( i. / % »>i*-^ ''^#'.' ( . H iS.| N^V^t'^ 5mp«cr*'*tflpaKCi '^ "■'■■'^■mh;W <■■'*■:' '€' ■v¥*^'i PEINCETON, N. J. 'M Presented by Mr. Samuel Agnew of Philadelphia, Pa. Agneiv Coll. on Baptism, No. Ha ':f\#/yy^'/'^ m-y I. I aifl^t-. irjiSMPM • THE RATIONAL FOUNDATION O F A Chriftian Church, And the Terms of Christian Communion. To which are added Three DISCOURSES, VIZ, Disc. I. A Pattern for a Dissenting Preacher. Disc. II. The Office of Deacons. Disc. III. Invitations to Church-Fel- lowship. / B Y ISAAC^WATTS, D. D. LONDON: Printed for John Oswald, at tht Rofe and Crown in the Poultry., and James Buck- land, at the Buck in Paier-Nojier Row, MDCCXLVir. ^^^ THE PREFACE. HE Principles on which Chrifkian Churches are built y are fo plain^ fo na- tural and eajj/y and fo much the fame with thofe which give Rife to all the well-formed Societies A 2 in The PREFACE. in the World^ that one would think there Jhould not be fuch Matter of Debate and Controverfy among Chri- Jiiansj upon thefe SubjeBs^ as me have unhappily fouiid. For bejides the Reafonablenefs of the Things that are required for this Purpofe^ ^ our blejfed Saviour himfelf has given us fo many Promifes in his Word to favour this Practice of holy Fellowfhipj and to encourage our Hope^ as give abundant Reafon to our ExpeBations of divine Succefs. Has he not told usy that where two or three are met together in his Name, there he is, or will be in the Mid ft of them ? And when St. Pe- ter made a glorious Confeffion of his Faith in Jefus the So?2 of God^ the promifed Saviour ; upon this Rock, faid he^ will I build my Church, and rhe PREFACE. and the Gates of Hell ftall not pre- vail againfl: it. So thatjf there is fou7id but fuch Faithfulnefs^ fuch Chrijlian Virtues ^ of Meehzefs^ Patience and Forbear- ance^ as may he jufly expeSied a- mong ChriJiia?tSy I would hope fuch Settlements as thefe might continue without Interruptio7t. And I truji I have here reprefented thefe ''Things^ fo faithfully^ fo plainly and clearly^ that no fingle Perfon^ in any Part of his PraBice^ will find his Confcience impofed upon by any Article or Ca- non here mentioned \ nor will any Society find itfelf obliged to do any^ Thing in receivings continuing^ or excluding aiiy Perfons from their Churchy but what lies natural and eafy before the Minds of Perfons^ who do but exercife the common Rea^ A 3 fon The PREFACE. fan by which they conduSi themfelvzs in the Affairs of human Life. Nor is there any Thing here af- ferted^ which confines Chrijlians to fo exaSt a Uniformity in their Princi- ples and Pra&iceSy but by the Exer- cife of their Reafon^ with a fmall Degree of Charity^ they may make and allow fuch Alterations^ as will ajffijl and promote the general Peace and Edification of the Churches^ under the Care and Patronage of Jefus the great Shepherd, And upon thefe Foundations^ if the Grace of our Lord Jefus Chrift, and his Spirit^ which is promifed to ajjifi the Chriftian Chi^rch^ does but continue among his Ordinances^ from Time to Time^ we may hope to find a comforta- The PREFACE. comfortable Succejfton and increafe of Members added to the Churchy and built up in Faith^ Love and Holi- nefsy till our Lord Jefus Chrijfl: him- felf Jhall return to this TVorld^ and finifh the great and important Work of yudgement, I would only add further ^ with Regard more efpecially to the Que- ftions relating to Chriftian Commu- nion, that if any Thing contained in them may he effeSiual through the di- vine Blejffingy to fet the Terms of Chriflian-Fellowfhip in a jufler Lights to fecure the great and neceffary Prin- ciples of Chrifiianity^ to remove any Caufes of Offence from among the Churches^ and to lead the feveral Parties of Chrijltansy to more mode- rati and charitable Sentiments con^ cerning . rhe. P R E F A C E. cerning each other ^ IJhallhave abun- dant Reafon to rejoice in my Attempt^ and give Glory to the God of Truth and Peace, Stoke Newington, March 2S, 1747- THE THE CONTENTS. 'f *^"**^ H E rational Foundation, Form, t. ^ .* and Order of a Chriilian Church, ^C. Section. I. Reafon and Revelation agree to require foci- al Religion. Page i. Sect. IL Inftances of the Agreement of Reafon and p. lo. Sect. Revelation in focial Religion, p. i o. The CONTENTS. Sect. III. A brief Enquiry, how far the Modes of the ^ Miffion or Ordination of primitive Mini- fters, are our Rule now. p. 35. Sect. IV. The reft of the Inftances, wherein Reafon and Revelation agree in Matters of fecial Worfhip. p. 48. S E C T. V. Where Revelation is iilent, Reafon muft direct. p. ^5* Sect. VI. Chriftian Churches fcM-med like civil Socie- ties, on the plain Nature and Reafon of Things. P' ^3• SECT. VII. The feveral Advantages of fuch a Church, or Chriftian Society. p. 90. Sect. The CONTENTS, Sect. VIII. Of the Power of Churches to appoint holy Things, or holy Actions. p. ^, The Terms of Chriflian Communion, G?f . Qjj E s T I o N I. What is Chriflian Communion ? And what are the general and agreed Terms of it? p. no. QjJ EST. II. Who are the proper Judges of the Credibi- lity of our Profeffion ? p. 1 16. QjJ EST. III. What are the particular Terms of Chri- flian Communion ? Or what Things are necefTary to make the Profeflion of Chri- flianity credible ? P* ^35* Quest, The CONTENTS, QjJ E ST. IV. What Is a Church Covenant ? And v/hc- •iier it be neceffary to Chriflian Commu- nion ? P- ^55* QjJ EST. V. When a Perfon is joined to a particular Church, whether he may never w^or- fliip with other Churches occafionally, or change his fixed Communion to another Church ? p. 1 64. Qjj E s T. VI. Whether fixed Communion with fome par- ticular Church be a necelTary Duty ; and whether any may be admitted to occa- fional Communion, who are no fixed Members of any Church ? p. 1 68, Qjj est. VII. What Knowledge is neceffary for Chriflian Communion? p. 176. Qu est. The C O NT E N "T S. Qjj E s T. VIII. In what Words and ExprefTions. mufl our Faith be profefTed in Order to Commu- munion ? And in what Manner mufl we profefs it ? p. 192. QjJ EST. IX. Where the Seclufion from Chriflian Com- munion carries temporal Inconveniencies with it, hath a particular Church the Power to feclude a Perfon merely for Want of Orthodoxy ? p. 205. Q^ E s T. X. ' W^hether a Profeffion to believe the exprefs Words of Scripture, without any Expli- cation, be an Evidence of Knowledge fufficient for Chriftian Communion ? p. 212; Q^ EST. XI. Whether all Sorts of Proteftants m^y join together as Members of the fame Church? p. 256, QjJ EST. The CONTENTS. Q^ E $ T. XII. Whether no Chriilians miifl: join in the feme Communion, but thofe that are in all Things of the fame Opinion ? p. 276. Discourse I. A Pattern for a Diflenting Preacher. John viii. 46. The Officers anfwered^ Never Man /pake like this Man, p. 289. Disc. II. The Office of Deacons. I Tim. iii. 13. For they that have ufed the OJffice of a Dea- con welly pur chafe to themfelves a good De- gree y and great Boldnefs in the Faith which is in Chrif Jefus. p. 323. Disc. The CO NT E NT S. Disc. III. Invitations to Church-Fellowihip. Pfal. Ixv. 4. Blejfed is the Man whom thou chufeft, and caufeji to approach unto thee^ that he may dwell in thy Courts ; we Jhall be fatis- Jied with the Goodnefs of thy Houfe^ even of thy Holy Temple^ p. 347, ER- ERRATA. P A G E 6. 1. the laft, after Reofon, r. could, p. 79. ■*" 1. 19. ioxjhould, r. could, p. 96. 1. 27. for Con- Jlitutionsy r. Contentions, THE THE Rational Foundation, Form, and Order, o F A CHRISTIAN CHURCH, Confirmed and Improved : B Y T H E Dired:ions and Examples of the New Testament. SECT. I. R&afo?i and Revelation agree to require facial Religion, A N is an intellecflual and fociable Being, and he owes Honour and Worfhip to God his Creator, in his focial as well as hisfaigle Capacity : He owes alfo Affiftance to his Fellow-Crea- tnres, iu the Affairs of Religion, as well B as 2 Reafon and Revelation Sect. 1. as in thofe of the Natural and Civil Life* Social Religion is therefore the Duty of every Man, where he can meet with fuch Fellow- Worfhippers, as to lay a Foundation for amicable Union in the fame A6ts of Wor- fliip, and for mutual Help in religious Con^ cerns : And thefe three following Reafons, among others, oblige him to it. ( I . ) As he is bound to exprefs to God in fecrety and alone^ what Senfe he has of the Divine Being, Attributes, and Government, fo he is obliged to join with others, and pub^ lickly to declare to the World, what an aweful and honourable Apprehenfion he has of the fame Things : And this^ that he may do 'Honour to GodamongftMen, or glorify his Name amongft his Fellow-Creatures ; which fecret Rtligion cannot do. This is the chief End with Regard to God, for which Man's very Nature is made fociable, and for which he is conftituted by Providence in human Society. This is the firll Spring, and the perpetual Foundation, of all focialand pub- lick Religion : For this End, focial Honours paid to God fhall be everlafting. This is praftifed in the Society of holy Angels, thofe Sons of God y who fang together , and Jhouted for yoy, when the Foundations of the Earth were laid; and who met together at certain Seafons, to prefent themfehes before God. Job ■xxxviii. 7. and i. 6. and ii. i. This is re- quired in our World of finful Men j fo it will Sect. I. require focial Relipon, 3 will be, doubtlefs, in the World of feparate Spirits, who are defcribed as a Churchy or religious Affembly. Heb, xii. 13. And fo in the World of the Refurredlion, when the high Praifes of God and the Lamb fhall be for ever on their Tongues. (2.) Man, in his Jingle Capacity, is obliged to perform Adls of fecret Religion to God, becaufe, in that Capacity, he wants many Favours from God j fuch as Health, Safety, Food, Raiment, &c. He is always receiving fome of thefe Favours, and always waiting for more. And fo alfo every Man, in his facial Capacity, for the fame Reafon, is un- der Obligation to perform Ad:s of publick or fecial Religion ; (vi^.J Prayer for publick Mercies wanted, fuch as good Governors, Peace, Plenty, Civil and Religious Liberty, &c. Praife for publick Mercies received, and a Profeflion of his Hope of publick Bleillngs, which he expedts at the Hands of God. If there were no other Reafons for focial Re~ ligion to be found, yet I think the Obligation of it would ftand firm upon thefe two Pil- lars. But I add, (3.) It is a neceflary and moft effecflual Means of maintaining Religion in this our World, Several Perfons, with united Zeal, Counfel, and Strength, can do much toward the Encouragement and Affiftance of each other : The Eldei', and more knowing, may B 2 inftru(5t 4 Reafon and Revelation Sect. I. inflruit the Ignorant ; and all may flrength- en each other's Hands in the Things of God and Godlinefs, They may defend each other againft Injuries, Reproaches, and the Shame of Singularity, and join in all proper Practices to keep a Senfe of divine Things lively and warm at their ov^n Hearts, and to excite others to the fame Practices of Piety and Goodnefs. Thus foetal Religion appears with Evidence to be the Duty of Mankind. II. There are but two Ways whereby God teaches us Religion ; /. e. by the Light of Nature, which he has planted in Men, and by the Light of Revelation, which, in various Ways, and in different Ages of the World, he has communicated to Men. And accordingly, Religion is diilinguiflied into natural and revealed. By each of thefe Me- thods of teaching. Men may be inftrudted in focial as well as perfonal Godlinefs, and learn to perform the feveral Parts and Duties of it, according to their different Extent of Inftruction. As revealed Religion in general acknow- leges natural Religion for its Foundation, fo all the Parts oi focial, as well as perfonal Religion, whether DoBrine or Duty, Worfhip or Order, lb far as they are revealed and pre- fcribed in the Word of God, are ftill founded on Principles of natural Light and Reafon. Whatfoever therefore Revelation has added, is Sect. I. require facial Religion. 5 is but fome pofitive or fupernatural Structure upon that Foundation, without the Oppofi- tion or Contrariety to any Parts thereof; for it is God himfelf that teaches us by the Light of Nature and Reafon ; and we can never fuppofe that, by Revelation, he will give us Inftrudtions which ^re contrary to the very Principles of Reafon, and to thofe fundamental LelTons of Religion which he has written in our Natures. . Human Reafon is the -firft Ground and Spring of all human- Religion.* Man is obliged to Religion becaufe he is a reafona- ble Creature. Reafon dired:s and obliges us not only to fearch out and praftife the Will of God, as far as natural Confcience will lead us, but alfo to examine, receive, and obey, all the Revelations which come from God, where we are placed within the Reach of their proper Evidences, Wherein foever Revelation gives us plain and certain Rules for our Condud:, Reafon itfelf obliges us to fubmit and follow them. Where the Rules of Duty are more obfcure, we are to ufe our Reafon to find them out, as far as we can, by comparing one Part of Revelation with another, and making juft and reafonable In- ferences from the various Circumftances and Connections of Things. In thofe Parts or Circumftances of Religion where Revelation is filent, there we are called to betake our- felve3 to Reafon again, as our beft Guide B 3 and 6 Reafon and Revelation Sect. I. and Condudtor. And let it be obferved, that there are many Inftances alfo, wherein we are inftrudted to pay the fame Honours to God, and fulfil the fame Duties to Men, in the Practice of publick as well as private Religion, both by the Light of Reafon and the Light of Revelation : For God, who knows the Weaknefs of our intelledtual Pow- ers, has been gracioufly pleafed to give us a fhorter, plainer, and eafier Difcovery of ma- ny rational and moral Truths and Duties by Revelation, which would have been very tedious and tirefome, as well as much more difficult, for the Bulk of Mankind, to have ever found out and afcertained by their own Reafonings. in. When we have received upon juft Evidence the New Teftament, as a Revela- tion fent us from Heaven, then our own Reafon and Confcience oblige us to fearch in thefe Writings, what new Doctrines God has there propofed to our Faith, and what new Duties to our Pradtice. And here, in our Search after the Things that relate to our perfonal Religion^ we fhall find feveral fublime and glorious Truths to be believed concerning the blefied Trinity, the Father, the Son, and the Holy Spirit j and almoft all the Oeconomy of our Salvation revealed to us, above and beyond what the Light of Reafon ever difcover, or fo much as furmife. We Sect, I, require focial Religion, 7 We fhall here find alfo the Duties of Faith* in the Name, and Blood, and Righteouf- nefs, of the Son of God, for the Pardon of our Sins, and the Juftification of our Per- fons ; Hope in his Refurredtion $ Subje And does not the New Tejiament fuffici- cntly indicate thefe Things to us, as relating to Sect. II. Reafon and Revelation^ he. ii to xh^ facial Religion of Chriftians ? Do we not find them frequently met together in the Hiftory of the A^s of the Apofiles ; that with one Mind and one Mouth they may glorify God, even the Father of our Lord Jefus Chrifi -, as in Rom. xv. 6. Are not fuch Aflemblies continually mentioned and encouraged in the Epiftles ? And are not Chriflians exhorted to maintain this Cuftom, and not to forfake the affembling ofthemfelves together? Heb. x. 25. Do we not find the Chriftian Converts of the fame Country divided into particular Con- gregations, which are called Churches, who meet together for this Purpofe ? The Church at Corinth ? the Church at Philippi ; the Churches ofGalatia : i Cor. xvi. i. Thefe^ ven Churches of Afta : Rev. i. 11. All the Churches of the Saints, i Cor. xiv. 33. II. The Light of Nature and Reafon teaches, that where Perfons join together for any religious Service, they muft be agreed in the main and moft important Points that relate to it. How can two walk together eX' cept they be agreed ? Amos iii. 3 . For other- wife perpetual Jarring and Confufion of Opi- nions and Pra<5tice8 would arife in the very Worfhip itfelf, which would deflroy all the Delight, the Harmony, and Decency of it. A Worfhippcr of the true God cannot join in natural Religion with a Worfhipper of Jdols. And 1 2 Reafon and Revelation Sect. II. And yet, it is fiot every little Difference in Sentiment and Opinion about the true God, or his Worfhip, that is fufficient to exclude Perfons from the fame religious So- ciety, where their Agreement is fo great, as that the chief Ends of publick Worfhip may be happily maintained. Therefore Abra- ham and Melchizedec might join in the fame Worfhip of the one true God, though Abra^ ham was taken into a peculiar Covenant with fpecial Promifes, and Melchizedec pradtifed Religion upon the antient Principle and Dif- penfation of his Father Noah. Gen. xiv. 1 8, 19, 20, 22. So ^/^r^/?^//2 worfhipped God V7\th Abimelech, the King of the Fhilifiines^ upon the fame general Principle, and they made a Covenant, and fware together by the true God. Gen. xxi. 22,— -^31. And does not the New Tejlament teach us the fame Prad:ice, (viz,) that where Per- fons would be united in Chriflian Worfhip and religious Society, they mufl agree in their Religion fo far at leafl, as to make a credible ProfefHon of their being, the fincere Difciples of Chriji, and mufl make known their Agreement in all the neceffary Princi- ples of Chriftianity *, They mufl profefs * Here it is not proper to divert fo far from my Sub- iedl, as to enter into a Debate, how many of the Chrilt- lan I^odrinesare of abfolute Neceffity to make a Difciple ef Chri/Iy or a true Cbrijilan : This is an endlefs Con- troverfy, according to the difterent Opinions of Men. not Sect. II. agree in facial Religion. 13 not only the one true God, but Faith in yefus Chrijl, the Lord, in his moft import- ant Charaders and Offices, together with fuch Repentance of Sin, and fuch a vifible Practice of Holinefs, as may give Reafon to hope their Profeffion is fincere. In the pri- mitive Times they confejfed their Faith^ and then they Jhewed their Works, Ads xix. 1 8. and thereby proved, their Profeffion to be fincere, and their Faith to be a true or living Faith. James ii. 17, 1 8. It was commanded that the yews Jhould bring forth Fruits meet for Repentance, in Order to be admitted to John's Baptifm. Matt. iii. 8. And furely then it muft be required to the Baptifm of Chriftianity, or a Union with the Difciples of Chriji *, They are generally defcribed to be fuch as worfhip God, through Jefus Chrifl our Lord, and profefs that Faith which worketh by Love ; which is the Subftance of Chrift- ianity in a very few Words. And though there are, and will be,fome lelTer Differences in Sentiment among Chrifiians in all Ages, and though they are as great as were between the Jewifh and the Gentile Converts in primitive Times ; yet the New Teftament teaches, that they may all unite in the fame * Let it be obferved, that in this, and other Parts of my Difcourfe, I fpeak only of adult Perfons, who are capable of profeffing their Faith ; being not willing to embarrafs this Difcpurfe with the Controverfy relating to JnfontSf their Difciphjhip, or their Baptifm. Chriftian 14 Reafon and Revelation Sect* II. Chriftian Society, and receive one another in the Lord', i. e, to all the Privileges of Fellow- Ghriftians, and the Fellowihip of Gofpel- Ordinances, even upon as large a Foot as Chrijl has received them, Rom. xvi. 2. and xv. 7. Whether they are ftrong or weak in the Faith, they are to be thus received, without entangling their Minds with more doubtful and difputable Tubings ; Rom. xiv. i. that is, whe- ther they eat Herbs or Flefh, or believe fome Days were holy, or everyDay alike, Ver. 3, 4, 5. III. Again, I'he Light of Reafon teacheth, that there muft be a mutual Confent, Corn- pad:, or Agreement, amongft fuch Per- sons as profefs the fame Religion, to walk according to the Diredions and Didlates of it, and to afTift and encourage, to join and fupport one another, in the Profeflion and Pradlice of it, as well as to meet and worfhip together at certain SeafonSy and a certain Place. This Engagement for mutual Affijl- ance is very neceffary, for the Support of any Religion in the World ; and without fuch an Agreement tf J to Time and Place , a Com- pany of Men cannot meet for any Purpofe whatfoever, either in Things civil or x^ ligious *. If ♦ Where the Magiftrate takes upon him, (whether with or without Order from Heaven) to appoint all the Forms, Times, and Places of Worfhip, and the People willingly confent to it, and obe)' the Magiftrate herein, this Sect. II. agree in focial Religkn» tj If there be any precife Time, and any particular Place, appointed for this Pur- pofe by divine Revelation, Reafon imme- diately determines that we muft meet at that Time and that Place: But v^rhere there is not any fuch divine Direction, there the Place and Time muft be concerted and agreed by thofe w^ho are united in fuch a Society; nor has any one Perfon Pow^er to impofe his Will or Humour upon the reft. The Ads of Re- ligion muft be all free and voluntary. Now what faith the New ^ejlament in this Cafe ? TheUnion,or mutual Agreement among particular Chriftians for this Purpofe, which is the Bond of their Society, is expreffed by St. Paul, or, at leaft, it is included in that Phrafe of receiving one another, as Cbriji 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 ufed to the fame Purpofe, Rom, xiv* I . and in other Scriptures. If this Agree- ment be not expreffed fo plainly in Scripture as fome Perfons might expert, it is becaufe the very Nature of Things, and the Reafon of Man, makes this mutual Confent and Agreement fo neceffary to keep up any pub- lick Religion, that it was not needful for the this is an implicite Agreement among themfelves, and attains the fame End, in fome Meafure, though it may happen to infringe Chriftian Liberty, Scriptures 1 6 Reafon and Revelation S e c T . II. Scriptures to be more exprefs or particular in the Appointment of it. As for the Place of Worjhip^ there is none made facred, or divinely appointed, under the New Teftament. John iv. 21, &c. Neither in this Mountain, Gerizim, nor at Jerufalem, Jhall they worjhip the Father ; but the Hour cometh,. and now is at Hand, when, without Regard to any particular Place, they fhall be accounted true JVorJhippers, who worjhip God in Spirit and in Truth, And therefore, fome convenient Place muft be agreed upon by the Society, lince the New Teflament determines none. As to theTime, itisconfefledthat we Chriji- ians have not fo exprefs and particular Pre- fcriptions of the Seafons of Worfhip as the Jews enjoyed, neither as to their weekly Sab- bath, or any other of their Feftivals ; but there is fufficient Evidence from facred Hif- tory, that the fir ft Day of the Week was the ufual Seafon of publick Chrijlian Worfhip in the Apoftles Times, and in the following Ages ; and the Day was known among Chrijiians by the honourable Title of the Lord's Day, fo far, that the Obfervation of it was the Chara6leriftick, or diftinguifh- ing Mark of a Chrijlian, Now fince it was fo early and fo univerfally pradlifed by the ProfefTors of Chriftianity, we have juft Rea- fon to think it was appointed by the infpired Apoftles, \\\2xChriJlians ftiould come together to Sect. II. a^ree in foetal Religion, 1 7 to worfhip God on that Day, and give Ho- nour to their Rifen Saviour. ASls ii. i, — 4. 41. XX. 7. I Cor. xvi. 1,2, Rev. i. 10. And that they fliould agree to come to worfhip at the fame Time, and the fame Place, is evi- dent from I Cor. xi. 20, 33. and xiv. 23. The whole Church were to be gathered together at one Place, otherw^ife they were to tarry for one another till the chief Part of them were come. ly. Since Mankind is mortal, and every human AfTembly will die away by Degrees, unlefs it be fupplied with new Members, com- mon Reafon directs every religious Society to receive in new Members, upon their Appear- ance to be properly qualified, according to the Rules of that Religion, and the Judge- ment of that Society ; that there may be a Continuance of this Religion in the World. And in the fame Manner the Light of Na- ture, or Reafon, and common Prudence, teach us alfo, that if the Perfons who have thus profeffed any particular Religion, do either renounce it in Principle or Profeflion, or maintain, in a publick and notorious Manner, fuch a Set of Notions, or fuch a Courfe of Converfation, or of Worfliip, as is inconfiftent with it, this religious Society will think it proper to caft fuch Perfons out of their Fei- lowfhip, that they may not infed: the reft, nor difhonour their Religion : For what C Fellow- i8 Reajon ami Revelation Sect. II, Fellowship has Light with Darknefs, a Man of Vice with the Sons of Virtue, a Turk with a Jew, or a Paga?t with a Chrijiian f And does not the New Teflament repre- fent to us the Chrijiiaii Churches receiving new Members on their Profeffion of Chrift- ianity ? ABs\\, /\.i^ 47. They who gladly re- ceived the Word were baptized 5 and the fame Day there were added to them about three Thoufand Souls : A7id the Lord added to the Church daily ftich as fhoidd be faved. And does not the Apoftle teach the Churches to take Care that they be' kept pure, and free from Scandal, by feparating themfelves from evil Members, and by carting out thofe that depart from the Truth, or are guilty of grofs Immoralities ? 2 Theff. iii, 6. With- draw y our Jelves from every Brother that walk- eth dijhrderly. i Cor. v. 5, 11, 13. When ye are gathered together y deliver fuch a one to Satan *. Purge out the old Leaven ^ that ye may be a new Lump : i. e. Put away frotn among yourjelves that wicked P erf on. If a Man that is called a Brother be a Fornicator, 'or an Idolater y or a Railer^ or a Drunkard , or an Extortioner, keep no Company with fuch a * Whether the delivering anOffender to Satan, in th^ primitive Times, did include in it the Infli6lion of any .fore bodily Difeafe, though it be probable, yet it is not certain, nor univcrfally agreed j but I think it is agreed pretty univerfally, that fuch a one was caft out of the Church, and delivered back again into the World, which is the Kingdom of Satan ; who is called in Scripture the Prince and the God ofthii TVorld, John i. 4. 2 Cor. iv; 4. one ; Sect. II. agree in focial Religion, 19 one 5 no^ not to eat. And thofe who deny the RefurreBion^ and overthrow the Faith offome^ are delivered to Satan, and caft out of the Church into the Worlds which is his King- dom, that they may learn not to blafpheme, I Tim. i. 19, 20. and 2 Epift. ii. 17, 18. Reafon and Chrijlianity alfo join to inform us, that, upon the credible Evidence of a lincere Repentance, and a Change of Heart and Life, fuch Offender fhould be forgiven, and received into the rehgious Society again : So the offending Corinthian was forgiven, and received and reftored again to the Love and Communion of the Chrijiian Church there. See 2 Cor. ii. 7, 8, 9. V. It is evident to common Reafon, when fuch a voluntary religious Society is infti- tuted, the Right of receiving or cafting out Members, or reftoring them upon Repent- ance, lies originally in the Society itfelf, be- caufe the Society itfelf is formed, and fub- lifts, by the mutual Compad: of its own Members ; and whatfoever Qualifications are required of Perfons, in order to become Members of this Body, it is the Society itfelf that has an original Right to judge whether the Perfons have thefe Qualifications or no. It was upon the mutual Acknowledgement of fuch Qualifications, expreffed or implied, that this Society was firft founded j and as a voluntary Society, it muff be maintained on C 2 the 20 Reafon and Rei' elation Sficf . II. the fame Foot, otherwife new Members will be likely to be admitted, and impofed upon them, to the great Diflike and Injury of the Society, Indeed they may depute feveral particular Perfons of their Number, whom, they fuppofe better fkilled therein, as Elder and Wifer, to adl for the whole Society, and particularly to examine into the Qualifications of Perfons, and the Merits of the Caufe, when Members are to be received, or to be caft out; but they {hould never renounce their own original Right. They may alfo appoint any particular Perfon to go before the reft in this Matter, to give them his Advice herein, to acquaint them what Perfons 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 Qualifica- tions : And this, I prefume, will be ufually allowed to be the Office of the fixed Paftor, or Prefident of the AfTembly, where there is fuch a Prefident. And does not the New ^ejlament generally give Directions agreeable to this Dictate of tlie Light of Nature ? Does not St. Paul dired: to the Chu7~ches themfelves his apofto- lic Advices about receiving, cafting out, or reftoring Members ? See his Advice to the Church at Rofne^ Rom. i. 7. and xiv. i. Tc, Saints at Rojnc, receive him that is weak in Faith. Rom. xv. 7. Receive ye one another. Rom, Sect. II. agree in foetal Religiofi. 2 1 Rom. xvi. 2. Receive ye Vh^hQ in the Lor d* as becometh Saints *. See his Advice to the Corinthians^ i Cor. v. 4. In the Name of our Lord yefus Chrifl^ when ye are gathered to- gether^ deliver fiich a wicked Man to Satan, Ver. 1 3 . Tut away from among yourf elves that wicked Perfon. And in 2 Cor. ii. 6. this is called a Funifhment infilled by many. And Ver. 7, 8, 10. the Church was taught and required to forgive him upon his evident Re- pentance, to confirm their Love towards him, and to rellore him to the Fellov/fhip of the Church. It is granted indeed, when proper Officers are chofen and fixed among them, it is by their Miniftrations, by their Advice and Di- recflion, Chriftian Churches fliould ufually exercife this Difcipline ; and fo the Orders of Chrifl are directed to the Angels of the Churches. Rev. ii. and iii. But the whole Work of Reformation and Difcipline there required, is fuch as eminently concerns the Churches or People themfelves, and not the Paflor only. It is alfo granted, that many Times Cliurch- es do commit the whole Car^ of this Mat- ter into the Hand of their Miniflers, as being * It is granted this Text refers to Phthe^ as a Travellex at Rome ^ and defuing to hold occaftonnKlomniunion with the Chriftian Church there ; but the Realon of Things is the fame, orftronger, with Regard to leceiving Perfons into z fixed and conjiant Communion with any Church : There muft be flill a mutual Agreement. C 3 ufually 22 Reafon and Revelation Sect. II. ufually fitteft to judge of the Profeffion made ; but it ought never to be fo entirely given into their Hands, as to renounce the People's Right of judging in thefe Affairs. Diotrephes, who loved to have the Pre-emi- nence among them^ affumed to himfelf the Right of receiving and cajiing out Members from the Church ; but he was feverely re- proved for his Pride and Ufurpation, when he forbid his Fellow-Chriftians to receive Brethren who were worthy. 3 John 9, i o. Minifters may happen to prove fo injudi- cious, or fo negligent of Enquiry into the Profeffion and Qualifications of Perfons to be admitted, fo fubjed: to Prejudices, or fo engaged in a Party-Quarrel, as to fill the Church with fuch Members as may be very contrary to the Sentiments of the Majority of the Church j and if the People renounce their own Right in this Affair, they may thank themfelves for fuch unhappy Confequences. I would add alfo, that if People entirely give up the Right of Admifiion and Exclu- fion to the Miniffer alone, they can never cafi: the Miniffer himfelf out, if he be never fo impious or immoral. Having found the Conjlitiition of ^ Chrijl- ian Church to be fo conformable to the Dic- tates of right Reafon J let us confider what are the ABs of Worfiip which are to be paid to God in publick, and in what Manner muff they be performed 3 and we fhall find the " ' J-^ight Sect. II. agree in focial ReHgto?z. '23 Light of Reafoft and the New 1'eftament hap- pily agreeing here alfo. VI. The feveral Ads of Worfliip which the Light of Nature dired:s us to pay to the great God, are fuch as thefe : To adore him with all Humility, on the Account of his glorious Perfedions, and his wonderful Works of Power and Wifdom j to join to- gether in Prayer to God for fuch Bleflings as we ftand in Need of; to confefs our Sins, and afk the Forgivenefs of them -, to acknow- ledge his Mercies, and give Thanks to his Goodnefs ; and to fing with the Voice to his Honour and Praife. The Light of Nature directs us alfo to feek continually a further Acquaintance with the Nature and Will of that God whom we woriliip, in order to pradlife our Duty the better, and pleafe our Creator ; and to provide fome Way for the further Inftruiftion of thofe who are ignorant of that Religion, and come into their AfTem- blies to be inftruded ; and for the Exhorta- tion of the People to fulfil their Duty to God and their Neighbours, And if there are any fpecial Rites or Ceremonies, fuch as belong to focial Worfhip, the Light of Na- ture tells us, that here they ought to be performed. And does not the New Tefmnent fet all thefe Matters before us fo plainly and fre- quently, with Regard to Chriilianity, that I C 4 nee4 24 Reafon and Revelation Sect. II. need not ftand to cite Chapter and Verfe, where thefe Things are pradlifed by the Apo- ftles, and the primitive Chriftians, in their AiTemblies ? Here Adorations, Prayers, and Thankfgivings, are offered up to God, but in the Name ofyefuSy as their only Mediator : Here their Addreffes 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 Jeftis Chrijl : Here Pfalms, and Hymns, and fpiritual Songs, are fung to the Honour of the Creator and Redeemer : Here the Word of God is preached for the In- ftru(Slion of the Ignorant or Unbelievers, who come into the Chrijlian Affemblies, that Sin- ners or Infidels may be converted, and Chrift- ians edified, and exhorted to perlift in the Faith, and improve in Holinefs. i Cor. xiv. 23. Here the great Ordinance of Chriftian Communion, the Lord's Supper^ is celebrated, by diftributing and receiving Bread and Wine, and eating and drinking in Remembrance of their common Saviour, and his Death, i Cor. xi. 20, ^c. As for the other Ordinance, vix. Baptifjn, it being not fo properly an Ad; of publick or focial Religion, I do not find it is any where required to be done in publick j and though it might be rendered more exten- fively ufeful by that Means for fome Pur- pofes, yet it may be performed in private Houfes, or in retired Places, as it fometimes was in the primitive Age. Sect. II. agree in foetal Religion. 25 VII. Since there ought to be fuch pub- lick Miniftrations performed as I have de- fcribed, our own Reafon a?id Obfervation of Mankind fufficiently informs us, that all Per- fons are not capable of leading thefe publick religious Services ; viz. they are not all fit to fpeak ufefully in the Name of Men to God, in Prayer or Praife, or to teach the Things of God to others, in a profitable and becom- ing Manner, nor with Decency and Exadt- nefs to celebrate all the Rites and Ceremonies of any Religion. Reafon itfelf therefore di- redls us that there fhould be one or more Per- fons chofen in every religious AlTembly, who fhould be wife and prudent, grave, fober, and faithful, and better fkilled in the Things of Religion than others ; and who fliould be capable in a more clear and happy Manner to exprefs them, that he, or they, may go be- fore the Congregation, and lead them in their feveral Ad:s of Worfliipj that they may give Inftrudlion to the reft, and with their Lips offer up their common Addreffes to God, and celebrate the facred Rites of their Religion. For this Purpofe Reafon teaches us, that if a Perfon fo qualified be not found in any particular religious Society, they ought to feek one elfewhere. And Perfons who have fuperior Skill in this Religion, fhould train up others, from Time to Time, in the Arti- cles of their Religion, that they may be able to 26 Reafin a?id Revelation Sect. II, to inftrucft the People, and become more ca- pable of this publick Service. If it be enquired, What the Light ofRea- fon directs about the LwejHture of fuch a Perfon in this Office ? I know of nothing more, but that the People fhould make all due Enquiry concerning his Qualifica- tions J that they fliould afk the Opinion or Advice of other Teachers, who are better ikilled in this Religion than themfelves, where it can be conveniently obtained ; and when they themfelves alfo have had fufficient Experience of his Abilities, and Knowledge of his Virtues, they fhould agree to chufe him into this Office : and that he himfelf folemnlv fhould accept of it, and devote, or give up, himfelf to it -, and that he fliould be with great Solemnity recommended, by publick Prayers, to the Bleffing of God, in the Dif- charge of it. This is all the Invefliture thkt Reafon feems to require *. And this Man, thus fet apart to the facred Work, fhould * According to the Light of Njiture and Reafon, no Man fliould be^made a Teacher, or Prefident, or Lejider in any voluntary religious Society, but by the Confcnt and Agreement of that Society, to put themfelves under his Inftruttions and Care. No Civil Powers have Au- thority, by the Law of Nature, in thcfe Matters of Re- ligion and Confcience ; nor can any Man be made an Officer in any Society, without his own free Confent : And as all religious Affairs regard either the Honour of God or converfe with him, fo an Addrefs to God for a, Bleffing, is a natural and reafonable Solemnity, that fhould attend the Entranc* into a religious Office. con^ Sect. IL agree in focial Religion. 27 continually endeavour to improve his Quali- fications, and render his religious Services more and more ufeful to the People, and take due Care, as a faithful Overfeer, that the People maintain the Practice of the Religion they profefs. Reafon itfelf alfo teaches us, that if there be any Perfons in the Aflembly v^ho give fuf- ficient Evidence of their being infpired, or taught of God, and of having any divine Commiffion to inftrud: the People ; thefe Perfons ought eminently to be received as Teachers, and employed in fuch religious Service. Let us fee now v^hat the New "Tejiament^ or the Rule of Chrijtianity, diredis in this Point. This is fufficiently evident, that Scrip- ture has appointed fuch a Set of Men, or fuch Officers in the Chriftian Church, as may lead divine Worfhip in their Affem- blies, and may celebrate the Inftitutions of the Gofpel among them. We find their Names and Titles frequently mentioned as Paftors, Teachers, Elders, Bifhops, Shep- herds, &c. We find the Duties of their Sta- tion often fpoken of, the Characters and Qualification of the Perfons defcribed, their Support provided for, and the People's Duty to them enjoined. And fince the Church is to continue to the End of the World, or till Chriji comes again from Heayen, it is plain there 2 8 Reafon and Revelation Se c t . II. there mufl be always fuch Perfons to mini- fler in holy Things in every Age. In the very primitive Times there was a great Variety of Talents and Capacities, for the Miniftrations of Chriftian Worfhip, con- ferred by Infpiration upon thofe who em- braced the Religion of Chriji : Thefe were taught of God in a more immediate Man- ner * : And where thefe extraordinary Gifts were numerous, either they needed no other Preachers, Teachers, or Minifters, (always fuppofmg fome wife Perfon amongft them to be a 'jsrpojjfc'f, a Prefident, or Chairman, who, by natural Rules of Prudence and Order, Ihould keep their various Performances within the Limits of Decency and Edification ;) or, at leaft, they w^re not yet furnifhed with particular Officers, being then but in an im- perfed: State as to regular Order. Such was the Corinthian Church : And where any Apoftle or Evangelifl: was prefent, he is rea- fonably fuppofed to prejide ; or, in his Ab- fence, he fometimes gives Dired:ion for their Condudt, as though he were prefent. i Cor. v. 3> 4. But in other Churches, where thefe Gifts were but few,thechief PoffefTorsof them,and efpe- * Thefe Gifts were fo much diftributed in that Day among the Chriftians at Jerufale?n^ that even the Dea- cons^ who were appointed to take Care of the Poor, had fuch extraordinary Gifts, and excercifed them now and then in teachisg the People as Evar.gelifts. See A^s vi. 2, 3. cially Sect. II. agree in fecial Religion. 29 cially the early and more experienced Con- verts, were chofen out to be Elders, or Guides, and Leaders of their Worfliip, Pa- ftors, or Teachers, according to their peculiar Talents of Exhortation, or of Inftru6tion : And they were fometimes called OverfeerSy that is, Bijhops^ having an Overfight of the People, and their Behaviour ; being reafon- ably fuppofed to know more of the Will of Chriji than the common People, and to be more folicitous for the Honour of Chriftiani- ty, and for its Prefervation. It is probable that fometimes thefe Elders, or Overfeers, (which Words are ufed pro- mifcuoufly in feveral Places of the New Teftament*) might be pointed out by the Direction of a Spirit of Prophecy, or by the Gift of Difcernment of Spirits, by the Apo- ftles, or other infpired Men, in that Day, as T^imothy was pointed out by Prophecy^ to be an * It may not be improper in this Place to point out the chief Scriptures where thefe Charafters are ufed promif- cuoufly, and feem to denote one and the fame Office. A6is XX. 17. From Miletus Paul fent to Ephefus, and called the Elders of the Church. But in Ver. 28. St. Paul calls thefe very Perfons Overfeers^ 'I'maxo'Trvi, Bifhops. Tit. i. 5. Ordain Elders in every City. Ver. 6. If any be blamelefsi &c. For, in Ver. 7. a Bijhop rnufl he hlame- lefs. 2 Pet. V. I, 2. The Elders which are among you, I exhort, who am alfo an Elder ; feed the Flock of God, taking the Overfight thereof, the Bijhoprick thereof, i7n Kingdom : They, in their highefl Character, can be fuppofed to be fet up but as Judges, to explain his Laws, and apply them to riling Occalions, and fhew Men how to do all 'Things decently and orderly r, hut in many Cafes of Church-Affairs, it is the Pfople that muil; actually apply them to par- ticular" Sect. V. Scripture is Jilent. 73 ticular Perfons or Occurrences. Mlnlfters have not any Dominion given theWy either ever our Faith or Praftice. It may be obferved alfo, that the Names which are given to Minifters in Scripture, do not fignify fovereign Rule and Authority : Their Name is MiniJlerSy or Servants, and they are never called Lords, or Commanders, but Leaders, Prejidents, Stewards, Shepherds, Teachers, Elders, Overfeers, &c. all which intimate a limited Authority, and not fu- preme Power *. But as many Writers among the Turitans and Nonconformijis have handled this Matter abundantly in the laft Age, fo the Reverend and Learned Bilhop Hoadley, in latter Years, has happily laboured to guard this Preroga- tive of Chriji to make Laws in his own Church, from the Ufurpations of Men ; and therefore I iniifl no further on this particular. * Governments is the ftrongeft Word of Authority ufed to denote any Office in the Chriftian Church, and that is but one. / Cor. xii. 28. And fome learned Men are of Opinion, this Name fignifies Deacons, whofe Govern- ment reached not to the Faith or Confcience, but they diftributed and difpofed of the Money wifely, which the Helps juft before mentioned, /. e. Men of Wealth and Goodnefs, gave toward the Support of the Poor. See Mr. Chandler % Comment, on Joel, P. 150. Or if thefe Governments imply high Authority and Power, let it be remembered, it is only mentioned as an Office in the Days of Infpiration, and is joined with Apojiles, Pro- phets, ^vangelijh, Gifts ofTonguts, 5ic, V. 74 Reafon guides y ivhere Sect. V. V. Though the Scripture be filent about the Extent of the Power of particular BiJkop$ or Elders in a Church, yet fome may fay. Does not the Light of Nature teach us, that many grave and wife Perfons, the Bifhops and Elders of many Churches, meeting to- gether in a Synod, or folemn Council, may join and make Laws, or Conftitutions, for all the Churches under their Care ? And ar« not the Churches bound to obey ? Firft, I anfwer. It is granted, that the Light of Nature would lead the wifeft Per- fons fometimes to meet together for mutual Advice and Counfel j but I know not of any natural or fcriptural Right, that Ministers, joined in a Synod, have to make new Laws for Chriftian Churches ; nor have fingle Chriftians or Congregations any Right or Leave, much lefs any Obligation, to fubject themfelves and their Confciences to fuch a Dominion of Men, in Things which nei- ther Scripture nor Nature requires. It is the ready Way, by Degrees, to put other Kings into the Kingdom of Chrifl^ who alone is Sovereign in his Church. It is a dangerous Thing for Chriftians to give up themfelves to the Will of fallible Men by fuch a Sub- jeftion J and they will find, by woeful Ex-, perience, many Things, by Degrees, im^ pofed upon them, that will neither fuit with their Confcience or their Conveniency, with theii;- Sect. V. Scripture is Jllenf. 75 their own Inclination, or their faithful Sub- jection to Chriji, What has been the Event of this in all Ages may juftly be again ex- pe<5ted, if the fame Experiment be made. I anfwer^ 2dly, If this were once allowed, may not thefe Minifters, thus met together in one Nation, upon the fame Principle, de- pute fome of their Number to join with fach Sort of Deputation of Chriftian Minifters in other Nations, till at lafl they devolve all their Power upon one fmall AlTembly or general Council, or upon one lingle Perfon, who may be deputed or appointed to determine for them all ? If thefe Sort of Deputations carry any au- thentick Power with them, to make Laws for Confcience, they may be carried on as far as an univerfal Council, or a Pope^ before they flop, and we are at Rome e're we are aware. You will reply, perhaps, Is there not fome Encouragement given to the Government of the Church by Alfemblies, Councils, Convo- cations, or Synods of Bifhops or Elders, in that famous Chapter, ABs xv. where they met about that great Queftion, Whether the Heathen Converts fioidd be circumcifed or no f But the Anfwer to this is very eafy : This was not a Council of Elders or Billiops, for here are the Brethren of the Church at ^e-- rufakfn joined together with the Apoflles and Elders ; and belides, that AiTembly had fo much of the extraordinary Gifts of the Spirit of God in them, that they could juftly pro- 76 Reafon guides^ where Sect. V, pronounce. It Jeemed good to the Holy Ghofi and to uSy to lay upon you no greater Burthen, &c. Now when Perfons divinely infpired, as thofe Apoftles and Elders, and many of the Brethren were, fhall meet together for fuch a Purpofe, I have nothing to fay againft their Determinations. But let Minifters in . their Councils, in later Ages, take Heed how they aflume Lordlhip over Confcience, till they are furniflied with fuch Gifts, and can make fuch a divine Commiffion appear, as will warrant them to fay, It appeared good to the Holy Gbojl and to iis^ to appoint Jo and Jo, Perhaps it will be replied here, The Apo- ftles and infpired Perfons knew what was the Chriftians Duty before, and could have deter^ mined this ^ejtion by their extraordinary Gifts, without convening in a Council or Sy- nod ', hut probably the Providence of God fo ordered it, that even infpired Apoftles fhould meet, and debate this Point in a Synod, on Purpofe to teach all fucceeding Churches what is to be done in fuch a Cafe, and to fliew how their Difficulties and Controverfies fliould be authoritatively determined by Sy- nods, even to the End of the World. At J. I . And I have as m.uch Right to fay. Perhaps the Apoftles Peter and Ja^uj^i^c. did not know^ this Matter fo well before, and therefore could 7iot have determined this ^eftim without convening in a Council ; for their divine Revelations of many particular Things were Sect. V. Scripture is filent. yy were made to them not all at once. In the Days of Penfecojly when the Holy Spirit came upon them ; but this was done by De- grees, and at particular Seafons, as the Oc- cafions of Chriftianity and the Churches re- quired it. Peter did not know that he muft preach the Gofpel to the Heathens feveral Years after that Day of Penteccji, when the Holy Spirit fell upon them in cloven Tongues, till a Vifion from Heaven taught it him, when Cornelius W2is dive&.td by an Angel to fend Meffengers to call him to Cafarea. And it is probable, God ordained this Council to be called, not only to teach the Church at yeru- falem^ as well as the Apoftles, a full Anfwer to the Queilion in Difpute, but to render the unanimous Dirediion and Appointment of fo many infpired Perfons more publick, more weighty, and efficacious, than the Voice of a iingle Apoftle would have been in fo im- portant a Cafe of Controverfy between the yewifi and Gentile Converts. Anf. 2. 1 will allow that Providence, per- haps, might appoint this Council of wife and knowing Men at yenijalem to be convened, to teach the following Churches and Ages what they ihould do in Cafes of Doubt and Difficulty ; /. e, that they fhould meet together, and advife with one another, and debate Matters freely and fnicerely, according to that great Rule of human Prudence which Solomon alfb teaches us j In the Multitude of Coiinjelhrs yS ReafonguideSj where Sect.V, Counfellors there is Safety, And great Defe- rence fhould be paid to the Advice of many aged, learned, and pious Men, met in Coun- cil. But if no infpired Men are among them, they can only draw up their Conclu- fion thus J // feemedgood to us (fallible Men) to give our Opinion or Advice fo or fo -, but not to determine abfolutely for other Perfons, and make Rules to bind the Confciences of others, unlefs they could add, It feejned good to the Holy Spirit alfo^ as well as unto us ; for if the Vote of a Council of fallible Men could bind us, why fhould not the Council of Tre?itj or any other Councils, bind us to all their Antichriftian Decrees ? The befl conftituted Church or Council may in Time grow degenerate, and if they have fuch Au- thority given them, they may make Heathen- ifi or HeWJIo Decrees, and bind them on the Confciences of Men. And yet further, in the third Place, I add. If this Decree at ferujalem had not been the Diredlion and Determination of the Holy Spirit, by the Lips of infpired Men, why il:iould the Churches at Antioch^ Syria, and Cilicia [ABs xv. 23.) fubmit to a Vote or Opinion of the Church at yerufalem, any more than the Church at Jerufalem fliould fubmit to an Opinion of the Church at Co- rinth, or Rotney or Antioch ? What was done at feriijalein by infpired Men once, on an extraordinary Occafion, cannot be made a binding Sect.V. Scripture is file?it. 79 binding Example or Rule, for the Determi- nation of Confcience in all following Times, and in ordinary Church- Affairs, where no infpired Perfons are prefent j for by this Pre- cedent, 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 uninfpired Men in ordinary Cafes, it gives this Dominion to the whole Church at yerufalem, and not to the Bifhops or Elders only j for this was not a Council made up of the Elders, Bifhops, or Reprefenta- tives of the Churches of yeriifalem^ Antioch, Syria, andC/7/W^, but of the Apoftles, Elders, and Brethren of the Church at Jerufakm j and yet they authoritatively determined the Cafe for the Churches of the Gentiles^ which they ihould never have done, if there had been no Apoftles or infpired Perfons there. Whatfoever therefore the Church at Jerzi- falcjn determined as a Duty for the Gentile Churches to pracflife in a dubious Cafe, be- caufe it had Apoflles, and many infpired Perfons in it, can be no fufficient Authority for Synods, Convocations, or Councils of Bifliops or Elders of modern Churches, to determine other dubious Cafes, for their own or other Congregations, and bind their Con- fciences to any Point of Faith or Pradice merely by their Authority, when they have no infpired Perfons among them. But I only glance 8 o Reafon guides, where Se c T. V. glance at thefe Things, and will not enter into a Debate about them at prefent. VI. Though Baptifm and the Lord's Sup- per are Ceremonies of divine Inftitution, yet is not the New Tefiamenf in a great Meafure filent as to the Perfons who ihall celebrate them ? I an/wer. The Scripture acquaints us, that the Commiffion to baptize was plainly given here to thofe who were appointed to teach the Nations. Matth. xxviii. 20. And the Light of Nature fhews us, that thofe Perfons who are furnifhed with Talents, and chofen, and called, and folemnly appointed to preach the Gofpel to Men, to offer up their Prayers and Praifes to God, and to lead the Worfhip in Churches, are certainly, in the Nature of Things, the moft proper Perfons to admini- fler or celebrate fuch Rites or Ordinances, as fhould be attended with the Word and Pray- er ; for by the Word and Prayer is every Tubing fanBijied to its proper Purpofes in the K ing- dom of Chrijl. And yet, if no Minifters, Elders, or Bi- fiiops, are near at Hand, nor the Miniflra- tions of any fuch are to be obtained, without iinful Compliances, perhaps it may be better that fome private Member of that Congre- gation, if fufficiently furnifhed with proper Gifts, fhould be deputed or defired by the Church, to perform thefe Solemnities once or twice, Sect. V. Scripture is Jilent. 8i twice, than that thefe Inftitutions of Chrijl, which are fo plain and exprefs, fhould be omitted for a long Time together, merely on Account of doubtful Difputables. Chriji has moft exprefsly commanded this Duty ; but who fhall adminifter this Ordinance, and how Minifters fhould be ordained, is much more obfcure. If a Congregation want a regular Minifter, yet the Church fliould aflemble for Prayer j and Exhortation or teaching, by reading or preaching, fhould not be utterly negled:ed : Why then fhould they neglect the Lord's Supper ? If a neigh- bouring Minifler cannot conveniently be ob- tained, may not a Brother of the Congrega- tion, who has competent Abilities, be de- iired to pray, or to 'read a Sermon, or to ex- hort, rather than the Church be without any publick Worfhip, or fpend their Lord's-Days at Home, and that for Weeks or Months together, for a confiderable Time ? And may not a Perfon thus qualified, if no Mi- nifter be within Reach, be deputed, or called by the Churph, to break Bread to them, ra- ther than live without obeying the exprefs Commands of a dying Saviour. Now I have ventured fo far In giving my Opinion here, I may the more confidently add, that this fliould not be praddfed on every little common Occafion, left great In- conveniences arife thereby: And for this Rea- fojp^ every deflitute Church fliould furnifh * • - G them- §2 Reafon gutdes^ where^ &c. Sect. V. themfelves, as foon as may be, with a Paftor or Minifter of their own, to go before them, and, in a regular Manner, celebrate thefe di- vine Rites of Chriflianity, which ought not to be long neglected. Some other Cafes might be mentioned, which may fall out in a Chriftian Church, wherein we can find no plain Dire(5tion or Example in Scripture ; and then Reafon and Prudence mull dired us : Where Revelation is filent, Reafon is our Guide. SECT, SECT. VI. Chrijlian Churches formed like Civil Societies^ upon the plain Nature and Reafon of Things* I^S^jl E R M I T me here to give a lit- ^^;-% tie Specimen, by Way of Simi- P jfjj^ iitude, how naturally a Chrijl^ .i^jl ian Church is formed, when we ^(^PTd. fuppofe there are feveral Chrift- ians within the Reach and Knowledge of one another, in this finful World. It is raifed in the fame Manner as any other civil Society may be formed among Men, efpecially among feveral Natives of one Country meet- ing together in a foreign Land : And while I am reprefenting their Procedure, you may carry your Thoughts of the Formation and Conftitution of a Chriftian Church along with you in the Simile^ and apply it all the Way. Suppofe three or four Englijhmen^ who- have their Refidence in a City oiChina^ hap- pen to meet one another, and by Converfa- tion, finding that they fpeak the fame Lan- G 2 guage. 84 Churches formed on Sect. VI. guage, they make it known to each other, that they are Natives of the fame Country ; they all profefs Allegiance to the fame King, George the Second j and, though they fojourn for a Seafon in a foreign Land, and are en- gaged in many fecular Affairs there, yet they declare their Refolution to behave as becomes E?igliJ]jmen, while they are waiting for a Call from their Sovereign to return Home. They hereupon agree to meet once a Week, in Order to converfe about the Affairs of their own Nation, to learn fome Ty dings from it, to pay fome fpecial Honours to their abfent King, to learn further Notices of his Will^ and to prepare for their Return Homeward. The Day which they appoint for their AfTembly, is the Day of the Accefiion of their King to the Throne, in its weekly Return : The Place is alfo agreed among them, fuch as may be convenient for their ■frequent Attendance. Other Englifimen^ who are in that City, hearing of this Society, come to their AfTem- bly, one after another, and defire Acquaint- ance with their Countrymen and Brethren : They make it appear, that they are Na- tives of the fame Land, that they own the fame Sovereign, that they are doing his Will, and preparing to return Home at his Or- ders : And, in the mean Time, they deiire tJie Privilege of being admitted into their Society. Upon fuch a Profeflion, and by the Sect. VI.'^ the Reafon of things. ^^ the Approbation of the Society, they are received into this Englijh Fellowfhip with Pleafure. Now it is not to be fuppofed, that every one of them is capable of taking proper Care of the beft Interefts of this Society, nor of fpeaking in an inflrudtive and pro- fitable Manner concerning the Things that relate to their native Country, their Laws, and Rules of Condu<5t • their King, and their common Defign of a Return. They agree therefore to chufe one Perfon amongft them, who fhall devote himfelf to this Work, fliall ftudy the Laws of their Country, the Rules of the proper Behaviour of EfigliJJmien, and the Mind and Will of their King : One who fhall prefent their common Allegiance to their Sovereign, in frequent AddrefTes fent to England, and fhalLfjpend an Hour or two every Week, in fetting before them what Ho- nours they owe to the King oi England, what are the Bleflings of their native Home, what are their Duties in a foreign Land, what Dangers they are expofed to among the Hea- then Chinefe, and how they may beft avoid them J what are the Enjoyments they expert at their Return, and the beft Methods of Preparation for it. This Man accepts the Office, and by a folemn Vow of Altegiance to the King, and Faithfulnefs to his Country^ men in this Truft, he entera upon hrs Office. G 3 Befides 86 Churches formed en Sect.VL Belides this, once in a Month, fuppofe they meet together, according to an Ap- pointment of their Prince, to eat a Morfel of Bread, and drink a Glafs of Wine toge- ther, in Memory of fome 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 j and they keep up this Feaft in Honour to his Name, wherein the Provifions, after a fhort Speech, are diftributed to every Member of the So- ciety, by the Perfon whom they have ap- pointed to inftruvft them in Englijh Affairs. Now becaufe this Man fpends a great Part of his Time in Letters or Difpatches to Eng-- landj and in the Study of Englijh Affairs, that he may the better entertain the Affembly of his Brethren at their folemn weekly Meet- ings, the Community agree to releafe him from the fecular Bufineffes of Life, and join their Liberality to maintain him with Ho-* nour. But here let it be obferved, that though ■ they pay fo much Refped: to the Perfon whom they chufe to be their Inftrudtor, and to go before them in the Honours due to their King, yet they do not intrufl him to invent any new Ceremony to teftify their Allegi- •ance, nor to impofe on them any new Law or Cuffom, but what he can find prefcribed among the Laws of their Nation, and Ap-^ ' pointments Sect. VI. the Reafon of things. ^j pointments of the King, or of his EmbafTa- dors to China, in thefe Matters indeed, he may require Obedience in the Name of their King } but in all other Things he muft adt according to the Agreement or Opinion of the Society j which muft be teftified by the Vote of the major Part. Among this Community, fome happen to be aged, or fick, or difabled for Work ; or they are fallen into Poverty, and their Cir- cumftances are funk in the World, notwith- ftanding their Diligence and Labor : Thefe are not capable of maintaining themfelves j the Society therefore chearfully contribute toward their Support : And they entruft two or three Perfons with this Money, and defire them to take Care that the Table of the Poor be fupplied. They entruft alfo with thefe Perfons what Money they collect for the honourable Maintenance of their Teacher j and defire them to take Care, that every Thing necelTary toward their weekly Meet- ings at a certain Time, and at a convenient Place, be provided at their publick Charge. They go on in this Manner with much Com- fort and mutual Affiftance, 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 cre- dible Profellion and Appearance to be true G 4 Britons, 88 Churches formed on Sect. VI, ' Britons^ in the Room of fiich as are yearly called Home J fo if any among them prove to be falfe and infmcere, and are guilty of Crimes highly difgraceful to their Profeffion of being Natives of England^ and their Alle- giance to their King, they have no other Pu- niihment for them befides that they are cut off from the Society, and forbid to enjoy the Privileges thereof any longer, Now it is fo very eafy to apply thefeTranf- a(5tions of E?2glijhmen in China to the Affairs of a Chrijiian Churchy that I hardly need dif- play the Parallel. Chrijiians profefs to be Natives of Heaven, to be born from above : They fojourn for a Seafon in the World as m a foreign Land, till their Father and King fummons them Home. They fpeak the !panguage of the Gofpel, or of the Kingdom oi Pleaven, and underftand it; and they know each other hereby : They agree to meet together to worfhip their King, and pay Allegiance to him ; to learn more of his Will, ^nd feek his Favour. Tiie Day of their folemn AfTemblies is the Day of the Refurred;ion of Chrifi^ the Son of God, and their Lord, When they do fpecial Honours to him, they e^t Bread and- drink Wine, to folemnize the Memory of their Deliverance froni Sin and Hell, when he was fent into the World to die for them. Then, by calling away their Hearts from this World, and converfing about heavenly Things^ Sect. VI. the Reafon of Things, 2g Things, they are continually preparing for their Return Home. They choofe one or more Teachers^ Paftors, or Biiliops, to in- ilrucSt them in their Duty, and to offer up their common Addreffes to God, in the Name of Chrijl ; to put them in Mind of the Things of Heaven, and to walk before them in exemplary Holinefs. They choofe Dea- cons to relieve the Poor, out of their publick Liberality, as well as to take Care that their Paftors or Teachers be maintained. They receive in new Members who are worthy, upon their Profeffion -, and they caff out thofe that are difhonourable. They walk onward in this Way toward the heavenly State J and wait the Summons from on high, to call them thither by Death and the Re^ j(urred:ion. SECT. SECT. VII. ^The feveral Advantages of fuch a Churchy or Chrijlian Society, O natural a Scheme of fecial Religion as this, does not need long and exprefs Forms of Inftitution, after the great Dodrines and Duties of the Chriftian Faith and Life are plainly revealed and received. All that is found in the New Teftament relating to Chriftian Churches, fo happily correfponds with thefe Dictates of the Light of Nature, and the Affairs of the Civil Life, that it has made thefe Rules much more plain, and eafy, and prafticable, than thofe of the yewiJJ:> Religion, or perhaps of any other Religion, that pretends to divine Revelation. This Scheme is built on the eternal Reafons and Relations of Things, as well as the Word of God. The particular poiitive Frefcriptions relating to Chriftian Churches are but few, while the general Duties of Chriftian Fellowftiip are fuch as of Nature and Reafon feem to didate the Light Sect. VII. The Advantages of, &c. 91 didate to all Societies whatfoever. It is the evil Mixture of the needlefs and fanciful In- ventions of Men, together with the plain and common Didates of Nature and Scripture, and the Impolitions of thefe Inventions on Confcience, which hath done fo much In- jury to Chriftianity, defaced its Beauty, and tarnifhed its Honours. II. This Scheme is perfeiflly confiflent with every Form and Kind of civil Government, whether it be a Kingdom, a Senate, or a Republick. As it does not mingle itfelf with the Interefts of this World, nor afTume to itfelf any civil or coercive Power, fo it can make no Head againfl the Governors of the Country ^ for its Power is of another Kind, and reaches but to one fingle Society of Chriftians : Nor are they combined by any Law of Chriji, in fuch united Multitudes, under one common vifible Head, as to make themfelves dangerous to any State. What- foever hath been done in the World by Men profeffing Chriftianity, in a Way of Refin- ance to lawful Governors, or rebellious againfl them, hath never been done by them as Churches of Chriji, formed upon the Model J have laid down, III. This Form of a Chrifiian Church al- lows to all its Members the moil perfed,- Li- |3erty of Men and Chriftians. It is incon- fiilent 92 ^he Advantages of a Sect. VlV fiflent with Perfecution for Confcience-fake ; for it leaves all civil Rewards and Prefer- ments, Penalties and Punifhments, to King- doms, and States, and the Governors of this. World. It pretends to no Power over Con- fcience, to compel Men to Obedience ; no Prifons, no Axes, Fire, nor Sword. It gives its Miniflers Power and Authority to com- mand nothing but what is found in the Bi- ble : All other Things mull be determined by the Confent of the People, who are fup- pofed to be led by common Prudence, by the neceflary Reafons of Things, and by a Vote of the major Part of the Society. Butt if in any of thefe Things, particular Per- fons, after all proper Enquiries, cannot agree with the major Part, they may make their Remonftrances, and be difmifled, if they cannot continue there with tolerable Satif- fad:ion j or they may withdraw to another Congregation, if they are aggrieved, and the Society refufe to difmifs them. I confefs, thofe Chriftians who differ from the major Part of the Congregation fhould ferioufly examine themfelves, whether their Difagreement doth not arife from any Pique, or Prejudice, or worldly Interefl:, or Hu- mour, or obllinate Self-will ; and, in fomc Particulars, they ihould deny themfelves, rather than divide themfelves from a Society whofe Communion they have long enjoyed : More efpecially, they fliould ta,ke Heed o£ this Si?cT. Vn. Chrifiian Society, 93 this in the Country, where they have not Conveniency of holding Communion with other Chriftian Societies. And even where they have fuch Opportunities and Conve- niences, Perfons fliould 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 muft be acknow- kged, there may be feveral juft and reafon- able Grounds for particular Chriftians to fe- parate from a Society, from which they dif- fer in fome Sentiments or Tranfadiions, though they ftill continue to acknowledge them to be a true Church of Chrift. Such a Liberty as this muft be ftill maintained ; for Chriftian Churches muft have all voluntary Members, and not be turned into Prifons. If any Perfon fins fo grofly againft the plain Rules of the Gofpel, or the Laws of God or ChriJ}^ as to appear to renounce the Charafters of a Chrijliariy the Church hath Power only to renounce fuch a Perfon, and difclaim all Chriftian Fellowfhip with him, and to 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 Punifh- ment. IV. By 54 ^^ Advantages of a Sect. VII. IV. By fuch Sort of Churches as thefe Chriftianity is more ealily maintained in iin- gle and fecret AfTemblies, if the Powers of this World favour them not ; for there is no Need of large Multitudes aflembling toge- ther for any Ordinances of Worfhip, or for Difcipline j no Need of any fuch publick Appearances or Tranfad:ions, as may give any unnecefTary Umbrage or Sufpicion to perfecuting Enemies : There is no Need of Councils and Synods of Miniflers of diflant Cities, to meet together to make Laws for the Church, or to rediify Diforders there : Nor is there any Need to travel over large Counties or DiocelTes, to fetch a rightful Or- dination of a Miniiler for any Church -, much lefs to take a Journey to Rome^ if all the Mi- niflers 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 perfecuting Prince, for fear of ex- pofing- themfelves to publick Injury, they may affemble in fmaller Parties, and their Preachers may teach, and pray, and admini- fter all Ordinances among them, as it was often done in the primitive Times, main- taining their Chriftian Fellowfhip by fecret Meetings : And they may all be called little GburcheSy in the Houfe. By fuch lingle Con- gregations, larger or fmaller, was the whole Church of Chrijl in the World continued and increafed, the firft two or three hundred Years, Sect. VJI. Chrtftmn Society, 95 Years, whenfoever the Powers of this World took it into their Heads to perfecute and de- Uroy the Profeffors of the Chriftian Faith. Perhaps it may be objedied here, Would it not be a much more fubilantial and pow- erful Way of maintaining Chriftian Churches, if thefe fingle Congregations, by Vertue of their Miniflers or Elders, were combined together in fome facred Bond of Union, that might make a confiderable Body of People under fuch Heads or Leaders, or under one fupreme Head, who might better defend them againfl the Invafion of their Rites by any fecular Powers or perfecuting Princes ? To this / anfwer^ that Churches of Chrifi coniidered as fuch, have no fecular Power in themfelves, nor authority to make any Efforts againfl fecular Powers : But when Men become Chrifiians^ or Members of Churches, they do not divefl themfelves of any fecular or civil Rights or Powers which they had before: And therefore when natural or ci- vil Liberties are unjuflly and cruelly inva- ded, by any of the Men of this World, they by the Laws of Nature have a jufl Right, as Men, to defend themfelves ; and no ecclefi- aflical Combinations can give them any fur- ther Right or Power than what they have as Men : And this belongs to them flill, what- foever Religion they profefs, whether 72a- tural or revealed^ whether Pagan^ Mahome- tmii or Chriftian, A ProfefTor of every Re- ligion 96 T'he Ad'vantages of a Sect. VII. ligion has a Right to be proteded by the Go- vernment as long as he maintains his Alle- giance to the Governors, and does no In- jury to the State. But if Governors will not protedl him, but will give him up to the Fury of Perfecutors, he has certainly a civil Right to defend himfelf and his Friends againft all Allaults and Injuries. V. Mifcarriages in the Government, or Condud: of fuch a Church as I have de- fcribed, are lefs dangerous to Chriftianity ; becaufe they affeft but one lingle Congre- gation, they reach but to one Society. Thofe eccleliaflical Governments which include vaft Numbers and Multitudes combined un- der one or more fpiritual Heads or Rulers, if there be any Mifrule and Confufion brought in among them, it involves Multitudes in the Mifchief of it, and fometimes fhakes or deftroys whole Nations. But if a Govern- ment which is included within one fingle Congregation be never fo much divided by Contentions, and fall into the greateft Con- fufions, the Mifchief is not of fo large an Extent, nor can it have fo fatal and dreadful Confequences. If the Congregation itfelf fhould be acftually diffolved by thefe Confti- tutions, the particular Members of it rhay depart and join themfelves to other Congre- gations within their Reach or Neighbour- hood, who are nearefl of their own Opi- > nion» Sect. VII. Chrifttan Society. 97 nion, and walk with them in a religious and peaceful r ellowfliip, which they could not well do before, becaufe of fuch different O- pinions and divided Spirits. VI. Such lingle Societies or Churches fo conil:ituted are moft happily fuited to main- tain and carry on the great Purpofes and De- ligns of the Gofpel, for the Ccnverfion of Sinners, and the Edification of true Chrifli- ans. Of this Matter fee the learned Dr. Owen'% Enquiry into the Original of Church- es. Chap. VL Pag. 119. 'zi^^ 2\.{o Sermons at Berry-flrect, Serm. 49. Upon the Whole, whenfoever it fhall ap- pear that any other Form of a Chriflian Church is more happily fuited to the Edifi- cation and Peace of Chriilians, to the Pre- fervation of Chriflian Liberty, and to fecure the fpiritual Honours which belong to Chriji in his Churches, and at the fame Time ap- pears to have more Ccuntenai^ce from the New Teftamcnt than this, I fhall be glad to relinguifh this cet of Sentiments, and with Plealure exchanse it for a better. That is certainly the befl Form of a Chrifttan Church, whereby Truth, Peace and Holi- nefs may be mofi happily promoted and fe- cured. H SECT. SECT. VIII. Of the Power of Churches to appoint holy Things or ABions, Queft. >«j^ ^ [HETHER aChriftianChiircb ^'^^ 7nay not appoint or determine Circutnjiances and Ceremo- nies of Worjldip and Order, which are left undetermined in the New Te^ Jiament^ and require them to be obferved ? Anfw. In thePrimitive Churches there were extraordinary Gifts andPowers communicated to them: There were Apoflles, Evangehfts and infpired Leaders and Guides ; but iince thefe extraordinary Gifts and Powers are ceafed, Reafon and Scripture are our only Rules. It is upon this Foot every Chriftian Church, or every lingle Society of Chrifti- ans, recei'uing one another in the Lord, as St. Paul fpeaks, that is, agreeing to wor- fhip and walk together according to the Faith and Order of the Gofpel, when it is furnifhed with its proper Officers, /. e. a Bifliop, or Billiops and Deacons, is the higheft Sect. VIII. Have Churches Powers &c. 99 higheft ecclefiaflical Power that I know of in this World, which has plain Evidence and Support in the Word of God, or the neceffary Reafon of Things. Yet I cannot find that either the Light of Reafon or Scripture has given fuch a Church, or its Officers, any Authority to invent and ufe, to appoint and command new Ceremonies of divine Worihip in any Cafe : Nor has it a Right to impofe on the Confciences of Men any fuch felf-invented Modes or Circum- ftances of Worifliip, fo as to make them holy Things, or to oblige any lingle Chriflian to comply therewith. But to fpeak a little more particularly to this Matter. We muft diftinguiili be- tween the religious Ceremofiies of Woi'fiip^ and the meer natural Circumjiances of the Performance of it. Natural Circumjiances are fuch as are ne- ceffary, or at leaft highly expedient, for the Performance of Ad:s of Worfliip, confidered meerly as natural Actions, and abftradled from their religious Defign. Sucli are Time, Place, Habit, Gejlure, &c. for no natural Action can be put forth but it muft be in fome Time, in fome Place, in fome Pofture of Body J nor can any Tranfadiion in a pub- lick Society be conveniently performed with- out fome fort of Garments, without a com- modious Place and feafonable Hours for af- fembling : Thefe in their own Nature are H 2 properly loo Have Churches Power Sect. VIII. properly no Parts of Worlhip or Religion, but Circumfiances belonging to thofe Ad:ions confidered meerly as natural, and as the Ac- tions of natural and fociable Creatures. Among thefe natural Circumfiances of A(5tions in focial Worlhip, fome are necejja^ ry to be determined one certain Way^ and others are not fo. The Circumfiances necefifiary to be determi- ned one certain Way^ are the Time and Place, the Language, and fomething of the Manner or Order of the religious Actions, ^c. Now where thefe are not determined by God himfelf, it is granted they mufh be de- termined by every worfhipping Society for themfelves j for they mufl agree what Hour to meet together, what Place to meet in, what Language * lliall be ufed in the Wor- fliip, whether they {hall begin or end the Worfliip with the Lord's Supper, or with a Pfalm or Song, who iliall minifler in holy Things : Whether there fliall be any Re- fponfes of the Congregation to the Words of him that ofRciates in Prayer, or whether Amen fhall be pronounced aloud, or whe- ther a filent AlTent be fufficient. Where God hath not determined thefe Things, I * Always excepting thofe primitive Times, when various Languages u'tre ufed as an extraordinary Con- firmation of the Gofpel of Chriji. But in ordinary Seafons of Worfhip the AfTembly muft know and agree before Hand, that it mufl be performed in a Language which they underiland. ./ - do Sect. VIII. To appoint holy Things f loi do not find that he hath ever given Autho- ' rity to any Perfon to determine thefe for other Perfons, or any Society of Men to de- termine them for other Societies j but they mufl be determined by an Agreement or Vote of every Society for itfelf. As in feve- ral of thefe Things there muft be a Concur- rence or Agreement to make any folemn and conflant Meetings and Tranfa(5tions of a ci'uii Society, peaceful and ufeful, regular and orderly, fo are the fame Things needful to be agreed upon in a Chrijlian Church to render the Worfhip of every fingle Society pra(5ticable and edifying, harmonious, agree- able, and decent. And fince thefe Things are neceflary to be determined one W-ay^ if fome few^ Perfons in the Society will not confent to the Agree- ment of the major Part of them, they muft depart and join themfelves to fome other Society which is more for their Convenien- cy. Such are the various Tempers, En- gagements, Sentiments, Inclinations and Conveniences of different Perfons, that there would be a great Ear put upon the frequent Meetings of any large Society for any civil or religious Purpofes, if they muft not meet and tranfacfl any Affairs till every fingle Perfon be perfectly pleafed. If there- fore the minor Part cannot, or will not con- fent to what the Bulk of the Society agree upon, here is no Impofition upon their H 3 Confci- 102 Have Churches Power Sect. VIII, Confciences, while they are allowed to join themfelves with other Societies, civil or re- ligious, where thefe neceiTary and difputed Circumflances are agreed and practiced more according to their Mind, The Circwnjiances which are not necef- Jary to be determined one Way^ are the Pof- tures or Geflures of the Body, the Gar- ments of the Preacher, or of him that prays, of Singers or Hearers, ^c, and thefe every Perfon may determine for himfelf : Some may have a blue Garment, while others have red or brown, black or white; fome may wear a long Coat, others a fliort one ; fome may ftand in Prayer, others kneel if they will; fome may chufe to fland in iing- ing, or Preaching, while others may chufe to fit in the fame Society, I muft confefs there feems to be fome- thing of a natural Decency in the Unifor- mity of fome of thefe Circumxllances, efpe- cially that of Gefiurc^ in one and the fame Congregation, in fome particular Parts of Worfhip, as ftanding in Prayer, ^c. but no fuch Neceffity of fuch a Uniformity as to give Power to any Perfon or Society to de- termine for every lingle Worfhipper, and p^lige him to obey. If any whole Church, or a Multitude of Churches in a Nation will chufe to agree in ^ny particular Practice, it is well ; or if they pan perfuade every Perfon tq confent to the f^me; S E c T . VIII. To appoint holy Things ? 103 fame: But if fomePerfons will prefume to de- termine allthefe Circumftances oneWay, and will impofe them upon their Fellow-Chri- ftians by a pretended Authority, they go beyond the Bounds that either the Light of Nature or Scripture allows, and alTume fuch a Power over the Confciences of Men as I cannot find the Chapter and Verfe where it was given them; for thefe Circumftances being left indifferent in themfelves, in the Nature of Things, and in Scripture, they are not necejfary to be determined one Way for a whole Society, and much lefs fhould all this Society be obliged in Confcience to com- ply with fuch an Impofition. Having given fuch an Account of the na- tural Circumjlances of focial Worfliip, let us enquire v/hat are religious Ceremonies. Religious Ceremoities are either real ABions^ or Modes and Circumjlances of A£iion by which fome fpecial Honour is defigned to be paid to God, and therefore God alone can inftitute them, who alone can determine what fhall be honourable to himfelf. Thefe have generally a Signification of fomething inward and invifible annexed to them : But whether we can learn what they fignify or no, ftill there is a Holinefs and a Necejjity placed in them by the divine Appointment ; and therefore Man cannot appoint them, nor add to them, becaufe he cannot put Holi- nefs into any Thing, nor make any Thing H 4 holy 104 Have Churches Power Sect. VIII. holy or iinful, which God has not made fo. Some of thefe religious Ceremonies are 7''eal Avfions^ and entirely divine Infiitutions or fac red Appointments of Service, which are in no wife neceflary to natural Adrions, nor fliould ever have been pradtifed, if God had not politively enjoined them : Others in their abftraded Nature antecedent to the divine Command, were but meer natural Circum- ' fiances of Action j yet when thus deter- mined particularly by God, they become as it were Parts of our Religion, and our Worfhip. Circumciiion, offering of Sacrifices, flay- ing and eating the Paflbver, burning of In- cenfe, lighting the Lamps, fprinkling of Blood, divers Waihings, the Ufe of the In- ftruments of Mufick in the Temple, ^c. feem to be of the firfl: Sort, (viz.) fuch real religious Actions and Ceremonies of pure di- vine Inftitution, as were by divine Appoint- ment impofed upon the ancient Church. Others are of the fecond fort, among which may be reckoned the Places or Spots of Ground, perhaps where the Tabernacle and Temple flood, the holy Times, fuch as Sab- baths, new Moons, and other Feftivals, the Attire or Veflure of the Priefts who officiate, ^c. Thefe were but Modes and Circum- ftances oF Adion made neceflary to die S E c T. VIII. To appoint holy Things f 105 yewijh Worftiippers, ordained to be holy, and converted into religious Ceremonies. Under the New Teflament the Ceremo- nies diftlndl from natural Religion, whether real A6:ions or meer Modes and Circum- ftances of Action, are few and eafy, fuch as the wafhing with Water in Baptifm, and eating Bread and Wine at the Supper of the Lord, to which we may add the Obfervation of the firft Day of the Week in Memory of ourrifen Saviour. Any of the Circumftances or Modes of A(5tion which belong to thefe religious Rites, which are not determined by Scripture, and are not neceffary to be determined one way in order to focial Worfliip, muft be left in- different to every Worfhipper, according as his Confcience or his Conveniency fhall di- rect. I know not any Text where God has given any Man, or Set of Men, any Power to impofe on others. See thefe Things hap- pily fet forth at large in Dr. Cala??ifs ex- cellent Difcourfe, called an IntrodiiBion to the fecond Part of moderate No72-conformity ; of which I am informed, that Mr. Locke himfelf fliould fay upon the Perufal of it, that while the Frotejiant Dijfenters kept clofe to thefe Principles, they would fuffi- ciently maintain their Ground, and juftify their Separation from any eflablilhed natio- nal Church, if that Church fhould alfume an 1 6 Have Churches Power Se c t . VIII. an Authority to impofe Things which ought to be left indifferent. Surely the fourteenth Chapter to the Ro- mans lays a Foundation for this Chriftian Liberty, and forbids to impofe on Confci- ence the Obfervation of Meats or Days, and in general all Impolitions of this Kind. The Apoftle, while he handles this Subjedl, had no Order to impofe or forbid thefe Practices oxi the Romans^ to whom he wrote. He leaves every Man to ufe his own Liberty in the Gofpel, nor be int angled with any frefh Yokes cf Bondage j fuppoling ahvays that the Light of Nature and common Reafon will keep all fober Chriftians within the Bounds of human Decency, common Prudence and Civility; and that a Preference be given to fuch Modes, and Geftures, and Seafons, which feem to be patronized by the Exam- ples mentioned in Scripture. The Cuftom alfo of the holieft and pureft Churches may have fome Influence to dired: our Pracftice, in fuch Affairs of fmall Im- portance where we cannot find any other Rule of Determination, either from the Light of Nature or Scripture. The Apoftle Paul feems to give this Advice to the Corinthians in the Buiinefs of wear i Jig the hair long or fiort^ I Cor. xi. For after he had offered fome Reafon on one fide from the meer Light of Nature and Decency, he adds, Ver. 1 6. that if any Man feem to be contentious^ i. e. Sect. VIII. To appoint holy Things ? 107 i. €, be not fatisfied with my Arguments and pefiift in contending about this Matter, we have 710 fuch Cujioms^ nor the Churches of God: i. e. Let him be determined by the Cuflom of us the Apoftles, and of other Chriftian Churches ; let him not affect a Singularity in Things of lefs Moment, nor give Offence to the Generality of the moft ferious and pi- ous Profeffors of the fame Faith in fuch lit- tle Things as thefe are. But if any Man, or any Society of Men, fhall affume fo much to themfelves, as to pretend a divine Authority to confine other Churches and C'hriftians to a moft exquifite Uniformity in every Pund:ilio that relates to Religion and Circumftances of Worfhip, even in Things which God has not appoint- ed, they throw us back again into a fort of Judaifmy and make and impofe new Yokes of Bondage J they pretend to bind what Chrijl has made free, and feem to ufurp his Prerogative: A Pretence to fuch Power ap- pears to me to be the very Spring and Spi- rit oi Antichrijitanijm-y there is the Founda- tion for Papacy laid, though it has not ari- fen yet to an univerfal Supremacy, to an infallible Chair, and a triple Crown. See Page 66, &c. All Chriftians are bound by the New Te- ftament to worfhip one God, even God the father who dwells in Heaven, in the Name of io8 Have Churches Power Sect. VIII. of one Mediator yefiis Chrift, by the Aids or Operations of one Spirit, they are bound to be baptized into thefe Names, and to re- member the Death of Chriji in the holy Sup- per, to trufl in the Promifes of the Gofpel, and to prad:ife the Precepts of it in an uniform LifeofHolinefs. This is evident and certain, and perhaps this may be thought almoft fuf- ficient to maintain the Unity of the Chriftian Church. But flill let it be obferved, that where Chrijiians are fallen into very different Opinions in any important Matters of Doc- trine or Duty, or v^here their Sentiments are fo extremely divided, and perhaps contrary to each other in Matters of Worfliip and Or- der, that they cannot agree and join in the fame Forms and Modes of divine Service, or where they have not Charity enough to bear with each others Differences in Things of lefs Moment, they ought not to force themfelves, nor to be forced into one Socie- ty or Church j but they fhould join them- selves to fuch diftind: Societies as are nearefl of their own Mind; for their Edification in Faith, Holinefs and Love, is one great or chief End of Church Fellowfliip. Though the Men of IJrael were bound by the Law to join three Times a Year to worfhip God who dwelt in iht'Tempk or Ta- bernacle by the appointed Sacrifices of theP^ fover, Pentecoji^ &c. yet they were not bound by any Law of God to attend that Syfia- gogue Sect. VIII. To appoint holy Things? 109 gogue which was neareft to their own Dwel- ling, where Prayer and Praife was perform- ed, and Inftrudlions and Exhortations given to the People. Herein they had, or they fhould have had. Liberty to chufe their Fel- low- Worfhippers and the Synagogue where they would Worfhip, if they had any Scru- ple upon their Confciences about the Prac- tices of that which was nearefl to them. And the fame Liberty belongs to Chriilians in every Age and Nation. To force all Chriftians into the fame Church, whofe Underflandings and Opini- ons point different Ways, and to bind them together in an outward Form of Fellowship with their Minds fo much divided, is the Way to increafe their Differences, to kindle their Fire with more Fiercenefs, and awaken their Wrath to a higher Degree, till they grow mad againft each other and ruin the Church. It is like tying Samfon'^ Foxes to- gether by the Tail with Firebrands between them, while their Heads fland contrary ways, and then inclofing them all with a ftrong Fence in one Field : There they will unavoidably fnarl and rage againfl one an- other; they will draw different Ways, and diffufe their Fire and Wrath till they have burnt up the Field, and deflroyed a lovely Harvefl. THE THE TERMS O F CHRISTIAN COMMUNION, Humbly propofed to the Churches of Christ, W I T H An Attempt towards the Solution of va- rious Queflions and Cafes of Conlcience, arifing from this Subjed: Q^U E S T I O N I. What is Chrijiian Communion ? And what are the general and agreed Terms of it? ^mf^^ HRISTIAN Commu7iion in the ^M^zliE^^ Senfe of Scripture, is that Com- ^ m3 niunion or Fellowfhip which :-f*^^Sb Chriftians have with God the ^^^^^^ Father, and our Lord Jefus Chriji^ or with one another ; and both are joined together by the Apollle Jolm, Eph, i- 3- Qu.1. What isChriJlimiCommunionf &c. in i. 3. ^hat which we havefeen and heard de- clare we unto you^ that ye alfo may have Fel- lowfiip, or Communion, with us-, and truly our Fellowjhip is with the Father and with his Son Jefus Chrift. This Communion of Fellowfiip in the fpiri- tual and invijible Part of it conlifts in a Par- ticipation of the Favour of God, the fpiri- tual Benefits of Chriji^ and the invifible and everlafting Bleffings of theGofpel. But thiS' is not our prefent Subjed: of Difcourfe. The vijible Fellowjhip or Communion that Chriftians have with each other, confiils chiefly in the Participation of the fpiritual Ordinances of the Gojpel, and mutual Afjiji- ancesfor the Good of each other. The fpecial Ordinances of the Gofpel are chiefly thefe two, Baptifm and the Lord's Supper. Baptif?n is an Ordinance appointed by Chrijl^ for our Entrance into the vifiblc Church ; and when once performed is never to be repeated. The Lords Supper is an Ordinance ap- pointed by Chriji after we are entered into the Church, for the Afliftance and Increafe of our Faith and Hope, our Comfort and Holinefs ; and ought to be as often repeated as Chriilians have proper Opportunity: It reprefents our Communion with the Lord fefiis Chriji in his Death, and the Benefits which are derived from it, fuch as the Par- don 112 What is Chriftian Communion f Qu. I, don of Sin through his Sacrifice of Atone- ment, ^c. and it reprefents alfo our Com- munion with one another in thofe Benefits, or our joint Participation thereof, according to the Apoftle's Defcription of it, i Cor, x. 1 6, 17. T^he Cup of Blejjing which we Mefs, is it not the Communion of the Blood of Chriji? We are all Partakers of that one Bread. The other Parts, Privileges, or Offices of Chriftian Communion, fhall be mentioned, when there is Need of it, in diftinguifhing confant and or^r^ow^/ Communion. Now among all the Ordinances of Wor- iliip it is in our partaking of thefe two, (viz.) Baptifm and the Lord's Supper, that fpecial Chriflian Com?mmion chiefly confifls. But when we ufe the Words Chriftian Commu- nion^ we have moffc frequently a Regard to the Lords Supper, becaufe our Communion with one another, and joint Participation of the Bleflings of the Gofpel, is moft plainly reprefented thereby ; and by the frequent Repetition of it, o\jl\: Chriftian, CofJinmnion or holy Fellowfliip is maintained in a more ex- plicit and honourable Manner. Having confidered briefly the Nature of Chriftian Cotnmunion, we muft enquire now into the general Tertiis of it. As jji order to hold an inward and fpiritual Communion with Chrift and his People, we mud: be fincere Believers, or real Chriftians^ £0 every Perfon feeking vifible Communion with Qir_. I. And the general Terms of it? 113 with the Church of Chrift fhould fatisfy his own Confcience with nothing fhort of real Chriftianity : But Chriftians and Churches not being able to fearch the Heart as Chrift and Confcience can, the 'Term of cur vifible Communion with Chriftians is a credible Profefiofi of real Chf^iftianityy or a profcjfed SubjeBion to theGofpel cf Chrift, as the Apoftle exprefles it, 2 Gsr. ix. 13. that is, fuch an outward Profeffion of inv/ard and hearty Chriftianity, as gives juft and credible Evi- dence that this Profeffion is fincere, and that the Perfon thus profeffing is a hearty Chrifti- an: Rom. x. 9, 10. If thou jhalt confefs with thy Mouth the Lord Jefus, andfialt believe in thine Heart, that God hath ratfed him from the dead, thou jhalt befaved. For with the Heart Man believeth unto Righteoufnefs, and with the Mouth ConfeJJion is made unto Salva^ tion. If a Man profefs Chriftianity in any Manner or Form of Profeffion foever, and yet make it plainly and openly appear by other Parts of his Condudt, that his Profeffion is not fmcere and hearty, he has no Right to Salvation according to this Text, and has always been deemed unwor- thy of Chriftian Communion in all the Scripture Hiftory, and in the beft and pu- reft Ages of the Church. Thofe that pro- fefs they know God, hut in Works deny him are to be counted abominable amongft all Chriftians. Tit. i. 17. 1 It 114 What is Chrifttan Communion f Qu . I. It is not therefore real and inward Chriftt- anity in the Heart that can give any Man a Right to Communion in outward Ordinan- ces, unlefs it be profelTed in a credible Man- ner to the World ; nor can the Want offuch real and inward Religion exclude any Perfon from Communion while he makes fuch a credible Profeffion, for God only is the Judge of Hearts and not Man, we mufl ad: accord- ing to outward Appearances : There will be Hypocrites in the Church of Chrift in this World, and there is no Help for it : l^he Wheat and Tares will grow together m the fame Field //// the Time of Har'veft, The Day of Judgement is the only Time to de- cide the Matter completely, and diflinguifh Hypocrites for ever from real Chriftians ; and therefore all that have the credible Form and Appearance of Chriftianity muft be ad- mitted into the Church of Chrift on Earth. This is the common Sentiment and Prac- tice of all the reformed Churches, that a credible ProfeJJion is the general Term of Com- munion, though they differ about fome par- ticular Circumftances of this Profeffion that go to make up the Credibility of it. Thefe Things are (o generally acknowledged by the moll and belt of the Writers of our Day, that I Ihall not ftay here to prove them, and my Bulinefs in this Difcourfe is with thofe Chriftians that allow and acknowledge what I have already faid. Now Qu. I. And the general Terms ofit^ 115 Now a credible FrofeJJion of Chrijtianity implies thefe two Things. Fir ft ^ that the Matter profefTed be of fuch a Nature^ and declared in fuch a Manner^ as may render the Profeffion credible -, and Secondly^ there muft alfo be fome Perfon orPerfons to whom that Profeffion muft appear credible, and who muft be Judges of the Credibility of it. I fhall begin with the laft of thefe and difpatch it foon, becaufe I mention it only as a needful Introdud:ion to the chief Ques- tions relating to the particular Therms of Cbriftian Communion. QUESTION Q^U E S T I O N 11. Who are the proper Judges of the Credibility of our Profeffton. Section L fn ESUS Chrijl in his Word is the <\J fupreme Judge of what hTruth, C(l J Im and what is Duty-, what Sort oif iP-'{SH^^ Perfons ought to be admitted .-. j^.-i> ^^ Chriftian Communion, and who fliould be forbid. But as he is abfent from us, and fpeaks not but by his Word, and liis Word does not apply its own Rules to particular Perfons, John^ ^honias^ William, &c. In every Age and Nation, there is a Neceffity that fome Perfons muft judge and determine whether 'John^ 'Thomas^ William^ ^c. have thefe Charad:ers of worthy Com- municants, which Chrijt hath appointed in his Word. Every Man for him felf muft ufe his own beft Judgment in fearching his Heart, and trying himfelf by the Word of God, whether he has complied with the Terms of Salva- tion^ Qu.II. Who are properyudges, &c. 117 iion^ and he muft judge for himfelf too whether it be his Duty to propofe himfelf to Chrijiian Communion : But no Man muft de- termine for himfelf whether he fliall be re- ceived to Communion with others, and par- take of their Sacreds. No Man can impofe himfelf upon a Church, meerly becaufe he thinks himfelf qualified : This would lay all the Garden of Chrift waft again, throw down all the Fences, and reduce it to a meer Wildernefs : This Suppofition is too wild to be admitted. If therefore a credible ProfeJJion of Chrijli^ anity be the Term of Communion appointed by Chriji in his Word, there muft be fome prefent and living Judges of the Credibility of this Profeffion 3 and I know not who can be fo proper to judge as thofe Perfons with whom Communion is defired. This is not a Matter tranfa6led meerly between a Mini- fter and a fingle Chriftian, for the Lord's Supper is not to be adminiftered but in a .Community; as i Cor. xi. 20, 21, 33, The Church muft come together to one Place^ and they muft tarry jor one another. There muft be therefore the Confent of the Community or Society, to admit a Perfon to ftiare in and partake of the facred Things in Communion with them. This Ordinance of Chrift re- prefents the Communion of his Met?ibers m one Body^ by the one Bread and 07ie Ctip^ J Cor, X. 16, 17. And the Duties of I 3 Church- I i 8 Who are proper Judges Qu. H, Church-Fellowfhip, to which we then en- gage ourfelves, are mutual Duties between a Community or Society of Chriftians, there- fore there muft be a Confent on both Sides; and as a Perfon muft judge concerning the Society, whether he will join himfelf to them, fo the Society muft judge concerning him, whether they think him fit to be re- ceived as one of them. It is into Union with that Society that the Perfon propofing himfelf is to be admitted, either in a conftant or occafional Way ; and they give him the Leave and Privilege of becoming a Partner with them, or a Mem- ber of their Body ; and furely the Light of Nature tells us, that every 'voluntary Society muft judge who fhall be Members of their Society, and enjoy Fellowfhip with them in their peculiar Privileges. It muft be confelled indeed, that where this voluntary Society profefles a Subjeiftion to the Will and Law of any fovereign or fu- perior Power, and this Sovereign has given them a Rule whereby they are bound to admit Perfons into their Society, in this Cafe, their own meer arbitrary Will and Pleafure cannot violate or negled; this Rule without Guilt; nor can they appoint any nev/ Rules, and make them neceflary Terms and Conditions of fuch Admiftion : And this is the Cafe of all Chriftian Churches. For though they are fo many voluntary Societies, yet Chrift their Qu. II. Of a credible Prof ejponf 119 their common Lord and Sovereign has ap- pointed the general Rule of admitting Mem- bers into his Churches, (viz.) that allfuch jhall be admitted who make a credible Frof ef- fort ofChriftianity, But wherefoever there is fuch a fuperior acknowledged Rule given to diredl in this Affair, ftill the Society itfelfmuft judge con- cerning the true Senfe and juft Application of this Rule to particular Cafes. It is this Society that will fuffer Reproach, and bear the Trouble of it, if a Perfon admitted, prove fcandalous and unworthy ; and it is but rea- fonable therefore that they fhould determine whether he be a Perfon fit and worthy to come among them or no ; but ftill accord- ing to the Rules of Chrift, fo far as they can underftand his Meaning. And as this is the Voice and Language of common Rea- fon, fo it is alfo the Appointment of Chrif in his Word, and this was the Pradlce of the primitive Times, as I fhall ftiew here- after. The Society ought furely to have the fame Liberty which the propofed Perfon has, and if he has Liberty to judge whether he fliould feek Communion with them, they ought to have Liberty to judge whether they fhould receive him. Each has a Right to judge of the Senfe and Application of the Rules of Scripture to direct their own A<5lions. 1 4 Now 1 20 Who are proper 'Judges Qu. II. Now fince there can be no regular or proper Chriilian Communion held and main- tained but in and with a Church of Chrijly we muft enquire into the Nature of the Chrijtian Church to find out which are the Perfons in, or of this Church, that muft judge and declare others fit for Communion with it. Sect, II. The Church of Chrijl is either vifible or invifible. The invifible Church in- cludes all the real Saints that are in Heaven or on Earth. But our Queilion has not to do with the Church in this Senfe. The whole vifbk Church of CJorift upon Earthy confifts oi all thofe Perfons in the World that make a vilible and credible Pro- feffion of the Chriftian Religion, however fcattered through all Nations, and whether joined together by mutual Agreement in par- ticular Societies, or not. " The New Tefta- tnent fometirnes ufeth the Word Church in this Senfe, Matt. xvi. i8. i Ccr. xii. 28. and other Places } and it is in this Senfe when a Perfon is baptized^ he is faid to be received into the Chriflian Church, for here- by he becomes a Member of the Catholick Church vifible on Earth. But all this vaft fcattered Multitude can never maintain and perform Ad:s of Chriftian Communion together in the Lord's Supper, ^hich i^ tjie other chief Ordinance of fpe- ci^l Qu. II. Of a credible Profejpon f 1 2 1 cial Communion : Nor indeed can they keep up the publick Honour of God, a publick Profeflion of the Name of Chnft, nor the Duties of publick Worfhip, without their being divided into particular Societies, which agree at ftated Times and Seafons to come to- gether to one Place, as the Apoftle exprefles it, for Purpofes of Chriftian Worfliip, i Cor. xi. 1 8, 20. and xiv. 23. Such a Society or Congregation of Perfons^ both Men and Women^ making a credible Pro- fefjion of Chriftianity, and united by mutual Agreement or Confent to meet together ufiially at the fame T^i me and Place for the Perfor- mance of Chrijiian Worfhip, is a Church of Chrift ', and this is the cleareft and plaineft Notion that I can frame of a particular Church of Chrift, according to the Language of the holy Scripture. Confult the Book of A5is, confult the facred Epiftles, where the Word Church is ufed at leafl forty or iifty Times in this Senfe. I will not deny but the Word Church (even where it does not fignify the Catholick Church, vifible or invilible) may in fome few Places be ufed for a larger Number of Chriflians than could meet in one Place, as the Church of ferifale?n in the very begin- ning of Chriftianity, while Chriflians mul- tiplied fafter than they could well be formed into regular diftind: Societies 5 yet even in ibme of thofe Places perhaps it includes no more 122 Who are proper fudges Qu_.II. more than did meet together for fome fpe- cial Purpofe. See A5is xi. 22. and xv. 22. The Word Church may alfo in a few other Places be ufed for a fmaller Collection of Chriftians, that might occaiionally meet, or perhaps dwell together, as the Church in the Houfe of Aquila and Tr if cilia ^ i Cor. Xvi. 19. and in the Houfe of Philemon, Phil. V. 2. But the mofl common Acceptation of the Word Church (where it iignifies a vifible Company of Chriftians) implies fuchaNurn- ber, as met ufually by common Confent in one Place for Chriftian Communion, in fla- ted and folemn Ordinances of Worfhip, and efpecially the Lord's Supper, as in the fore- cited Texts of the Epiftle to the Corinthians, and many others. This is the Church that is defcribed in the 19th Article of the Church of Englajid (viz.) " A Congregation of faithful Men in which " the pure Word of God is preached, and " the Sacraments be duly miniftered, ac- " cording to Chrift's Ordinance, in all thofe " Things that of Neceffity are requifite to " the fame". Yet let it be noted here, that fuch a Soci- ety as this may be properly called a Church, when their Preachers, Minillers, or all their Officers are dead, or even before they have any Minifter, or any Officers fixed amongft them ; and without doubt they have Power to Qu. II. Of a. credihle Profeffion ? 123 to receive any Perfon that dcfires it, and makes credible Profeffion of Chriftianity, into their Society, having judged his Profeffion credible, and declared him in their Judg- ment fit for Chriftian Communion. But it would lead me too far from my prefent De- Hgn to infill upon particular Proof of thefe 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 tbemfelves Leave to think freely, and follow the Did:ates of Reafon and Revelation. Sect. III. The Ordinances oftheGof- pel mufl be adminijiered in a Church with Decency, and Honour, and fpiritual Advan- tage : But the whole Body of the Church cannot thus adminifter them ; therefore it is neceffary that thefe Concerns be committed to fuch Perfons as are peculiarly fitted for thofe Adminillrations by Knowledge and Prudence, and all proper Talents ; and the Church ought to be furnifhed with fuch Officers who fliould be chofen and folemnly fet apart, devoted and ordained to this Work. The particular Forms of their Choice and Ordination do not enter into the prefent Argument. The Bulinefs of receiving Members into the Communion of the Church, and the forbidding or excluding of them is a Matter of 124 ^^^ ^^^ pj'oper Judges Qu . II. of as ferious Importance as the Adminiflra- tion of other Chriflian Ordinances j and of- tentimes it is attended with great Difficulty. A whole Allembly of Men cannot be fup- pofed to manage this Affair altogether with Decency and Regularity, and without Con- fufion : Therefore it is abundantly conveni- ent (if not neceflary) to commit the firft and fpecial Care of thefe Matters alfo to particu- lar Perfons of human and divine Knowledge fuperior to the reft ; Perfons of great Skill in the Things of God, in ferious Religion, and in the Aifairs and Tempers of Men, qualified with due Zeal for the Honour and Purity of the Ordinances and Churches of Chriji^ and filled with great Tendernefs and Compaflion to the Souls of Men ; Perfons of good Judgment and Difcretion, of great Meeknefs, Condefcenfion and Charity, that if poffible they may not give Occafion to the Church to exclude any of the Sheep of Chriji from the vifible Fold, nor admit un- clean Animals into the Flock. The chief Officers of a particular Church, whether they be called Bijkops, MiniJterSy Prejhyters^ or Elders^ Pafiors, Guides ^ Lead- ers, Governors or Riders, &c. are the pro- per Perfons to have the firft Overfight and chief Care of this Matter; and in our Churches it is committed chiefly to them, to take Account of the Profeffion of Chriftia- nity made by Perfons defiring Communion, to Qtj .11. Of a credible Profejpon f 125 to give fome general Notices of it to the Church, or a more particular Narrative where it is defired ; and to receive them to Communion either w^ith the explicit and for- mal Vote of all the Congregation, or only by their implicit and filent Confent. But if it happen that there is but one Mi- nifter or Prelbyter in that Church, or if the Minifters are young Men of fmall Experi- ence in the World, it is ufual and proper that fome of the eldeft, graved and wifefl Members be deputed by the Church to join with and affift the Minifters in the Care and Management of this Affair. Thofe Perfons who have been chofen by the Church, and have been folemnly devo- ted by the Church, and have alfo folemnly devoted themfelves to that Office or Service, have been ufually called ruling Elders, And fuch Officers have been fuppofed to be de- fcribed in thofe Words of St. P^ul to T^ifno- thyy I Tim. i, 17. Let the Elders that rule "Well be counted worthy of double Honour^ i. e. Refpedl and Maintenance : But efpecially if they are alfo Preachers as well as Rulers, if they labour in the Word and DoSirine. Thefe are fuppofed to be called Go^oerninents^ i Cor. xii. 28. and i?ow. xii. 8. He thatruleth. But if fuch Perfons are but appointed to affift a Minifler, efpecially one who is young and unexperienced in the Government of the Church, I will never quarrel with any Man, whether 126 Who are proper fudges Qu. II; whether he will call it a divine Order ^ or vn^tvly prudential, lince the Scripture has not determined this Matter with uncontefled Evi- dence. Thefe Minifters, Officers and Perfons fb deputed by the Church, are therefore the Jirft proper Judges of the Credibility of any Perfon profeffing the Chriftian Faith, and defiring Communion with that Church ;. for thefe are fuppofed to be qualified above others with Chriftian Knowledge and Wif- dom, and they are alfo appointed by the Church to the Care and Condu(5t thereof. Yet in this Cafe they are not fo abfolute TCCi^fupreme, but that the Congregation muft fome Way or other approve of their Judge- ment, either by an explicit Vote, or at leaft by a filent Confent, before the propofed Communicant is received to the Commu- nion of the Church j for it is ftill the Con- fent of the Church that muft make him a Member of it. Or the Congregation may for juft Reafons difallow of their Judgement in particular Cafes ; and if they proceed ob- ilinately to mifmanage their Aifairs of this kind, and efpecially in notorious Inftances, and make the ^erms of Admijjion larger or narrower than Chrifl has appointed, or if they notorioufly mifapply the right Rules of Admiffion or Exclulion to wrong Perfons, that Church or Society may reverfe their Sen- tence, and a(5l according to their own Judge- ment, Qu. II. Of a credible ProfeJJion ? 127 \ ment, and if it be needful may alfo call them to an Account for it, and affume the Judgement, Exclulion and Admiffion of Communicants intirely and immediately in- to their own Hands ; till they fhall chufe other Officers who (hall prefide in this Af- fair, and exercife this Power more agreea- bly to thofe facred Rules and Terms of Communion which that Society believes to be the Will of Chrift in his Word. Sect. IV. This Conduct of Affairs feems to be founded on the very Nature of reli- gious Societies, and the common Light of Reafon ; and it feems alfo to be much coun- tenanced by a Variety of Scriptures in the New Teftamentj where the Dirediions of the Apoftle concerning the receiving and ex- cluding of Members are addrefled to the Churches of Chrift, at Rome^ at Co7'inth^ at TheJJ'alonica, &c. I might multiply Quota- tions to this Purpofe, Rom. xv. 7. Receive ye one another^ as Chrift alfo received iis to the Glory of God. Rom. xvi. i, 2. I com- mend unto you Phebe our Sifter, That ye receive her in the Lord as becometh Saints^ I Cor. V. 4, Jn the Name of our Lor^Jefus Chrift niohen ye are gathered together, and my Spirit with the Rower of our Lord Jefus Chrift to deliver fiich a one unto Satan, &c. Ver. 7. Purge ye out therefore the old Lea- ven. Ver. 1 3 . Put away from- among your^ felves 128 Who are proper Judges Qu. II» fehes that wicked Perfon. 2 Thef. iii. 6. ISIow we command y oil ^ Brethren^ in the Name of our Lord Jefus Chrift, that ye withdraw yourjehes from every Brother that walketh dijorderly. Though the Apoftle Taul gives Diredlions to Timothy and T^itus about the Rejeftion of Hereticks, yet it mufh be noted that thefe two were extraordinary Perfons, Evange- lifls divinely commiffioned and endowed, and by Vertue hereof might ad: in afuperior Way in every Church whither they were fent ; and they were to teach the Churcjies the Orders of Chrift : Nor does it follow that every ordinary Minifter has the fame Power 3 nor indeed does it appear that 'Ti- mothy and Titus were to exercife it without the Churches Confent. For St. Paul him- felf when he gave Apoftolical Orders for ex- communicating the inceftuous Corinthian, would have it done when the whole Church was gathered together, and as an A£l of that particular Community j as in the Texts be- fore cited. Though the feven Epiftles in the fecond and third Chapters of the Revelations are in- fcribed to the Angels or Minifters of thofe feven Churches, and Diredions are there given about the cafting out falfe Worlhip- pers and Idolaters, yet it is evident that the Contents of thefe Epiftles are plainly ad- drelTed to the whole Body of Chriflians that made Qu. II. of a credible Prof ejjion, 129 made up thofe feveral Societies or Churches, and they were to caft out Idolaters, &c. from among them, as an Adt of the Churches by their Minifters. Though Minlfters and Elders are fometimes called Guides and Riders, &c. yet it is never to be underflood in fo abfolute a Senfe, as to take all Power away from the Society or Con- gregation, and leave the Minifters to tyrannize as they pleafe over the Churches, and, like Diotrephes, to admit and exclude whom they will } for which Ufurpation the Apoflle John feverely cenfures him, i^Epifl.Ver. g, lo. Now when fuch a Mode of Admiffion into Churches as I have defcribed, by the Mini- Jiration of the Elders, and the Confent of the Church, has the Light of Nature and Reafon leading us into it, and the Scripture gives frequent Countenance to it by various Rules and Examples, it does not fall very fhort of a facred Inditution. Sect. V. But it willbe ofyV^^^^here, Tto it may happefi that the Minifiers may be in the Right, and the People in the Wrong, in their fudgemejit in particular Cafes : And mufi the Vote of the People decide fuch an Affair, againjl the Opinion of Miniflers, Elders, or Rulers f I anjwer, in the Firft Place, That when any Perfon is propofed to the Church, con- cerning whofe Admiffion the Minifter and People are not agreed, it is much better to per- fwade that Perfon to feek Communion with * K fome 130 Who are proper Judges Qu. II. fome other Church, rather than occafion Strife and Debate betwixt the People and the Minifter. But if that cannot be conveniently, furely it is more advifeable in itfelf, and more acceptable to God, that any finglePerfonfhould deny himfelf the Benefit of fpecial Ordinances, at leaft for a Seafon, than become a Bone of Contention^ and perhaps a Sword of Divijion, in a Chriftian Church. A Perfon of a true Chriftian Temper would not willingly admit a new Member, nor be admitted, to the real Offence and Grief of any Perfons that were there before. I fay, in the next Place, That if this Me- thod of Peace cannot obtain, but Admiflion of the Perfon is flill prefTed and purfued, it is the Duty of the Minifter to endeavour, by all proper Arguments, to convince and per- fwade the People, and lead them to pradife what he efteems the Mind of Chrijl in this Cafe, and with much Genthtefs- to infiruEi them that oppoje themfehes. If this will not do, then he (hould lay the Laws of Chrift be- fore the People, with great and aweful So- lemnity, and acquaint them with the Terms of Communion which Chriji has appointed, according to his own bell Underftanding of the Gofpel : He may charge them, in the Name of Chriji y to receive or exclude fuch Perfons only whom Chriji appoints to be re- ceived or excluded j and that as they will an- fvver it at the Bar of Chrift. But if the People perfift Qv. II. of a credible ProfeJ/ton ? 131 perfift in their own Judgement ftill, in Oppo- fition to the Minifter, they muft be left to anfwer it to Chnjl their Judge j forC6rj/?has left no infallible Vicegerent here on Earth, to go- vern his Churches contrary to their own Senfe and Interpretation of his written Word. It may be proper on fuch an Occafion, that fome friendly Methods of private Conference fhould be tried, and the reconciling Afliftance of other prudent Minifters and Chriftians de- lired. But if thefe Attempts prove vain and ineffedual, and the Difference ftill remains, there is no Power on Earth (that I know) which can authoritatively determine any Mi- nifter to give the facred Ordinances of Chrijl contrary to his Confcience j nor can any Power on Earth command and conftrain a Chriftian Church to receive a Perfon to their Commu- nion, whom they in their Confciences judge unworthy of it ; therefore, rather than dwell together in endlefs Contentions, the Minifter muft peacefully refign his Office in that Church. And the fame Rule muft be followed in many other Cafes, wherein a Minifter and People refolve to difagree, befides in this Point of Admiffion to their Communion, or Exclufton from it. For it is better that the Minifter ftiould leave himfelf to the Provi- dence of God for further Service, than that a Church of Chrtfi ftiould be rent in Pieces by a Minifter's refolved Continuance amongft K 2 them, 132 Who are proper Judges Qu. 11^ them, and making Parties and Wars in fo facred a Society. There is nothing perfedt in human Affairs on Earth, where Knowledge and Grace are fo imperfedl. We muft not exped: compleat Purity and Peace, till we arrive at the blefled Communion of the Church in Heaven : Yet I may venture to affirm, that Things would fcarce ever arife to this extreme Height of Difference, if Chrifl- ian Charity and Love, Humility and mutual Condefcenfion, were but more univerfally taught and pradifed, and the furious and nar- row Spirits of Men tempered and enlarged, according to the glorious Pattern of the Apo- Ules of Chriji, Sect. VI. Here will occur another En^ quiry alfo ; and that is, When the Congregation itfelf is divided in their Sentiments, how muji any propofed ^eftion be determined? Or whe" ther a propofed Commimicaftt mufi be admitted? I anfwer j In all fuch Cafes, the Light of Nature and the common Ufage of Mankind have determined it, that the greater Number fhould carry the Qneftion according to their Sentiments, and the leffer ought to fubmit. But I would take the Liberty to give my Opinion in Point of Prudence thus : That though, in Queflions of lefs Moment, it is proper enough that the 7J2ajor Vote (hould de- cide the Cafe, yet, in an Affair of confider- able Importance, fuch as the Choice of a Miniiler, Qu. II. of a credible "ProfeJJton. 13 j Minifter, or the receiving a Member to con- ftant Communion, ^c, if it were poffible, I would obtain an univerfal Concurrence of all the Church j for it would be better (if fuch a Thing could be fo managed, as) that no old Member of the Church be made uneafy by receiving a new one ; much lefs (hould a Church, that will adt with Prudence, admit a new Member contrary to the Sentiments of their Minifter, or give Occafion of Grief to him, as I have before hinted. But furely, I would never determine the Affair only by a Majority of one or two Voices; for this will be in Danger of giving fo great an Uneafinefs to a confiderable Number of the Church, (tho* they happen to ,be the minor Part, ) that often- times it will adminifter Occafion for Strife, Divifion, and Separation. There is one Piece of Prudence that we may learn from our greateft Enemies, the Pope, and the Conclave of Cardinals-, who, in the Eledlion of a new Pope, never appoint the Perfon but by the Vote of two Thirds of the College of Cardinals ; that in an Affair of fuch Importance, there may be no dan- gerous Contention of Parties after the Perfon is elected. And I fhould think this fo valuable a Rule of Prudence in the facred Affairs of a Church of Chriji, that no Matter of Mo- ment fhould ever be determined, unlefs two- Thirds or more of the Congregation agree to it. And indeed, if there be a firm Oppo- fition made, but by two or three confidL-rable K 3 Members, 134 ^^^ ^^^ proper Judges^ &c. Qu. 11. Members, againft the Admiflion of any new Communicant, I would not be hafty to admit the Perfon, but rather perfwade him to delay, or to feek Communion elfewhere, than en- danger the Peace of a whole Church. I delire it may be noted here, that I have only delivered my private Opinion concerning the diftindt Power of Elders, Minijiers, and Votes of the People, in Admiffion of Members to the Communion of the Church : But whe- ther the Power of receiving or excluding be veiled entirely in the People, or in the Mini- Jler, or in both together ; whether by a Mz- jority of Votes, or tmiverfal Confent of a par- ticular Church, it equally ferves the Purpofe of my Argument in moft of the following Queftions upon this Subjedl. I put in this Note only to fecure my Read* ers againft any Prejudice or hafty Judgement againft the following Parts of the Book, tho* they (hould happen to differ from me in the prefent Queftion, quESi Q^U E S T I O N III. What are the particular Terms of Chrijlian Communion f Or, What Tidings are necejfary to make the Profejfton of Chriflianity credible ? Section I. AVING inquired who are the Perfons x\\2Li muft judge of the Credibility of our Profef- fion in order to Chriftian Communion, we proceed next to inquire, What 'Things go to make up a credible ProfeJ/ion-, and we muft take great Care in this Matter not to make new Terms and Conditions of our own, which Chriji the Lord and King of his Church has not made j nor to infift upon any Thing as neceflary to render a Profeffion cre- dible^ which may not be fairly deduced from the Rules and Examples recorded in the New Teftament, and the Application of them to our prefent Age, according to the different K 4 Circum- 1 3 6 What are the fpecial Qu . 111. Circumftances of Times, Places, and Per- fons- It muft be granted that there are feveral Parts of neceflary Condud: in Chriftian Churches and facred Ordinances, that arife from the very Nature and Reafon of Things, from the very Being of Societies, and from the Circumftances of all human Affairs ; and we muft not expert that all thefe {hould be dictated by divine Revelation, and written down with all their minute Particulars in ex- prefs Words of Scripture. It would be end- lefs for the facred Writers to have attempted it, and moft unreafonable for us to expedl it: For the Light of Nature and Reafon is given us by God himfelf for our Direction, as well as the Light of Revelation \ and whatfoever Rules may be drawn by plain Reafoning, and by eafy and neceflary Inference from the Comparifon of Scripture- times with our own, may and ought to be efteemed a Part of our Direction in thefe Affairs, as well as the ex- prefs Words of Scripture ; for Scripture itfelf often gives us but very fliort and imperfect Hints of the whole Procefs of civil or ecclefi- aftical Tranfadiions. This {hall be more fully made to appear, when I come to an- fwer an Objed:ion raifed from primitive Pradlice. After a diligent Search into the holy Scrip- ture, and careful Obfervation of Chriftian Churches and their Affairs, thefe three Tlhingi appear Qu. III. ^erms of Communion ? 137 appear to me to be necefTary, at leafl: in our Times, to make a ProfeJIion of Chriftianity iufficiently credible for Chriitian Comnmnion. Firjl^ A Confeflion of all the necelTary Articles of Chriftian Religion. Secondly^ A profefTed Subjedion to all the necefTary Rules of Chriftian Duty. Thirdly^ Such a blamelefs and holy Prac- tice in Life, as may make the Profeffion of the Lips appear, in the common Judgement of Men, to be the fincere Senfe of the Heart. Note, under the firfl: Head, I fay, a Con- fefjion of all the neceffary Articles of Chrijiian Religion^ rather than the Chrijiian Faith^ that I may plainly include the prad:ical Arti- cles of Repentance and new Obedience, ^r. as well as the dodrinal ones. Reafon and Revelation, Nature and Scrip- ture, feem to make thefe three Things ne- cefTary to a credible ProfefTion of Chriftia- nity. For if a Man makes never fo fair an Ap- pearance of Chriftian Duties in his Piadice, yet if in Words he refufe to profefs the Chriftian Faith, or deny any necefTary Doc- trine or Duty of it, he is not wortliy of Chriftian Communion. Or if a Man give never fo good an Ac- count of his Knowledge and Belief of all the Articles 138 What are the fpecial Qu, III. Articles of the Chriftian Religion, and his moral Converfation and Carriage towards Men, has been generally blamelefs in the Eye of the World j yet if he utterly refufe to de- clare his lincere Intention to pradife any of the plain and neceflary Duties of the Chriftian Religion, he cannot be accounted worthy of Chriftian Communion. Or if his Words make never fo full a Con- feftion of all the Dodrines and Duties of Chriftianity, and profefs a fincere Belief of and Submifiion to them, yet if in his conftant Pradtice he be a Liar, an Adulterer, a Drunk- ard, a known Cheat, or a Robber, &c. his wicked Pradtice makes his Profeflion incre- dible, he is not worthy of Chriftian Com- munion. Sect. II. But I would deliver my Thoughts more fully on thefe three Particu- lars that make up the Credibility of a Pro- fejjion^ and (hew what is implied in each of them. P/r/?, a ConfeJJion of all the neceffary Arti- cles of Chriftian Religion, includes in it thofi Articles that are neceffary to Salvation, and thofe that are neceffary to maintain and prac- tife this Communion ; which two are certainly different from each other. Though it has been often faid in a chari- table Way, and with very good Reafon in general Difcourfe, that there jhould be nothing required Qij. III. ^erms of Commiinionf 13^ required in order to Chri/iian Communion which is not neceffary to Salvation, yet this cannot exclude the Knowledge of what Chrifiian Communion is. The very Nature of the Thing requires that we (hould know how to prac- tife this Communion, before we can adually prijdiife and enjoy it. Now as the Lord's Supper itfelf is not of abfolute Neceffity to Salvation, the Things neceffary to commu- nicate in the Lord's Supper, muft imply fomething more than meerly the Things ne- ceffary to Salvation j as I fhall alfo make plain- ly appear under the Seventh ^eftion, which will be entirely imployed on this firji Part of . Chriftian Profeffion 3 and therefore I proceed to the Second. Sect. IIL Secondly, a profejjed Subjec- iion to all the neceJ'aryRules of Chrifiian Duty ^ includes in it not only thofe Duties that are neceffary to Salvation, but thofe Duties alfo that are neceffary to praSiife Chrifiian Commu- nion. Th^Jirft Sort of Chrifiian Duties are thofe that are neceffary to Salvation, fuch as the Fear, -Love, and Worfhip of God; Faith, Love and Obedience towards our Lord fefus Chrift ; Repentance of Sin, and an humble Truft or Hope in the Promifes of the Gof- pel, as (hall be (hewn at large under the Se- venth ^leftion. Now this Profeffion does pot fignify a meer Engagement or Promife here-f 140 What are the fpecial Qu.III. hereafter to fulfil thefe Duties, but alfo a Profeffion that we have begun to pradife them already ; for we are not received into a Church in order to receive 'Jefui Chrift the Lord, but upon a credible Profeffion that we have re- ceived 'Jefus Chrijl 2\xt2i^y ^ Rom. xv. 7. He- ceive ye one another as Chrift has received us. We muft have therefore fome Evidence and Hope that we have received Chrijl in all his neceffary Offices, as our Lord and Saviour, and confequently that he has received us, be- fore we Ihould propofe ourfelves to be received by any vifible Church. Now if a Man profeffies Repentance^ it im- plies that he has been made fenfible of Sin, that he has been taught the Evil of it, that he mourns for what is paft, and is daily watch- ing againft it. If a Man profefs Faith in Chrift as a Propitiation and Atonement, it implies that he is acquainted with his Guilt in the Sight of God, that he is in Danger of divine Wrath, and that he is not able to make Atonement for his own Sins, and therefore he flies for Refuge to Jcfus Chrift^ that he may obtain Peace with God. If he profelTes a Hope of Heaven, it implies in it that he is en- deavouring to prepare for this Heaven, for every Man that hath this Hope piirijieth him^ Jelf. If he profefTes to take Chrift for his Ex- ample, it implies a Defire and Attempt to imi- ' tate our bleffed Lord in Self-denial, Patience, Zeal. Gfc. In Qu . Ill . Terms of Communion ? 141 In order to make this Profeflion of our Faith and Hope credible, it is the Cuftom of fome Churches to require no more than the Perfon's own general Profeffion that he does believe^ and repent^ and hope, as in j^Sfs viii. 37. / believe t &c. It is the Cuftom of other Churches to defire alfo fome further Evidences of the Truth of his Faith, Hope, and Repen- tance, by a more particular Account of fome of thofe Things which are imply 'd in the Exer- cife of thofe Graces j and this has been ufually called, tho* not properly, the rendering a Rea- jon of the Hope that is in him, as i Pet. iii. 1 5. The frji of thefe Methods hath confidera- ble Advantages towards the Enlargement of particular Churches ; and, fo far as I can judge, fuch Churches feem to require all that is abfolutely neceflary to the Nature and Bei?7g of a Church ofChrifi. The fecond has alfo fome valuable Advan- tages towards the well-being of a Church, and the Purity and the Profit thereof in the in- ward and experimental Parts of Chriftianity, tho' fome Perfons of extream Bafhfulnefs may have been hereby difcouraged and hindered from Chriftian Communion. Both of thefe Methods has fome Advantages, and fome Inconveniencies ; and it is not my De- fign at prefent to decide which of the two has the greateft ; but this is certain, that every Church muft judge for itfelf how large, or how nar- row J how general, or how particular a Pro- jejfion 142 What are the fpecial Qu. Ill* JeJJion of Chriftianity muft be, in order to render it credible to themfeives j yet let each Church take heed that they make not the Door of Admiffion larger or ftraiter than Chrift has made it. The fecojid Sort of Chriftian Duties are thofe that are neceflary to pradlife Chriftian Communion, (efpecially if conftant Commu- nion be delired) fuch as, to meet at the fame Time, and in the fame Place with fome Church of C/6rz/?, to perform Chriftian Wor- {hip with them thei e, to agree to the general Methods of Worfiriip, the Cuftoms, Order, and Difcipline that are pradifed in that Church, fo far as they can find them agreea- ble to the Will of Chrift in his Word, or fo far as they are neceftary to maintain the Be- ing, Order and Peace of all religious Socie- ties. This is fo much, and fo plainly im- plied in the very Nature of Communion or Fellowihip, that it is always fuppofed to be confented to, . even where it is not exprefly mentioned ; this will appear more evident under the next ^ejiion. This Profejjicn ol Confent to the Worfhip or Order of that Church, does not forbid or prevent any Perfon from attempting to reform anv Mifmanagements in the WorQiip or Dif- cipline of the Church by Argument and friendly Perfualion j but only it reftrains him from all tumultuous and irregular Proceed- ings, in order to fuch Reformation j accord- ing Qu . III. Terms of Communion f 1 4;^ ing to the great Canon of the Apoftle, let all Things be done decently^ and in Order^ i Cor. xiv. 40. It is upon this account he forbids the Corinthians to fpeak with unknown Tongues without Interpretation, to break in upon the pubhck Worfliip, orfor feveral Per- fons to fpeak all at once, ^c, and fuch natu- ral Rules of Decency as thefe, may, in foms Senfe, be called the Commands of our Lord^ Ver. 37. to which we owe a profefTed Subjec- tion. But if a Man cannot confent to the moft conftant and eflential Forms of Miniflration, Worihip and Difcipline, as pracflifed in that Church, it is far better that he fliould join himfelf to fome other Society, whofe chief Pradices and Government are more agreeable to his own Sentiments. Sect. IV. The /^?W Thing that goes to make up the Credibility of our Profeffion, is fuch a blamelefs and holy PraSiice in Life^ as may make the P r of efton of the Lips appear ^ in the common ytidgment of Men^ to be the fin- cere Senfe of the Heart : By which we are not to underftand a Perfedion of Virtue, or a Freedom from every Vice ; for there is na Man living on Earth, that does good^ and fins ?iot; in many Things we offend all, and the beft of men have Reafon to complain, that the Evil they would not do, fometimes prevails over 144- What are the/pedal Qu. Ill, over them, and they are led captive to the Law ej Si?i^ Jam. iii. 2. Rom. vii. 19, 20. But it is neceffary that Perfons profelling Chriltianity {hould be free from all grofs and fcandalous Sins, nor be guilty of thofe Crimes in their allowed Pracftice, which in many Places of Scripture exclude Men from the Kingdom of Heaven ; i Cor. vi. 9. Know ye not that the unrighteous Jhall not inherit the Kingdom of God f Be not deceived ; neither Fornicators^ nor Idolaters^ nor Adulterers^ nor ^hieveSy nor Covetous^ nor Drunkards, nor RevilerSy nor Extortioners, JJoall inherit the Kingdom of God. i Cor. v. 11. 1 have writ^ ten unto you not to keep Company, if any Man that is called a Brother be a Fornicator, or co^ vetous, or an Idolater, or a Railer, or a Drun^ hard, or an Fxtortioner^ withfuch an one, no not to eat : And if this Text forbids us to keep free and fociable Converfe with fuch Perfons, or to fit down at our Tables with thofe who profefs Chriftianity, and pradife Wickednefs, much more does it become a Church to ex- clude them from its facred Society and Fel- lowQfip, and to forbid them to fit down at tiie Table of the Lord. Common Railers and Slanderers, fuch as the Apoflle James de- fcribes, are to be (liut out from Communion ; James i. 26. If any Man among you feem to be religious, and bridleth not his Tongue^ but deceiveth his own Heart, this Mans Religion is vain; that is, his religious Performances are evidently Qu. III. ^erms of Communion ? 145 evidently ineffed;ual for his own Salvation j therefore w^hile he indulges his Tongue in a fcandalous Liberty, his Pretences and Pro- feffion of Chriftianity are vain and incredible, and confequently he has no Right to Chrif- tian Communion. The Glory of God who is holy, the Honour of our Lord Jefus Chrift who is our Pattern of Holinefs, the Credit of the Gofpel which is a Doctrine according to Godlinefs, as well as the common Senfe of Mankind, exclude all fuch Perfons from Societies of ftrid: and pure Religion. In the very iirfl dawning of the Gofpel, yohn the Baptifi^ the Forerunner of Chrijiy forbid the profefTing Pharifees from Bap- tifm, for want of Fruits of Kepentance an- fwerable to their ProfefTion, Mat. iii. 7, 8. And in following Times the Ephefan Con- verts made their Faith appear by confejjing what they believed, diU&fiewing their Deeds. Ad:s xix. 18, 19. And if there be not a frequent Account of fuch Inftances in Scrip- ture, it is becaufe the Nature and Reafon of Things render the Neceffity of it fufficiently evident without many exprefs Inftances. The Enquiry of a Church into the Con- verfation of the Perfon who defires its Com- munion, may be adjufted and regulated un- der thefe four Heads, (viz.) whether he be fiber, juji, and good, as well as religious. So much of thefe four Charad:ers as lie within the publick Obfervation of the World, are L necefiary 146 Whf.t are the fpectal Qu. Ill, nccelTary in order to become a Member of the Church. 1. Whether he ho, fiber and temperate in. fome good Meafure • free from the Vices of Drunkennefs, Uncleannefs, violent Wrath^ Raihng, Revenge, &c. for otherwife it is plain he cannot belong to Chrijl^ they that are Chrifis have crucified the jiejh with its Af~ fcBions and Liijh^ Gal. v. 24. and the fore- going Scriptures I have cited run much upon this Point. 2. Whether he be jiifi and honeft among his Neighbours, a Man of fair dealing, faithful to his Word, fincere and without Hypocrify in the common Affairs of Life ; for if a Perfon be of a deiigning, tricking and deceitful Temper and Carriage among Men, how can we trufl his Profeffion in the Things of God ? or receive it as credible ? Beiides, the Unjiijl are exprefly excluded the Kingdom of God, i Cor. vi. 8. And all Liars Jhall 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 t\iQ fulfill i Jig of the Duties of the fecond Table, Rom. xiii. 8, 9. Whatfoever we profefs of Faith, yet ivithout Love we are nothing, i Cor. xiii. 2. and it may be enquired too what Love he has to Fellow- Chrifcians, for it is an appointed Mark of the Difciples oiChrijl, John xiii. 35. Here-- by QihllL Terms of Communion? 147 by fiall all Men know ye are my Difciples if ye love one another. If a Man fay I love God and hateth his Brother he is a Liar : He that loveth not his Brother whom he hathfeen, how can he love God whom he has not feen ? I John iv. 20. Without Love, and parti- cularly to Fellow-Chriftians, he can never be fit for fuch a holy Fellov^fliip, which is to be managed all in Love, and whereof Love is one of the greateft Duties. 4. Whether he be religious and godly. Though inward Piety is chiefly to be known to Men by the Profeffion of the Mouth, and the two foregoing general Heads in fome Meafure anfwer this End, yet there fhould be fome Appearances of Piety alfo in our Converfation in the World, in order to give us a full Right to Chriflian Commu- nion. In fuch an Enquiry as this, at leaft it muft be found that fuch a Perfon is not a Scoifer at Religion, that he does not make a Jeft of Things facred, that he ufes the Name of God with Reverence in common Converfation, that he fpeaks honourably of Chrift, and his Gofpel, and his Ordinances upon juft Occafion, and that he frequents fome Places of religious Worfliip j for we are to look diligently that there be 7io profane Perfon in our Churches, as well as no Forni- cator^ Heb. xii. 15. Thus I have given a particular Account of thofe three Things that join to majce up L 2 the 148 What are the fpecial Qu.III. the Credibility of our ProfeJJion, in order to be regularly admitted to the Communion of a Chriftian Church. Sect. V. ObjeStion. But why muft there be fo many Things required to make a Pro- feilion of Chriflianity credible in our Day, beyond what was required in the primitive Times ? Then they only confeffed Chriji to be the MeJJiah, the Son of God, or that he was raifed from the dead in order to Baptifm and Admiflion into the Church. So it was when many Thoufands were added to the Church in one Day ; fo the Eunuch when Philip baptized him, ABs viii. 37. So the failor and Lydia, Ads xvi. and many others -, or at moft, their prefent Works were thought fufficient to confirm their Confeffions, Ads xix. 18. Many that believed came and con- fejfed and fiewed their Deeds, without long Enquiries into the whole of their Faith, or the Courfe of their Converfation. Anfwer i. The Account that the Scrip- ture gives of thefe Tranfadtions is very fhort, yet fufficient to inform us that there was more Difcourfe on both Sides, in order to the baptizing their Converts, than is ex- prefly written down ; for even the Confeffi- ons that Lydia and the Jailor made are not written, but it is faid in general, they be^ lieved; therefore we are not to take it for granted there was nothing elfe required, be- caufe Qu. III. Terftjs of Communion f 149 caufe the Scripture in thofe Places mentions no more than a Word or two of fhort Con- feffion. Anfw. 2. In feveral Places where fuch Tranfa(5lioris are recorded in Scripture, there is no mention of their Works or Conver- fation at all -, and furely no Minifter or Church in our Day would imagine, that a mere Confeffion, that Jefus is the Chrift, without any further Enquiry either after Knowledge, Faith, or Works, is fufficient Ground for Admiffion to facred Ordinances ; for then we mull take in almoft whole Na- tions. Belides, if a Man did make fuch a Profeffion, that Chrifi was the Son of God ^ and his Converfation were blamelefs to out- ward Appearance ; yet who of our Mini- fters, or which of our Churches would re- ceive him> without fome further Enquiry into his Knowledge of God, and Chriji, and the Gofpelf Therefore it is fufficiently plain, by the Acknowledgment and Pradice of thofe who make this Objection, that they themfelves do not think it neceffary to con- fine their Enquiries only to fuch a lingle Sentence of Profeffion as the Scripture-Hif- tory exprefTes, and feek no further. Anfw. 3. It is fufficiently evident to me, that the fundamental or neceffary Articles of Religion are not the fame in all Ages and Places 5 but more or lefs Knowledge is ne- celfary, in order to Salvation, according to L 3 the 150 What are the fpecial Qu. III. the De2;rees of divine Revelation in feveral Nations or Ages. The Belief of the Cruci^ JiBion a?2dRejurreBionofChriJiv^2i^ not a fun-, (iamental in Chriji's, own Life-time ^ for when he fpake of his own Death, Peter re- plied, far be it from thee^ Lordy Mat. xvi. 22. 'T'his f^all 7iot be unto thee: And the reft of the Apoftles knew not certainly that Chriji fliould rife from the dead, for fome doubted even after his Refurre6tion, Mat. xxviii 1 7. Yet they were the Chief of the Church of Chrif upon Earth at that Time. So in the very firft Promulgation of the Gofpel, before fudaijm v/as quite deftroyed, the Apoftles themfelves had not fo full a Knowledge of Chriftianity as they after-^ wards, by Degrees, received from the In- flrudiions of the blefled Spirit. Many Paf^ fages of Scripture difcover this, as A5is x. and XV. and Gal. ii. &c. At this Time there was fcarce any Thing of the New Te- ftament written j and though the Evidences of the Chriftian Religion were great, yet the Opportunities of a large and extenftve Know-^ ledge were exceeding few and fmall among the common Converts, if compared with our Age : Therefore the Mcjjiahjhip ofChriJi, bis Deaths and RefiirrcBio?i, and Exalt atioji^^ with a very few Alterations from natural or yewijlj Religion, feem to be the chief Things then neceffary to believe in order to Salva^ tion^ or to profefs in order to Communion. But; Qu. III. Terms of Communion ? 151 But when in Procefs of Time the yezcijh OEcono?ny was divinely deftroyed, Cbrijiiani- ty grown to its full Perfection, the Canon of Scripture compleated, and feveral Chriftian Truths and Duties more plainly and ex- prefly revealed, it may well be fuppofed that where this Canon of :!cripture is freely pub- liflied, God may require fomething more of Chriftian Knowledge in order to Salvation, tha]i in the very iirfl Years of the Gofpel. I fpeak this laft Proportion but modeftly, and as a probable Opinion j but if this be true, then it clearly follows that there are more Things neceflary to make a Profeffion of Chriilianity credible at this Day in moft Places of England^ than were neceffary even in Jiidea in the firft Years of Chriftia- nity. A?ifw. 4. If the Effhitiah of any TioBrme were perfe(5lly the fame in all Ages, yet the Credibility of its Frofefjian is exceeding dif- ferent, according to different Circumftances of Time, Place and Perfons, WhereHard- fliips and Suiferings attend the ProfefTors of any Religion, a very flight Profeliion of it will perfuade me that a Man underflands it, and is very fincere in it • becaufe he expofes himfelf to Suffering by this Means : But where there is full Liberty given, or efpeci- ally if external Advantages attend it, there every one will be ready to Profefs, though Jie has little Knowledge or Sincerity. L 4 ThofQ 152 What are the fpecial Q£. III. Thofe firft Times of the Gofpel, were Times of Reproach and Perfecution ) the Sed: of Chriftians was every where fpoken againft, and Death and Dangers attended it on all Sides. Now to confefs the Name of Chrift amidfl the Reproaches of the World, againft the Oppofition of the wife and the foolifh, the 'Jews and the Greeks^ the threat- ning of Kings, and the Violence of the Peo- ple, was a more powerful and evident Proof of the Truth of their Faith, than if they had made long Speeches, and had the Teftimony of a continued blamelefs Converfation in a Land and Age of Chriftians. Surely that Confeftion, which was fufficient for Martyr- dom, if their Enemies knew it ; muft be fufficient for Communion, when made known to the Church. But in our Age and Nation where Chriftianity is the Profeffion of the Time, and the Country, a mere Acknow- ledgment of the Name, or Death and Refur- redrion of Chri/i, is not fufficient to prove us knowing or fincere Chriftians ; and there ought to be fo much larger aConfeffion, and fo many more credible Circumftances at- tending it, before we can reafonably, or up- on juft Grounds, believe a Man to be a true Chriftian. All thefe Requirements which I have before mentioned being put together, do not amount to fo credible a Profeffion, as for a Mail to fay boldly this one Sentence, lam Qu. III. Terms of Commumon ? i^'^ I am a Chrijiian, in the Face of Death and Martyrdom. Anfw. 5. 1 might add alfo in the laft Place, that a great Number of the Converlions of the primitive Chriftians, were fo fudden and furprizing by the extraordinary EfFufion of the holy Spirit, that the very Miracle of their Converfion did fufficiently anfwer the End of a large and particular Confeffion. The Work of God on the Souls of Men was fometimes in an Inftant, and they were made Believers, out of Unbelievers, at once; the Spirit fell on them while they heard the JVord-y and when they who juft before pro- felled fiidaifm or Heathenifm, and neither knew nor loved fefiis Chrijl^ confefTed his Name and his Religion at once ; the wonder- ful Change was evident to all, and they had no long Accounts to give either of their Faith or Converfion, their Knowledge or Converfation J nor was it required, becaufe the Miracle itfelf made their Profeffion fuffi- ciently credible. Belides, fpiritual Gifts were conferred on Multitudes in that Day as foon as they were converted, and gave fufficient Evidence for Acceptance unto Bap- tifm, as Adls x. 44, 46, 47. While Peter yet f pake thefeWords^ the Holy Gho/i fell on all them which heard the Word. For they heard them fpeak with Tongues and magnify God. Then anfwered Peter, Can any Man forbid Water ^ 154 What are the fpecial, he. Qu^. Ill, Water ^ that thefefiould ?iot be baptized^ ivhicb have received the Holy Ghofi, as well as we ? He that well conliders all thefe Things, and fets the Affairs of the primitive Times in a due Light, and thus compares them with our own, will fee plainly that fome- thing more is neceffary to make a Profef- fion of Chriftianity credible in our Day, than was needful in the firft Age of the Church. And yet ftill we may be faid to follow the Rules and Examples of Scripture, while we require nothing more in order to Commu- nion than what is neceffary to make our profejjion credible -^ for fo much as this has been always required even in Scripture- Times, and the Word of God, and the very Nature of Things feem to demand it. QUESTION QUESTION IV. What is a Church Covenant f And whether it be necejfary to Chrijlian Co7nmunion f E SIDES the Things that have been already mentioned, as in- cluded in a credible Frofejjion of Chriftianity, it is worth our Enquiry, whether any folemn Conjenant be needful in order to Communion. Now to anfwer this Queftion we muft di- ftinguilh between that Communion which \% fixed and conflant in one Church, or that which is only Occafional. ^Y fixed ^ confiant, and compleat Commit' nion, I mean the joining myfelf to a par- ticular Church, fo as to become a compleat Member of that religious Society, engaging to perform at appointed Times and Places, my moft ufual publick Worfliip with that Society rather than with others, to affift in all Services neceffary to fupport that Soci- ety, and partake of all Privileges of it for fnutual Edification and Comfort, and to main« 156 What is a Church Covenant f Qu, IV, maintain the publick Honour of Chrifi in the World. By Occa/jonal Commtmion, I underftand a mere Participation of the general and fpecial Ordinances of the Gofpel with a particular Church for a Time, under the general Cha- radier and Claim of Chriftianity, and fo far as Occafions of Providence may make it con- venient or defirable. But not to become properly a Member of that particular Soci- ety, nor be interefted in the Affairs, Regu- lation or Management of it. Now for this Occafanal Cofnmimwn^ there is no Neceffity that every fuch Communi- cant ihould enter folemnly into a Covenant or Agreement with that particular Church, any farther than only to partake of thofe fpecial Ordinances for a Seafon in a decent and regular Way. It is fufficient for this Sort of Communion, that a Perfon make fuch a credible Profeflion of Chriftianity as has been before defcribed, or that he be re- commended by fome other Church, or the Elders thereof, before whom he has made fuch a credible Profeffion ; or that it be fome Way afcertained to the Church whofe Com- munion he defires, that he has done it. But where fixed and compleat Fellowfiip with a particular Society is delired, the very Nature of Things feems to require it, that there fhould be fuch a mutual Agreement among the Perfons that intend to pradife this Qo. IV. If needful to Communion ? i ^y this conftant Communion. This is part of the fecond Thing requifite to make our Pro- feffion credible, (viz,) a profejfed SubjeStion to all the necejfary Duties of Chrijlianity^ as will plainly appear by what follows. A Church is compofed of fuch Perfons as agree to worfhip and walk together in all the Ordinances of Chrifi, (viz.) to attend oa the Miniftry or preaching of the Word, on praying to God together, on fpeaking or finging the Praifes of God, and celebrating all the Inflitutions of Chrifi^ efpecially that great one, the Supper of the Lord, which is called Communion. They devote themfelves iirft to the Lord in publick by their Profeffion, as they have done before in Secret ; covenanting to walk with him in all his Ordinances j then they give up themfelves to one another^ and they receive one another in the Lord, which is the Word ufed moft frequently in the New Teftament for Admiffion into the Commu- nion of Saints, or being folemnly acknow- ledged as Fellow-Chriftians, and confequent- ly as having a Right to fpecial Ordinances. They profefs their Agreement or Confent to worfhip ufually together, to attend ufually on the Ordinances of Communion as ad- miiniftered in that Church, and to fulfil all necelTary Duties of Chriftian-Fellowfliip in a fpecial Manner towards one another for mu- tual Edification, as far as God fhall inflru(5t and tjS tf^hat is a Church Covenant? QVj IV^ and enable them : And this is called the Church-Covenant, which is in Truth nothing elfe but a voluntary folemn Agreement with fome particular Society, to pradlife thofe fo- cial Duties of the Chriftian Religion among them at appointed Times and Places, which Chriji himfelf has required in general to be pradifed fomewhere when Opportunity is found. Such a Confent or Agreement to meet at ftated Times and Places for focial Worfliip, is not indeed formally inftituted in the New Teftament : But there are feveral PalTages in the New Teftament which very plainly fuppofe it, as will appear immediately. And the Reafon why it was not delivered in the Form of a Gofpel Inftitution is this, becaufe it is a Principle of Natural Religion ; the Light of Reafon teaches it, and upon this Account it was not fet down as an Inftitu- tion under the Old Teftament, though doubtlefs the Patriarchs and holy Men of old pracftifed it, ever lince there was any fuch Thing as publick Worfliip fet up in the World : So the Ifraelites met and read the Scripture, and prayed in their Synagogues without the Formality of a particular divine Inftitution; wherever a Synagogue was built, the neighbouring Inhabitants by Confent weekly worflnpped there. I confefs where Magiftrates take upon them to impofe a Religion upon the Peo- ple, Qu. IV. If needful to Cormnunlon f 159 pie, and national and parochial Churches are appointed by fome alTuming Powers, this free Covenant or Agreement degenerates into a conjiraincd Confent j but fuch a free and explicite Agreement is more neceflary a- mong thofe Chriftians who are left to their own Liberty, or who difTent from a natio- nal and eftablifhed Church. This Covenant has indeed been much cen- fured both by the profane World, and by fome Fellow-Chriftians : Audit muft be con- felTed that fome few Minifters and Churches of rigid and narrow Principles, have hereto- fore given too juft an Occafion for Cenfure, by drawing up their particular Church-Cove- ?ia?2ts in a long Form of Writing, and in- ferting feveral Things into them that were by no Means neceifary to common Chriili- anity, and fuch as favoured too much of a Party-Spirit ; but Churches and Minifters in our Age better underftand Chrifiian Li- berty and true Principles of Charity, I know of none of thefe Impolitions in our Day -, and if our prefent Practice in this Matter be cenfured by any, I am perfuaded it is mere- ly for want of understanding it : For if it be fairly reprefented, as I have defcribed it, it appears to be a Piece of mere iiatural Reli- gion^ and focial Worfliip ; and is fo far from being an Addition to the Rules of the Gof- pel, or an Impofition on the Confciences of Chriflians, that no voluntary religious So- ciety 1 6o What is a Church Covenant ? Qu_. IV*. ciety can poffibly fublifl: without fome fuch. Covenant. When any Perfon therefore joins himfelf to, and becomes a Member of a Chriftian Church, this Covenant or mutual Agreement is alv^ays impHed w^here it is not expreffed ; and thofe that have been fo weak as to ridicule the Forms of it, yet are fo wife as to prad:ife the Subftance of it. Indeed the mere Neceffity and Reafon of the Thing is fo plain and convincing, that one would wonder that any Man fhould fpeak againft it, if he will but give himfelf Leave to conlider the following Particulars. 1. How can there be a receiving of each ether in the Lord, at the firft forming of a Church, if there be not a mutual Agree- ment, or giving up of themfelves to each other to worfhip the Lord together ? Chriftians are commanded to do it, that with one Mind and 07ie Mouth they may glorify God. Rom. XV. 6, 7. And how can any particular Member afterward be received to Commu- nion, if there be not fuch a Society or Church to receive him, and to which he may give up himfelf to walk with them in the Lord? 2. How can there be any foci al Worfiip performed^ if there be no Agreement to wor- fhip together in the fame Place, and at the fame Time ? If all Chriftians muft always be at perfed: Liberty to worfliip where they will, and communicate every Lord's Day at a different Place, a Minifler may fometimes be Qu. IV. If needful to Communion ? 1 6 1 be left to preach to the Seats and the Walls, if none are bound to attend on his Minillra- tions : And on the other Hand, furely the Minifter may take as much Liberty as the People ; and he may abfent himfelf and worihip elfewhere, when they are all gathered together and wait for a Sermon. Thus many AlTemblies for Worfhip may be without a Teacher, and many Teachers without an AfTembly, and fome fmall Af- femblies have many Teachers 3. How can there be any Pj'ovifon 7nade of a proper Place of WorJJ:ip for a whole Af- fembly, or any Conveniences or Decencies that are requifite for facred Actions, with- out fuch an Agreement ? How can a Table be appointed or furnifhed with Bread and Wine, and VefTels to contain them, fit to di- ftribute the Lord's Supper, unlefs feveral Perfons have agreed upon it ? 4. How can the Minijier be maintained if there be no Societies agreeing to attend on their Miniftry, and fupport and encourage it ? Yet this is a Duty incumbent on all thofe who are minifteredunto : Gal. vi. 6. i CorAx 13, 14. Each Society is bound by the Rules of the Gofpel to maintain and honour their own Minifters who labour among the?n in Word and DoBrine, i Tim. v. 17. and i ThefT. v. 12, 13. 5. How can the Poor of Chrijl be fed afid cloathedj if Chriflians are not diilributed into M diflina 1 6 2 iVhat is a Church Covenant ? Qu . IV . diftind: Societies, and each take Care of their own Poor ? Eph. iv. 28. To whom fhould the poor Chriflians have applied oi old, if not to their own Societies ? For linsile Per- fons cannot, nor are they bound wholly to maintain them. They muft therefore be di- ilributed into diftind: Societies, that every poor Chriftian may know where to apply for Relief J and that each of the richer may know alfo to whom they fhould give their conftant x'\lms, and look upon themlelves in a fpecial Manner bound to fupply. If all the poor Saints in a Nation were ftraggling abroad, and belonged to no Chriftian Soci- ety, how fhould the richer Perfons, or richer Societies know thefe are God's Poor, and of the Hoiifehold ofFaith^ whom they are bound in z fpecial Manner to take Care of. Gal. vi. ID. unlefs they have made a Profefhon to fome Church of Chriji^ and are known by this Means ? So great is the NecefTity of thefe Things to be done by particular fettled Societies, that Chriflian Princes and Governors, in order to have thefe Things regularly performed, have thrown all their Dominions into the Form of diftind: Farifl^es, or fingle Congre- gations ; though tliey have had not much Regard to any Rules of the New Teflament, in eflabliihing their Church Worfhip and Difcipliiie in other Parts of it. 6. How Q£. IV. If needful to Communion f 163 .6. How can the Ordinances of Cenfure md Excommunication be ever adminiftered, if there be no Societies agreeing to walk and worfliip together ? If any Perfon be charged with a Fault or heinous Crime, he will re- ply, " He belongs not to any Society, who " fhall affume a Right to deal with him and *' cenfure him ?" And it is impoffible that the whole vifible Church ofChrift can meet to- gether, or take Cognizance of fuch particular Caufes, and give Cenfures, unlefs we fet up a Pope, or Council, or Conclave of Cardinals to do all this, and conftrain all particular Churches to fubmit to their fovereign and tinlverfal Did:ates. There muft be therefore an Agreement betwixt a Company of profeffing Chriftians, giving up themfehes to one another^ and recei- 'ving each other in the Lord, in order to main- tain the Church of Chriji in the World, his Gofpel, or his Honour; to fupport his Poor, or his Minifters, or the Purity of his Church, or of any holy Ordinance. Receive there- fore the Apoftles Exhortation. Rom. xv. 6, 7. That ye may with one Mind and one Mouth glorify Gody even the Father of our Lord Jefus Chrift, receive ye one another as Chrifl alfo received us^ to the Glory of God. M 2 QUESTION Q^U E S T I O N V. When a Perfon is once joined to a particular Churchy whether he may never worjhip with other Churches occajionallyy or change his fixed Com7nunion to another Church ? Anfwer^ That this Agreement to worfhip together is not fo ftridt- ly to be underftood, as if none of thofe Perfons fliould ever worfhip any where elfe ; for there are various Occafions in the Courfe of Life that may lead the Members of one Church now and then to worfhip with an- other. Since we all hold the fame Faitli and Worfhip in the EfTentials of it, we are to efleem ourfelves in general Communion with the whole Vifible Church of Chriji ; and fometimes we join in Worfliip with others, merely to teflify our Charity and Chriflian Fellowfhip with thofe that in the Circumflantials of Religion differ from us ; fometimes to accompany a particular Friend; to hear a particular Minifler 3 to attend on fome Qu.V. May Pe?ifons change^ &c. 165 fome fpecial Occafion of Prayer, or Preach- ing ; on fuch Occalions we may very rea- fonably worfhip with various AlTembUes : Or perhaps we may be called to travel from, home, and to fpend many Seafons of Wor- fhip abfent from our own particular Com- munity, and then we join with thofe Churches where Providence may caft us. When Chriflians travel where they are unknown, or make any confiderable Stay in diftant Places, they fhould carry with them a Letter of B.£coimnendation from the Officers or Members of their own Church, to any Churches of Chrifl^ where they may come -, fuch are the Letters that St. Faiil fpeaks of. 2. Cor, iii. i. Do we need Letters of Commen^ dation to yoii^ or from you f And thus he himfelf in his Letters recommends Chriflians to diflant Churches, as Rom. Xvi, i, 2. I commend unto you ^ Phoebe, our Sifer, who is a Ser'vant of the Church at Cenchrea, That ye receive her in the Lord as be comet h Saints, i. e. that ye receive her to the Participation of Chrifiian Ordinances, as well as ajjijl her in any civil Affairs. This Agreement or Church-Covenant, therefore, only obliges Perfons, as far as they can with tolerable Conveniency of Affairs and fpiritual Edification, to make that Church, of which they are Members, the ufual Place of their Worfliip, aud efpecially M 3 their 1 66 May Perfons change Qu.V. their Participation of the Lord's Supper, whereby fpecial Communion is maintained. The Queftion concerning the chatiging of our fixed Communion from one Church to an-- other ^ may be thus determined. All Church-Fellowfhip is appointed for the publick Honour of God, for our mutual Affiilance and Edification in fpiritual Things, and for the Support of the Intereft and King- dom of Chrift amongMen. Whenfoever there- fore any Member cannot attain thefe Ends in the particular Church he belongs to, after folemn Confideration and Prayer to God for Counfel, he may defire a Difmiflion to fome other Church, and upon thefe Reafons the Church ought to give it. A Brother, or a Sifter, is not in Bondage in fuch Cafes ; and the Paftoral Office, and all Church- Pcwer is for Edification^ and not for De^ firuBioft, as St. P<72ion^ and an Accomplifhment of thofe Promifes which God has made to his Church ? What Sign or Evidence can we have that we ever begun to receive Grace from God, if we have no longing Delires of Soul to enjoy greater Degrees of it ? And how can we pretend to long after Growth in Grace, if we refufe the appoint- ed Means of it ? Hid Reafon. He that is caiifed to draw near to God in piihlick Worjlip^ finds his Soul 'foftened by the Approaches of divine Grace^ and feels the awful Imprefiion of divine Com^ mands to pe form fecial Worfip. He reads his Duty plain by the Light of Nature^ that there ought to be religious Societies, and publick Honour paid to God : He reads it yet plainer in the Word of Scripture^ that the original Chriftians were wont to form them- felves into Churches, or facred Societies, to celebrate the Inftitutions of their Lord, and are required by the Apofde not to forfake thefe AlTemblies : His Confcience feels the divine Authority ^ and he cannot refill plain Duty. " . It Disc. III. Church-FtlhwJJ:ip, 365 It would be too large here to lay down half the Reaf&ns of Cfjurch-Felloivfiip^ as a Duty incumbent on thofe that have tafted of the Grace of God j it may be proved in a typical Way at leaft, from the FraSlice of the feivs^ and the Church under the Old Teftament, in their publick and folemn co- venanting with God : It may be further evi- denced by the many Prophecies and Promi- fes concerning Zioii, fome of which have a Reference to New-Teflament Times, and the AlTemblies of the Saints under the Dif- penfation of the Gofpel : It may be inferred from the DireBions of our Lordfefus Chrify concerning the Difcipline of a Church, as well as from the pofitive Inftitution of the Lord's Supper, which muft not be celebra- ted but in a Chriftian AfTembly : It may be argued from the many Cou?2fels a?id Diredii- bns which Saint Paul has given concerning various Offices, and Forms of Order a?id Go- vermnent, which can have no Place, but in a particular Church : The great Defigns and E?tds of Church- FeUowfjip, with Regard to the publick Honour of God, the Glory of Chriji, and the fpiritual Benefit of Men, are fufficient Proofs of this Duty : And all thefe Arguments are ellablidied and confirmed by the Pradfice of the Apofles, and the primitive Cgnverts. Now I fay, a Soul that has approached unto God in divine Ordinances^ will obey diving ^66 Invitations to Disc. III. divine Commands : He that ta{\:sfacred Plea- fure, will learn facred Duty, He that has received divine Mercy ^ will reverence divine Authority. So the Saints in 2 Cor. viii. 5. T^hey gave their own felvesjirji to the Lord^ and then religned themfelves to the Directi- ons and Commands of the Apoftles, accord^ ing to the Will of God, Now let us fee whether we feel the Influ- ence of this Command. Do we, who are joined in holy Communion, continue our Stations in a Church oiChriJi^ from the Au- thority of a divine Inftitution, and Love to the Ordinance ? Or is it becaufe we cannot without Difficulty or Shame break the Bonds of Chriji^ and caft his Cords from us 1 ■ And let us all examine by this Rule, whether we truly approach unto God in Ordinances, or no. Have we been melted by divine Love into a Compliance with all the Inflitutions of God ? Or can we eafily content ourfelves to make a mere common Profeffion, with- out ever fubj eating ourfelves to the Ordinan- ces orGod'sHoufe? If you believe the fpecial Solemnities of the Church to be a divine Appointment, and yet have no Thought or Delire tending that Way, you will have much ado to prove that you are lincere in any Part of Worfhip. IVth Reafon. lie that truly draivs near to God J finds Jo much Satisja^ion in it^ that be Disc. III. Church-FellowJJ:ip, 367 he loves to lay himjelf under tJiore and jlronger Engagements to abide near to him. Thofe that delight in feeking the Lord their God, will not only ajk the ff'^ay to Zion with their Faces thitherward^ but they will alfo agree together and fay^ Come^ and let us join our- ft Ives to the Lord in a perpetual Covenant that jhall not be forgotten^ Jer. 1. 4, 5. In a fo- lemn Manner they will give themfelves up to the Lord in the Face of his Church. They take Pleafure to lay Bonds on their Souls to walk clofely with God j and they believe, and rejoice that the great God en- gages himfclf at the fame Time to walk with thetp, according to his ancient Pro- mife, Lev. XX vi. 3, 12. If ye walk in my Statutes^ and keep my Commandments and do them^ I will walk among you ^ and will be your God', and ye JJmU be my People, Belides, a Perfon that is truly brought near to God by Jefus Chrijl, loves to put himfelf under the Watch and Care oiChrifl, and that in the moft exprefs and fenfible Manner, by coming into his Houfe. He takes up his Place there, that he may be guarded from thofe Temptations, whereby the World might allure him to depart from God again. He gives himfelf up to the Care and Watchfulnefs of the Paftor, whofe Bufinefs it is to watch over Souls : He fub- jed:s himfelf to the watchful Eye and Care of 3 68 hivkations to Disc.' IIL of all his Brethren and Fellow-Chriftians in the Church, that they may be as Guards and Affiftants to him in his holy Work. He thinks he can never lay himfelf under too many Obligations to the Lord 3 and he dciires that the Vows of God may ever abide upon him, that his Soul may be kept from all Iniquity, and from wandering into for- bidden Ways. Shall I intreat you now to enquire whe- ther this be the Temper of your Hearts ? Have you found fo much Pleafure in ap- proaching God, and are you fo fully per- fwaded that your Happinefs confifts in it, that you are defirous to bind yourfelves in the ftrongeft Manner to abide with God ? Or do you think you have too many Bonds upon you already ? And is it for that Rea- fon you abftain from the Fellowiliip of a Church, leaft ye fliould be tied too faft to Religion, and have too many Eyes and Guards upon you ? It is a dangerous Sign that you have never been truly brought near to God, if you are willing to live at a loofer Rate, and are afraid of too many Engage- ments to Holinefs. Vth Reafon. He that draws near to God in Worjhipj and enjoys the Sweetnefs oj the Ordinances of Q\\x\'^^ will endeavour to main- tain his piiblick Honour in the World. It is by fuch a publick Profeflion, Chrijl is ho- noured Disc. III. Church-Fellowjhip . 369 noured among Men, and in his Houfe are his Ordinances celebrated. Now fhould Chriflians refufe this Duty, where would be a Church to bear up the holy Name of Chrift in this linful World ? Where would be a Houfe of God for Ordinances to be ad- miniftered in ? It is therefore out of Love to the Ordinances where his Soul has ap- proached nigh to God^ and out of Love to Chrijl, to fupport his Glory, and confefs him among Men, that fuch a Perfon will dwell in the Courts^ in the Houfe of the Lord, and g".ve up his Name to Chriji in the Fel- lowfhip of his Church. And what can our Confciences anfwer now to fuch an Enquiry as this ? What Concern have we for the publick Honour of Chriji ? Can we pretend to have tailed of his Grace, and have no Regard for his Glory ? Do we plead Jiis Name before God as our only Hope, and are we unwilling to confefs his Name before Men ? Are there none of you in this AfTembly, who hope you are brought ?iear to God by the Blood of Chriftj and yet delay and refufe to give this publick Honour to hirri in the Wqrld ? What would become of the ProfeiliQn of the Name and Glory of Chriji among Men, if all were of your Mind, and took no more Care to maintain it than you do ? Where would any Church gf Chriji be found ? Where would the fpeqial. Ordinances of the B b Qofpel ^yo Invitations to Disc.IIL Gofjjpl be adminiftered ? or any fuch Thing as the publick Communion of the Saints ? J[f all were fo negligent in this Matter as you are, Churches would be loft, and the Lord's Supper quite forgotten ; though our Lord appointed it to continue //// he come, Vlth Reafon. He that is brought near to God, and united to Chrift, will love to look like one that is near Gody like a Member of Chrift, and one of the Body. He that is of the Fa- mily of the faithful^ delights to appear like one of Cbriji's Houfehold, and therefore will dwell in his Houfe. Gofpel vifible Churches are Types of the invifible : And a true Chriftian is not afharrfed to own his Relation to the Church above, hy his Com- munion with the Church on Earth. It is true, a Perfon may be a Child of God in Secret, and of the Houfehold of Chrifi, and yet may not at prefent have ta- ken up his Place in the Family, nor dwell in the Houfe of God, nor be joined to any vifible Church ; but then fuch Perfons look like Strangers, like the Children of this World, for they dwell with them in the vi- fible Kingdom of Satan : Now true Chri- ilians would, or ihould look like themfelves, and not appear like Foreigners and Stra?!- gerSj but as Fellow Citizens with the Saints, Eph. ii. 19. I confefs there may be fome Seafons and (Jircumftances, which may not only in- dulge, Disc. III. Church-Fellowjhip. 371 dulge, but even oblige Chriftians to conceal their Character and Profellion. Piety and Prudence agree well together 5 and we are not to expofe ourfelves, nor our facred Things, to a cruel and fcoffing Age, with- out an apparent Call of Chrift. Pearls mufi not be cafi before Swine, kji they trample them under their Feet, and turn again a?id tear us. But remember, my Friends, that this can never be an Excufe for a conflant and an univerfal Neglect of the Profeflion of Chrijf, and Communion with his Churches : And doubtlefs the Guilt of fuch a Negled: is more heinous in a Day of Liberty, and when there is the leafl Temptation and Danger. Vllth Reafon. He that approaches to God the Father, and holds Communion with him^ loves to he near the Children, and to hold Com- munion with the Saints j for he that loves God, muft love his Brother aljb, 1 John iv. 21. And he muft fhew his Love by delighting in their Company, and dwelling with them, in the Houfe of their common Father. He muft and will hold a vifible Fellowfhip with them, as he hopes he has a Share in their invifible Bleffings. All their Infirmities and their Follies do not difguft him half fo much, as the Image of God in them gives him Pleafure : He loves to be with them, for God is with them ; and he longs to be on© of them, for they are one with Chrifi, uni- B b 2 ted 372 Invitations to Disc. III. ted to him in one Spirit. There is a more intimate Freedom in holy Converfation a- mong the Inhabitants of one Houfe, among the Members of a Chriftian Church. They grow into an inward Acquaintance : There is an opening their Bofoms and their Hearts to their Brethren, and a facred Friendlhip in fpiritual Affairs. See what affed:ionate Intimacy David expreffes, and what kind Things he fpeaks concerning a Fellow- Member of the yewifi Church, though he indeed proved a falfe one, Pfal. Iv. 13, 14. ^hou my equals my Guide ^ and mine Acquain- tance J We took fweet Counfel together, and walked unto the Houfe of God in Company : And Fellow-Chriftians in the fame Society do, or fliould maintain fuch a pious A- mity. Surely we have but poor Evidences that our Souls approach to God in his Worfhip, if we have mean Thoughts of his Family, and defpife his Children, as though they were not worthy to be one with us, or we alhamed to be one with them. Will God, the glorious and the holy dwell amongft tlicm, and are they too defpicable and un- worthy to have our Company ? Let us aik our own Hearts, if we are related to God by Adoption, and become his Children, why do v/e not join ourfelves to the Family, and hold Communion with our Brethren ? R E F L E C- Disc. III. Church-Fellowfiip. 373 REFLECTION I. What further 'Remarks {liall we make now, at laft, upon this Dodirine, and this Difcourfe ? Surely they teach m to make a fe- vere RejieBion upon ourfelves a?7d our CondiiSf ; if we find no De/ire to dwell in the Houfe of God, no Breathings of Soul after the Fellow- finp of Saints, and the fpecial Ordina^ices of the Church of Chrijl. Either we labor under fome Miftake, fome Ignorance of Duty ; or we are under the Power of fome prefent Temptation j or elfe our fancied Approaches to God are but Deceits and Delulions. Ob- ferve my Words, I cannot fay this is the Cafe of all that are not joined to the Difci- ples, and added to the vifible Church j but this mufh be the Cafe of all that have no De- fires of it. They that have no Inclination to get nearer to God than they are, have a juft Reafon to think they were never brought near him. REFLECTION II. T^here are furely fome fenfible Defedls or Corruptions in that Church, or there is a De- cay of Religion in its Members, where Church- Fcllowfiip is not fill efieemed a Pleafure and a Privilege. Where holy Communion is an inlipid and tafllefs Thing, there muft B b 3 be 374 Invitations to Disc. III. be fome Degrees of Diftance and Eftrange- ment between God and his People ; either God is in fome Meafure withdrawn from that Church, where Saints delight not in their publick AfTemblies and Ordinances, or he is withdrawn from our Souls, if v/e take not Delight therein ; for where God dwells among his Saints, Pleafure will dwell too. It is the Prefence of God makes Heaven, where Pleafures are grown up to their full Perfection. Let us afk our Souls, whether we are not decaying Chriftians ? Did we not ufe to come up to the Houfe of God with Joy, and worship together with Delight ? And that perhaps in Times of Difficulty too, as well as in Days of greater Liberty ? What a blefled Frame of Spirit was David in, Ffal, xlii. 4? And furely we have felt the fame facred Pleafure too, when we went up^ as it were, in Multitudes to the Houfe of God, with the Voice of foy and Praife. Is it thus with us at prefent ? Or have we lofi the Senfe and Savour of thofe Days ? Where's that holy Defire, that impatient Longing and Thirfting after God, which once appeared among us ? Our Dwelling in the Houfe of the Lord, has perhaps made the good Things of his Houfe familiar, com- mon and contemptible. O let us flrive ^nd labour, and pray for recovering Grace. ' Decays J) ISC. in. Chiirch'Fello'wJhip, ^75 Decays will grow upon us, and ibparate us farther from God, and from the delightful Senfe of his Favour, unlefs we are watch- ful, and repent and renew our firft Love. THE END. CATALOGUE Of the Writings of the Rev. Dr. ISAAC WATTS. Sold hy John Oswald, at the Rofe and Crown in the 'Pouhry ', and James Buck^and, at the Buck in Pater-nofter Row. tirement. tion. In DIVINITY. E R M O N S on various Suljecfj^ Divine 2ind Moral: With a fa- cred Hymn fuited to each Subjeft. Defigned for the Ufe of Chriftian Families, as well as for the Hours of devout Re- two Volumes. The Sixth Edi- II. A Guide to Prayer: Or, a free and rational Account of the Gift, Grace, and .Spirit of Pray- er; with plain Pire6lions how every Chriftian may attain them. The Eighth Edition, 12 mo. III, The Cbrijiian Do^rine of tfye Trinity : Or, Father, Son and Spirit three Perfons and one God. BOOKS written by Dr. WATTS. God, aflerted and proved ; with their Divine Rights and Honours vindicated by plain Evidence of Scripture, without the Aid or Incumbrance of human Schemes. Written chiefly for the Ufe of private Chriftians, i2mo. IV. Seven Dijjertations relating to the Chriftian Dodtrine of the Trinity. In two Parts, i2mo. V. Death and Heaven : Or, the hft Enemy conquered, and feparate Spirits made perfeifl: Attempted in two Funeral Difcourfes, in Memory of Sir John Hartopp, Bart, and his Lady, deceafed. The Fourth Edition, i2mo. with the Preface to the German Tranflation. VI. A Defence againjl the Temptations to Self- Murder •, wherein the criminal Nature and Guilt of it are difplayed: Together with fome Re- fieftions on Excefs in ftrong Liquors, Duelling, and other Fradtices akin to this heinous Sin, izmo. VII. A Sermon on the Reformation of Man- ners. -4 VIII. A Caveat againjl Infidelity : Or, the Dan- ger of Apoftacy from the Chriftian Faith. With an Anfwer to fome Queries concerning the Sal- vation of the Heathens, and the Hope of the Mo- dern Deijls; upon their Pretences to Sincerity, 8vo. IX. A Sermon preached on Occafion of the Peath pf our late Sovereign George I. and the peaceful BOOKS written hy Dr. W A T T S. peaceful Acceffion of his prefent Majefty GeorgtW^ The Fourth Edition. X. A Book of CatecbifmSy complete: Contain- ing. 1 . A Difcourfe of Catechifms^ how to write and to judge of them. The Fourth Edition. 2. The firjl Set of Catechifms and Prayers for young Children of four or five Years of Age. The Ninth Edition. 3. The fecond Set of Catechtfms and Prayers for Children of Eight or Nine Years of Age. The Eighth Edition. 4. The A£emblfs Catechifniy with Notes, for Children of Ten or Twelve Years of Age. The Seventh Edition. 5. A Prefervative from the Sins and Follies of Childhood and Toutb. Written by Way of Que- ftion and Anfwer. To which is added a large Catalogue of remarkable Scripture Names col- lefted for the Ufe of Children. The Sixth Edi- tion. iV. B. All thefe are fold fingle. XI. Prayers compofed for the Ufe and Imitation of Children -, fuited to their different Ages and their various Occafions: Together with Inftruflions to Youth in the Duty of Prayer, drawn up by Way of Queftion and Anfwer, and a ferious Addrefe to them on that Subjed. The Sixth Edition, |2mo. XII. Difcourfe s on the Love of God, and the Ufe end Abufe of the Pqffions in Religion ; with a devout Meditation annexed to each Difcourfe. The Third Edition, 12 mo. • XIII. A Sold by J. Oswald, /??z^ J. Buck land. XIII. A jhort View of the whole Scripture Hi' Jiory ; with a Continuation of the Jew.ijh Affairs from the End of the Old Teftament to the Time ofChrift. lUuftrated with various Remarks on the Laws, Governments, Seds, Cuftoms and 'Writings of the Jews ; and adorned with Fi- gures. The Third Edition, i2mo. XIV. An humble Attempt towards the Revival of Pra£iical Religion among Chriftians, and particu^ larly the Proteftant Diflenters, by a ferious Ad- drefs to Minifters and People, in forne occafional Difcourfes. The Third Edition, 12 mo. XV. Humility reprefented in the CharaSier of St. Paul: The chief Springs of it opened, and its va- rious Advantages difplayed ; together with fome occafional Views of the contrary Vice, 8vo. XVI. 'The tiolinefs of Times ^ Places and People^ under the Jewifh and Chriftian Difpenfations : Confidered and compared in feveral Difcourfes, on the Sabbath^ the Temple, Churches, Meet- ing-houfes, ^c. i2mo. XVII. The World to come : Or Difcourfes on the Joys or Sorrows of departed Souls at Peath , and the Glory or Terror of the Refurre<5tion. Where- to is prefixed, a Proof of the Separate State *, and a Rational and Scriptural Account of the Puni(h> ments in Hell, and a Proof of their eternal Du- ration, with a plain Anfwer to all the moft plau- fible Objections. In two Volumes, 8vo. XVIII. The Glory of ChriJ as God Man, dif- played, in three Difcourfes, ("v/z.) Difcourfe I. ^ ' A Su:- BOOKS written by Dr. WATTS. A Survey of the vifible Appearances of drift as God, before his Incarnation, with fome Obfer- vations on the Texts of the Old Teftament ap- plied to Chrift. Difcourfe II. An Enquiry into the extenfive Powers of the human Nature of Chrift, in its prelent glorified State •, with feveral Teftimonies annexed. Difcourfe III. An Ar* gument tracing out the early Exiftence of the human Soul of .Chrift, even before the Creation of the World : With an Appendix, containing an Abridgement of Dr. Thomai Good'win'^Y>\ko'^rk of the Glories and Royalties of Chrift in his Works, in Folio, Vol. II. Book 3. 8vo. XIX. Evangelical Difcourfes on feveral Subjects : To which is added an Eftay on the Powers and Contefts of Flefli and Spirit, 8vo. XX. ^e Rational Foundation of a Chrijlian Church, and the Terms of Chriftian Communion. To which are added Three Difcourfes, (viz.) Dif- courfe I. A Pattern for a Diftenting Preacher. Difcourfe II. The Office of Deacons. Difcourfe III. Invitations to Church-Fellowftiip. 8vo. In POESY. I. HoraLyrica: Poems chiefly of the Lyric Kind. In three Books, Sacred, i. To Devo- tion and Piety. 2. To Virtue, Honour, and Friendfhip. 3. To the Memory of the Dead. The Eighth Edition, correfted, with the Au- thor's Effigy, i2mo. II. The Pfalms of David imitated in the Language cf the New Tejiament, and applied to the Chr^- ftian Sold by J. Oswald, and J. Buckland. ftian State and Worlhip. The Fourth Edition, large i2mo, with the Preface and Notes. A''. B. The above Imitation of the Pfalms is alfo printed in a fmaller Size and Charadter, and without the Preface or Notes, in order to render it more portable in the Pocket. The Fourteenth Edition. III. Hymns and Spiritual Songs. In three Books, 1. Col leded from the Scripture. 2. Compofed on divine Subjects. 3. Prepared for the Lord's- " Supper. The Fifteenth Edition. IV. Divine Songs, in eafy Language for the Ufe of Children. The Nineteenth Edition. On various Suhje5ls. I. Logick : Or, the Right Ufe of Reafon in the Enquiry after Truth : With a Variety of Rules to guard againft Error in the Affairs of Religion and human Life, as well as in the Sciences. The Eighth Edition, 8vo. It. The Knowledge of the Heavens and the Earth made Eafy: Or, The firjl Principles of JJironomy and Geography explained^ by the Ufe of the Glohes and Maps. Written for Ufe of Learners. The Fourth Edition, 8vo. III. The Do5hine of the Paffions explained and iffu proved: Or, a brief and comprehepfive Scheme of the natural AfFedions of Mankind ; and an Account of their Names, Nature, Appearances, Effefts, and different Ufes in human Life. To which are fubjoiped. Moral and Divine Rules for the Regulation or Government of them. The Third Edition, 12 mo. IV. The Art of reading and writing Englifh: Or, the chief Principles and Rules of pronouncing our Mother- Books written by br. WATTS. Mother-Tongue both in Profe and Verfe. With a Variety of In ftr unions for true Spelling. The Sixth Edition, i2mo. V. An Ejjay toward the Encouragement of Cha- rity Schools ; particularly thofe which are lupport- €d by Proteftant Diflenters. VI. ReliquU Juveniles : Mifcellaneous Thoughts in Profe and Verfe •, on Natural, Moral, and Di- vine Subjeds. Written chiefly in younger Years. The Third Edition, izmo. VII. Philofophical EJfays on various Subjects, viz. Space, Subftance, Body, Spirit, the Opera- tions of the Soul in Union with the Body, innate Ideas, perpetual Confcioufnefs, Place and Motion of Spirits, the departing Soul, the Refurrecflion of the Body, the Produ<5lion and Operation of Plants and Animals *, with fome Remarks on Mr. Locked EflTay on the human Human Under- ftanding. To which is fubjoin,ed, A brief Scheme of Ontology ', or, the Science of Being in general, with its Affedions. The Third Edition, 8vo. VIII. The Improvement of the Mind, or a Sup- plement to the Art of Logic, containing a Vari- ety of Remarks and Rules for the Attainment and Communication of ufeful Knowledge, in Reli- gion, in the Sciences, and in Common Life. The Second Edition. 8vo. BOOKS pubUJked hy the fame Author, I. Dcjout Exercifes of the Heart -, in Meditation and Soliloquy, Prayer and Praife. By the late pious and ingenious Mrs. Elizabeth Rowe. Re- viewed and publilhed at herRequeft, by I. IFatts, D. D. The Fifth Edition. II. Mr. Sold by J. Ofwald, and J. Buckland. II. Mr. Edwards's Narrative of the numerous Converfions in New England, 1734 and 1735. Publiflied by Dr. fFalis and Dr. Guyfe. The Se- cond Edition. BOOKS wbkh have been afcribed to the fame Hand, I. A new EJJay on civil Power in Things facred ; or an Enquiry after an eftabUftied Religion, con- fident with the juft Liberties of Mankind, and pradlicable under every Form of Civil Govern- ment. 8vo, II. An EJfay on the Freedom of Will in God and in Creatures ; and on various Subjects connedcd therewith. 8vo. III. "TJje Strength and Weaknefs of Human Reafon : Or, the important Queftion about the Sufficiency of Reafon to conduit Mankind to Religion and future Happinefs; argued between an Inquiring Deiji and a Chrijlian Divine \ and the Debate com- promifed and determined to the Satisfadion of both. By an Impartial Moderator. The Second Edition, 12 mo. IV. ^e Redeemer and the SanSfifier: Or, the Sa- crifice of Chrift and the Operations of the Spirit vindicated. With a free Debate about tlje Impor- tance of thofe Dodrines, reprefented in a friendly Converfation between Perfonj of different Senti- ments. The Second Edition, i2mo. V. Self-love and Virtue reconciled only by Religion : Or, an Efiliy to prove that the only effe£iual Obli- gation of Mankind to pra6tife Virtue, depends on the Exiftence and Will of God. Together with an occafional Proof of the Neceflity of Re- velation. Written on Occafion of feveral fmall Treatife BOOKS fold. by J. Ofwald, and]. Buckland, Treatifes on this Subjefl appearing of late in the World. VI. The Ruin and Recovery of Mankind: Or, an Attempt to vindicate the Scriptural Account of thcfe great Events upon the plain Principles of Reafon. With an Anfwer to various Difficulties relating to Original Sin, the Univerfal Deprava- tion of Nature, and the Overfprcading Curfe of Death ; general Offers of Grace to all -Men, and the certain Salvation of fome; the Cafe of the Heathen Nations, and the State of dying Infants. Whcrero are fubjoined, three (hort Effays, viz. The Pi oof of Man's Fall by his Mifery j the Iirj* pucation of Sin and Righteoufnels j and the Guilt and Defilement of Sin. The fecond Edition, de- fended and improved, 8vo. VII. The Harmony of all the Religions which God ever pre fcribed^ containg a brief Survey of the fe- veral publick Difpenfations of God toward Man, or his Appointment of different Forms of Religi- on in fucceflive Ages, humbly propofed as an eafy Clew to lead us through many Difficulties of the Old Tcftament and the New ; and particularly to explain and reconcile the feveral Parts of St. Paul''% Epillks on thefe Subjeds to every Capacity, 1 2 mo. VIII. Orthodoxy and Chc&ily united^ in feveral reconciling EfTays on the Law and Gofpel, Faith and Works, 8vo. IX. Ufeful and Important ^ejiions concerning Jefus the Son of God, freely propofed with an humble Attempt to anfwer them according to Scripture. To which is added, a charitable Ef^ fay on the true Importance of any human Schemes to explain the facred Doctrine of the Trinity, 8vo. % '^% BW: w^> ■i'* "^ -^^ |jy.v .M