these cases
kl the conscience of a man be well informed, and let him duly
ail circumstances before he put this in practice : For it
It^lit and diangeable temper to be running always from
church to another,, and unbecoming the K|>irii of the gospeL
Yet where the reasons of removing this communion from one
to another are just and good, and after due spplication to
if they refuse to dismiss him, he may lairly depart
it, and join himself to any other church that is satisfied
ia Ilia crediUe profession of Christianity.
QrcsT. VI, — Whether Jixed Communion xt*ith some Particular
Ckureh be a Necessary Duty ? And whet/ier any mat/ he ad^
minted to Occasional CommuuioHj who are no fixed Membert
if any Church f
It is a natural enquiry flowing from the former question
whether any person is at liberty to content hinisolf merely with
oecssional communion, sometimes with one church and sometimes
with another, without becoming a f ixed member of any church st
sU ? Or whether a church may forbid a person occasional com-
mooion, who refuses utterly to join in any fixed communion?
The duties of holy fellowship for the glory of God and mutual
edification, which are most regularly practised in a state of fixed
communion, are so many and so plain in scripture, and in the
reason of things, that very few persons can be exempted from
them : For those duties are such as tliese, to attend on public mi-
sistrations together, to pray and confer together about spiritual
things, with a sort of holy intimacy or friendship, to encourage
lad support the ministry, to maintain the poor, to uphold the
pikKe worship of God by assisting in the provision ot a place,
ind all other external tilings necessary for public worship, to re*
eeive members into the church, to censure and reprove, and cast
osi scandalous members, to watch over one another in their holy
coofersation, &c. to admonish and to receive admonitions. I
pant that so many of these duties as can be conveniently per-
temed toward all fellow-christians^ should never be omitted
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
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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QUESTION VI.
brother, or a sister, is not in bondage in such cases; and the estoral office, and all church power is for edification, and not destruction, as St. Paul speaks, 2 Cor. xiii. 10. Now this necessity of changing our communion may happen several ways: is when a person removes his habitation to such a distance, as but he cannot conveniently attend and perform the duties of church-fellowship in that society; or when the church falls into pernicious errors and heresies; or when upon any other account his own edification in that church is not to be attained; or when other necessary circumstances of life, or religion, make his union to another church of much more importance. But in these cases let the conscience of a man be well informed, and let him duly consider all circumstances before he put this in practice: For it argues a light and changeable temper to be running always from one church to another, and unbecoming the spirit of the gospel. Yet where the reasons of removing this communion from one church to another are just and good, and after due application to the church, if they refuse to dismiss him, he may fairly depart without it, and join himself to any other church that is satisfied in his credible profession of Christianity.
Quizr. VI.—Whether fixed Communion with some Particular Church be a Necessary Duty? And whether any may be admitted to Occasional Communion, who are no fixed Members of any Church?
It is a natural enquiry flowing from the former question whether any person is at liberty to content himself merely with occasional communion, sometimes with one church and sometimes with another, without becoming a fixed member of any church at all? Or whether a church may forbid a person occasional communion, who refuses utterly to join in any fixed communion? The duties of holy fellowship for the glory of God and mutual edification, which are most regularly practised in a state of fixed communion, are so many and so plain in scripture, and in the reason of things, that very few persons can be exempted from them: For those duties are such as these, to attend on public ministrations together, to pray and confer together about spiritual things, with a sort of holy intimacy or friendship, to encourage and support the ministry, to maintain the poor, to uphold the public worship of God by assisting in the provision of a place, and all other external things necessary for public worship, to receive members into the church, to censure and reprove, and cast out scandalous members, to watch over one another in their holy conversation, &c. to admonish and to receive admonitions. I grant that so many of these duties as can be conveniently performed toward all fellow-christians, should never be omitted.
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78 k cBnimAN cHVftcif.
Trhere providcned gives just occasion ; b at since each dnristiaa
cannot watch over all others, worsliip with all others, assist to*
>vard the maintenance of all the poor, nor all the ministers, &c.
tliosc with whom he agrees to worship in a stated wAJr, are the
persons to whom he is m ost immediately called to fulfil t^cse kind
offices, and has fairer opportunities to do it. And fl(s I have
sliewn before, that public worship could never be certainly* re«
gulafly and comfortably maintained, without such a fixed com-
munion, and every person that refuses such services to Christ
and the church, must have very plain and constraining reasons to
excuse his neglect.
Besides the privileges of fixed fellowship arc, or should be»
alluring and encouraging ; such as, their op|>ortunities of serv-
ing Christ in his jmblic interest in the world, supporting his name
among men, their vote in dmsing ministers or oflBi^rs of the
^hurch, and their interest in the prayers, cares and watclifulness
of the church, for them, and over them, their special right to
the spiritual assistance of the ministers and elders of that dioreh
in private counsels, admonitions, and prayers with them and for
them ; their own temporal support, assistance and relief by the
church, if they fall into poverty, &c. It is my opinion that
any person can be justly tempted, or excused, from
communion somewhere, but those, who by reason of their diflfisr-
ent opinions, unhappy temper, or some special circumstances of
life, are under some sort of incapacity of fulfilling several of
those duties, and yet by t heir credible profession appear worthy
to partake of the special ordinances of the cliuirdi.
And if there be any person to be found in such circumstances,
I should think it is only such as these: 1. One that has no fixed
abode, but his business of life is at all uncertainties, and calls
him perpetually to change his residence: Such were the apostles
and evangelists, and the itinerant ])reachers of the first century,
together with tlieir attendants, who seem to be settled members
of no particular churcli. Or 2. Such a one that differs exceed-
ingly in h is sentiments in some important doctrines, or practical
points of religion, from all the churches of Christ near Um, and
yet may be supposed to hold all the necessary articles of the
christian faith, but may not be so fit to assist as a member in the
afTiiirs of a church of so different opinions. Or, lastly, there
may be such a person as may give some credible evidences of
true piety in his heart, but his natural temper is so \iolent, bis
spirit so various and inconstant, that he can scarce confine li oself
to the settled orders of any community, but will be more likely
to divide a congregation, than to edify it in love.
Perhaps it may be lawful and proper ; nay, I add further,
perhaps it is a necessary duty at some seasons, and upon very
^(Hi evidence of tlieir chrisiiaiiity, to receive such sort of per-
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watts_works_vol_4.pdf
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| 635
| 640.8
| 1,239.84
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
Watts, Isaac, 1674-1748
|
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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where providence gives just occasion; but since each christian cannot watch over all others, worship with all others, assist toward the maintenance of all the poor, nor all the ministers, &c. those with whom he agrees to worship in a stated way, are the persons to whom he is most immediately called to fulfil these kind offices, and has fairer opportunities to do it. And as I have shewn before, that public worship could never be certainly regularly and comfortably maintained, without such a fixed communion, and every person that refuses such services to Christ and the church, must have very plain and constraining reasons to excuse his neglect.
Besides the privileges of fixed fellowship are, or should be alluring and encouraging; such as, their opportunities of serving Christ in his public interest in the world, supporting his name among men, their vote in chusing ministers or officers of the church, and their interest in the prayers, cares and watchfulness of the church, for them, and over them, their special right to the spiritual assistance of the ministers and elders of that church in private counsels, admonitions, and prayers with them and for them; their own temporal support, assistance and relief by the church, if they fall into poverty, &c. It is my opinion that scarce any person can be justly exempted, or excused, from fixed communion somewhere, but those, who by reason of their different opinions, unhappy temper, or some special circumstances of life, are under some sort of incapacity of fulfilling several of those duties, and yet by their credible profession appear worthy to partake of the special ordinances of the church.
And if there be any person to be found in such circumstances, I should think it is only such as these: 1. One that has no fixed abode, but his business of life is at all uncertainties, and calls him perpetually to change his residence: Such were the apostles and evangelists, and the itinerant preachers of the first century, together with their attendants, who seem to be settled members of no particular church. Or 2. Such a one that differs exceedingly in his sentiments in some important doctrines, or practical points of religion, from all the churches of Christ near him, and yet may be supposed to hold all the necessary articles of the Christian faith, but may not be so fit to assist as a member in the affairs of a church of so different opinions. Or, lastly, there may be such a person as may give some credible evidences of true piety in his heart, but his natural temper is so violent, his spirit so various and inconstant, that he can scarce confine himself to the settled orders of any community, but will be more likely to divide a congregation, than to edify it in love.
Perhaps it may be lawful and proper; nay, I add further, perhaps it is a necessary duty at some seasons, and upon very good evidence of their Christianity, to receive such sort of per-
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QUESTION VL
yS;.
MM mt these to occauonal comrouiiion^ tliougb they bate no fixed
^tion to any iiarticular church ; and the general rules of chris*
ianity mrill €>bli«^ them to perform several relative duties towards
Imr feUow-chrisliaiis, and to help to support the external charges
if those churches, with wliooi for a season tliey hold fellowship.
But after all, I must confess tliat the special duties, which belong
to a fixed settled communion of christians, are so generally plain
in scripturcy aiid so necessary fi-om the very nature of religious
iocietie«> as described under the fourth question, lliat in my
spimon, any church of Christ has reason to make very careful
enquiry into the real Christianity of a person who desires occasi-
ooal communion only, but utterly refuses all manner of fixod
eommunioii witli any church where he has proper op]M)rtunity ;
ssksB his habitation be always unsettled, or his circumstances
very peculiar, or he can give some other just reason of his re*
fiusl to the church. 1 should also add in this place, that if per-
sons should be freely and readily indulged and tolerated in tliis
sort of loose communion, because they may have some sort of
appearance of reason for it, others that have much less reason,
or none at all, might probably demand and expect it : and these
examples would tend greatly to the dissolution and confusion of
diurchcs ; in such a case, though it m ay be barely lawful^ yet it
seems fiot io be expedient^ and therefore should not be commonly
practised, since it leads to the ruin of churches, rather than to
ihtir edification; I Cor. x. 23. except in cases extraordinary.
Another very obvious question arises bore, viz. Whether a .
diorch, or religious society, may refuse a i>enM>n who oQcrs him-
sdf to become a fixed member of that church in constant and
complete communion, and makes a visible and credible profession
of Ins faith ? Whether a churcli can lawfully forbid such a person
to become a complete member, and restrain him only to a sort of
occasional or incomplete communion }
Answer. Though it is certain that without such fixed soci-
eties or churchi's, public Christianity could not bo well maintained,
snd therefore far the greatest part of christians are certainly
obliged to become members of some particular christian society ;
yet as there may be some peculiar cases w hich may excuse a per-
xen from fixed communion and membership, so there may be pe-
culiar cases also which may excuse a church from receiving some
persons to complete men)bership with them, though they may
admit them to occasional eomnmniou.
Let it be considered, that by admitting a person to fix^d
communion, and making him a member of that particular 80<-
dety, he not only acquires a rii^ht to join with the society in all
the ordinances of the gospel and special communion, in public on
the Lord's-days, but he hath a right to be with them at any more
privste meetings of the whole church, and to consult and act in
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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
|
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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as these to occasional communion, though they have no fixed relation to any particular church; and the general rules of Christianity will oblige them to perform several relative duties towards their fellow-christians, and to help to support the external charges of those churches, with whom for a season they hold fellowship. But after all, I must confess that the special duties, which belong to a fixed settled communion of Christians, are so generally plain in scripture, and so necessary from the very nature of religious societies, as described under the fourth question, that in my opinion, any church of Christ has reason to make very careful enquiry into the real Christianity of a person who desires occasional communion only, but utterly refuses all manner of fixed communion with any church where he has proper opportunity; unless his habitation be always unsettled, or his circumstances very peculiar, or he can give some other just reason of his refusal to the church. I should also add in this place, that if persons should be freely and readily indulged and tolerated in this sort of loose communion, because they may have some sort of appearance of reason for it, others that have much less reason, or none at all, might probably demand and expect it: and these examples would tend greatly to the dissolution and confusion of churches; in such a case, though it may be barely lawful, yet it seems not to be expedient, and therefore should not be commonly practised, since it leads to the ruin of churches, rather than to their edification; 1 Cor. x. 23. except in cases extraordinary.
Another very obvious question arises here, viz. Whether a church, or religious society, may refuse a person who offers himself to become a fixed member of that church in constant and complete communion, and makes a visible and credible profession of his faith? Whether a church can lawfully forbid such a person to become a complete member, and restrain him only to a sort of occasional or incomplete communion?
Answer. Though it is certain that without such fixed societies or churches, public Christianity could not be well maintained, and therefore far the greatest part of Christians are certainly obliged to become members of some particular Christian society; yet as there may be some peculiar cases which may excuse a person from fixed communion and membership, so there may be peculiar cases also which may excuse a church from receiving some persons to complete membership with them, though they may admit them to occasional communion.
Let it be considered, that by admitting a person to fixed communion, and making him a member of that particular society, he not only acquires a right to join with the society in all the ordinances of the gospel and special communion, in public on the Lord's-days, but he hath a right to be with them at any more private meetings of the whole church, and to consult and act in
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89 A CRRTdTIAlf CHURCH.
their tpfeial aflfiurt : He hat a right to attend on snob tneefinga
forconaidering of the circumstancea and state of tiie church, tor
regulating UiingB that are amiaa, for altering any of tlieir euatoiia,
for difltributing monies to the poor, for chusing a pastor or other
oificersy fer admitting members, and for exercising tlie discipline
of the diurcby &c. He acquires also a right in joint-partner*
ship to the temporal possessions of the society, suppose it be a
meeting-house for puolic worship, vessels of plate for church
communion, or any houses, or tem])oral goods or donatives, which
may belong to that particular society.
Now though the laws of Christ require us to receive every
visible christian, who desires it, to communion in public worship,
and in special ordinances of the gospel, because he is fit for it,
yet those laws do not require ttiat every such person should be
•admitted to the peculiar councils and aflkirs of any particular so-
ciety, because perhaps he is really unfit for it. Perliaps they
know, or have abundant reason to believe, that liis aiSerent
opinions, or bis unhappy temper, or his peculiar circumstances,
would render him a very troublesome member of it, thut he
would raise parties in the* choice of officers, or in admission of
members, or in distributing to the poor, or in the regulation of
other diorch afiiiirs ; a nd tnel'efore they allow him only occasional
communion with them, which is all that seems to be hfa duty with
regard to that particular church, and which is all the du^ which
the laws of reiason, or of religion, seem' to demand oi them to*
ward hina.
Besides, let it be further considered, that whatsoever in-
stances of c hristian fellowship in sacred things the laws of Christ
may demand for such a person, yet it is c ertain the laws of Christ
do not demand for him any share in the temporal possessions of
that religious society, nor in the distribution of their temporal
things, unless it be perhaps to relieve him in some degree, if he
be ne(M^itous. Therefore the laws of Christ do not require
that society to receive such a person to complete communion and
membership, to introduce him into their councils and affiurs, or to
vest him in any of tlieir temporal possessions, unce it i s evident
he will become a very troublesome member, and endanger, if
not destroy, the edification and peace of the particular society or
church. Let all things be done to edification ; 1 Cor. xiv. 80.
Follow those things which make for peace^ ami things whereby
one may edify anotner ; R om. xiv. 19.
Quest. VII. — What Knowledge is necessary for Christian
Communion f
Sect, I. Under the third question I have shewn that the
kooixledge necessary to commumon^ \iid\xdLeik \ii \V VmMql %
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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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their special affairs: He has a right to attend on such meetings for considering of the circumstances and state of the church, for regulating things that are amiss, for altering any of their customs, for distributing monies to the poor, for chusing a pastor or other officers, for admitting members, and for exercising the discipline of the church, &c. He acquires also a right in joint-partnership to the temporal possessions of the society, suppose it be a meeting-house for public worship, vessels of plate for church communion, or any houses, or temporal goods or donatives, which may belong to that particular society.
Now though the laws of Christ require us to receive every visible christian, who desires it, to communion in public worship, and in special ordinances of the gospel, because he is fit for it, yet those laws do not require that every such person should be admitted to the peculiar councils and affairs of any particular society, because perhaps he is really unfit for it. Perhaps they know, or have abundant reason to believe, that his different opinions, or his unhappy temper, or his peculiar circumstances, would render him a very troublesome member of it, that he would raise parties in the choice of officers, or in admission of members, or in distributing to the poor, or in the regulation of other church affairs; and therefore they allow him only occasional communion with them, which is all that seems to be his duty with regard to that particular church, and which is all the duty which the laws of reason, or of religion, seem to demand of them toward him.
Besides, let it be further considered, that whatsoever instances of christian fellowship in sacred things the laws of Christ may demand for such a person, yet it is certain the laws of Christ do not demand for him any share in the temporal possessions of that religious society, nor in the distribution of their temporal things, unless it be perhaps to relieve him in some degree, if he be necessitous. Therefore the laws of Christ do not require that society to receive such a person to complete communion and membership, to introduce him into their councils and affairs, or to vest him in any of their temporal possessions, since it is evident he will become a very troublesome member, and endanger, if not destroy, the edification and peace of the particular society or church. Let all things be done to edification; 1 Cor. xiv. 26. Follow those things which make for peace, and things whereby one may edify another; Rom. xiv. 19.
QUEST. VII.—What Knowledge is necessary for Christian Communion?
Sect. I. Under the third question I have shewn that the knowledge necessary to communion, includes in it both a
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QUfiOTlON Yil. 81
knowled^ of what is necessary to sal vatiooi and a knowledge of
wliatia furtlier necessary to.maintain and enjoy tliis holy commu-
nioD : The Tery nature of things requires this.
F^rsif Let us consider the things necessary to salvation.
How many articles of the christian faith or practice arc neces-
nary to our salvation ? o r in other words, how many fundamentals
are tUere, is not expressly determined in any part of the scrip-
ture, it i s a question that has troubled the christian churches
ilmost two hundred years, ever since the reformation began, but
has never yet been decided to the common satisfaction eVen of
those that held the scripture to be the only and perfect rale of
faith anil practice. Therefore as every man must judge for him-
self concerning the fundamentals of Christianity, in order to ex-
tmine his own heart, and evidence to himself his ho|>es of salva-
tion ; s o every particular church must judge for itself, which
ire the fundamentals or necessary articles of Christianity, to ex-
uniDe those that propose themselves to communion, and evidence
their right to it. I grant this, that in determining the niture or
Bomber of necessary articles, the churches of Christ ought to
I govern their sentiments by the rules of scripture, as near as they
can find them by comparing one place with another, and form
their judgment in this matter by a large and extensive charity.
A general love to mankind, the dutiful imitation of God our
Saviour, and the exemplary practice of the blessed apostles,
oblige us to make as few articles necessary as is consistent with
the great ends of the christian religion, and to impose nothing
iDore upon the consciences of men in this res[)ect, than we so*
lemnly believe our Lord Jesus Christ himself imposes in his
word, as we will answer it at the great day of his appearance.
Yet it i s certain, and without controversy, that there are several
articles both of doctrine and duty, of such importance, that a man
cannot be a true christian without them, nor have any just hope
of christian salvation according to the gospel ; and consequently,
without the acknowledgment of the articles, a person may law-
fully be r efused communion.
Here let me lay down this preliminary : That the funda^
mentals of religion, as I have proved before, are very different
in d ifferent ages and nations, according to the different degrees
of revelation, and different advantages for knowing the truth :
But ever since the time that the canon of scripture was finished,
and where this canon is publislicd and acknowledged, we may
say in general, and with regard to church communion, that the
fundamentals of Christianity are the same to this day ; especially
iu such places of Great Britain, Ireland, &c. where persons en-
joy so great degrees of advantage for obtaining christian know- '
Iwige. What gracious allowances for want ol* capacity, or for
want of meaus^ in dark corners of England, or iu lud\^, G^d.
Vol. IV,
Y
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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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QUESTION VII.
knowledge of what is necessary to salvation, and a knowledge of what is further necessary to maintain and enjoy this holy communion: The very nature of things requires this.
First, Let us consider the things necessary to salvation. How many articles of the Christian faith or practice are necessary to our salvation? or in other words, how many fundamentals are there, is not expressly determined in any part of the scripture. It is a question that has troubled the christian churches almost two hundred years, ever since the reformation began, but has never yet been decided to the common satisfaction even of those that held the scripture to be the only and perfect rule of faith and practice. Therefore as every man must judge for himself concerning the fundamentals of Christianity, in order to examine his own heart, and evidence to himself his hopes of salvation; so every particular church must judge for itself, which are the fundamentals or necessary articles of Christianity, to examine those that propose themselves to communion, and evidence their right to it. I grant this, that in determining the nature or number of necessary articles, the churches of Christ ought to govern their sentiments by the rules of scripture, as near as they can find them by comparing one place with another, and form their judgment in this matter by a large and extensive charity. A general love to mankind, the dutiful imitation of God our Saviour, and the exemplary practice of the blessed apostles, oblige us to make as few articles necessary as is consistent with the great ends of the christian religion, and to impose nothing more upon the consciences of men in this respect, than we solemnly believe our Lord Jesus Christ himself imposes in his word, as we will answer it at the great day of his appearance. Yet it is certain, and without controversy, that there are several articles both of doctrine and duty, of such importance, that a man cannot be a true christian without them, nor have any just hope of christian salvation according to the gospel; and consequently, without the acknowledgment of the articles, a person may lawfully be refused communion.
Here let me lay down this preliminary: That the fundamentals of religion, as I have proved before, are very different in different ages and nations, according to the different degrees of revelation, and different advantages for knowing the truth: But ever since the time that the canon of scripture was finished, and where this canon is published and acknowledged, we may say in general, and with regard to church communion, that the fundamentals of Christianity are the same to this day; especially in such places of Great Britain, Ireland, &c. where persons enjoy so great degrees of advantage for obtaining christian knowledge. What gracious allowances for want of capacity, or for want of means, in dark corners of England, or in India, God
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82 A CHRISTIAN CHX7HCH.
"Will iDfldce hereafter, is not my business to enquire into ; b ut cer*
tainly, we are to admit none to christian communion who have
not the knowledge that is essential to Christianity. And though
we cannot precisely reckon up the certain number of essential or
fundamental articles, yet we may lay down such characters of
them, as may assist and regulate the a&airs of christian com*
inunion.
Sect. II. Wcmaybe^n therefore with negatiTCs, and may
boldly say, those cannot be lundamentals cither of faith or prac-
tice, which are not very clearly revealed, cither in express words,
or in very plain, easy, and obvious consequences ; they ipust be
such as the meanest christian may be able to find by reading his
bible, with sincere desire of truth, with holy diligence, and with
humble prayer : For the way of holiness and salvation is so plain^
that fools shall not err thereiii ; Is. xxxt. 8. which may be ex-
plained bt^ l iat text, 1 Cor. i. 2 0, $7. No/ many wise are calUd^
but the foolish things of this worlds &c. Those again cannot be
fundamental which are only to be found in such verses of scrip*
turo, the authority whereof may have been any ways dubioui or
reasonably suspected. For fundamentals must have the strongest
authority, as well as the plainest evidence, and that for the same
reason. Upon this account, I would never call that a funda-
mental, which is not mentioned but in one single text of scrip-
ture ; f or it is possible, that such a single text might b^ oen*
tested by critics, or transcribed false, by the neglect or iniquity
of men, or be falsely translated, either by ignorance or deaigo.
Fundamentals must be revealed in several parts of the bible, and
appear to be the frequent desijgn and subject of the holy writers ;
that so the faith and salvation of plain christians mig^it be secured
against the danger of fatal mistakes, and the subtilty of critics,
or cunning decdvers. Such articles also can never be funda-
mentaJ, as have no necessary influence on the honour of God, the
good of our neighbour, or our own holiness and final salvation,
for since the honour of God, and the good of men , i s the very *
end of the gospel, that can never be an essential part of it, v rith-
out which, these ends may be happily and gloriously attained.
Sect. III. The plain and positive characters of true funda-
mental articles in christian religion, seem to be such as these :
1. Those witliout which there can be no religion : Such as, that
there is a God ; that this God is to be worshipped, believed, and
obeyed; that he governs man in this life in order to a final judg-
raetit ; that there is a future state ; and rewards and punishments
hereafter, according to our different behaviours here.
2. Those also seem to be essential, necessary, and funda-
mental articles of the christian religion, which are the chief .
points tliat raise it above natural, or distinguish it from tlie
Jcfrisb religion, and which are represented in scripture as the
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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
|
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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will make hereafter, is not my business to enquire into; but certainly, we are to admit none to christian communion who have not the knowledge that is essential to Christianity. And though we cannot precisely reckon up the certain number of essential or fundamental articles, yet we may lay down such characters of them, as may assist and regulate the affairs of christian communion.
Sect. II. We may begin therefore with negatives, and may boldly say, those cannot be fundamentals either of faith or practice, which are not very clearly revealed, either in express words, or in very plain, easy, and obvious consequences; they must be such as the meanest christian may be able to find by reading his bible, with sincere desire of truth, with holy diligence, and with humble prayer: For the way of holiness and salvation is so plain, that fools shall not err therein; Is. xxxv. 8. which may be explained by that text, 1 Cor. i. 26, 27. Not many wise are called, but the foolish things of this world, &c. Those again cannot be fundamental which are only to be found in such verses of scripture, the authority whereof may have been any ways dubious or reasonably suspected. For fundamentals must have the strongest authority, as well as the plainest evidence, and that for the same reason. Upon this account, I would never call that a fundamental, which is not mentioned but in one single text of scripture; for it is possible, that such a single text might be contested by critics, or transcribed false, by the neglect or iniquity of men, or be falsely translated, either by ignorance or design. Fundamentals must be revealed in several parts of the bible, and appear to be the frequent design and subject of the holy writers; that so the faith and salvation of plain christians might be secured against the danger of fatal mistakes, and the subtilty of critics, or cunning decoivers. Such articles also can never be fundamental, as have no necessary influence on the honour of God, the good of our neighbour, or our own holiness and final salvation, for since the honour of God, and the good of men, is the very end of the gospel, that can never be an essential part of it, without which, these ends may be happily and gloriously attained.
Sect. III. The plain and positive characters of true fundamental articles in christian religion, seem to be such as these:
1. Those without which there can be no religion: Such as, that there is a God; that this God is to be worshipped, believed, and obeyed; that he governs man in this life in order to a final judgment; that there is a future state; and rewards and punishments hereafter, according to our different behaviours here.
2. Those also seem to be essential, necessary, and fundamental articles of the christian religion, which are the chief points that raise it above natural, or distinguish it from the Jewish religion, and which are represented in scripture as the
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QUESTION VII. 83
▼ery. fbundation and substance, tlie mystery and glory, of the
go^el ; Huch are these :
*^ That all mankind are sinners ; are destitute of holiness
and hmf^oess ; and sinful man cannot recover himself to the fa*
^oar and image of God ; and there is no way of access to God
iir him but by a Mediator." John xiv. 6. rio man cometh to
the Father but by me : A nd I take this doctrine of the necessity
and use of a Mediator, to be the ground-work of the difference
betwixt natmral and revealed religion.
^ That this Mediator is the Son of God dwelling in Jlesh ;
or, that the Son of Gh>d has taken upon him human nature for
Ab Tery end, to become a Mediator:" This seems to be pro-
perly tne great mystery of the gospel^ and it should be acknow*
Uged without eontroversi/f that God was manifest in the Jlesh i
I ' Rm. m. 16.
^< That Jesus ef Nazareth is this glorious Person, this only
Mediator. There is one God, and one- Mediator hettveen God
mtdsmen, the Man Jesus Christ :^* 1 Tim. ii. 5. If ye believe
nM thai I am he, ye shall die in your sins ; J ohn viii. 24.
*' That in order to tlie salvation of man, Christ is appointed
by t he Father to instruct us, as a teacher or prophet ; to make
10 atonement for our sins, and to intercede for us as a priest ;
aad to give us laws, and rule aud judge us as our Lord and
king :^' For he has ^ven us most frequent, plain, and express
notices in his word, that this is the way whereby he saves us ;
ind if we know not so much as this of the method of his salva*
tiao, how can we apply to him for it, or receive it at his hands
with any degree of faith ?
" That the Lord Jesus Christ is to be believed, trusted in,
received, and submitted to, under these several characters which
he sustains, by all that would partake of this salvation :'* For if
he he absolutely rejected in either of these his offices, we have no
reason to expect him to fulfil any part of his salvation to us, or
in us. If we refuse him that speaketh from heaven as our pro-
phet, we cannot escape ; H eb. xii. 25. If we utterly reject his
proper sacrifice as a priest, there remaineth no more sacrifice for
Mi«, but a certain fearful looking for of j udgment ^ and fiery
ifidignation ; I leb. 26, 27. And if we refuse this man as a king
to reign over us^ we shall be slain before his face ; L uke xix. 27.
He will take vengeance on them that obey not his gospel ; 2
Thess. i. 8.
" That God forgives repenting sinners, and is reconciled to
ibem, not for the merit of their repentances, but for the sake of
what Jesus Christ had done and suHcred. This is a very evident
consequent from the former doctrines, and has a plain and ne-
cessary connexion with them. It seems to be the very substance
of the gospel, that tre are justified or saved, not by our own
f 2
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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
|
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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very foundation and substance, the mystery and glory, of the gospel; such are these:
“That all mankind are sinners; are destitute of holiness and happiness; and sinful man cannot recover himself to the favour and image of God; and there is no way of access to God for him but by a Mediator.” John xiv. 6. No man cometh to the Father but by me: And I take this doctrine of the necessity and use of a Mediator, to be the ground-work of the difference betwixt natural and revealed religion.
“That this Mediator is the Son of God dwelling in flesh; or, that the Son of God has taken upon him human nature for this very end, to become a Mediator:” This seems to be properly the great mystery of the gospel, and it should be acknowledged without controversy, that God was manifest in the flesh; 1 Tim. iii. 16.
“That Jesus of Nazareth is this glorious Person, this only Mediator. There is one God, and one Mediator between God and men, the Man Jesus Christ;” 1 Tim. ii. 5. If ye believe not that I am he, ye shall die in your sins; John viii. 24.
“That in order to the salvation of man, Christ is appointed by the Father to instruct us, as a teacher or prophet; to make an atonement for our sins, and to intercede for us as a priest; and to give us laws, and rule and judge us as our Lord and king:” For he has given us most frequent, plain, and express notices in his word, that this is the way whereby he saves us; and if we know not so much as this of the method of his salvation, how can we apply to him for it, or receive it at his hands with any degree of faith?
“That the Lord Jesus Christ is to be believed, trusted in, received, and submitted to, under these several characters which he sustains, by all that would partake of this salvation:” For if he be absolutely rejected in either of these his offices, we have no reason to expect him to fulfil any part of his salvation to us, or in us. If we refuse him that speaketh from heaven as our prophet, we cannot escape; Heb. xii. 25. If we utterly reject his proper sacrifice as a priest, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation; Heb. 26, 27. And if we refuse this man as a king to reign over us, we shall be slain before his face; Luke xix. 27. He will take vengeance on them that obey not his gospel; 2 Thess. i. 8.
“That God forgives repenting sinners, and is reconciled to them, not for the merit of their repentances, but for the sake of what Jesus Christ had done and suffered. This is a very evident consequent from the former doctrines, and has a plain and necessary connexion with them. It seems to be the very substance of the gospel, that we are justified or saved, not by our own
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84 A CHRISTIAN CHURCH.
works f b ut by the grace of God eihounding to Binncrs, through
the redemption which our Lord Jesus Christ iiath obtained ; and
that Jesus Christ redeemed us from the mrsej by bearing th$lt
curse J o r us ; ajid that God is at peace with us for his sake ; that
the gospel is t he word of reconciUatm} ; that God was in Chrkt^
recoNcHiug sinners to himself ; because he that knew no sin^ was
'made siuy or a sin-ofieringy /or us, that we, who are ainnav,
might be made righteous, and accepted of God, through him ; -8
Cor. v. 18—21. See Rom. iii. 20 — ^25. Ephes. ii. 8, 9* and manj
other ]>lacos.
*^ That though we cannot obtain the favour of God and
eternal life by the merit of our own good works^ yet faith ki
Christ, repentance of all sin, and holiness of Iteart and life, art
necessary, in order to our ei^oyment of the final saWation.^' The
scripture is most expressive and positive in such sort of articlea^
He that befieveth not shall be damned ; M ark xvi. 10. Except ye
repent ye shall perish ; L uke xiii. 3, 5. And without holiftess no
man shall see the Lord ; H eb. xii. 14. Now by this article we
arc bound to resist all temptations, to strive against and subdue
all sinful appetites and inclinations, and to practise all known
duties of fear, faith, love and worship, towards God ; and jus* ^
tice, faithfulness, and kindness, toward men.
^ That the Holy Spirit of God is appointed and given i»
bless men with wisdom and spiritual understanding:, to assist
them to accept of this salvation of Christ, ta sanctify them here^
and fit them for the full epjoyment of it hereafter : For since the
canon of scripture is completed, there is a number of such ex-
press attestations therein, to the enlightening and sanctifying ope-
rations of t he Holy Spirit, that he wha utterly and in all senses
denies them, seems to deny that there is any thing for the blessed
Spirit to do amongst men, since the day of miracles was ended.
Now since the gift of the Spirit is one of the most glorious and
promised blessings of the gospel, a considerable part of the gos-
pel seems to me to consist in tlie operations of the Holy Spirit ; *
and in this sense, he that denies the Holy Spirit, seems to refuse
a glorious part of the appointed salvation. Let it b e considered
also, tliat 7vef are baptized into the name of the Father, Son, and
Holy Spirit : And is it not necessary that we should have some
general knowledge and idea who this Father, Son, and Spirit
are, and what is their distinct concern and business in matters of
our salvation, together with their divine all-sufficiency to per*
form it ?
The Ephesians, who had never heard of a Holy Ghosi,
and were baptized only in the baptism of John, might be true
believers without this knowledge ; A cts xix. 2, 3. But since we
have had such abundant discoveries of him, and are baptized
into his name, the case la i4iich altered. How can we accept
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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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works, but by the grace of God abounding to sinners, through the redemption which our Lord Jesus Christ hath obtained; and that Jesus Christ redeemed us from the curse, by bearing that curse for us; and that God is at peace with us for his sake; that the gospel is the word of reconciliation; that God was in Christ, reconciling sinners to himself; because he that knew no sin, was made sin, or a sin-offering, for us, that we, who are sinners, might be made righteous, and accepted of God, through him; 2 Cor. v. 18—21. See Rom. iii. 20—25. Ephes. ii. 8, 9. and many other places.
"That though we cannot obtain the favour of God and eternal life by the merit of our own good works, yet faith in Christ, repentance of all sin, and holiness of heart and life, are necessary, in order to our enjoyment of the final salvation." The scripture is most expressive and positive in such sort of articles. He that believeth not shall be damned; Mark xvi. 16. Except ye repent ye shall perish; Luke xiii. 3, 5. And without holiness no man shall see the Lord; Heb. xii. 14. Now by this article we are bound to resist all temptations, to strive against and subdue all sinful appetites and inclinations, and to practise all known duties of fear, faith, love and worship, towards God; and justice, faithfulness, and kindness, toward men.
"That the Holy Spirit of God is appointed and given to bless men with wisdom and spiritual understanding, to assist them to accept of this salvation of Christ, to sanctify them here, and fit them for the full enjoyment of it hereafter: For since the canon of scripture is completed, there is a number of such express attestations therein, to the enlightening and sanctifying operations of the Holy Spirit, that he who utterly and in all senses denies them, seems to deny that there is anything for the blessed Spirit to do amongst men, since the day of miracles was ended. Now since the gift of the Spirit is one of the most glorious and promised blessings of the gospel, a considerable part of the gospel seems to me to consist in the operations of the Holy Spirit; and in this sense, he that denies the Holy Spirit, seems to refuse a glorious part of the appointed salvation. Let it be considered also, that we are baptized into the name of the Father, Son, and Holy Spirit: And is it not necessary that we should have some general knowledge and idea who this Father, Son, and Spirit are, and what is their distinct concern and business in matters of our salvation, together with their divine all-sufficiency to perform it?
The Ephesians, who had never heard of a Holy Ghost, and were baptized only in the baptism of John, might be true believers without this knowledge; Acts xix. 2, 3. But since we have had such abundant discoveries of him, and are baptized into his name, the case is much altered. How can we accept
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aXTESnON TIT. ' 85
aAiU tapfirai, ^r ecminn thai which we pasted through in in-
ftney, «t our coming Into m church, if we know nothing of the
Holy Spirity nor the vie of him in our religion? It might also
be added^ as a further argument on this head, that the commu"
mam of tke Holy GhoU is thQ great gospel-benedietion, joined
with the tooe of God^ and the grace of oar Lord J e tas' Christ ;
as in 2 Cor. xiii. 14.' So that our initiation into Christianity being
ioleniiiiied in the name of Fdiher, Son, and Hol^ Spiriif our
diri^an life and state being maintained by their distinct oflfi<M« or .
transactions therein, and our hope of happiness depending on /
ibeirdiYine benediction, we may reasonably infer^ that some
iuowledge and (kith df the blessed Trinity are neeessary to
fibristinii salvation.
^ That there shall be a resurrection of the body is another
saeh article ; / or if the dead rise not^ then is not Christ risen ;
aad if Christ he nid risen, your faith' is in vain, ye are yet in
ymresMS,'*^ 1 Cor. xt. 16, 17. However this might be doubteil
oy some Corinthians beifore this epistle was written, yet it can-
not safely be doubted now*
^ That there is a state of hap|>iness hereafter prepared for
isinta where Jesus Christ is ;'' John xiv. 3. and those that ** re-
fuse his g ospel shall be punished from the presence qf the Lord
with everlasting destruction; 2 Tbess. i. 0. These seem to be
necessary motives to work upou our l^ope and fear, and without
wludi the gospel could hardly be supposed to be received amongst
men ; and therefore I count them necessajry and fundamfeutal
articles of Christianity. Thus I have attempted to give some
instances of suph doctrines as seem to be necessary to a christian
profession, according to the second character of fundamentals ;
viz. *^ such as raise it above natural religion, and distiogiiish it
firom Judaism, &c. and are represented in scripture as the found-
ation, tlie s ubstance, and the glory of the gospel.**
3. A third character by which several fundamentals may be
known, is tliis : ^' These doctrines or duties that are expressly
made necessary ip salvation in the word of God, are certainly
fundamentals :*' Though the greatest piirt of these are such as
are cither necessary to all religion under the first head, or are
some of the most distinguishing doctrines of the christian reU-
S'on u nder the second head ; as, he that cometh, to God must
lieve that he is, and that he is a rewarder of t/iem that dili^
gently seefc him ; H cb. xi. 6. That Jesus Christ is the only way
to the Father ; J ohn xiv. 6. No man cometh to the Father but
by me. That Jesus is the Christ : Who is a liar, but he that dc"
nieth that Jesus is t he Christ ? He is a nlichristy that denieth the
Father and the Son : Whosoever denieth tlie Son, the same hath
n0tthe Father; 1 John ii. *^2, 2?.
The duties of believing in Christ, martificaUou o( %vdl% ^i
r 3
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| 640.8
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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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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adult baptism, or confirm that which we passed through in infancy, at our coming into a church, if we know nothing of the Holy Spirit, nor the use of him in our religion? It might also be added, as a further argument on this head, that the communion of the Holy Ghost is the great gospel-benediction, joined with the love of God, and the grace of our Lord Jesus Christ; as in 2 Cor. xiii. 14: So that our initiation into Christianity being solemnized in the name of Father, Son, and Holy Spirit, our christian life and state being maintained by their distinct offices or transactions therein, and our hope of happiness depending on their divine benediction, we may reasonably infer, that some knowledge and faith of the blessed Trinity are necessary to christian salvation.
"That there shall be a resurrection of the body is another such article; for if the dead rise not, then is not Christ risen; and if Christ be not risen, your faith is in vain, ye are yet in your sins," 1 Cor. xv. 16, 17. However this might be doubted by some Corinthians before this epistle was written, yet it cannot safely be doubted now.
"That there is a state of happiness hereafter prepared for saints where Jesus Christ is;" John xiv. 3. and those that "refuse his gospel shall be punished from the presence of the Lord with everlasting destruction; 2 Thess. i. 9. These seem to be necessary motives to work upon our hope and fear, and without which the gospel could hardly be supposed to be received amongst men; and therefore I count them necessary and fundamental articles of Christianity. Thus I have attempted to give some instances of such doctrines as seem to be necessary to a christian profession, according to the second character of fundamentals; viz. "such as raise it above natural religion, and distinguish it from Judaism, &c. and are represented in scripture as the foundation, the substance, and the glory of the gospel."
3. A third character by which several fundamentals may be known, is this: "These doctrines or duties that are expressly made necessary to salvation in the word of God, are certainly fundamentals:" Though the greatest part of these are such as are either necessary to all religion under the first head, or are some of the most distinguishing doctrines of the christian religion under the second head; as, he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him; Heb. xi. 6. That Jesus Christ is the only way to the Father; John xiv. 6. No man cometh to the Father but by me. That Jesus is the Christ: Who is a liar, but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son: Whosoever denieth the Son, the same hath not the Father; 1 John ii. 22, 23.
The duties of believing in Christ, mortification of sin of
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80 A CHRISTIAN CHtTRCH.
the flesh, and perseverance in faith and holiness, I ^ steero fun- •
daroentai and necessary duties ; b ecause the scripture elxpressly^
saith, he that believeth not shall be damned; Mark xvi. 16. If
ye live after the flesh ye shall die ; R om. \ii. 13. If any man
draw bjackj my soul shall have^no pleasure in him ; H eb. x. 88.
And for the same reason this error, that justification is to be at-
tained byt he works of the law, seems tol>ean heresy, or funda-
mental error; because the scripture' saitb, Christ is become of
none effect to you, whosoever of y ou will be justified by t he law ;
ye are fallen from grace ; Gal v. 4. By which we are to un-
derstand such a hope of justification by tiie law, as made the
sacrifice and atonement of Christ needless ; and which was most
probably the sense of the heretics in that day.
Sect. IV. But here I desire my readers to take notice of
these five things :
1. Thatl have by no means pretended to reckon up all the
fundamental articles, or ^ve a lull or regular catalogue of them :
Tfrere may be some which I have omitted, and some which I
have mentioned twice, and that arc included in each' other. I
have oitoly laid down some general tokens or marks, whereby
necessary truths and duties may be known, so far as the terms of
christian communion are concerned therein.
2. I have here joined several doctrinal and practical articles
together, supposing that all those duties which the scripture
makes necessary to be practised, are necessary also to be known
in order to^practise.
3. 1 call these articles fundamental ; and it is my opinion
they may be insisted on as necessary to communion, because they
seem to me necessary to true Christianity, in such an age and
land of light as ours is. Yet, what I h inted before I repeat now,
that, as 1 will not judge all the heathen world, and Condemn
them for want of christian knowledge, so neither will I utterly
condemn every poor soul in the obscurest corners of a christian
nation, for want of such degrees of knowledge as to me seems
necessary to salvation, to all that know and read the New Tes-
tament. gI rant, that Cod, in his word, does not seem to give
rncouragement to their hope of heaven, nor allow their commn-
ni(in with christians on earth : But the final condemnation of them
is alone with him. And after all that we can say, every person
must judge for himself, which articles arc necessary in order to
his own sulvation ; and every church must judge for itself, to
regulate its own communion ; and God alone is a sujierior judge
with regard lb the one or the other.
4. I do not think every one of these articles necessary to be
expressly insisted on, and professed by every communicant ; b ut
so many only as the church shall ll^ink necessary, in order to give
ihem a reasonable Hiiti'-i'action that he knows and helieves the rest.
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watts_works_vol_4.pdf
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| 635
| 640.8
| 1,239.84
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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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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the flesh, and perseverance in faith and holiness, I esteem fundamental and necessary duties; because the scripture expressly saith, he that believeth not shall be damned; Mark xvi. 16. If ye live after the flesh ye shall die; Rom. vii. 13. If any man draw back, my soul shall have no pleasure in him; Heb. x. 38. And for the same reason this error, that justification is to be attained by the works of the law, seems to be an heresy, or fundamental error; because the scripture's saith, Christ is become of none effect to you, whosoever of you will be justified by the law; ye are fallen from grace; Gal. v. 4. By which we are to understand such a hope of justification by the law, as made the sacrifice and atonement of Christ needless; and which was most probably the sense of the heretics in that day.
Sect. IV. But here I desire my readers to take notice of these five things:
1. That I have by no means pretended to reckon up all the fundamental articles, or give a full or regular catalogue of them: There may be some which I have omitted, and some which I have mentioned twice, and that are included in each other. I have only laid down some general tokens or marks, whereby necessary truths and duties may be known, so far as the terms of christian communion are concerned therein.
2. I have here joined several doctrinal and practical articles together, supposing that all those duties which the scripture makes necessary to be practised, are necessary also to be known in order to practise.
3. I call these articles fundamental; and it is my opinion they may be insisted on as necessary to communion, because they seem to me necessary to true Christianity, in such an age and land of light as ours is. Yet, what I hinted before I repeat now, that, as I will not judge all the heathen world, and condemn them for want of christian knowledge, so neither will I utterly condemn every poor soul in the obscurest corners of a christian nation, for want of such degrees of knowledge as to me seems necessary to salvation, to all that know and read the New Testament. I grant, that God, in his word, does not seem to give encouragement to their hope of heaven, nor allow their communion with Christians on earth: But the final condemnation of them is alone with him. And after all that we can say, every person must judge for himself, which articles are necessary in order to his own salvation; and every church must judge for itself, to regulate its own communion; and God alone is a superior judge with regard to the one or the other.
4. I do not think every one of these articles necessary to be expressly insisted on, and professed by every communicant; but so many only as the church shall think necessary, in order to give them a reasonable satisfaction that he knows and believes the rest.
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ousentoN ra. gy
& TiMNigh I Mteem it neeenftrj that twpf ,eoinniiinloaiif
sake ItBown hu belief of i|UGh artielea at the ohurclr Jodjpet
fbndmiiitidtal and necessary some way or oHier, yet I am far from
cmifiiihig him to any propoaed Jiamao ftmna of expression ; as I
shall shew onder the next qaestion.
Sect. V. I proceed now to the seeend sort of knowledge*
flttt b neoeasary to dirisiian communion ; and that is^ a ** know*
ledge -of all thrae things that are necessarily implied in the en-
jofmeBA' or practice of dds communion ;** or, m shorty thus :
We must know what communion is, and how to communitete,
More we can practise this duty. This sort of knowledge' m*
dudes these particulars : 1. If I should say it is necessary to be
baptised before we communicate at the Lord's-table, I should
have £ur the greatest part of christians on my side ; and If bap-
tism be n ecessary, it is necessary also to know the nature of bap-
tism, the end and design of baptism, the meaning^ of being
Iwptised in the name ^ the Father^ Son^ and Spirit^ and the
Banner of performing it, whether it must be done by dipping
sr Bpriokling, or whetlier both be not lawfiil, and whether iMqp-
tism In infancy be sufficient. S. It is necessary also, that a per*
son abonld know what is the nature of the LortPt^iupper ; tfiat it
is t o .be perfomaed by breaking of bread, and distributing that
and the wine amongst a christian assembly ; t hat the bread and
wine arc both to be blessed, and what is the nature of that blea-
mg ; what the bread and wine represent ; what is the design of
bmklog and distributing them ; who are the persons that must
do this : And a woman must know^ whether women are to be
admitted to the Lord's-supper. 3. That several persons, who
make m credible profession of Christianity, must agree to meet
together fi>r christian worship, at the same time, and in the same
tiaoe, i n order to celebrate this ordinance ; and that it is not to
e received alone, because it is an ordinance of communion.
Without a knowledge of these things, I do not- see how any
peraon can communicate in the sacred and special ordinances of
the gospel in an orderly manner, or with spiritual profit. Thus
have I endeavoured to open the way for persons to form their
judgment upon this difficult and important question, what arc
those *' articles of the christian religion, the knowledge of which
i> n ecessary to communion ;" and I hope I have kept the middle
way between a libertinism of principles, and a narrow unchari-
table spirit : Wherein if I have failed, I shall be glad to be set
right in a spirit of meekness.
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watts_works_vol_4.pdf
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| 635
| 635.52
| 1,231.2
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa04wattgoog
|
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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5. Though I esteem it necessary that every communicant make known his belief of such articles as the church judges fundamental and necessary some way or other, yet I am far from confining him to any proposed human forms of expression; as I shall shew under the next question.
Sect. V. I proceed now to the second sort of knowledge that is necessary to christian communion; and that is, a "knowledge of all those things that are necessarily implied in the enjoyment or practice of this communion;" or, in short, thus: We must know what communion is, and how to communicate, before we can practise this duty. This sort of knowledge includes these particulars: 1. If I should say it is necessary to be baptized before we communicate at the Lord's-table, I should have far the greatest part of Christians on my side; and if baptism be necessary, it is necessary also to know the nature of baptism, the end and design of baptism, the meaning of being baptized in the name of the Father, Son, and Spirit, and the manner of performing it, whether it must be done by dipping or sprinkling, or whether both be not lawful, and whether baptism in infancy be sufficient. 2. It is necessary also, that a person should know what is the nature of the Lord's-supper; that it is to be performed by breaking of bread, and distributing that and the wine amongst a christian assembly; that the bread and wine are both to be blessed, and what is the nature of that blessing; what the bread and wine represent; what is the design of breaking and distributing them; who are the persons that must do this: And a woman must know, whether women are to be admitted to the Lord's-supper. 3. That several persons, who make a credible profession of Christianity, must agree to meet together for christian worship, at the same time, and in the same place, in order to celebrate this ordinance; and that it is not to be received alone, because it is an ordinance of communion.
Without a knowledge of these things, I do not see how any person can communicate in the sacred and special ordinances of the gospel in an orderly manner, or with spiritual profit. Thus have I endeavoured to open the way for persons to form their judgment upon this difficult and important question, what are those "articles of the christian religion, the knowledge of which is necessary to communion;" and I hope I have kept the middle way between a libertinism of principles, and a narrow uncharitable spirit: Wherein if I have failed, I shall be glad to be set right in a spirit of meekness.
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88 A CBtlftTlAM CBITAOB. ^
Quest. VIII. — In what Words and Expresiions musi our Faith
be profesHd^ in Order to Communion ? And in what Man^
ner must vce profess it ?
Sect. I. This has been a famous and notable question in
all ages of the church. National churches, synods, assemblies
or councils of bishops^ presbyters, and learned men, liaye estab-
lished certain sets of fundamental articles and express forms oC
confession ; and by these forms persons are to be tried, that de-
aire admission to 4heir communion. Others, who have though!
thu yoke and burden imposed upon the conscience too heavy and
intolerable, have maintained, that no forms of <k>nfessioo ard
necessary, besides the very vrords of scripture ; and that he who
agrees to these words, has a right to christian communion, thoiigh'
perhaps he may understand or explain them in a sense never so
difierent from the church, whos^ communion he dl^sires. Now to
speak my own sentiment with freedom here, I think these are
two extremes ; and the best medium that I can find for all the
purposes of peace and truth is, that every man should confess hia
faith in his own words, which I shall endeavour to make evident
by a particular review of each method.
I grant that it seems a very natural and plausible argument,
that since God has written down all needful christian truths and
duties in the holy scripture, we can chuse no better words to con-
fess them in, than those which God himself has given us for our
instruotion in those truths and duties : B ut if w e consider the affairs
of the christian world, the experience of mankind, the practice
of heretics and deceivers, as well as the reason of things, we
shall find that though the words of scripture are sufficient to
teach us all the necessary parts of Christianity, yet tlie mere repe-
tition of t hem, or subscription to them, cannot give sufficient
proof, that the person so professing, has any understanding of
them ; or has any true christian knowledge. An ideot, or an
idle boy, may learn twenty of the noblest aud most comprehen-
sive sentences of scripture without book ; a very ignorant person,
or a man of most erroneous and destructive principles may repeat
any words of scripture, and profess to believe them, while the
one has a quite contrary meaning under those words, and the
others have no meaning at all. Now surely such sort of profes-
sions can never be counted a sufficient evidence of christian know-
ledge, and consequently can never give him a right to the holy
communion. But because tliis point is of great importance, I
shall debate it at large as a distinct question by itself.
Sect. II. It will be replied then immediately, '^ If the
words of scripture are not a sufficient test in this case, may not
confessions of faith, drawn up by wise and good men, be made a
test of christian knowledge ?'' I answer, no, by no means ; and
that for these three reasons : It will admit such as ought not to be
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watts_works_vol_4.pdf
| 99
| 635
| 635.52
| 1,231.2
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240625100741Z
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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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QUEST. VIII.—In what Words and Expressions must our Faith be professed, in Order to Communion? And in what Manner must we profess it?
Sect. I. This has been a famous and notable question in all ages of the church. National churches, synods, assemblies or councils of bishops, presbyters, and learned men, have established certain sets of fundamental articles and express forms of confession; and by these forms persons are to be tried, that desire admission to their communion. Others, who have thought this yoke and burden imposed upon the conscience too heavy and intolerable, have maintained, that no forms of confession are necessary, besides the very words of scripture; and that he who agrees to these words, has a right to Christian communion, though perhaps he may understand or explain them in a sense never so different from the church, whose communion he desires. Now to speak my own sentiment with freedom here, I think these are two extremes; and the best medium that I can find for all the purposes of peace and truth is, that every man should confess his faith in his own words, which I shall endeavour to make evident by a particular review of each method.
I grant that it seems a very natural and plausible argument, that since God has written down all needful christian truths and duties in the holy scripture, we can chuse no better words to confess them in, than those which God himself has given us for our instruction in those truths and duties: But if we consider the affairs of the christian world, the experience of mankind, the practice of heretics and deceivers, as well as the reason of things, we shall find that though the words of scripture are sufficient to teach us all the necessary parts of Christianity, yet the mere repetition of them, or subscription to them, cannot give sufficient proof, that the person so professing, has any understanding of them; or has any true christian knowledge. An ideot, or an idle boy, may learn twenty of the noblest aud most comprehensive sentences of scripture without book; a very ignorant person, or a man of most erroneous and destructive principles may repeat any words of scripture, and profess to believe them, while the one has a quite contrary meaning under those words, and the others have no meaning at all. Now surely such sort of professions can never be counted a sufficient evidence of christian knowledge, and consequently can never give him a right to the holy communion. But because this point is of great importance, I shall debate it at large as a distinct question by itself.
Sect. II. It will be replied then immediately, "If the words of scripture are not a sufficient test in this case, may not confessions of faith, drawn up by wise and good men, be made a test of christian knowledge?" I answer, no, by no means; and that for these three reasons: It will admit such as ought not to be
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^ QUESTION Vllf . 80
tiimilted, it l ivill exclude such as ought not to be excluded, and
k will endanger or infringe christian liberty.
Reason I. This may admit such persons as Qught not to b%
admitted ; f or such forins of doctrine, drawn up by Qther men,
will be liable to tlie same inconveniences tlial ivill attend any
scriptural form of words : A child, or an ideot, may learn apa
rq>eat tfaem by heart ; a very ignorant person, or one who i$
▼ery erroqeoiis, may profess and subscribe them in his own
sense : For when such forms have continued some time in the
worid, men of very heretical notions and tempers, being in dan«
ger of being excluded from the church by such a test, will cout
trive and find how to put some pervepe sense upon tlie wprdf ,
sod thus evade the force, and disappoint die design of ^em, as
they have done in all ages with the words of scripture.
Reason ll. This may exclude such persons as ought not to
be excluded : For if a person of a truly christian spirit, and of
a {Mous and nnblemishea character should happen to differ from
(his form of human articles but in one sentence, or even in one
word, be cannot honestly assent to, nor subscribe the whole form,
though he is perfectly of the same mind in all tilings, except in
that minute )>oint ; and yet for this little inconsideralpe differencOt
he must be excluded the communion of the church, and perhaps
be liable to all the immediate inconveniences of such an exclu-
lion, as much as if he denied every article. There are no sy*
sods, or councils of christian bishops or presbyters, even though
the laity have been mingled with them, but have put into their
articles and confessions some little party notions, as well as the
great and necessary truths of the gospel. They have ever had
an itch to determine some questions about meats, and days, and
ctrramstances, and ceremonies, either in faith .or worship, as
well as the most undoubted and fundamental {uiints of Christianity.
Mint, and anise, and cummin, have been ever creeping into con-
fessions of f aith among the weightier matters of faith and love.
Now if subscribing to a whole set of articles be the test of com-
munion, then for not eating flesh or herbs, or for want of the
auise and the cummin, a man is excluded the church as mucii as
if he wanted faith and love ; which is a most unrea^tonablc thin;^,
and would directly contradict that great canon of the apostle ;
Rom. xiv. I. Him thai is weak in the faith receive j/e, but not to
doubtful disputations.
Reason III. It will endanger or infringe christian liberty.
The imposition of human forms of profession has i>ccn a heavy
burden and sore bondage, under which most parts of the chris'^
tian church have groaned in almost every age. It has been a
sore temptation to many thousands to strain and subdue those
sorcU to new significations, to various and vcTy foreign senses,
in o rder to bend their consciences to a compliance with them ; a nd
|
watts_works_vol_4.pdf
| 100
| 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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admitted, it will exclude such as ought not to be excluded, and it will endanger or infringe christian liberty.
REASON I. This may admit such persons as ought not to be admitted; for such forms of doctrine, drawn up by other men, will be liable to the same inconveniences that will attend any scriptural form of words: A child, or an ideot, may learn and repeat them by heart; a very ignorant person, or one who is very erroneous, may profess and subscribe them in his own sense: For when such forms have continued some time in the world, men of very heretical notions and tempers, being in danger of being excluded from the church by such a test, will contrive and find how to put some perverse sense upon the words, and thus evade the force, and disappoint the design of them, as they have done in all ages with the words of scripture.
REASON II. This may exclude such persons as ought not to be excluded: For if a person of a truly christian spirit, and of a pious and unblemished character should happen to differ from this form of human articles but in one sentence, or even in one word, he cannot honestly assent to, nor subscribe the whole form, though he is perfectly of the same mind in all things, except in that minute point; and yet for this little inconsiderable difference, he must be excluded the communion of the church, and perhaps be liable to all the immediate inconveniences of such an exclusion, as much as if he denied every article. There are no syndoms, or councils of christian bishops or presbyters, even though the laity have been mingled with them, but have put into their articles and confessions some little party notions, as well as the great and necessary truths of the gospel. They have ever had an itch to determine some questions about meats, and days, and circumstances, and ceremonies, either in faith or worship, as well as the most undoubted and fundamental points of Christianity. Mint, and anise, and cumin, have been ever creeping into confessions of faith among the weightier matters of faith and love. Now if subscribing to a whole set of articles be the test of communion, then for not eating flesh or herbs, or for want of the auise and the cumin, a man is excluded the church as much as if he wanted faith and love; which is a most unreasonable thing, and would directly contradict that great canon of the apostle; Rom. xiv. 1. Him that is weak in the faith receive ye, but not to doubtful disputations.
REASON III. It will endanger or infringe christian liberty. The imposition of human forms of profession has been a heavy burden and sore bondage, under which most parts of the christian church have groaned in almost every age. It has been a sore temptation to many thousands to strain and subdue those words to new significations, to various and very foreign senses, in order to bend their consciences to a compliance with them; and
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