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

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

Quest. LXII. What is the visible church?

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

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

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

Quest. LXIV. What is the invisible church?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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