The following
Catechism explains the constitution and ordinances of a Christian Church, and
the duties incumbent on its office-bearers and members. When it was first
published, in 1667, the names of the author and of the printer were withheld,
and no intimation even was given of the place in which it was printed, lest
danger should be incurred by the publication of a work advocating a form of
polity at variance with the ecclesiastical system which the Court was at that
time striving to render, as far as possible, universal in England. Dissenting
congregations were, however, springing up in different parts of the country,
and for the guidance of the Independents the Catechism was particularly useful.
It was so much appreciated, that in the same year in which it first appeared, a
second edition, with some slight differences and emendations, was published;
and hence certain discrepancies between the following version of it and the one
which is given in Russell’s edition of our author’s works, printed from the
first edition of the Catechism.
It came to be known
as the “Independents’ Catechism,” and an angry attack was made upon it, in
1669, by Benjamin Camfield,
rector of Whitby, in Derbyshire, in an octavo volume of 347 pages, entitled “A Serious Examination of the Independents’
Catechism, and therein of the Chief Principles of Nonconformity to, and
Separation from, the Church of England.” The Catechism, in the
estimation of the rector, was “the sink of all nonconforming and separating
principles;” and he takes Owen to task for inconsistency in holding the
Scriptures to be a sufficient rule of faith and duty. An attack conducted in
this spirit only bespeaks the influence which this Catechism was beginning to
exert in diffusing the principles and consolidating the interests of the
denomination to which its author belonged. It was the occasion of another
attack upon Owen, in the shape of a frivolous and bitter pamphlet with the
title, “A Letter to a Friend
concerning some of Dr Owen’s Principles and Practices,” etc.,
1670. A copy of the Catechism had been sent by the “Friend” to the anonymous
author of the pamphlet, who forthwith assailed Owen in a strain of pointless
invective. The first charge against him is, that when vice-chancellor at
Certain principles
laid down in Owen’s Catechism, in regard to the ruling elder for example, are
thought to bear some traces of affinity with Presbyterianism. Encouraged
especially by the doctrine taught in it, that the elders, not the body of the
church, are the primary subjects of office-power, Baxter wrote to Owen a long document of
“theses,” as the basis of a union between Independents and Presbyterians. The
reply of the latter will be found in the Appendix to his “Life,” vol. i. p cxix. “I am still a well-wisher to these mathematics,” was his remark, when he finally returned
the theses to their author; and “this,” says Baxter, “was the issue of my third attempt
for union with the Independents.” There might be ground for supposing that, on
terms suggested by the Catechism, a coalition might be effected between the two
denominations; and Owen himself, in a subsequent work (see p. 433 of this
volume), indicated circumstances in which they could not have been in separation
from each other without blame. Superior, however, in practical sagacity to his
correspondent, he might see difficulties where Baxter saw none, or might feel that a formula
of abstract theses was a waste of ingenuity, so long as the mutual confidence
was lacking, which alone could affix upon the union the seal of permanence. Too
often the victim of his own ardour and acumen, Baxter was prone to believe that the
difficulty of adjusting the wayward eddies of human feeling and opinion into
one smooth and onward current, should yield at once to the same treatment as
would suffice to work a problem or frame a syllogism. The consummation for
which he sincerely panted, — the outward unity of the church under one polity,
— seems as yet reserved in providence to grace distant and happier times. — Ed.
Question 1 — What doth God require of
us in our dependence on him, that he may be glorified by us, and we accepted
with him?
Answer — That we aworship
him bin and by the ways of his own appointment.
aMatt. iv. 10; Rev. xiv.
7; Deut. vi. 13, x. 20.
bLev. x. 1–3;
Exod. xxiv. 3; Gen. xviii. 19; Josh.
xxiii. 6–8; Zech. xiv. 16.
Explication — By the worship of God
inquired after, not that which is natural or moral, which is required
in the first commandment, is intended. Such is our faith and confidence in him,
our fear of him, our subjection of soul and conscience unto him, as the great
sovereign Lord, First Cause, Last End, Judge, and Rewarder of all men; the law
whereof was originally written in the heart of man, and hath been variously
improved and directed by new revelations and institutions. And this worship is
called natural upon a double account:—
First, Because it depends on the nature
of God, a due perception and understanding whereof makes all this worship
indispensably necessary: for none can know God but it is his duty to “glorify
him as God,” — that is, to believe in him, love him, trust him, and call upon
him; which are all therefore cursed that do not, Ps. lxxix. 6;
2 Thess. i. 8.
And, secondly, Because
it was in the principle of it created with the nature of man, as that
which suited, directed, and enabled him to answer the law of his creation,
requiring this obedience of him in his dependence on God. And this worship is
invariable: but it concerneth those outward ways and means whereby God hath
appointed that faith, and love, and fear of him to be exercised and expressed
unto his glory. And this kind of worship, though it depend not upon the nature
of God, but upon his free and arbitrary disposal, and so was of old liable unto
alterations, yet God did ever strictly require in the several states and
conditions that his church hath gone through in the world. And this is that
which most commonly in the Scripture is called by the name of “The worship of
God,” as that whereby all the acceptable actings of the souls of men towards
him are expressed, and the only way of owning and acknowledging him in the
world, as also of entertaining a visible intercourse with him. This, therefore,
he calls for, and requires indispensably of all that draw nigh to him, and that
because he is “the Lord our God,”
Rev. xiv. 6, 7; Matt. iv. 10; Deut. x. 12, 13. For his observance hereof doth he so
approve of Abraham, Gen. xviii. 19; and sets it down
as an everlasting law unto all others, that in a holy observation thereof “he
will be sanctified in them that come nigh him,” Lev. x. 1–3. His commands,
also, concerning it are multiplied in the Scripture, with the approbation of
all those that attend unto them. We may not think to find acceptance with God,
or to inherit the promises, if, supposing ourselves to adhere unto him in
worship internal and natural, we neglect that which is external and of his free
appointment: for besides that we renounce thereby our inward dependence on him
also, in not observing his commands, as Adam did in transgressing an
institution, we become wholly useless unto all the ends of his glory in the
world; which is not the way to come to an enjoyment of him. Neither do we only
express and profess our inward moral-natural worship of God hereby, by
which means it becomes the principal way and instrument of faith and trust
exerting themselves in our obedience, but also it is a most effectual help and
assistance unto the principle of that natural worship, strengthening the habit
of it, and exciting it unto all suitable actings, unto its increase and
growth.
Question 2 — By what means do we come
to know that God will thus be worshipped?
Answer — That God is to be worshipped, and that according
to his own will and appointment, is a aprincipal branch of the law
of our creation written in our hearts, the bsense whereof is renewed
in the second commandment; but the ways and means of that worship depend merely
on God’s csovereign pleasure and institution.
aRom. i. 21, ii. 14, 15;
Acts xiv. 16, 17, xvii. 23–31.
bExod. xx. 4–6.
cJer. vii. 31; Exod. xxv. 40; Heb. iii. 1–6; John i. 18.
Explication — These two things all men
saw by nature:—
First, That God, however they
mistook in their apprehensions of him, would be, and was to be, worshipped with
some outward solemn worship; so that although some are reported to have
even cast off all knowledge and sense of a Divine Being, yet never any were
heard of that came to an acknowledgment of any God, true or false, but they all
consented that he was constantly and solemnly to be worshipped, and that not
only by individual persons, but by societies together; that so
they might own and honour him whom they took for their God. And thus far
outward worship is required in the first commandment, — namely, that the inward
be exercised and expressed. When we take God for our God, we take him to
worship him, Deut. x. 12, 13. Other thoughts, — namely, of inward worship
without outward expression, at all or any time, or in any way, — are but a
covert unto atheism. And, —
Secondly, This
also they were led to an apprehension of by the same light whereby they are “a
law unto themselves,” Rom. ii. 14, that God would be worshipped in the way
and by the means that he himself appointed and approved: whence none among the
heathen themselves undertook to appoint ways and ceremonies of worship, but
still they pretended to derive the knowledge of them from the gods
themselves; of whom they reckoned that every one would be worshipped in his
own way. And because, notwithstanding this pretence, being left of God and
deluded of Satan, they did invent false and foolish ways of worship, not only
not appointed of God, but such as were unsuited unto those inbred notions
which they had of his nature and excellencies, the apostle convinces and
disproves them, as men acting against the light of nature and principles
of reason, Rom. i. 20, 21, they might have seen that in their idolatry they
answered not their own inbred conceptions of the divine power and Godhead, so
as to “glorify him as God;” and in the like manner doth he argue at large, Acts
xvii. 22–31. But beyond this the inbred light of
nature could not conduct any of the sons of men; this alone is contained in the
first precept. That God was to be worshipped they knew, and that he was to be
worshipped by ways and means of his own appointment they knew; but what those
means were they knew not. These always depended on God’s sovereign will and
pleasure, and he made them known to whom he pleased, Ps. cxlvii. 19, 20. And although some of the ways which he doth appoint
may seem to have a great compliance in them unto the light of nature, yet in
his worship he accepts them not on that account, but merely on that of his own
institution; and this as he hath declared his will about in the second
commandment, so he hath severely forbidden the addition of our own
inventions unto what he hath appointed, sending us for instruction unto Him
alone whom he hath endowed with sovereign authority to reveal his will
and ordain his worship, John i. 18; Matt. xvii. 5; 1 Chron.
xvi. 7.
Question 3 — How, then, are these ways
and means of the worship of God made known unto us?
Answer — In and by the written
word only, which contains a full and perfect revelation of the will of God as
to his whole worship and all the concernments of it.
John v. 39; Isa. viii. 20; Luke xvi.
29; 2 Tim. iii. 15–17; 2 Pet. i. 19; Deut. iv. 2, xii. 32;
Josh. i. 7; Prov. xxx. 6; Rev. xxii. 18, 19; Isa. xxix. 13, 14.
Explication — The end wherefore God granted his word unto
the church was, that thereby it might be instructed in his mind and will as to
what concerns the worship and obedience that he requireth of us, and which is
accepted with him. This the whole Scripture itself
everywhere declares and speaks out unto all that do receive it; as 2 Tim. iii.
15–17, with the residue of the testimonies above recited, do declare. It supposeth,
it declareth, that of ourselves we are ignorant how God is, how he ought to be,
worshipped, Isa. viii. 20. Moreover, it manifests him to be a “jealous God,”
exercising that holy property of his nature in an especial manner about his
worship, rejecting and despising every thing that is not according to his will, that is not of his institution, Exod. xx. 4–6.
That we may know what is so, he hath
made a revelation of his mind and will in his written word, — that is,
the Scripture. And to the end that we might expect instruction from thence
alone in his worship, and act therein accordingly, —
First, He sends us and directs us
thereunto expressly for that purpose, Isa. viii. 20; Luke
xvi. 29; John v. 39; and not once intimates in the
least any other way or means of instruction unto that end.
Secondly, He frequently affirms that
it is sufficient, able, and perfect to guide us therein, 2 Tim. iii. 15–17; 2 Pet. i. 19; Ps. xix. 7–9.
And whereas he hath expressly given it unto us for that end, if there be any
want or defect therein it must arise from hence, that either God would not or
could not give unto us a perfect revelation of his will; neither of which can
be imagined.
Thirdly, He hath commanded us to
observe all whatsoever he hath appointed therein, and not to make any addition
thereunto, Josh. i. 7; Deut. iv. 2,
xii. 32; Prov. xxx. 6; Rev. xxii.
18, 19. And, —
Fourthly, Peculiarly
interdicted us the use of any such things as are of the institution or
appointment of men, Isa. xxix. 13, 14. So that from
the Scriptures alone are we to learn what is accepted with God in his worship.
Question 4 — Have these ways and means
been always the same from the beginning?
Answer — No; but God hath altered and changed them at
sundry seasons, according to the counsel of his own will, so as he saw
necessary for his own glory and the edification of his church.
Gen. ii. 16, 17, xvii. 10, 11; Exod. xii. 3–24, xx., xxv. 9; Heb. i. 1, 2, ix. 10–12.
Explication — The external worship whereof we speak
being, as was showed before, not natural or moral, arising necessarily from the
dependence of the rational creature on God as its first cause, chiefest good,
last end, and sovereign Lord, but proceeding from the mere will and pleasure of
God, determining how he will be honoured and glorified in the world, was always
alterable by him by whom it was appointed. And whereas, ever since the entrance
of sin into the world, God had always respect unto the promise of the Lord
Christ and his mediation, in whom alone he will be glorified, and faith in whom
he aimed to begin and increase in all his worship, he hath suited his
institutions of the means thereof to that dispensation of light and knowledge
of him which he was pleased at any time to grant. Thus, immediately after the
giving of the promise, he appointed sacrifices for the great
means of his worship; as to glorify himself expressly by men’s offering unto
him of the principal good things which he had given them, so to instruct them
in the faith, and confirm them in the expectation of the great sacrifice
for sin that was to be offered by the promised seed, Gen. iv. 3, 4; Heb. xi. 4. These were the first instituted worship of
God in the world after the entrance of sin. Hereunto he nextly added circumcision,
as an express sign of the covenant, with the grace of it, which he called
Abraham and his seed unto by Jesus Christ, Gen. xvii. 10, 11. And to the same general end and purpose he
afterwards superadded the passover, with its
attendant institutions, Exod. xii. 3–24; and then the whole law of institutions
contained in ordinances, by the ministry of angels on mount
Sinai, Exod. xx. So by sundry degrees he built up that fabric of his outward
worship, which was suited, in his infinite wisdom, unto his own glory and
the edification of his church, until the exhibition of the promised seed, or
the coming of Christ in the flesh, and the accomplishment of the work of his
mediation, Heb. i. 1, 2: for unto that season were those ordinances to serve,
and no longer, chap. ix. 10–12, and then were they removed by the same
authority whereby they were instituted and appointed, Col. ii.
14, 18–20. So that though God would never allow that men upon what pretence soever,
should make any alteration in the worship appointed by him, by adding unto it
anything of their own, or omitting aught that he had commanded, either in
matter or manner, notwithstanding that he knew that it was to abide but for a
season, but commanded all men straitly to attend to the observation of it
whilst it was by him continued in force, Mal. iv. 4; yet he always reserved
unto himself the sovereign power of altering, changing, or utterly abolishing
it at his own pleasure: which authority he exerted in the gospel as to all the
mere institutions of the Old Testament. Whilst they continued
he enforced them with moral reasons, [such] as his own holiness and
authority. But those reasons prove not any of those institutions to be moral,
unless they ensue upon those reasons alone, and are nowhere else commanded; for
being once instituted and commanded, they are to be enforced with moral
considerations, taken from the nature of God and our duty in reference unto his
authority. So saith he, “Thou shalt reverence my sanctuary, I am the Lord;” which no more proves that a moral
duty than that enjoined upon the same foundation, Lev. xi. 44, “I am the Lord your God: ye shall therefore
sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye
defile yourselves with any manner of creeping thing that creepeth upon the
earth.” Not defiling ourselves with the touching or eating of creeping things is
now no moral duty since the institution is ceased, although it be enforced by many moral considerations.
Question 5 — Is there any farther
alteration to be expected in or of those institutions and ordinances of worship
which are revealed and appointed in the gospel?
Answer — No; the last complete revelation of the will of
God being made by the Son, who is Lord of all, his commands and institutions
are to be observed inviolably unto the end of the world, without alteration,
diminution, or addition.
Heb. i. 1, 2, x. 25–27; Matt. xxviii. 20; 1 Cor. xi. 26; 1 Tim. vi. 14.
Explication — It was showed before that all the institutions of
the Old Testament had respect unto the coming of Christ in the flesh, who was
“the end of the law,” Rom. x. 4; and thereupon they were subject to alteration
and abolition upon a twofold account:—
1. Because that which they were
appointed principally to instruct the church in, and to direct it unto the
expectation of, was, upon his coming, accomplished and fulfilled; so that their
end was absolutely taken away, and they could no more truly teach the mind and
will of God, for they would still direct unto that which was to come, after it
was past and accomplished. And this is that which the apostle Paul so variously
proves and fully confirms in his Epistle to the Hebrews, especially in the
seventh, eighth, ninth, and tenth chapters.
2. The Lord Christ, during their
continuance, was to come as the Lord over his whole house, with more full and
ample authority than any of those whom God had employed in the institution of
his ordinances of old were intrusted withal: Heb. i. 1–3, “He spake in time
past by the prophets,” but now “by his Son, whom he hath appointed heir of
all.” Chap. iii. 6, “Christ as a son over his own
house; whose house are we.” And, therefore, they were all to be at his
disposal, to confirm or remove, as he saw reason and occasion. And this he did,
— (1.) Virtually, in the sacrifice of himself, or the blood of his
cross, fulfilling and finishing of them all, John xix. 30; “breaking down the
middle wall of partition; abolishing in his flesh the enmity, even the law of
commandments contained in ordinances;” “blotting out the hand-writing of
ordinances,” he “took it out of the way, nailing it to his cross,” Eph. ii. 14,
15; Col. ii. 14. (2.) Authoritatively,
by his Spirit in the apostles, and the doctrine of the gospel preached by them:
Acts xv. 10, 11, “Now therefore why tempt ye God, to put a yoke upon the
neck of the disciples, which neither our fathers nor we were able to bear? But
we believe that through the grace of the Lord Jesus Christ we shall be saved,
even as they.” Gal. iii. 24, 25, “Wherefore the law
was our schoolmaster to bring us unto Christ, that we might be justified by
faith. But after that faith is come, we are no longer under a schoolmaster.”
Chap. v. 1–4. And, (3.) Eventually or
providentially, when he caused sacrifice and offering to cease, by the prince of
the people, that came with an army making desolate, to
destroy both city and sanctuary, Dan. ix. 26, 27, according
to his prediction, Matt. xxiv. 2. But now, under the New Testament, the
worship that is appointed in the gospel is founded in and built upon what is
already past and accomplished, — namely, the death and life of Jesus Christ,
with the sacrifice and atonement for sin made thereby, 1 Cor. xi. 23–26; which
can never be again performed; neither is there any thing else to the same
purpose either needful or possible, Heb. x. 26. So that there
is not any ground left for any new institution of worship, or any alteration in
those that are already instituted. Nor, —
Secondly, Can any one be expected to
come from God with a greater and more full authority for the revelation of his
mind than that wherewith his only Son was accompanied; which yet must be, if
any alterations were to be made in the appointments of worship that he hath
instituted in the gospel.
For no inferior nor
an equal authority can abolish or alter that which is already appointed, so as
to give satisfaction unto the consciences of men in obedience unto such
alterations. And, therefore, because there arose not a prophet like unto Moses
under the Old Testament, there could be no alteration made in his institutions,
but the church was bound severely to observe them all until the coming of
Christ: Mal. iv. 4, “Remember ye the law of Moses my
servant, which I commanded unto him in Horeb for all
Question 6 — May not such an estate of faith and perfection in
obedience be attained in this life, as wherein believers may be freed from all
obligation unto the observation of gospel institutions?
Answer — No; for the ordinances and institutions of the
gospel being inseparably annexed unto the evangelical administration of the
covenant of grace, they may not be left unobserved, disused, or omitted, whilst
we are to walk before God in that covenant, without contempt of the covenant
itself, as also of the wisdom and authority of Jesus Christ.
Heb. iii. 3–6; Rom. vi. 3–6; Luke xxii. 19, 20; 1 Cor. xi.
23–26; Heb. x. 25; Rev. ii. 5, iii.
3.
Explication — All our faith, all our obedience in this life,
whatever may be obtained or attained unto therein, it all belongs unto our
walking with God in the covenant of grace, wherein God dwells with men, and
they are his people, and God himself is with them to be their God. Other ways
of communion with him, of obedience unto him, of enjoyment of him, on this side
heaven and glory, he hath not appointed nor revealed. Now, this is the covenant
that God hath made with his people, “That he will put his laws into their mind,
and write them in their hearts, and will be to them a God, and they shall be to
him a people; and he will be merciful to their unrighteousness, and their sins
and their iniquities will he remember no more,” Heb. viii. 9–12.
And whatever men attain unto, it is by virtue of the grace of that covenant;
nor is there any grace promised in the covenant to lead men in this life, or to
give them up into a state of perfection, short of glory. Unto this covenant are
the institutions of gospel-worship annexed, and unto that administration of it
which is granted unto the church upon the coming and death of Christ. Without a
renunciation and relinquishment of that covenant and the grace of it, these
institutions cannot be omitted or deserted. If men suppose that they have
attained to an estate wherein they need neither the grace of God, nor the mercy
of God, nor the blood of Christ, nor the Spirit of Christ, it is not much
material what they think of the ordinances of worship. Their pride and folly,
without that mercy which is taught, promised, and exhibited in those
ordinances, will speedily be their ruin. Besides, the Lord Christ is the
absolute Lord “over his own house,” Heb. iii. 3–6; and he hath given out the
laws whereby he will have it guided and ruled whilst it is in this world. In
and by these laws are his ordinances of worship established. For any persons,
on what pretence soever, to plead an exemption from the obligation of those
laws, it is nothing but to cast off the lordship and dominion of Christ
himself. And yet farther to secure our obedience in this matter, he hath
expressly commanded the continuance of them until his coming unto judgment, as in
the places above quoted will appear.
Question 7 — What are the chief things
that we ought to aim at in our observation of the institutions of Christ in the
gospel?
Answer — aTo sanctify the name of God; bto
own and avow our professed subjection to the Lord Jesus Christ; cto
build up ourselves in our most holy faith; and, dto testify and
confirm our mutual love, as we are believers.
aLev. x. 3; Heb.
xii. 28, 29.
bDeut. xxvi. 17; Josh. xxiv. 22; 2 Cor. viii. 5.
cEph. iv. 11–16;
Jude 20.
d1 Cor. x. 16, 17.
Explication — That we may profitably and comfortably, unto the
glory of God and our own edification, be exercised in the observation of the
institutions and worship of God, we are always to consider what are the ends
for which God hath appointed them and commanded our attendance unto them, that
so our observance of them may be the obedience of faith. For, what end soever
God hath appointed them unto, for that end are they useful and effectual, and
to no other. If we come to them for any other end, if we use them for any other
purpose or with any other design, if we look for any thing in them or by them,
but what God hath appointed them to communicate unto us, we dishonour God and
deceive our own souls. This we ought diligently to inquire into, to know not
only what God requires of us, but wherefore also he requires it,
and what he aims at therein; some of the principal things whereof are
enumerated in this answer. And it is well known how horribly many of the
institutions of the gospel have been by some (especially the Papists) abused,
by a neglect of the ends of God in them, and imposing new ends of their own
upon them, unto superstition and idolatry. Grace is ascribed unto the outward
observance of them, whereas all grace is of the promise, and the promise in
the covenant is given only to the faith of the right observers. The elements in
the sacrament of the eucharist are turned into a god,
first worshipped and then devoured, with many the like abominations.
Question 8 — How may we sanctify the name of God in the use of
gospel institutions?
Answer — aBy a holy reverence of his sovereign
authority appointing of them; ba holy regard unto his special
presence in them; cfaith in his promises annexed to them; ddelight
in his will, wisdom, love, and grace, manifested in them; econstancy
and perseverance in obedience unto him in their due observation.
aLev. x. 3; Mal. i. 6; Rom. iv. 11; Exod. xx. 6; James iv. 12.
bMatt. xxviii. 20; Isa. lix. 21; Exod. xxix.
43–45.
cGen. xv. 6; Heb. iv.
2, 6; Exod. xii. 27, 28; 2 Cor. vi.
16–18, vii. 1.
dPs. lxxxiv. 1, 2, 4, 10, lxv. 4, xxxvi. 7, 8.
ePs. xxiii. 6, xxvii. 4; Rev. ii. 3, 10; Gal. vi. 9; Heb. x. 23–25, xii. 3.
Explication — This is the first thing
that God requireth us to attend unto in the celebration of the ordinances of
his worship, — namely, that we therein sanctify his name, the greatest
duty that we are called unto in this world. This he lays
down as the general rule of all we do herein: Lev. x. 3, “I will,” saith he,
“be sanctified in them that come nigh me, and before all the people I will be
glorified.” Whatever we do in his worship, we must do it that he may be
sanctified, or whatever we do is an abomination to him. Now, the principal ways
how we may herein sanctify the name of God are expressed; as, —
First, When
in every ordinance we consider his appointment of it, and submit our souls and
consciences unto his authority therein; which if we observe any thing in
his worship but what he hath appointed we cannot do. Not formality, not custom,
not the precepts of men, not any thing but the authority and command of
God, is to be respected in this obedience. This is the first thing that faith
regards in divine worship; it rests not in any thing, closeth not with any
thing, but what it discerns that God hath commanded, and therein it eyes his
authority as he requireth it: Mal. i. 6, “If I be a father, where is mine
honour? and if I be a master, where is my fear?” Rom. xiv. 11, “As I live, saith the Lord, every knee shall
bow to me, and every tongue shall confess to God.” Reverence, then, unto the
authority of God appointing his worship is a principal means of sanctifying the
name of God therein. This was the solemn sanction of all his institutions of
old: Deut. vi. 4–7, “Hear, O Israel: The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and
with all thy soul, and with all thy might. And these words, which I command
thee this day, shall be in thy heart: and thou shalt teach them diligently unto
thy children.” And the observation of them he presseth on this account, that
the people might fear that “glorious and fearful name, The Lord thy God,” Deut. xxviii. 58; which name he had so
often engaged in his commands, saying, “Thou shalt do it; I am the Lord.” And in the New Testament, our
Lord Jesus Christ proposeth his authority as the foundation of his commanding,
and our observation of all the institutions of the gospel: Matt. xxviii. 18–20,
“Jesus came and spake unto them, saying, All power is
given unto me in heaven and in earth. Go ye therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the Holy
Ghost: teaching them to observe all things whatsoever I have commanded you.”
And he is to be considered in all our obedience as the great and only lawgiver
of his church; as the “one lawgiver, who is able to save and destroy,” James iv. 12; the sovereign Lord over his
“house,” Heb. iii. 4–6, unto whom every knee is
to bow and every conscience to be in subjection: and he who heareth not his
voice is to be cut off from the people of God: Acts iii. 23, “It shall come to
pass, that every soul, which will not hear that prophet, shall be destroyed
from among the people.”
Secondly, God hath frequently
promised his special presence in and with his instituted ordinances of
old, both unto the things themselves and the places wherein they
were according to his appointment to be celebrated, those places being also his
special institution. Under the New Testament, all difference of and respect
unto place is taken away: John iv. 21,
23, “The hour cometh when ye shall neither in this mountain, nor yet at
Thirdly, God hath given special
promises, or promises of his special grace, unto them that attend
upon him in his worship in a due manner. And hereunto also belongs that sacred
relation which, by virtue of divine institution, is between the sacramental
elements and the especial graces of the covenant which they exhibit and
confirm; and the mixing of these promises with faith, according as they are
appropriated unto any particular institution, belongs also to the right
sanctification of the mind of God. So also, —
Fourthly, Doth
our delight in them. Now, this delight in the worship of God, so much
commended in the Scripture, and proposed unto our example, consists not in any
carnal self-pleasing, or satisfaction in the outward modes or manner of the
performance of divine worship; but it is a holy, soul-refreshing contemplation
on the will, wisdom, grace, and condescension of God, in that he is pleased, of
his own sovereign mere will and grace, so to manifest himself unto such poor
sinful creatures as we are, so to condescend unto our weakness, so to
communicate himself unto us, so to excite and draw forth our souls unto
himself, and to give us such pledges of his gracious intercourse with us by
Jesus Christ. By the contemplation of these things is the soul drawn forth to
delight in God.
Lastly, Whereas great opposition
lies oftentimes against the church’s obedience unto God in this matter, and
much persecution befalls it on that account, — great weariness also being apt,
from the remainders of unbelief, carnal wisdom, indwelling sin, weakness of the
flesh in believers themselves, to arise in the course thereof, and many
temptations also beset them on every hand, to turn them aside from the way of
truth and holiness, — constancy and perseverance in the due and orderly
celebration of all the ordinances of the gospel belongs unto this duty. And
this perseverance respecteth both the things themselves and the manner
of their performance, both which are of the highest concernment for us
diligently to attend unto.
1. As to
the things themselves. Herein do we principally glorify God and give due
honour unto Jesus Christ, when we abide in our professed subjection unto him
and observance of his commands against difficulties, oppositions, and
persecutions. This he taketh notice of, Rev. ii. 13,
“Thou holdest fast my name, and hast not denied my faith, even in those days
wherein Antipas was my faithful martyr, who was slain among you, where Satan
dwelleth.” And this he requireth of us indispensably if we will be his
disciples, or ever hope to obtain the reward: Matt. x. 38, 39, “He that taketh
not his cross, and followeth after me, is not worthy of me;” and it is “he that
shall endure unto the end” that shall be “saved,” chap. xxiv. 13. And unto them
who are “faithful unto death,” and them alone, doth he give the “crown of
life,” Rev. ii. 10; giving us
caution not to “lose those things which we have wrought,” that we may “receive
a full reward,” 2 John 8.
2. And as to the manner of their
performance, two things are to be regarded in this duty of perseverance, and
the sanctification of the name of God therein:— (1.)
The inward principle of our obedience, our faith and love; which are to
be preserved from decay: Rev. ii. 4,
5, “I have somewhat against thee, because thou hast left thy first love.
Remember therefore from whence thou art fallen, and repent, and do the first
works.” Chap. iii. 3, “Remember how thou hast received
and heard, and hold fast, and repent.” (2.) The outward manner of
observance; which is to be kept entire, according to the primitive institution
of Christ: 1 Cor. xi. 23, “I have received of the Lord that which also I
delivered unto you,” — not admitting of any corruptions in it, to avoid the
greatest trouble: Gal. v. 11, “And I, brethren, if I yet preach circumcision,
why do I yet suffer persecution?”
Question 9 — How do we in our observation profess our
subjection unto the Lord Jesus Christ and his gospel?
Answer — In that being all of them, first appointed
by him as the head, lawgiver, and king of his church; and, secondly, made by
him the ensigns and tokens of his kingdom and subjects; in their due
observation principally consists that profession of him and his name
which he so often calleth us unto, and so indispensably requireth at our hands.
Matt. xxviii. 18–20; 1 Cor. xi.
23; Heb. iii. 6, xii. 25; John xiii. 13, viii. 31, xiv. 15, 21, 23, xv. 14, 17, xiii. 35, xv. 14; Luke ix. 26;
Explication — The ground and reason of
this duty is evident. The Lord Jesus Christ straitly enjoins all his disciples
the profession of his name, and lays it on them as indispensable unto
salvation:
Question 10 — How do we in and by them build up ourselves in our
most holy faith?
Answer — By the exercise of that
communion with God in Christ Jesus which, in their due observation, he
graciously invites and admits us unto, for the increase of his grace in us, and
the testification of his love and good-will towards us.
Gen. xvii. 10; Lev. xxvi. 11, 12; Prov. ix. 5, 6; Ezek. xxxvi.
27, 28; Zech. xiv. 16, 17; Matt.
xxvi. 27, 28; Rom. vi. 3.
Explication — The next and principal ends of all instituted
worship, in respect of believers, are, the increase of the grace of God in
them, their edification in their most holy faith, and the testification of the
good-will of God unto them: Eph. iv. 11–16, “And he gave some, apostles; and
some, prophets; and some, evangelists; and some, pastors and teachers; for the
perfecting of the saints, for the work of the ministry, for the edifying of the
body of Christ: till we all come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man, unto the measure of the stature
of the fulness of Christ: that we henceforth be no more children, tossed to and
fro, and carried about with every wind of doctrine, by the sleight of men, and
cunning craftiness, whereby they lie in wait to deceive; but speaking the truth
in love, may grow up into him in all things, which is the head, even Christ:
from whom the whole body fitly joined together and compacted by that which
every joint supplieth, according to the effectual working in the measure of
every part, maketh increase of the body unto the edifying of itself in love.”
Whence, also, is that prayer of the apostle for the blessing of God upon the
church, in the use of them: Eph. iii. 16–19, “That he
would grant you, according to the riches of his glory, to be strengthened with
might by his Spirit in the inner man; that Christ may dwell in your hearts by
faith; that ye, being rooted and grounded in love, may be able to comprehend
with all saints what is the breadth, and length, and depth, and height; and to
know the love of Christ, which passeth knowledge, that ye might be filled with
all the fulness of God.” For these ends, and with a design to have them
accomplished in and upon their souls, ought they to attend unto them: James i.
21, “Receive with meekness the engrafted word, which is able to save your souls.”
1 Pet. ii. 2, “As new-born babes, desire the sincere
milk of the word, that ye may grow thereby.” Unto the effecting of these ends,
especially the increase and establishment of our faith,
are they suited and appointed of God; whereon all their efficacy doth depend.
In their due observation doth God give out that supply of grace which he hath
promised, Eph. iii. 16–19. And thus also is faith
exercised in an especial manner; which is the only ordinary means of its growth
and increase. Habits, both acquired and infused, are increased
and strengthened by frequent acts on suitable objects: Hos. vi.
3, “Then shall we know, if we follow on to know the
Lord.” In the celebration of gospel ordinances, God in Christ proposeth himself
in an intimate manner to the believing soul as his God and reward; and his love
in Christ, in an especial manner, in some ordinances. So doth Christ also
exhibit himself thereunto: Rev. iii. 20, “Behold, I
stand at the door and knock: if any man hear my voice,
and open the door, I will come in to him, and will sup with him, and he with
me.” Faith, therefore, directed by the word to rest in God, to receive the Lord
Christ in the observation of his ordinances, is excited, increased,
strengthened, and that in answer unto the appointment and promises of God.
Question 11 — How are mutual love and communion among believers
testified and confirmed in their observation?
Answer — In that they are appointed by the Lord Christ for
that end, and in their own nature, as attended unto in their assemblies, are in
an especial manner suited unto that purpose.
John xiii. 35; 1 Cor. x. 16, 17, xi.
18, 19; Eph. iv. 3–6.
Explication — The principles of mutual,
spiritual love among believers arise from their relation unto one Father:
Matt. xxiii. 9, “One is your Father, which is in heaven,” who giveth unto all
them that believe in Christ “power to become the sons of God,” John i. 12; and
their being all children of the same family, — that family in heaven and earth
which is called after the name of God, the Father of it, as the Father of our
Lord Jesus Christ, Eph. iii. 14, 15; — and unto Christ Jesus as their elder
brother, who “is not ashamed to call them brethren,” Heb. ii. 11, being by him
born of God; — and from their participation of one and the self-same Spirit, which
dwelleth in them, as they are “the temple of God, and the Spirit of God
dwelleth in them,” 1 Cor. iii. 16; as also in all the fruits
of that one Spirit, 1 Cor. xii. 4–8, and in that one faith and
hope whereunto they are called: Eph. iv. 3–6, “Endeavouring to keep the unity of the Spirit in the bond of
peace. There is one body, and one Spirit, even as ye are called in one
hope of your calling; one Lord, one faith, one baptism, one God and Father of
all, who is above all, and through all, and in you all.” And that love which is
not built on these principles and foundations is not evangelical, whatever
other ground it may have, or occasion it may pretend unto. Communion of saints
consists in their mutual love, duly exercised according to rule; and all communion is an effect of union. In union therefore must lie
the springs of love, and this consists in a joint incorporation of believers
into Christ; “for as the body is one, and hath many members, and all the
members of that one body being many, are one body, so also is Christ; for by
one Spirit we are all baptized into one body;” — and this they have by the
means before mentioned, namely, their adoption, faith, and inhabitation of the
Spirit. Now, in the joint celebration of the ordinances of God’s worship, they
all together make profession of these principles, and act that one faith, hope,
and love jointly, whereof they are made partakers, and thereby grow up more and
more into the head “by that which every joint supplieth,” Eph. iv. 16. And some
of them are peculiarly designed by the Lord Christ for the testification of
their love and union among themselves: 1 Cor. x. 16, 17, “The cup of blessing
which we bless, is it not the communion of the blood of Christ? The bread which
we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that
one bread.”
Question 12 — What is principally to be
attended unto by us in the manner of the celebration of the worship of God, and
observation of the institutions and ordinances of the gospel?
Answer — That we observe and do all whatsoever the Lord
Christ hath commanded us to observe, in the way that he hath prescribed; and
that we add nothing unto or in the observation of them that is of man’s
invention or appointment.
Deut. iv. 2, xii. 32; Jer. vii. 27; Matt. xv. 9, 13, xvii. 5; Col. ii. 6; Matt. xxviii. 20 Heb. iii. 3–6; 1 Cor. xi. 23; Rev. xxii. 18, 19; 1 Chron. xvi. 7; Isa. xxix.
13.
Explication — This was in part spoken
to before on the third question, where it was showed that the Scripture is the
only way and means whereby God hath revealed what that worship is which he will
accept in and of the church. Here, moreover, as to the duty of the church in
this matter, three things are asserted:—
First, That
we are to observe and do all whatsoever the Lord Christ hath commanded
us to observe. This lies plain in the command, Mat. xxviii. 20, “Teaching them
to observe all things whatsoever I have commanded you.” And we are directed
unto it in the injunction given us from heaven, to “hear,” — that is, to obey
him in all things, Matt. xvii. 5, he being the prophet to whose teachings and instructions
we owe obedience, on pain of extermination from among the people of God, Deut.
xviii. 15, 18, 19; Acts iii. 22, 23.
Whatever he hath appointed, commanded, revealed as the will of God to be
observed in or about the worship of God, that is to kept and observed by the
church inviolably; for if we are his friends and disciples, we will keep his
commandments. No disuse, of what continuance soever, can discharge us from the
observation of institutions. After the feast of tabernacles had been disused
from the times of Joshua unto the return from the captivity, the restoration of
it was required of God and accepted with him, Neh. viii. 17. No abuse, of how
high a nature soever, can absolve us from obedience unto an institution, 1 Cor.
xi. 20–23. After the great abuse of the Lord’s supper in that church, the apostle recalls them again
unto the observation of it, according to the institution of Christ. And after
the defilement of all the ordinances of the gospel, under the antichristian
apostasy, yet the temple and the alter are to be measured again, Rev. xi. 1, and the tabernacle of God
was again to be raised amongst men, chap. xxi. 3. No opposition, no
persecution, can give the church a dispensation wholly to omit and lay aside
the use of any thing that the Lord Christ hath commanded to be observed in the
worship of God, whilst we are under the obligation of that great rule, Acts iv.
19, “Whether it be right in the sight of God to
hearken unto you more than unto God, judge ye.” It is true, in the observation
of positive institutions, we may have regard unto rules and prescriptions of
prudence, as to times, places, and seasons, that by no inadvertency or
miscarriage of ours, or advantage taken by the adversaries of the truth, the
edification of the church be hindered; — so the disciples met with “the doors
shut for fear of the Jews,” John xx. 19; and Paul met with the disciples in the
night, in “an upper chamber,” for the celebration of all the ordinances of the
church, Acts xx. 7, 8; — yet, as to the obligation unto their observation, it
indispensably binds us, and that always, and that as to all the institutions of
Christ whatever: Heb. x. 25, “Not forsaking the assembling of ourselves
together, as the manner of some is; but exhorting one another: and so much the
more, as ye see the day approaching.” To dispense with Christ’s commands
practically is unlawful, much more doctrinally, most of all authoritatively,
as the pope takes on himself to do. This, then, is the church’s duty, to search
out all the commands of Christ recorded in the gospel, and to yield obedience
unto them. We are not, in this matter, to take up merely with what we find in
practice amongst others, no, though they be men good or holy. The duty of the
church, and, consequently, of every member of it in his place and station, is
to search the Scriptures, to inquire into the mind of Christ, and that with
hearts and minds prepared unto a due observation of whatever shall be
discovered to be his will.
Secondly, Whatever
belongs unto the worship of God, in the way or manner whereby any of the
ordinances of Christ is to be performed, comes also under the command of
Christ, which is duly to be attended unto and observed. Indeed, whatever is of
this nature appointed by Christ, it doth therefore belong to the worship of
God; and what is not so appointed neither doth nor can be any part thereof. Of
this nature is the celebration of all other ordinances with prayer, for every
thing is “sanctified by the word of God and prayer,” 1 Tim. iv.
5; of some of them indispensably in the assemblies of the
church, 1 Cor. x. 16, 17, xi. 20, 24, 25, 33; with
care in the observation of the general rules of love, modesty, condescension,
and prudence, “doing all things decently and in order,” 1 Cor. xi. 33, xiv. 40; gestures in some sacred
actions, Matt. xxvi. 20, 26–28; John xiii. 23;
— all which the church is diligently to inquire into, as things that belong to
the pattern of the house of God, “the goings out thereof and the comings in
thereof, the forms thereof and the ordinances thereof, with the laws thereof,”
promised to be showed unto it, Ezek. xliii. 11. To attend carefully to their
observation is its duty, being left at liberty as to all other circumstances;
which no authority of man can give any real relation to the worship of God
unto. Therein lies the exercise of that spirit of
wisdom and revelation in the knowledge of the mystery of the gospel, which is
given unto the church, Eph. i. 17, 18. It was the wisdom of the ancient church
to do and observe all that God appointed, in the way and manner that he had
prescribed for their observance: Deut. iv. 5, 6,
“Behold, I have taught you statutes and judgments, even as the Lord my God commanded me. Keep therefore
and do them; for this is your wisdom and your understanding.” And herein is the
command of Christ kept inviolate and unblamable. The persuasion of some, that
the Lord hath not prescribed all things wherein his worship is concerned, seems
to proceed from a negligence in inquiring after what
he hath so prescribed. And when once that persuasion is entertained, all
farther inquiry is superseded and despised; for to what end should any one seek
after that which he is satisfied cannot be found? as
that which is not cannot be. But this mistake will be elsewhere more fully
discovered.
Thirdly, A principal part of the
duty of the church in this matter is, to take care that nothing be admitted or practised
in the worship of God, or as belonging thereunto, which is not instituted and
appointed by the Lord Christ. In its care, faithfulness, and watchfulness
herein consists the principal part of its loyalty unto the Lord Jesus, as the
head, king, and lawgiver of his church; and which to stir us up into, he hath
left so many severe interdictions and prohibitions in his word against all additions
to his commands, upon any pretence whatever; of which afterward.
Question 13 — Are not some institutions of the New Testament
ceased as to any obligation unto their observation, and therefore now rightly
disused?
Answer — aSome symbolical tokens of moral
duties, occasionally used, only for present instruction in those duties, are mentioned
in the gospel, without any intention to oblige believers unto the formal
constant use and repetition of them; and bsome temporary
appointments relating unto gifts in the church, bestowed only for a season on
the first plantation of the gospel, are ceased; — but cno
institution or command of Christ, given unto the whole church, relating unto
the evangelical administration of the new covenant, for the use and benefit of
all believers, doth or shall cease to the end of the world, nor can be wholly
omitted without a violation of the authority of Jesus Christ himself.
aJohn xiii. 12–15; Rom.
xvi. 16; 1 Cor. xvi. 20; 1
Tim. v. 10.
bMark vi. 13; James v.
14.
cMatt. xxviii. 20; 1 Tim. vi. 14; 1 Cor. xi. 26.
Explication — Mention is made in the Scriptures of sundry things
practised by the Lord Christ and his apostles, which being then in common use
among men, were occasionally made by them symbolical instructions in moral
duties. Such were washing of feet by one another, the holy kiss, and the like.
But there being no more in them but a sanctified use directed unto the present
civil customs and usages, the commands given concerning them respect not the
outward action, nor appointed any continuance of them, being peculiarly suited
unto the state of things and persons in those countries; as, John xiii. 12–15,
“After he had washed their feet, and had taken his garments, and was set down
again, he said unto them, Know ye what I have done to you? Ye call me Master
and Lord: and ye say well; for so I am. If I then, your Lord and Master, have
washed your feet; ye also ought to wash one another’s feet. For I have given you
an example, that ye should do as I have done to you.”
It is evident in the moral duty of brotherly love, in condescension and mutual
helpfulness, to be expressed in all necessary offices as occasion doth require,
that is the thing which Jesus Christ here enjoined his disciples, and leads
them to by his own example in an office of love then in use in those parts. The
same is to be said of the “holy kiss,” Rom. xvi. 16; which was a temporary,
occasional token of entire love, which may, in answer thereunto, be expressed by any sober usage of salutation amongst men to
the same purpose. But the things themselves were not instituted for any
continuance, nor do represent any special grace of the new covenant, which is
inseparable from every institution of gospel worship properly so called. Common
usages or practices, therefore, directed to be used in a due manner and unto a
proper end, where they are used, make them not institutions of worship. Neither
have they in them, as so commanded or directed, any
one thing that concurs to the constitution of a gospel ordinance; for neither
had they their rise in the authority of Christ, nor is any continuance of them
enjoined, nor any promise annexed unto them, nor any grace of the new covenant
represented or exhibited in them.
Besides, there were in the first
churches, continued for a while, certain extraordinary gifts, that had
their effects visible on the outward senses of men, and tended not immediately
unto the edification of the churches in their faith, but unto the conviction of
others, and vindication of the authority of them by whom the gospel was
preached and propagated. Such was that gift of healing the sick: which
being an especial effect of the Holy Ghost for the advantage of the church in
those days, in some places it was accompanied by anointing with oil; but this
being no universal practice, and used only in the exercise of a gift
extraordinary, whose use and being has long since ceased, it never was
appointed nor intended to be of continuance in the church, which is not tied by
the Lord Christ to the empty signs and shadows of things whose substance is not
enjoyed. Besides, no spiritual grace of the covenant was ever intimated,
sealed, or exhibited by that usage of anointing with oil. The first mention of
it is, Mark vi. 13, where its practice is reckoned
among the effects of that extraordinary power which the Lord Christ committed
unto his twelve disciples on their first sending out, and is referred unto the
same series of miracles which they wrought in pursuit and by virtue thereof:
“They cast out many devils, and anointed with oil many that were sick, and
healed them.” And by what is there recorded, the subsequent mention of it,
James v. 14, is to be regulated. But now, unto a real evangelical institution
of worship, it is required, — 1. That it be a command of Christ, manifested by
his word or example proposed unto our imitation, Matt. xxviii. 20; 2. That it be given and enjoined unto the whole church,
with the limitation of its administration expressed in the word, 1 Cor. xi. 25; 3. That, unto the due performance of
it, gospel grace be required in them that attend unto it; 4. That it
teach, or represent, or seal, or improve some grace of the covenant, and have a
promise of acceptation annexed unto it. And whatever is thus appointed, the
church is indispensably to continue in the observation of, unto the end of the
world.
Question 14 — May not the church find out, and appoint to be
observed, such religious rites as, being adjoined unto the celebration of God’s
instituted worship, may further the devotion of the worshippers, and render the
worship itself in its performance more decent, beautiful, and orderly, as the
appointing of images, and the like?
Answer — All acceptable devotion
in them that worship God is the effect of faith, which respects the precepts
and promises of God alone. And the comeliness and beauty of gospel worship consisteth
in its relation unto God by Jesus Christ, as the merciful high priest over his
house, with the glorious administration of the Spirit therein. The order also
of it lieth in the due and regular observation of all that Christ hath
appointed. And therefore all such inventions are in themselves needless and
useless, and, because forbidden, unlawful to be observed.
Rom. i. 21, xiv. 23; Heb. iv.
2, xi. 4, 6; Deut. xiii. 4, xxvii. 10, xxx. 2, 8, 20, xi. 27; Matt. xvii. 5; Isa. xxix. 13; Eph. ii. 18; 2 Cor. iii. 7–11; Heb. x. 19–22; John iv.
21–23; 1 Cor. xiv. 25; Matt. xxviii.
20; Exod. xx. 4; Deut. iv. 2; Matt. xv. 13; Deut. xii. 32, xvii. 3.
Explication — Three things are usually pleaded in the justification
of the observance of such rites and ceremonies in the worship of God:— First, That they tend unto the furtherance of the devotion
of the worshippers; secondly, That they render the worship itself comely
and beautiful; thirdly, That they are the great preservers of order in
the celebration thereof. And therefore on these accounts they may be instituted
or appointed by some, and observed by all.
But things are indeed quite
otherwise: “God is a Spirit, and will be worshipped in spirit and in truth,”
John iv. 24. And no devotion is acceptable unto him,
but what proceedeth from and is an effect of faith; for “without faith it is
impossible to please God,” Heb. xi. 6. And faith in all things respects the
commands and authority of God; for saith he, “In vain do they worship me, who
teach for doctrines the commandments of men,” Matt. xv. 9; and he rejecteth all
that honour which is given him by those whose fear towards him or worship of
him is “taught by the precepts of men,” Isa. xxix. 13. These things, therefore,
being utterly destitute of divine authority, they can no way further or promote
the devotion of the worshippers. What natural or carnal affections may be
excited by them, — as men may “inflame themselves with idols,” Isa. lvii. 5, —
or what outward, outside devotion they may direct unto or excite, is uncertain;
but that they are no means of stirring up the grace of God in the hearts of
believers, or of the increase or strengthening of their faith, — which things
alone God accepts in gospel worship, — seeing they are not appointed by him for
any such purpose, is most certain: for to say that any thing will effectually
stir up devotion, — that is, excite, strengthen, or increase grace in the heart
towards God, — that is not of his own appointment, is on the one hand to
reflect on his wisdom and care towards his church, as if he had been wanting
towards it in things so necessary, which he declares against, Isa. v. 4,
“What,” saith he, “could have been done more to my vineyard, that I have not
done in it?” so on the other, it extols the wisdom of men above what is meet to
ascribe unto it. Shall men find out that which God would not, or could not, in
matters of so great importance unto his glory and the souls that obey him? Yea, and it cannot be but that attendance unto them and
their effects must needs divert the mind from those proper spiritual actings of
faith and grace which is its duty to attend unto. And this is evidently seen in
them who, indulging to themselves in their observation in multiplied instances,
as in the church of Rome, have changed the whole
spiritual worship of the church into a theatrical, pompous show of carnal
devotion.
Secondly, The
comeliness and beauty of gospel worship doth not in the least depend
upon them nor their observation. The apostle doth in sundry places expressly
compare the spiritual worship of the gospel with that of the law, whilst the
church had a worldly sanctuary and carnal ordinances, Heb. ix. 1. And
although it be most evident that the worship of the Old Testament did, for the
glory and ornaments of outward ceremonies, and the splendour of their
observation, far exceed and excel that worship which God commands now, as
suitable unto the simplicity of the gospel, yet doth the apostle prefer this,
for glory, comeliness, and beauty, unspeakably above the other; which manifests
that these things can have no respect unto outward rites and ceremonies,
wherein the chief admirers of them can no way vie for glory with the old
worship of the temple. So the apostle, 2 Cor. iii.
7–11, “If the ministration of death, written and engraven in stones, was
glorious, so that the children of Israel could not steadfastly behold the face
of Moses for the glory of his countenance; which glory was to be done away: how
shall not the ministration of the spirit be rather glorious? For if the
ministration of condemnation be glory, much more doth the ministration of
righteousness exceed in glory. For even that which was made glorious had no
glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which
remaineth is glorious.” He compareth the two ministrations and the
several worships of the law and gospel, preferring this unspeakably above the
other, sufficiently manifesting that the glory of it consisteth not in any
pompous observance of outward ceremonies. And elsewhere he declareth that
indeed it doth consist in its relation to God in Christ, with the liberty and
boldness of the worshippers to enter into the holy place, unto the throne of
grace, under the ministry of their merciful and faithful high priest, being
enabled thereunto by the Spirit of adoption and supplications; for therein,
“through Christ, we have access by one Spirit unto the Father,” Eph. ii. 18; as
it is expressed, Heb. x. 19–21, “Having therefore boldness to enter into the
holiest by the blood of Jesus, by a new and living way, which he hath
consecrated for us, through the vail, that is to say, his flesh; and having an
high priest over the house of God; let us draw near with a true heart in full
assurance of faith, having our hearts sprinkled from an evil conscience, and
our bodies washed with pure water.” This is the glory of gospel worship and the
beauty of it; whose consideration whilst the minds of men are diverted from, to
look for beauty in the outward preparation of ceremonies, they lose the
privilege purchased for believers by the blood of Christ. Instead, then, of
furthering the beauty and comeliness of gospel worship, they are apt to lead
men into a dangerous error and mistake, — as, upon a due consideration, will
appear to be mean and carnal, and far beneath those ceremonies and ordinances
of the Old Testament, which yet, in comparison of the worship of the gospel,
are called “worldly, carnal, beggarly,” and are said to have “no glory.”
Thirdly, They
do not in the least tend unto the preservation of due order in the
celebration of divine worship. All order consists in the due observation
of rule. The rules of actions are either natural or of his special
appointment. Both these take place in religious worship; the institutions or
commands of Christ containing the substance thereof, in their observation
principally consists the order of it. Whatever is of circumstance in the manner
of its performance, not capable of especial determination, as emerging or
arising only occasionally, upon the doing of that which is appointed at
this or that time, in this or that place, and the like, is left unto the rule
of moral prudence, in whose observation their order doth consist. But
the superaddition of ceremonies necessarily belonging neither to the
institutions of worship nor unto those circumstances whose disposal falls under
the rule of moral prudence, neither doth nor can add any thing unto the due
order of gospel worship; so that they are altogether needless and useless in
the worship of God. Neither is this the whole of the inconvenience wherewith
their observance is attended; for although they are not in particular and
expressly in the Scripture forbidden, — for it was simply impossible that all
instances wherein the wit of man might exercise its invention in such things
should be reckoned up and condemned, — yet they fall directly under those
severe prohibitions which God hath recorded to secure his worship from all such
additions unto it, of what sort soever. Yea, the main design of the
second precept is to forbid all making unto ourselves any such things in the
worship of God, to add unto what he hath appointed; whereof an instance is
given in that of making and worshipping images, the most common way that
the sons of men were then prone to transgress by against the institutions of
God. And this sense and understanding of the commandment is secured by those
ensuing prohibitions against the adding any thing at all unto the commands of
God in his worship: Deut. iv. 2, “Ye shall not add
unto the word which I command you, neither shall ye diminish ought from it,
that ye may keep the commandments of the Lord
your God.” Chap. xii. 32, “What thing soever I command
you, observe to do it: thou shalt not add thereto, nor diminish from it;” chap.
xvii. 3. To the same purpose were the places before mentioned, Matt. xv. 9, etc.; as also that severe rule applied by our Saviour
unto the additions of the Pharisees, verse 13, “Every plant, which my heavenly
Father hath not planted, shall be rooted up.”
And there is yet farther evidence
contributed unto this intention of the command, from those places where such
evils and corruptions as were particularly forbidden in the worship of God are
condemned, not on the special account of their being so forbidden, but on that
more general, of being introduced without warrant from God’s institutions or
commands: Jer. vii. 31, “They have built the high places of Tophet, which is in
the valley of the son of Hinnom, to burn their sons and daughters in the fire;
which I commanded not, neither came it into my heart.”
Chap. xix. 5, “They have built also the high places of
Baal, to burn their sons with fire for burnt offerings unto Baal, which I
commanded not, nor spake it, neither came it into my mind.” These things were
particularly forbidden; but yet God here condemns them as coming under the
general evil of making additions unto his commands, — doing that which he
commanded not, nor did it ever enter into his heart.
The Papists say, indeed, that all additions
corrupting the worship of God are forbidden, but such as further, adorn,
and preserve it are not so; which implies a contradiction, for whereas every addition
is principally a corruption because it is an addition, under which
notion it is forbidden (and that in the worship of God which is forbidden is a
corruption of it), there can be no such preserving, adorning addition, unless
we allow a preserving and adorning corruption. Neither is it of more force which
is pleaded by them, that the additions which they make belong not unto the substance
of the worship of God, but unto the circumstances of it; for every
circumstance observed religiously, or to be observed in the worship of God, is
of the substance of it, as were all those ceremonious observances of the law,
which had the same respect in the prohibitions of adding with the most weighty
things whatsoever.
Question 15 — Whence may it appear that
the right and due observation of instituted worship is of great importance unto
the glory of God, and of high concernment unto the souls of men?
Answer — This is fully taught in
the Scriptures; as, aGod would never accept in any state of the
church, before or since the fall, moral obedience without the observation of
some institutions as trials, tokens, and pledges of that obedience. And bin
their use and signification by his appointment they nearly concern the
principal mysteries of his will and grace; and cby their celebration
is he glorified in the world. And, therefore, das he hath made
blessed promises to his people, to grant them his presence and to bless them in
their use; so, ebeing the tokens of the marriage relation that is
between him and them, with respect unto them alone he calls himself “a jealous
God,” and fhath actually exercised signal severity towards the
neglecters, corrupters, or abusers of them.
aGen. ii. 16, 17, iv.
3–5, xvii. 9–11; Exod. xii.
21, xx.; Matt. xxviii. 19, 20, xxvi.
26, 27; Eph. iv. 11, 12; Rev. i.
13, xxi. 3.
bGen. xvii. 10; Exod. xii. 23, 24; Rom. vi.
3–5; Matt. xxvi. 26–28; 1 Cor. xi.
23–26.
cSee questions the eighth and ninth.
dExod. xxix. 42, 43, 45; Deut. xiv. 23, 24; Ps. cxxxiii. 3; Matt. xviii.
20; Rev. xxi. 3.
eExod xx. 5; Deut. iv. 23,
24; Josh. xxiv. 19; Ezek. xvi.
fLev. x. 1, 2; Num.
xvi. 1–40; 1 Sam. ii. 27–34; 2 Sam. vi.
6, 7; 2 Chron. xxvi. 16–21; 1 Cor.
xi. 30.
Explication — For the most part, the instituted worship of God
is neglected and despised in the world. Some are utterly regardless of it,
supposing that if they attend, after their manner, unto moral obedience, that
neither God nor themselves are much concerned in this matter of his worship.
Others think the disposal and ordering of it to be so left unto men, that, as
to the manner of its performance, they may do with it as it seems right in
their own eyes; and some follow them therein, as willingly walking after their
commandments, without any respect unto the will or authority of God. But the
whole Scripture gives us utterly another account of this matter. The honour
of God in this world, the trial of our faith and obedience, the order
and beauty of the church, the exaltation of Christ in our professed
subjection to him, and the saving of our souls in the ways of his
appointment, are therein laid upon the due and right observance of instituted
worship; and they who are negligent about these things, whatever they pretend,
have no real respect unto anything that is called religion. First, therefore,
in every state and condition of the church, God hath given his ordinances of worship
as the touchstone and trial of its faith and obedience; so that they by whom
they are neglected do openly refuse to come unto God’s trial. In the state of innocency,
the trial of Adam’s obedience, according to the law of nature, was in and by
the institution of the tree of life, and of the knowledge of good and evil:
Gen ii. 16, 17, “And the Lord God
commanded the man, saying, Of every tree of the garden
thou mayest freely eat: but of the tree of the knowledge of good and evil, thou
shalt not eat of it: for in the day that thou eatest thereof thou shalt surely
die.” This was the first institution of God, and it was given unto the church
in the state of innocency and purity. And in our first parents’ neglect of
attending thereunto did they transgress the whole law of their creation, as
failing in their duty in that which was appointed for their trial in the whole:
Chap. iii. 11, “Hast thou eaten of the tree, whereof I commanded thee that thou
shouldest not eat?”, etc. And the church in his family
after the fall, built upon the promise, was tried also in the matter of
instituted worship. Nor was there any discovery of the wickedness of Cain, or
approbation of the faith of Abel, until they came to be proved in their sacrifices;
a new part of God’s instituted worship, the first in the state and condition of
sin and the fall whereinto it was brought: Gen. iv.
3–5, “In process of time it came to pass, that Cain brought of the fruit of the
ground an offering unto the Lord.
And Abel, he also brought of the firstlings of his flock and of the fat
thereof. And the Lord had respect
unto Abel and to his offering: but unto Cain and his offering he had not
respect.” The ground whereof the apostle declares, Heb. xi.
4, “By faith Abel offered unto God a more excellent sacrifice than Cain, by
which he obtained witness that he was righteous, God testifying of his gifts.”
In the observation of that first institution, given to the church in the state
of the fall, did Abel receive a testimony of his being justified and accepted with
God. Afterward, when Abraham was called, and
peculiarly separated to bear forth the name of God in the world, and to become
the spring of the church for future ages, he had the institution of circumcision
given him for the trial of his obedience; the law and condition whereof was,
that he who observed it not should be esteemed an alien from the covenant of
God, and be cut off from his people: Gen. xvii. 9–11, “God said unto Abraham,
Thou shalt keep my covenant, thou, and thy seed after thee in their generations.
This is my covenant, which ye shall keep, between me and you and thy seed after
thee; Every man-child among you shall be circumcised.”
Verse 14, “And the uncircumcised man-child whose flesh of his foreskin is not
circumcised, that soul shall be cut off from his people; he hath broken my
covenant.” And in like manner, so soon as ever his posterity were
to be collected into a new church state and order, God gave the ordinance of
the passover: Exod. xii. 24, “Ye shall observe this
thing for an ordinance to thee and to thy sons for ever;” and that upon the
same penalty with that of circumcision. To these he added many more on
mount Sinai, Exod. xx.; all as the trials of their
faith and obedience unto succeeding generations. How he hath dealt with his
church under the New Testament we shall afterwards declare. In no state or
condition, then, of the church did God ever accept of moral obedience without
the observation of some instituted worship, accommodated in his wisdom unto its
various states and conditions; and not only so, but, as we have seen, he hath
made the observation of them, according unto his mind and appointment, the
means of the trial of men’s whole obedience, and the rule of the acceptance or
rejection of them. And so it continues at this day, whatever be
the thoughts of men about the worship which at present he requires.
Besides, God hath appointed that his
worship shall be an effectual means, as to instruct us in the mysteries
of his will and mind, so of communicating his love, mercy, and grace unto us;
as also of that communion or intercourse with his holy Majesty, which he hath
graciously granted unto us by Jesus Christ. And this, as it is sufficiently
manifested in the Scriptures quoted in answer unto this question, so it is at
large declared in the writings of those holy and good men who have explained
the nature of the gospel ordinances; and therefore, in particular, we need not
here insist much in the farther proof of it. Thus, Abraham was instructed in
the nature of the covenant of grace by circumcision, Gen. xvii.
10, which is often explained in the Old Testament by applying it in particular
to the grace of conversion, called the “circumcision of the heart,”
Deut. x. 16, xxx. 6, Jer. iv. 4; as also in the New
Testament, Col. ii. 11. And by the passover
were the people taught not only the mercy of their present deliverance, Exod.
xii. 23, 24, but also to look for the Lamb of God who was to take away the sin
of the world, John i. 29, the true Passover of the people of God, which was sacrificed
for them, 1 Cor. v. 7. How our insition or implanting into Christ is
represented and signified by our baptism, the apostle declares, Rom. vi. 3–5; as also our communion with him in
his death, by the supper of the Lord, Matt. xxvi. 26,
27, 1 Cor. xi. 24, 25. And all these graces
which they teach they also exhibit, and are the means of the communication of
them unto believers. Moreover, the experience of all believers who have
conscientiously waited upon God in their due observance may be produced in the
confirmation of it. The instruction, edification, consolation, spiritual
strength, courage, and resolution, which they have received in and by them,
hath been witnessed unto in their lives and ends; and they to whom these things
are not of the greatest importance do but in vain pretend a regard unto God in
any thing whatever.
Furthermore; God hath appointed our
duty in the observation of his instituted worship to be the means of our glorifying
him in the world. Nor can we otherwise give glory to God but as we own his
authority over us, and yield obedience to what he requires at our hands. And
what we do herein is principally evident in those duties which lie under the
eye and observation of men. Some duties of obedience there are which the world
neither doth nor can discern in believers; such are their faith, inward
holiness, purity of heart, heavenly-mindedness, sincere mortification of
indwelling sin; some whose performance ought to be hid from them, as personal
prayer and alms, Matt. vi. 2–6; some there are which are very liable to
misconstruction amongst men, as zeal in many of the actings of it; but this
conscientious observation of instituted worship, and therein avowing our
subjection unto the authority of God in Christ, is that which the world may see
and take notice of, and that which, unless in case of persecution, ought not to
be hid from them, and that which they can have no pretence of scandal at: and
therefore hath God appointed that by this means and way we shall honour and
glorify him in the world; which if we neglect, we do evidently cast off all
regard unto his concernments in this world. Herein it is that we manifest
ourselves not to be ashamed of the gospel of Christ, of him and his words,
which he so indispensably requireth at our hands: Mark viii. 38,
“For,” saith he, “whosoever shall be ashamed of me and of my words in this
adulterous and sinful generation; of him also shall the Son of man be ashamed,
when he cometh in the glory of his Father with the holy angels.” Hereby
do we keep the commandments of Christ, as his “friends,” John xv. 14, for these peculiarly are his commands (and if we
suffer for them, then we do most properly suffer as Christians, which is our
glory), that, 1 Pet. iv. 14–16, “If ye be reproached
for the name of Christ, happy are ye; for the spirit of glory and of God resteth
upon you: on their part he is evil spoken of, but on your part he is glorified.
But let none of you suffer as a murderer, or as a thief, or as an evil-doer, or
as a busy-body in other men’s matters. Yet if any man suffer as a Christian,
let him not be ashamed; but let him glorify God on this behalf.” And a happy
and a blessed thing it is to suffer for the observation of the special commands
of Christ.
Farther; to encourage us in our
duty, the holy faithful God hath given us many great and precious promises
that he will graciously afford unto us his especial, sanctifying, blessing
presence, in our attendance on our worship according to his appointment; for as
he promised of old that he would make glorious “the place of his feet,” or
abode among his people, Isa. lx. 13, — that he would meet them in his
sanctuary, the place of his worship, and there dwell amongst them, and bless
them, and be their God, Exod. xxix. 42–45, Deut. xiv.
23, 24, — so the Lord Jesus Christ hath promised his presence to the same ends
and purposes, unto all them that assemble together in his name for the
observation of the worship which in the gospel he hath appointed: Matt. xviii.
20, “For where two or three are gathered together in my name, there am I in the
midst of them.” And therein is the tabernacle of God, his gracious
dwelling-place, with men, Rev. xxi. 3. Now, when God offereth
unto us his presence, his gracious, blessing, sanctifying, and saving presence,
and that in and by promises which shall never fail, what unspeakable guilt must
we needs contract upon our souls if we neglect or despise the tenders of such
grace!
Because we are apt to be slothful,
and are slow of heart in admitting a due sense of spiritual things, that fall
not in with the light and principles of nature, to stir us up unto a diligence
in our attendance unto the will of God in this matter, he hath declared that he
looks upon our obedience herein as our whole loyalty unto him in that conjugal
covenant which he is pleased in Christ Jesus to take believers into with
himself: Jer. iii. 14, 15, “Turn, O backsliding children, saith the Lord; for I am married unto you: and I
will take you one of a city, and two of a family, and I will bring you unto
To give yet farther strength unto
all these considerations, that we may not only have rules and precepts, but
examples also for our instruction, God hath given many signal instances of his severity
against persons who, by ignorance, neglect, or regardlessness, have miscarried
in not observing exactly his will and appointment in and about his worship.
This was the case of Nadab and Abihu, the sons of Aaron, Lev. x. 1, 2; of
Korah, Dathan, and Abiram, Num. xvi. 1–40; of the sons of
Eli, — a sin not to be “expiated with sacrifice nor offering for ever,” 1 Sam.
ii. 27–34, iii. 14; of Uzza
in putting the ark into a cart, when he should have borne it upon his
shoulders, 1 Chron. xiii. 7–10; of Uzziah the king in offering incense
contrary to God’s institution, that duty being appropriated unto the priests of
the posterity of Aaron, 2 Chron. xxvi. 16–21. These
are sufficient intimations of what care and diligence we ought to use in
attending unto what God hath appointed in his worship; and although now, under
the New Testament, he doth not ordinarily proceed to the inflicting of temporal
judgments in the like cases of neglect, yet he hath not wholly left us without
instances of his putting forth tokens of his displeasure in temporal
visitations on such miscarriages in his church: 1 Cor. xi. 30, “For this
cause,” saith the apostle, “many are weak and sickly among you, and many
sleep.” From all which it appears of what concernment it is unto the glory of
God, and the salvation of our own souls, to attend diligently unto our duty in
the strict and sincere observation of the worship of the gospel; for he lets us
know that now a more severe punishment is substituted against such
transgressions in the room of that which he so visibly inflicted under the Old
Testament, Heb. x. 25–29.
Question 16 — Is there yet any
consideration that may stir up believers to a holy and religious care about the
due observation of the institutions of the gospel?
Answer — Yes; namely, that the
great apostasy of the church in the last days, foretold in the Scripture, and
which God threateneth to punish and revenge, consists principally in false
worship and a departure from the institutions of Christ.
Rev. xiii. 4, 5, xvii. 1–5.
Explication — That there is an apostasy
of the church foretold in the book of the Revelation is acknowledged by all who
with sincerity have inquired into the mind of God therein. The state of things
at this day, and for many ages past in the world, sufficiently confirm that
persuasion. And herein sundry things in general are obvious unto every sober
consideration thereof:—
First, The
horrible evils, troubles, and confusions that are to be brought into and upon
the world thereby.
Secondly, The
high guilt and provocation of God that is contained in it and doth accompany
it.
Thirdly, The
dreadful vengeance that God in his appointed time will take upon all the
promoters and obstinate maintainers of it. These things are at large all of
them foretold in the Revelation; and therein also the apostasy itself is set
forth as the cause of all the plagues and destructions that, by the righteous
judgment of God, are to be brought upon the world in these latter days. Now, as
God doth earnestly call upon all that fear him not to intermeddle nor partake
in the sins of the apostates, lest they should also partake in their judgments,
— chap. xviii. 4, “I heard a voice from heaven, saying, Come out of her, my
people, that ye be not partakers of her sins, and that ye receive not of her
plagues;” — so he doth plainly declare wherein the apostasy and sin itself
should principally consist; and that is in the corrupting and contaminating of
the ordinances of his worship, or the introduction of false worship, joined
with the persecution of them who refused to submit thereunto. For this cause is
the sin itself set out under the name of “fornication” and “whoredom,” and the
church that maintains it is called “The mother of harlots,” chap. xvii. 5. That
by fornication and whoredom in the church, the adulterating of the worship of
God, and the admission of false, self-invented worship in the room thereof,
whereof God is jealous, is intended, the Scripture everywhere declares. It is
easy, then, to gather of how great concernment unto us it is, especially in
these latter days, wherein this so heinous and provoking sin is prevalent in
the world, carefully to attend unto the safe, unerring rule of worship, and
diligently to perform the duties that are required therein.
Question 17 — Which are the principal
institutions of the gospel to be observed in the worship of God?
Answer — aThe calling, gathering, and
settling of churches, with their officers, as the seat and subject of all other
solemn instituted worship; bprayer, with thanksgiving; csinging
of psalms; dpreaching the word; eadministration of
the sacraments of baptism and the supper of the Lord; fdiscipline
and rule of the church collected and settled; most of which have also sundry
particular duties relating unto them, and subservient unto their due
observation.
aMatt. xxviii. 19, 20; Acts ii. 41, 42; 1 Cor. xii. 28; Eph. iv. 11, 12; Matt. xviii. 17, 18; 1 Cor. iv.
17, vii. 17; Acts xiv. 23; Titus i. 5; 1 Tim. iii. 15.
b1 Tim. ii. 1; Acts vi. 4,
xiii. 2, 3.
cEph. v. 19; Col. iii.
16.
d2 Tim. iv. 2; Acts ii. 42;
1 Cor. xiv. 3; Acts vi. 4;
Heb. xiii. 7.
eMatt. xxviii. 19, xxvi. 26, 27; 1 Cor. xi.
23.
fMatt. xviii. 17–19; Rom. xii. 6–8; Rev. ii., iii.
Explication — These things, being all of them afterward to be
spoken unto severally and apart, need not here any particular explication. They
are the principal heads wherein gospel worship consisteth, and whereunto the
particular duties of it may be reduced.
Question 18 — Whereas sundry of these things are founded in the
light and law of nature, as requisite unto all solemn worship, and are,
moreover, commanded in the moral law, and explications of it in the Old
Testament, how do you look upon them as evangelical institutions, to be
observed principally on the authority of Jesus Christ?
Answer — Neither their general suitableness unto the
principles of right reason and the dictates of the light and law of nature, nor
the practice of them in the worship of God under the Old Testament, does at all
hinder them from depending on the mere institution of Jesus Christ, as to those
especial ends of the glory of God in and by himself, and the edification of his
church in the faith which is in him, whereunto he hath appointed them, nor as
unto that especial manner of their performance which he requireth; in which
respects they are to be observed on the account of his authority and command
only.
Matt. xvii. 5, xxviii. 20; John xvi. 23, 24; Heb. iii. 4–6; Eph. i. 22, ii. 20–22; Heb. xii.
25.
Explication — The principal thing we
are to aim at, in the whole worship of God, is the discharge of that duty which
we owe to Jesus Christ, the king and head of the church: Heb. iii. 6, “Christ
as a son over his own house, whose house are we.” 1 Tim. iii. 15, “That thou mayest know how thou oughtest to
behave thyself in the house of God, which is the church of the living God.”
This we cannot do unless we consider his authority as the formal reason and
cause of our observance of all that we do therein. If we perform any thing in the
worship of God on any other account, it is no part of our obedience unto him,
and so we can neither expect his grace to assist us, nor have we his promise to
accept us therein; for that he hath annexed unto our doing and observing
whatever he hath commanded, and that because he hath commanded us: Matt.
xxviii. 20, “Teaching them to observe all things whatsoever I have commanded
you; and, lo, I am with you alway, even unto the end of the world.” This
promised presence respects only the observance of his commands. Some men are
apt to look on this authority of Christ as that which hath the least influence
into what they do. If in any of his institutions they find any thing that is
suited or agreeable unto the light of nature, — as ecclesiastical societies, government
of the church, and the like, they say, are, — they suppose and contend that
that is the ground on which they are to be attended unto, and so are to be
regulated accordingly. The interposition of his authority they will allow only
in the sacraments, which have no light in reason or nature; so desirous
are some to have as little to do with Christ as they can, even in the things
that concern the worship of God! But it would be somewhat strange, that if what
the Lord Christ hath appointed in his church to be observed in particular, in
an especial manner, for especial ends of his own, hath in the general nature of
it an agreement with what in like cases the light of nature seems to direct
unto, therefore, his authority is not to be considered as the sole immediate
reason of our performance of it. But it is evident, —
First, That our Lord Jesus Christ
being the king and head of his church, the lord over the house of God, nothing
is to be done therein but with respect unto his authority: Mat. xvii. 5, “This
is my beloved Son, in whom I am well pleased; hear ye him.” Eph. iv. 15, 16, “Speaking the truth in love, may grow up into
him in all things, which is the head, even Christ: from whom the whole body
fitly joined together and compacted by that which every joint supplieth,
according to the effectual working in the measure of every part, maketh
increase of the body unto the edifying of itself in love.” Chap.
ii. 20–22, “Ye are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner-stone; in whom all the
building fitly framed together groweth unto an holy temple in the Lord: in whom
ye also are built together for a habitation of God through the Spirit.”
Secondly, And that, therefore, the
suitableness of any thing to right reason or the light of nature is no ground
for a church-observation of it, unless it be also appointed and commanded in
especial by Jesus Christ.
Thirdly, That
being so appointed and commanded, it becomes an especial institution of his,
and as such is to be observed. So that in all things that are done, or to be
done, or to be done, with respect unto the worship of God in the church, the
authority of Christ is always principally to be considered, and every thing to
be observed as commanded by him, without which consideration it hath no place
in the worship of God.
Question 19 — What is an instituted
church of the gospel?
Answer — A society of persons called out of the world, or
their natural worldly state, by the administration of the word and Spirit, unto
the obedience of the faith, or the knowledge and worship of God in Christ,
joined together in a holy band, or by special agreement, for the exercise of
the communion of saints, in the due observation of all the ordinances of the
gospel.
Rom. i. 5, 6; 1 Cor. i. 2, iv. 15;
Heb. iii. 1; James i. 18; Rev. i. 20; 1 Pet.
ii. 5; Eph. ii. 20–22; 2 Cor. vi.
16–18.
Explication — The church whose nature is here inquired after is
not the catholic church of elect believers of all ages and seasons, from
the beginning of the world unto the end thereof, nor of any one age, nor the universality
of professors of the gospel; but a particular church, wherein, by
the appointment of Christ, all the ordinances of the worship of God are to be
observed and attended unto according to his will. For although it be required
of them of whom a particular church is constituted that they be true believers,
seeing that unless a man be born again he cannot enter into the kingdom of God,
and so on that account they be members of the church catholic, as also that
they make visible profession of faith and obedience unto Jesus Christ,
yet moreover it is the will, command, and appointment of Christ, that they
should be joined together in particular societies or churches, for the due
observation of the ordinances of the gospel, which can alone be done in such
assemblies. For as the members of the catholic church are not known unto one
another merely on the account of that faith and union with Christ which make
them so, — whence the whole society of them is, as such, invisible to
the world, and themselves visible only on the account of their
profession, and therefore cannot, merely as such, observe the ordinances of the
gospel, which observation is their profession; — so the visible professors that
are in the world, in any age, cannot at any time assemble together; which, from
the nature of the thing itself, and the institution of Christ, is indispensably
necessary for the celebration of sundry parts of that worship which he requires
in his church: and therefore particular churches are themselves an ordinance of
the New Testament, as the national church of the Jews was of old; for
when God of old erected his worship, and enjoined the solemn observation of it,
he also appointed a church as his institution for the due celebration of it.
That was the people of
Neither would God allow any
stranger, any one not of the church so instituted by him, to celebrate any part
of his instituted worship, until he was solemnly admitted into that church as a
member thereof: Exod. xii. 47, 48, “All the congregation of
To the same end and purpose, when
the knowledge of God was to be diffused all the world over by the preaching of
the gospel, and believers of all nations under heaven were to be admitted unto
the privilege of his worship, Eph. ii. 13–18, the national church of the Jews
with all the ordinances of it being removed and taken away, the Lord Christ
hath appointed particular churches, or united assemblies of believers,
amongst and by whom he will have all his holy ordinances of worship celebrated.
And this institution of his, at the first preaching of the gospel, was
invariably and inviolably observed by all that took on them to be his
disciples, without any one instance of questioning it to the contrary in the
whole world, or the celebration of any ordinances of his worship amongst any
persons, but only in such societies or particular churches. And there is
sufficient evidence and warranty of this institution given us in the Scripture;
for, —
First, They
are appointed and approved by Christ: Matt. xviii. 15–20, “If thy brother shall
trespass against thee, go and tell him his fault between thee and him alone: if
he shall hear thee, thou hast gained thy brother. But if he will not hear thee,
then take with thee one or two more, that in the mouth of two or three witnesses
every word may be established. And if he shall neglect to hear them, tell it
unto the church: but if he neglect to hear the church,
let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven:
and whatsoever ye shall loose on earth shall be loosed also in heaven. Again I
say unto you, That if two of you shall agree on earth
as touching any thing that they shall ask, it shall be done for them of my
Father which is in heaven. For where two or three are gathered together in my
name, there am I in the midst of them.”
Such a church he supposeth and
approveth as his disciples had relation unto, and as any one of them could have
recourse unto, as a brother, in obedience to his commands and directions. This
could not be the church of the Jews, neither in its whole body nor in any of
its judicatories; for as at that time there was a solemn decree of
excommunication against all and every one that should profess his name, — John
ix. 22, “The Jews had agreed already, that if any man did confess that he was
Christ, he should be put out of the synagogue,” — which was executed
accordingly upon the man that was born blind, verse 34, which utterly disabled
them from making any use of this direction, command, or institution of his for
the present; so afterward the chief business of the rulers of those assemblies,
from the highest court of their sanhedrin to the meanest judicatory in their
synagogues, was to persecute them and bring them unto death: Matt. x. 17, “They
will deliver you up to the councils, and they will scourge you in their
synagogues;” John xv. 20, 21. And it is not likely
that the Lord Christ would send his disciples for direction and satisfaction in
the weighty matters of their obedience unto him, and mutual love towards one
another, unto them with whom they neither had, nor could, nor ought to have,
any thing to do withal; and if they were intended, they were all already made
as heathens and publicans, being cast out by them for refusing to hear them in
their blasphemies and persecutions of Christ himself. Such a society, also, is
plainly intended as whereunto Christ promiseth his presence by his Spirit, and
whose righteous sentences he takes upon himself to ratify and confirm in
heaven.
Moreover, such a church doth he
direct unto as with which his disciples were to have familiar, brotherly,
constant converse and communion, with whom they were so to be joined in society
as to be owned or rejected by them according to their judgment; as is apparent
in the practice enjoined unto them, and without relation whereunto no duty here
appointed could be performed. As, therefore, the very name of the church and
nature of the thing bespeak a society, so it is evident that no society but
that of a particular church of the gospel can be here intended.
Secondly, These
churches he calls his “candlesticks,” Rev. i. 20, in allusion unto the
candlesticks of the temple; which, being an institution of the Old Testament,
doth directly declare these churches to be so under the New. And this he speaks
in reference unto those seven principal churches of
Thirdly, In pursuit of this
appointment of Christ, and by his authority, the apostles, so
soon as any were converted unto the faith at
Fourthly, They
took care for the forming, completing, and establishing them in order
according to his will, under the rule of them given and granted unto them by
himself for that purpose; all in a steady pursuit of the commands of Christ:
Acts xiv. 23, “They ordained them elders in every church;” Titus i. 5, “For
this cause left I thee in
Fifthly, They do everywhere, in the
name and authority of Christ, give unto these churches rules, directions, and
precepts, for the due ordering of all things relating to the worship of God,
and according to his mind, as we shall see afterward in particular; for, —
1. There is no charge given unto the
officers, ministers, guides, or overseers that he hath appointed, but it is in
reference unto the discharge of their duty in such churches. That ministers or
officers are of Christ’s appointment is expressly declared, Eph. iv. 11, 12, “He gave some, apostles; and some, prophets; and
some, evangelists; and some, pastors and teachers; for the perfecting of the
saints, for the work of the ministry, for the edifying of the body of Christ.” 1 Cor. xii. 28, “God hath set some in the church, first
apostles, secondarily prophets, thirdly teachers.” These are of Christ’s
institution, but to what end? Why, as they were ordained in every church, Acts
xiv. 23, Titus i. 5, so their whole charge is limited to the churches: Acts xx.
17, 18, 28, “He sent to Ephesus, and called the elders of the church, and said
to them, Take heed therefore unto yourselves, and to all the flock, over the
which the Holy Ghost hath made you overseers, to feed the church of God, which
he hath purchased with his own blood;” 1 Pet. v. 1, 2, “the elders which are
among you I exhort: feed the flock of God which is among you, taking the
oversight thereof;” 1 Tim. iii. 15; Col. iv. 17, “And
say to Archippus, Take heed to the ministry which thou hast received in the
Lord, that thou fulfil it.” They were the churches of Christ wherein they
ministered; which Christ, appointing them to take care of, manifests to be his
own institution and appointment. And this is fully declared, Rev. ii., iii.,
where all the dealings of Christ with his angels, or ministers, are about their
behaviour and deportment among his candlesticks, each of them, the candlestick
whereunto he was related, or the particular churches that they had care of and
presided in, the candlesticks being no less of the institution of Christ than
the angels. And they were distinct particular churches, which had their
distinct particular officers, whom he treated distinctly withal about his
institutions and worship, especially about that of the state of the churches
themselves, and their constitution according to his mind.
2. There is no instruction,
exhortation, or reproof given unto any of the disciples of Christ after his
ascension, in any of the books of the New Testament, but as they were collected
into and were members of such particular churches. This will be evidenced in
the many instances of those duties that shall afterwards be insisted on. And
the Lord Christ hath not left that as a matter of liberty, choice, or conveniency,
which he hath made the foundation of the due manner of the performance of all
those duties whereby his disciples yield obedience unto his commands, to his
glory in the world.
Sixthly, The
principal writings of the apostles are expressly directed unto such
churches, and all of them intentionally, 1 Cor. i. 1, 2; 2 Cor. i. 1; Gal. i.
1, 2; Phil. i. 1; Col. i. 1, 2, iv. 16; 1 Thess. i. 1; 2
Thess. i. 1; Eph. i. 1, compared with Acts xx. 17; 1 Pet. v. 2; — or
unto such particular persons, giving directions for their behaviour and duty in
such churches, 1 Tim. iii. 15; Titus i. 5. So that the great care of the apostles was about these churches, as
the principal institution of Christ, and that whereon the due observance of all
his other commands doth depend. Of what nature or sort these churches
were shall be afterward evinced; we here only manifest their institution by the
authority of Christ.
Seventhly, Much of the writings of
the apostles, in those epistles directed to those churches, consists in rules,
precepts, instructions, and exhortations for the guidance and preservation of
them in purity and order, with their continuance in a condition of due
obedience unto the Lord Christ. To this end do they so fully and largely
acquaint the rulers and members of them with their mutual duty in that especial
relation wherein they stand to each other; as also all persons in particular in
what is required of them by virtue of their membership in any particular
society; as may be seen at large in sundry of Paul’s epistles. And to give more
strength hereunto, our Lord Jesus Christ, in the revelation that he made of his
mind and will personally after his ascension into heaven, insisted principally
about the condition, order, and preservation of particular churches, not taking
notice of any of his disciples not belonging to them or joined with them. These
he warns, reproves, instructs, threatens, commands; all in order to their
walking before him in the condition of particular churches, Rev. ii. and iii. at
large.
Besides, as he
hath appointed them to be the seat and subject of all his ordinances, having
granted the right of them unto them alone, 1 Tim. iii. 15, intrusting them with the exercise of that
authority which he puts forth in the rule of his disciples in this world, he
hath also appointed the most holy institution of his supper to denote and
express that union and communion which the members of each of these churches
have by his ordinance among themselves: 1 Cor. x. 16, 17, “The cup of blessing
which we bless, is it not the communion of the blood of Christ? The bread which
we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that
one bread.” And also he gives out unto them the gifts and graces of his Spirit,
to make every one of them meet for and useful in that place which he holds in
such churches; as the apostle discourseth at large, 1 Cor. xii. 15–26; Col. ii. 19; Eph. iv. 16. It is
manifest, then, that no ordinance of Christ is appointed to be observed by his
disciples, no communication of the gifts of the Holy Ghost is promised to them,
no especial duty is required of them, but with respect unto these churches of
his institution.
In the answer to this question four
things are declared tending to the explication of the nature of a particular
church or churches:— 1. The subject-matter
of them, or the persons whereof such a church doth or ought to consist.
2. The means whereby they are brought into a condition capable of such
an estate, or qualified for it. 3. The general ends of their calling. 4.
The especial means whereby they are constituted a church; which last
will be spoken unto in the next question.
For the first, all men are by nature
the children of wrath, and do belong unto the world, which is the
Question 20 — By what means do persons
so called become a
Answer — They are constituted a church, and interested in
the rights, power, and privileges of a gospel church, by the will, promise,
authority, and law of Jesus Christ, upon their own voluntary consent and
engagement to walk together in the due subjection of their souls and
consciences unto his authority, as their king, priest, and prophet, and in a
holy observation of all his commands, ordinances, and appointments.
Matt. xviii. 20, xxviii. 19, 20; Acts ii. 41, 42; Exod. xxiv.
3; Deut. v. 27; Ps. cx. 3; Isa.
xliv. 5, lix. 21; Eph. iv.
7–10; 2 Cor. viii. 5.
Explication — That the Lord Christ hath constituted such a
church-state as that which we inquire about hath been proved already. Unto a church so constituted he hath also, by his
word and promise, annexed all those privileges and powers which we find a
church to be intrusted withal. This he hath done by the standing and
unalterable law of the gospel, which is the charter of their spiritual society
and incorporation. Neither are nor can any persons be interested in the rights
of a church any otherwise but by virtue of this law and constitution. This,
therefore, is first to be laid down, that the sole moral foundation of that
church-state which we inquire after is laid in the word, law, and appointment
of Christ. He alone hath authority to erect such a society; he is the builder
of this house as well as the lord over it, Heb. iii. 3–6.
Neither without it can all the authority of men in the world appoint such a
state or erect a church; and all acceptable actings of men herein are no other
but acts of pure obedience unto Christ.
Furthermore, we have declared that
the Lord Christ, by the dispensation of his word and Spirit, doth prepare and
fit men to be subjects of his kingdom, members of his church. The work of
sending forth the means of the conversion of the souls of men, of translating
them from the power of darkness into light, he hath taken upon himself, and
doth effectually accomplish it in every generation. And by this means he builds
his church, for unto all persons so called he gives command that they shall do
and observe whatever he hath appointed them to do, Matt. xxviii. 20; in
particular, that they profess their subjection to him, and their obedience, in
joining themselves in that state wherein they may be enabled to observe all his
other laws and institutions, with the whole worship of God required therein.
Being converted unto God by his word and Spirit, they are to consider how they
may now obey the Lord Christ in all things. Amongst his
commands, this of joining themselves in church-societies, wherein he hath promised
his presence with them, Matt. xxviii. 20, — that is, to dwell amongst
them by his word and Spirit, Isa. lix. 21, — is the very first. This, by virtue
of that command and promise of his, they are warranted
and enabled to do; nor do they need any other warrant. The authority of Christ
is sufficient to bear men out in the discharge of their duty to him. Being then made willing and ready in the day of his power, Ps. cx.
3, they consent, choose, and agree to walk together in the observation of all
his commands. And hereby do they become a church; for their becoming a church
is an act of their willing obedience unto Christ. This is an act of their
wills, guided by rule; for this also is necessary, that they proceed herein
according to the rules of his appointment, afterward to be unfolded. And
herein, upon their obedience unto the commands of Christ, and faith in his
promises, do believers, by virtue of his law and constitution, become a gospel
church, and are really and truly interested in all the power, rights, and
privileges that are granted unto any church of Christ; for in this obedience
they do these two things, which alone he requires in any persons for the
obtaining of an interest in these privileges:— First, They confess him,
his person, his authority, his law, his grace; secondly, They take upon
themselves the observance of all his commands.
Thus did God take the children of
And this is the way whereby
believers, or the disciples of Christ, do enter into
this state, the formal constituting cause of any church, this account doth the
apostle give of the churches of the Macedonians: 2 Cor. viii. 5, “And this they
did, not as we hoped, but first gave their own selves to the Lord, and unto us
by the will of God,” before the performance of other duties; and in order
thereunto, they first gave themselves to the Lord Jesus Christ, or took upon
themselves the observance of his commands and institutions, which is the
intendment of that expression. Among these commands one was, that they should
give up themselves to the apostles’ doctrine, rule, and government, in the
order by Christ prescribed, — that is, in church-order. This, therefore, they
did by the will of God, according to his will and appointment. This
description doth the apostle give of the way whereby the believers of
Besides, the church is a house, a
temple, — the “house of God,” 1 Tim. iii. 15; the “house of
Christ,” Heb. iii. 6; the “temple of the Lord,” Eph.
ii. 21, 22. Believers, singly considered, are
“stones, living stones,” 1 Pet. ii. 5. Now, how shall these “living stones”
come to be a house, a temple? Can it be by occasional occurrences, civil
cohabitation in political precincts, usage, or custom of assembling for some
parts of worship in any place? These things will never frame them into a house
or temple. This can be no otherwise done but by their own voluntary consent and
disposition: Eph. ii. 19–22, “Ye are fellow-citizens with the saints, and of
the household of God; and are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner-stone; in whom all the
building fitly framed together groweth unto a holy temple in the Lord: in whom
ye also are builded together for an habitation of God through the Spirit.”
Chap. iv. 16, “From whom the whole body fitly joined
together and compacted by that which every joint supplieth, according to the
effectual working in the measure of every part, maketh increase of the body
unto the edifying of itself in love.” From these and sundry other places it is
manifest that the way and means of believers’ coalition into a church-state is
their own obedience of faith, acting itself in a joint voluntary consent to
walk together in a holy observation of the commands of Christ; whence the being
and union of a particular church is given unto any convenient number of them by
his law and constitution.
Question 21 — Seeing the church is a society or spiritual
incorporation of persons under rule, government, or discipline, declare who or
what are the rulers, governors, or officers therein under Jesus Christ?
Answer — They have been of two
sorts: 1. Extraordinary, appointed for a season only; and, 2. Ordinary,
to continue unto the end of the world.
Question 22 — Who are the extraordinary
officers, or rulers, or ministers of the church, appointed to serve the Lord
Jesus Christ therein for a season only?
Answer — aThe apostles of our Lord Jesus Christ,
with bthe evangelists and prophets, endowed with extraordinary gifts
of the Holy Ghost, associated with them and employed by them in their works and
ministry.
aMatt. x. 2–4;
Acts i. 26; 1 Cor. xii. 28; Eph. iv. 11.
bLuke x. 1; 2 Tim. iv. 5; Titus i. 5; Acts xi.
27, 28, xxi. 9–11; 2 Cor. i. 1.
Explication — That the church is a
spiritual corporation, attended with rule and government, is evident from the
nature of the thing itself and testimonies of Scripture. Only, as the
First, That
the persons whereof it is constituted do consent together into it for
the attaining of the ends which they design. Without this no society of any
kind can exist. This is the form of men’s coalescency into societies; and that
there is in the church such consent and agreement hath been showed.
Secondly, That
there be rules or laws for the guidance and direction of all the members of the
society, in order to their pursuit of the proper ends of it. That such rules or
laws are given and prescribed by the Lord Christ unto the church will afterward
appear, in our consideration of them in particular; so that the church is a
society of men walking according unto rule or law for the attaining of the ends
of the society.
Thirdly, That there be authority
instituted to see to the due observation of these rules and laws of the
society, which consists in this:— 1. That some be appointed to rule and govern in the church; 2. Others to obey and be ruled or governed; both according to the laws
of the society, and not otherwise. And both these are eminently found in
this church-state, as we shall see in the ensuing questions, with their answers
and explications.
Now, that these officers or rulers
should be of two sorts, both the nature of the thing itself required and so hath
our Lord Jesus Christ appointed; for when the church was first to be called,
gathered, and erected, it was necessary that some persons should be
extraordinarily employed in that work, for ordinary officers antecedent unto
the calling and erection of the church there could be none. And, therefore,
these persons were in an extraordinary manner endowed with all the power which
afterward was to reside in the churches themselves; and, moreover, with that
which was peculiarly needful unto the discharge and performance of that special
duty and work that they were appointed unto. But when churches were called,
gathered, erected, and settled for continuance, there was need of officers
suited to their state and condition, called in an ordinary way, — that is, in a
way appointed for continuance unto the end of the world; and to be employed in
the ordinary work of the church, — that is, the duties of it were constantly
incumbent on it by virtue of the command and appointment of Christ.
Question 23 — Who are the ordinary
officers or ministers of Christ in the church, to be always continued therein?
Answer — Those whom the Scripture
calls pastors and teachers, bishops, elders, and guides.
Acts xiv. 23, xx. 17, 28; 1 Cor. xii. 28; Eph. iv.
11; Phil. i. 1; 1 Tim. iii. 1, 2, v.
17; Titus i. 5, 7; Heb. xiii. 7, 17; 1 Pet. v. 1.
Explication — Several names are, on
several accounts, partly designing their authority, partly their duty, and
partly the manner of their discharge thereof, assigned in the Scripture to the
ordinary ministers of the churches. Sometimes they are called “pastors and
teachers,” Eph. iv. 11; 1 Cor. xii.
28; — sometimes “bishops” or “overseers,” Phil. i. 1;
Acts xx. 28; — sometimes “elders,” Titus i. 5; 1 Pet. v. 1; 1
Tim. v. 17; Acts xiv. 23, xx. 17; — sometimes “guides,” Heb. xiii. 7,
17. By all which names, and sundry others whereby they are expressed,
the same sort, order, and degree of persons is intended. Nor is any one of
these names applied or accommodated unto any, but all the rest are also in like
manner; so that he who is a pastor or a teacher is also a bishop or overseer, a
presbyter or elder, a guide or ruler, a minister, a servant of the church for
the Lord’s sake. And of all other names assigned to the ministers of the
church, that of bishop can least of all be thought to have designed any special
order or degree of pre-eminence amongst them; for whereas it is but four times,
or in four places, used in the New Testament as denoting any officers of the
church, in each of them it is manifest that those expressed by the other names
of elders and ministers are intended. So, Acts xx. 28, the bishops are the
elders of the particular
Question 24 — What are the principal differences
between these two sorts of officers or rulers in the church, extraordinary and
ordinary?
Answer — aThe former were called to their office
immediately by Jesus Christ in his own person, or revelation made by the Holy
Ghost in his name to that purpose; the latter by the suffrage, choice, and
appointment of the church itself. bThe former, both in their office
and work, were independent on, and antecedent unto, all or any churches, whose
calling and gathering depended on their office as its consequent and effect;
the latter, in both, consequent unto the calling, gathering, and constituting
of the churches themselves, as an effect thereof, in their tendency unto
completeness and perfection. cThe authority of the former being
communicated unto them immediately by Jesus Christ, without any intervenient actings
of any church, extended itself equally unto all churches whatever; that of the
latter being derived unto them from Christ by the election and designation of
the church, is in the exercise of it confined unto that church wherein and
whereby it is so derived unto them. dThey
differ also in the gifts, which were suited unto their several distinct works
and employments.
aMatt. x. 1; Luke x. 1; Gal. i. 1; Acts i.
26, vi. 3, xiv. 23.
bJohn xx. 21–23; Gal. i. 1; Eph. ii. 20;
Rev. xxi. 14; Acts xiv. 23; Titus i. 5, 7.
cMatt. xxviii. 18–20;
2 Cor. xi. 28; Acts xx. 28; 1 Pet. v. 2; Col. iv. 17.
d1 Cor. xii. 28–33.
The answer hereunto is such as needs
no farther explication.
Question 25 — What is required unto the
due constitution of an elder, pastor, or teacher of the church?
Answer — aThat he be furnished with the gifts of
the Holy Spirit for the edification of the church, and the evangelical
discharge of the work of the ministry; bthat he be unblamable, holy,
and exemplary in his conversation; cthat he have a willing mind to
give himself unto the Lord in the work of the ministry; dthat he be
called and chosen by the suffrage and consent of the church; ethat
he be solemnly set apart by fasting and prayer, and imposition of hands, unto
his work and ministry.
aEph. iv. 7, 8, 11–13.
bTitus i. 7–9; 1 Tim. iii. 2–7.
c1 Pet. v. 1–3.
dActs xiv. 23.
eActs xiii. 2, 3; 1 Tim. iv. 14, v. 22.
Explication — Five things are here said to be required unto the
due and solemn constitution of a minister, guide, elder, pastor, or teacher of
the church, which, as they do all equally belong unto the essence of the call, so
they are all indispensably necessary unto him that would be accounted to have
taken that office upon him according to the mind of Christ; and they that are
plainly expressed in the Scripture.
The first is, That
they be furnished with the gifts of the Holy Ghost for the discharge of
the ministry. The communication of the gifts of the Holy Ghost is the
foundation of the ministry, as the apostle declares, Eph. iv.
7, 8, 11–13, “But unto every one of us is given grace according to the measure
of the gift of Christ. Wherefore he saith, When he
ascended up on high, he led captivity captive, and gave gifts unto men. And he
gave some, apostles; and some prophets; and some, evangelists; and some,
pastors and teachers; for the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ: till we all come in the unity
of the faith, and of the knowledge of the Son of God, unto a perfect man.” And
if this were not continued, if the Lord Christ did not continue to give gifts
unto men for that end, the ministry must and would cease in the church, and all
church order and administrations thereon. The exercise, also, of the gifts is
required in all them that are called unto sacred offices: 1 Tim. iv. 14, “Neglect not the gift that
is in thee.” Hence, persons destitute of these gifts of the Spirit, as they
cannot in a due manner discharge any one duty of the ministry, so, wanting an
interest in that which is the foundation of the office, are not esteemed of God
as ministers at all, whatever their outward call may be: Hos. iv. 6, “Because thou hast rejected knowledge, I will also
reject thee, that thou shalt be no priest to me.”
Secondly, Their
unblamableness and holiness of conversation is previously required in them that
are to be set apart unto the ministry. This the apostle expressly declares, and
lays down many particular instances whereby it is to be tried: Titus i. 7–9,
“For a bishop must be blameless, as the steward of God; not self-willed, not
soon angry, not given to wine, no striker, not given to filthy lucre; but a
lover of hospitality, a lover of good men, sober, just, holy, temperate;
holding fast the faithful word as he hath been taught, that he may be able by
sound doctrine both to exhort and convince the gainsayers.” 1
Tim. iii. 2–7, “A bishop must be blameless, the husband of one wife,
vigilant, sober, of good behaviour, given to hospitality, apt to teach; not
given to wine, no striker, not greedy of filthy lucre; but patient, not a
brawler, not covetous; one that ruleth well his own house, having his children
in subjection with all gravity; (for if a man know not how to rule his own
house, how shall he take care of the church of God?) not
a novice, lest being lifted up with pride he fall into the condemnation of the
devil. Moreover he must have a good report of them which are without; lest he
fall into reproach and the snare of the devil.” Not that the particulars here
mentioned by the apostle are only to be considered in the conversation of the
person to be called to the ministry, but that, in a universal holy
conversation, these things he requires that he should be eminent in amongst
believers, as those which have an especial respect to his work and office. And
a failure in any of them is a just cause or reason to debar any person from
obtaining a part and lot in this matter; for whereas the especial end of the
ministry is to promote and further faith and holiness in the church by the
edification of it, how unreasonable a thing would it be if men should be
admitted unto the work of it who in their own persons were strangers both unto
faith and holiness! And herein are the elders of the churches seriously to
exercise themselves unto God, that they may be an example unto the flock, in a
universal labouring after conformity in their lives unto the great bishop and
pastor of the church, our Lord Jesus Christ.
Thirdly, It is required that such a
person have a willing mind to give up himself unto God in this work: 1
Pet. v. 1–3, “The elders which are among you, I exhort: feed the flock of God
which is among you, taking the oversight thereof, not by constraint, but
willingly; not for filthy lucre, but of a ready mind; neither as being lords
over God’s heritage, but being ensamples to the flock.” Willingness and
readiness of mind are the things here required as a previous qualification unto
any man’s susception of this office; and two things doth the apostle declare to
be contrary hereunto:—
1. The undertaking of it by constraint,
which compriseth every antecedent external impression upon the mind of the
undertaker; such are personal outward necessities, compulsions of friends and
relations, want of other ways of subsistence in the world, — which, and the
like, are condemned by the apostle as bringing some constraint on the mind,
which on other accounts ought to be free and willing; as also, all
tergiversation and backwardness in persons duly qualified and called, on the
consideration of difficulties, temptations, straits, persecutions, is here
condemned.
2. An eye and regard unto filthy
lucre or profit in the world is proposed as opposite unto the readiness of
mind which is required in them that are called to this work. An aim in this
employment for men by it to advantage themselves in the outward things of this
world, — without which it is evident that the whole work and office would lie
neglected by the most of them who now would be accounted partakers of it, — is
openly here condemned by the apostle.
Fourthly, Election, by the
suffrage and consent of the church, is required unto the calling of a pastor or
teacher; so that without it formally or virtually given or obtained, the call,
however otherwise carried on or solemnized, is irregular and defective. There
are but two places in the New Testament where there is mention of the manner
whereby any are called in an ordinary way unto any ministry in the church, and
in both of them there is mention of their election by the community of the
church; and in both of them the apostles themselves presided with a fulness of
church-power, and yet would not deprive the churches of that which was their
liberty and privilege. The first of these is Acts vi., where all the apostles
together, to give a rule unto the future proceeding of all churches in the
constitution of officers amongst them, do appoint the multitude of the
disciples or community of the church, to look out from among themselves, or to
choose the persons that were to be set apart therein unto their office; which
they did accordingly: Verses 2, 3, 5, “Then the twelve called the multitude of
the disciples unto them, and said, It is not reason that we should leave the
word of God, and serve tables. Wherefore, brethren, look ye out among you seven
men of honest report, full of the Holy Ghost and wisdom. And the saying pleased
the whole multitude: and they chose Stephen,” etc. This was done when only
deacons were to be ordained, in whom the interest and concernment of the church
is not to be compared with that which it hath in its pastors, teachers, and
elders. The same is mentioned again, Acts xiv. 23, where Paul and Barnabas are
said to ordain elders in the churches by their election and suffrage; for the
word there used will admit of no other sense, however it be ambiguously
expressed in our translation. Neither can any instance be given of the use of
that word, applied unto the communication of any office or power to any person
or persons in an assembly, wherein it denoteth any other action but the
suffrage of the multitude; and this it doth constantly in all writers in the
Greek tongue. And hence it was that this right and privilege of the church, in
choosing of those who are to be set over them in the work of the Lord, was a
long time preserved inviolate in the primitive churches, as the ancients do
abundantly testify. Yea, the show and appearance of it could never be utterly
thrust out of the world, but is still retained in those churches which yet
reject the thing itself. And this institution of our Lord Jesus Christ by his
apostles is suited to the nature of the church, and of the authority that he
hath appointed to abide therein; for, as we have showed before, persons become
a church by their own voluntary consent. Christ makes his subjects willing, not
slaves; his rule over them is by his grace in their own wills, and he will have
them every way free in their obedience. A church-state is an estate of absolute
liberty under Christ, not for men to do what they will, but for men to do their
duty freely, without compulsion. Now, nothing is more contrary to this liberty
than to have their guides, rulers, and overseers imposed on them without their
consent. Besides, the body of the church is obliged to discharge its duty
towards Christ in every institution of his; which herein they cannot, if they
have not their free consent in the choice of their pastors or elders, but are
considered as mute persons or brute creatures. Neither is there any other
ordinary way of communicating authority unto any in the church, but by the
voluntary submission and subjection of the church itself unto them; for as all
other imaginable ways may fail, and have done so, where they have been trusted
unto, so they are irrational and unscriptural as to their being a means of the
delegation of any power whatever.
Fifthly, Unto
this election succeeds the solemn setting apart of them that are chosen by the
church unto this work and ministry, by fasting, prayer, and imposition of the
hands of the presbytery, before constituted in the church wherein any person is
so to be set apart.
Question 26 — May a person be called to, or be employed in, a
part only of the office or work of the ministry; or may he hold the relation and
exercise the duty of an elder or minister unto more churches than one at the
same time?
Answer — Neither of these has
either warrant or precedent in the Scripture; nor is the first of them consistent
with the authority of the ministry, nor the latter with the duty thereof, nor
either of them with the nature of that relation which is between the elders and
the church.
Acts xiv. 23; 1 Pet. v. 2; Acts xx.
28.
Explication — There are two parts of
this question and answer, to be spoken unto severally. The first is concerning
a person to be called or employed in any church in a part only of the office or
work of the ministry; — as suppose a man should be called or chosen by the
church to administer the sacraments, but not to attend to the work of
preaching, or unto the rule or guidance of the church; or, in like manner, unto
any other part or parcel of the work of the ministry, with an exemption of
other duties from his charge or care. If this be done by consent and agreement,
for any time or season, it is unwarrantable and disorderly (what may be done
occasionally upon an emergency, or in case of weakness or disability befalling
any elder as to the discharge of any part of his duty, is not here inquired after);
for, —
First, If the person so called or
employed have received gifts fitting him for the whole work of the ministry,
the exercise of them is not to be restrained by any consent or agreement,
seeing they are given for the edification of the church to be traded withal: 1 Cor.
xii. 7, “The manifestation of the Spirit is given to every man to profit
withal;” and this he who hath received such gifts is bound to attend unto and
pursue.
Secondly, If he have not received
such gifts as completely to enable him unto the discharge of the whole work of
the ministry in the church wherein he is to administer, it is not lawful for
the church to call him unto that work wherein the Lord Christ hath not gone
before them in qualifying him for it; yea, to do so would be most irregular,
for the whole power of the church consists in its attendance unto the rule
given unto it: and therefore the office and work of the ministry being
constituted by the law of Christ, it is not in the power of the church to
enlarge or straiten the power or duty of any one that is called unto the office
thereof. Neither can or ought any person that is called unto the work of the
ministry to give his consent to the restraint of the exercise of that gift that
he hath received, in a due and orderly manner, nor to the abridgment of the
authority which the Lord Christ hath committed unto the ministers of the
gospel.
As it is incumbent upon them to take
care to preserve their whole authority, and to discharge their whole duty, so
it follows that arbitrary constitutions of this nature are irregular, and would
bring in confusion into churches.
The second part of the question is
concerning the relation of the same person to more churches than one at the
same time, and his undertaking to discharge the duty of his relation unto them,
as elder or minister. And this also is irregular and unwarrantable. Now, a man
may hold the relation of an elder, pastor, or minister unto more churches than
one, two ways:— 1. Formally and directly, by an equal
formal interest in them, undertaking the pastoral charge equally and alike of
them, being called alike to them, and accepting of such a relation. 2.
Virtually, when, by virtue of his relation unto one church, he puts forth his
power or authority in ministerial acts in or towards another. The first way is unlawful, and destructive both of the office and duty of a
pastor; for as elders are ordained in and unto the churches respectively that
they are to take care of, Acts xiv. 23, Titus i. 5, and their office-power
consists in a relation unto the church that they are set over, so they are
commanded to attend unto the service of the churches wherein and whereunto they
are so ordained, Acts xx. 28, 1 Pet. v. 2, and that with all
diligence, care, and watchfulness, as those that must give an account, Heb.
xiii. 17, which no man is able to do towards more churches than one, the
same duty being at all times to be performed towards all. And because the whole
authority of the elders, pastors, or bishops of churches, is ministerial, 1 Cor.
iv. 1, consisting in a power of acting upon the
command of Christ, they are bound in their own persons to the discharge of
their duty and office, without the least pretence of authority to delegate
another, or others, to act their part or to do their duty; which would be an
effect of autocratical authority, and not of obedience or ministry. The latter
way, also, of relation unto many churches is unwarrantable: for, — 1. It hath
no warrant in the Scripture; no law or constitution of Christ or his
apostles can be produced to give it countenance; but elders were ordained to
their own churches, and commanded to attend unto them. 2. No rule is
given unto any elders how they should behave themselves in reference unto more
churches than one, in the exercise of their ministerial power, as there are
rules given unto every one for the discharge of that duty in the church
whereunto he is related. 3. There is no example to give it countenance
recorded in the Scripture. 4. The authority to be put forth hath no foundation.
(1.) Not in the gifts they have received; for the ministerial power is
not an absolute ability or faculty of doing what a man is able, but a right,
whereby a man hath power to do that rightly and lawfully which before he could
not do. This, gifts will not give to any; for if they did, they would do it to
all that have received them. (2.) Not in their election; for they are
chosen in and by that church whereunto they stand in especial relation, whose
choice cannot give ministerial power over any but themselves. (3.) Not in their
setting apart by fasting, prayer, and imposition of hands; for this is
only unto that office-work and power whereunto they are chosen. They are not
chosen for one end, and set apart for another. (4.) Not from the communion of
churches; for that gives no new power, but only a due exercise of that which
was before received.
Question 27 — What are the principal
duties of the pastors or teachers of the church?
Answer — aTo be examples unto the flock in
faith, love, knowledge, meekness, patience, readiness to suffer for the name
and gospel of Christ, with constancy therein; bto watch for the
souls and take care of all the spiritual concernments of the whole flock
committed to them; cto preach the word diligently, dividing it
aright; dto preserve and contend for the truth; eto
administer all the ordinances of the gospel duly and orderly; fto
stir up and exercise the gifts they have received in the discharge of their
whole work and administration of all ordinances; gto instruct,
admonish, cherish, and comfort all the members of the church, as their
conditions, occasions, and necessities do require; hto attend with
diligence, skill, and wisdom unto the discharge of that authority which in the
rule of the church is committed unto them.
a1 Tim. iii. 1–7, iv.
12; 2 Tim. ii. 3; Col. i. 24;
Phil. ii. 17, iii. 17.
bHeb. xiii. 17; Acts xx. 28.
c2 Tim. ii. 15, iv. 2;
Rom. xii. 6–8.
d1 Tim. vi. 20; Acts xx.
28; Jude 3.
e1 Cor. iv. 1, 2; 1 Tim.
iii. 15.
f1 Tim. iv. 14–16.
gActs xx. 18–20, 25, 27;
1 Thess. iii. 5; 2 Tim. ii. 24,
25.
hRom. xii. 7, 8; 1 Tim. v. 17.
The answer is full and plain.
Question 28 — Wherein principally doth
the authority of the elders of the church consist?
Answer — aIn that the rule of the church and the
guidance thereof, in things appertaining unto the worship of God, is committed
unto them. And, therefore, bwhatever they do as elders in the
church, according unto rule, they do it not in the name or authority of the
church by which their power is derived unto them, nor as members only of the
church by their own consent or covenant, but in the name and authority of Jesus
Christ, from whom, by virtue of his law and ordinance, their ministerial office
and power are received. So that, cin the exercise of any
church-power, by and with the consent of the church, there is an obligation
thence proceeding, which ariseth immediately from that authority which they
have received of Jesus Christ, which is the spring of all rule and authority in
the church.
aActs xx. 28; Heb. xiii.
7, 17; 1 Pet. v. 2; 1 Cor. xii. 28.
b1 Tim. iii. 5; Col. iv. 17;
2 Cor. x. 4, 8.
c1 Tim. iv. 11; Titus ii.
15; 1 Pet. v. 2–5.
Explication — The answer unto this question explains the power
or authority of the elders of the church, from whom they do receive it, and how
it is exercised by them; the right stating whereof is of great importance in
the whole discipline of the church, and must, therefore, here be farther
explained. To this end we may consider, —
First, That
all church-power is originally vested in Jesus Christ, the sole head and
monarch thereof. God the Father hath committed it unto him, and intrusted him
with it for the accomplishment of his work of mediation, Matt. xxviii. 18.
Secondly, That he doth communicate
of this authority by way of trust, to be exercised by them in his name, unto
persons by him appointed, so much is needful for the ordering and disposing of
all things in his churches unto the blessed ends for which he hath instituted
and appointed them; for no man can have any power in his church, for any end
whatever, but by delegation from him. What is not received from him is mere
usurpation. And whoever takes upon himself the exercise of any rule, or
authority, or power in the church, not granted unto them by him, or not rightly
derived from him, is an oppressor, a “thief and a robber.” This necessarily
follows upon the absolute investiture of all power in him alone, 1 Cor. xii.
28; Eph. iv. 11, 12.
Thirdly, The means whereby the Lord
Christ communicates this power unto men is by his law and constitution, whereby
he hath granted, ordained, and appointed, that such and such powers shall be
exercised in his church, and that by such and such persons, to be derived unto
them in such a way and manner; so that the word of the gospel, or the laws and
constitutions of the Lord Christ therein, are the first recipient seat and subject
morally of all church-power whatever, Matt. xvi. 19, xviii.
17–20.
Fourthly, The way and means whereby
any persons come to a participation of this power regularly, according to the
mind of Christ, is by the obedience unto, and due observation of, his laws and
commands in them unto whom they are prescribed; as when an office, with the
power of it, is constituted and limited by the law of the land, there is no
more required to invest any man in that office, or to give him that power, than
the due observance of the means and way prescribed in the law to that end. The
way, then, whereby the elders of the church do come to participate of the power
and authority which Christ hath appointed to be exercised in his church is by
their and the church’s due observance of the rules and laws given by him for
their election and setting apart unto that office, Heb. v. 4, 5; Acts xiv. 23.
Fifthly, On this account they
receive their power from Christ himself alone, and that immediately; for the
means used for their participation of it are not recipient of the power itself
formally, nor do authoritatively collate or confer it, only the laws of Christ
are executed in a way of obedience. So that though they are chosen and set
apart to their office by the church, yet they are made overseers by the Holy
Ghost, Acts xx. 28. Though they have their power by the church, yet they
have it not from the church; nor was that power whereof they are made
partakers, as was said, formally resident in the body of the church, before
their participation of it, but really in Christ himself alone, and morally
in his word or law. And thence is the rule and guidance of the church committed
unto them by Christ, Heb. xiii. 7, 17; 1 Pet. v. 2; 1 Tim.
iii. 5.
Sixthly, This
authority and power, thus received from Christ, is that which they exert and
put forth in all their ministerial administrations, in all which they do as
ministers in the house of God, either in his worship or in the rule of the
church itself. They exercise that authority of Christ which he hath in his law
appointed to be exercised in his church; and from that authority is due order
given unto the administration of all the ordinances of worship, and an
obligation unto obedience to acts of rule doth thence also ensue; so that they
who despise them despise the authority of Christ.
Seventhly, When, as elders, they do
or declare any thing in the name of the church, they do not, as such, put forth
any authority committed unto them from and by the church, but only declare the
consent and determination of the church in the exercise of their own liberty
and privilege; but the authority which they act by, and which they put forth,
is that which is committed to themselves, as such, by Jesus Christ.
Eighthly, This authority is
comprised in the law and constitution of Christ, which themselves exert only ministerially;
and therefore, when ever they act any thing authoritatively, which they
are not enabled for or warranted in by the word of the gospel, or do any thing
without or contrary unto rule, all such actings, as to any spiritual effect of
the gospel, or obligation on the consciences of men, are “ipso
facto” null, and are no way
ratified in heaven, where all their orderly actings are made valid, — that is,
by Christ himself in his word.
Ninthly, The reason, therefore, why
the consent of the church is required unto the authoritative acting of
the elders therein is, not because from thence any authority doth accrue unto
them anew, which virtually and radically they had not before, but because by
the rule of the gospel this is required to the orderly acting of their power,
which without it would be contrary to rule, and therefore ineffectual; as also
it must needs be from the nature of the thing itself, for no act can take place
in the church without or against its own consent, whilst its obedience is
voluntary and of choice.
But if it be asked, “What, then,
shall the elders do in case the church refuse to consent unto such acts as are
indeed according to rule, and warranted by the institution of Christ?” it is
answered, that they are, — 1. Diligently to instruct
them from the word in their duty, making known the mind of Christ unto them in
the matter under consideration; 2. To declare unto
them the danger of their dissent in obstructing the edification of the
body, to the dishonour of the Lord Christ and their own spiritual disadvantage;
3. To wait patiently for the concurrence of the
grace of God with their ministry in giving light and obedience unto the church;
and, 4. In case of the church’s continuance in any
failure of duty, to seek for advice and counsel from the elders and
brethren of other churches; — all which particulars might be enlarged, would
the nature of our present design and work permit it.
Question 29 — What is the duty of the
church towards their elders, pastors, or teachers?
Answer — aTo have them in reverence and honour
for their office and work’s sake; bto obey them conscientiously in
all things wherein they speak unto them in the name of the Lord; cto
pray earnestly for them, that they may, and to exhort them, if need require, to
fulfil the work of the ministry; dto communicate unto them of their
temporals, for their comfortable subsistence in the world and usefulness unto
others; ewisely to order things by their direction, so as that they
may be amongst them without fear; fto abide with and stand by them
in their sufferings for the gospel, and service of Christ among them.
a1 Thess. v. 12, 13; 1 Tim. v. 17.
bHeb. xiii. 17; 1 Cor. xvi. 16.
cEph. vi. 18, 19; Col. iv. 3; 2 Thess. iii. 1; Col. iv. 17.
dGal. vi. 6; 1 Cor. ix. 14.
e1 Cor. xvi. 10.
f2 Tim. i. 16–18, iv. 16.
Question 30 — Are there any differences in the office or offices
of the guides, rulers, elders, or ministers of the church?
Answer — The office of them that are teachers is one and
the same among them all; but where there are many in the same church, it is the
will of Christ that they should be peculiarly assigned unto such especial work,
in the discharge of their office-power, as their gifts received from him do
peculiarly fit them for and the necessities of the church require.
Rom. xii. 4–8; 1 Cor. xii.
4–6, 8; 1 Pet. iv. 10, v. 2.
Explication — The office of them that
are to instruct the church in the name and authority of Christ is one and the
same, as hath been showed before. And there are many names that are equally
accommodated unto all that are partakers of it, as elders, bishops, guides;
they are all alike elders, alike bishops, alike guides, — have the one office
in common amongst them, and every one the whole entire unto himself. But there
are names also given unto them, whereby they are distinguished, not as to
office, but as to their work and employment in the discharge of that office:
such are “pastors and teachers,” Eph. iv. 11, which are placed as distinct persons in their work, partakers
of the same office. Now, the foundation of this distinction and
difference lies, —
First, In the different gifts that
they have received; for although it be required in them all that they have
received all those gifts, abilities, and qualifications which are necessary for
the work of the ministry, yet as to the degrees of their participation of their
gifts, some may more excel in one, others in another: 1 Cor. xii. 4–6, 8, “There are diversities of gifts, but the same Spirit.
And there are differences of administrations, but the same Lord. And there are
diversities of operations, but it is the same God which worketh all in all. For to one is given by the Spirit the word of wisdom; to another
the word of knowledge by the same Spirit,” etc. And all these gifts are
bestowed upon them to be exercised and laid out for the profit and benefit of
the church: Verse 7, “The manifestation of the Spirit is given to every man to
profit withal.” And therefore every one is in an especial manner to attend unto
the exercise and use of that gift wherein he doth excel, or which tends most to
the edification of the church, every man being to minister according as he hath
received, 1 Pet. iv. 10.
Secondly, It lies in the nature of
the work of the ministry in the church, which in general may be referred unto
two heads or ends:—
1. The instruction of it in
the knowledge of God in Christ, and the mysteries of the gospel, that it might
grow in grace, wisdom, saving light, and knowledge.
2. The exhortation of it to
walk answerable unto light received, in holiness and universal obedience. Now,
though these several ends of the ministry cannot be divided or separated, yet
they may be distinguished, and so carried on distinctly, that in the one,
knowledge or light may be firstly and principally intended, so as to lead unto
obedience; in the other, holiness may be firstly designed, as springing from
gospel light or knowledge. Hence, therefore, are the elders of the church
principally to attend unto that work, or that end of the ministry, which by the
Holy Ghost they are most suited unto. And, therefore, the church following the
intimations of the Holy Ghost, in communicating his gifts in variety as he pleaseth,
and attending to their own edification, may and ought, amongst those whom they
choose to the office of elders or ministers, withal design them in particular
unto that especial work which they are especially fitted and prepared for; and
this, upon their being chosen and set apart, they are accordingly to attend
unto: “He that teacheth, on teaching; he that exhorteth, on exhortation,” Rom.
xii. 7, 8. Their office, then, is the same; but their
teaching work and employment, on the grounds mentioned, distinct and different.
Question 31 — Are there appointed any elders in the church whose
office and duty consist in rule and government only?
Answer — Elders not called to teach ordinarily or
administer the sacraments, but to assist and help in the rule and government of
the church, are mentioned in the Scripture.
Rom. xii. 8; 1 Cor. xii. 28; 1 Tim. v. 17.
Explication — This office of ruling elders in the church
is much opposed by some, and in especial by them who have least reason so to
do: for, first, they object against them that they are lay elders, when
those with whom they have to do deny that distinction of the church into the
clergy and laity; for although they allow the distribution of it into officers
and the multitude of the brethren, yet they maintain that the whole church is
God’s clergy, his lot, and portion, 1 Pet. v. 3. Again, they affirm them to be
elders, and therein not merely of the members of the church, but officers set
apart unto their office according to rule, or the appointment of Christ. And if
by laity, the people distinct from the officers of the church are to be
understood, the very term of a lay elder implies a contradiction, as
designing one who is and is not a church-officer. Besides, themselves
do principally govern the church by such whom they esteem laymen, as not in
holy orders, to whom the principal part of its rule, at least in the execution
of it, is committed; which renders their objection to this sort of
church-officers unreasonable. Others, also, have given advantage by making this
office annual or biennial in them that are chosen unto it; which,
though they plead the necessity of their churches for, as not having persons
meet for this work and duty who are willing to undertake it constantly during
their lives, without such a contribution for their maintenance as they are not
able to afford, yet the wisest of them do acknowledge an irregularity in what
they do, and wish it remedied. But this hinders not but that such
church-officers are indeed designed in the Scripture, and of whom frequent
mention is made in the ancient writers, and footsteps also yet remain in most
churches of their institution, though woefully corrupted; for besides that some
light in this matter may be taken from the church of the Jews, wherein the
elders of the people were joined in rule with the priests, both in the sanhedrin
and all lesser assemblies, there is in the gospel express mention of persons
that were assigned peculiarly for rule and government in the church, as 1 Cor.
xii. 28. And it is in vain pretended that those words, “helps, governments,” do
denote gifts only, seeing the apostle expressly enumerates the persons in
office, or officers, which the Lord Christ then used in the foundation and rule
of the churches as then planted. He that ruleth, also, is distinguished
from him that teacheth and him that exhorteth,
Rom. xii. 8; and is prescribed diligence as his principal qualification in the
discharge of his duty. And the words of the apostle to this purpose are express:
1 Tim. v. 17, “Let the elders that rule well be counted worthy of double honour,
especially those who labour in the word and doctrine.” For the words expressly
assign two sorts of elders, whereof some only attend unto rule; others,
moreover, labour in the word and doctrine. Neither doth that word, as some
would have it, “labour in the word,” intend any other labour but what is
incumbent on all the pastors and teachers of the church as their constant duty.
See Rom. xvi. 12; Acts xx. 35; 1
Thess. v. 12. Now, can we suppose that the apostle would affirm them to
be worthy of double honour, whom, comparing with others, he notes as remiss and
negligent in their work? for it seems that others were
more diligent in the discharge of that duty, which was no less theirs, if only
one sort of elders be here intended. The Scripture is not wont to commend such
persons as worthy of double honour, but rather to propose them as meet for
double shame and punishment, Jer. xlviii. 10; 1 Cor. ix.
16. And they are unmindful of their own interest who
would have bishops that attend to the rule of the church to be distinctly
intended by the elders that rule well, seeing the apostle expressly preferreth
before and above them those that attend constantly to the word and doctrine.
And besides what is thus expressly spoken concerning the appointment of this
sort of elders in the church, their usefulness, in the necessity of their work
and employment, is evident; for whereas a constant care in the church that the
conversation of all the members of it be such as becometh the gospel, that the
name of our Lord Jesus Christ be not evil spoken of, is of great concernment
and importance, and the pastors and teachers, being to give up themselves
continually unto prayer and the ministry of the word, cannot attend unto the
constant and daily oversight thereof, the usefulness of these elders, whose
proper and peculiar work it is to have regard unto the holy walking of the
church, must needs be manifest unto all. But whereas in most churches there is
little or no regard unto the personal holiness of the members of them,
it is no wonder that no account should be had of them who are ordained by the
Lord Christ to look after it and promote it.
The qualification of these elders,
with the way of their call and setting apart unto their office, being the same
with those of the teaching elders before insisted on, need not be here again
repeated. Their authority, also, in the whole rule of the church, is every way
the same with that of the other sort of elders; and they are to act in the
execution of it with equal respect and regard from the church. Yea, the
business of rule being peculiarly committed unto them, and they required to
attend thereunto with diligence in an especial manner, the work thereof is
principally theirs, as that of labouring in the word and doctrine doth
especially belong unto the pastors and teachers of the churches. And this
institution is abused when either unmeet persons are called to this office, or
those that are called do not attend unto their duty with diligence, or do act
only in it by the guidance of the teaching officers, without a sense of their
own authority, or due respect from the church.
Question 32 — Is there no other
ordinary office in the church but only that of elders?
Answer — Yes, of deacons also.
Question 33 — What are the deacons of
the church?
Answer — Approved men chosen by
the church to take care for the necessities of the poor belonging thereunto,
and other outward occasions of the whole church, by the collection, keeping,
and distribution of the alms and other supplies of the church; set apart and
commended to the grace of God therein by prayer.
Acts vi. 3, 5, 6; Phil. i. 1;
1 Tim. iii. 8–13.
Explication — The office of the deacon, the nature, end, and use
of it, the qualifications of the persons to be admitted unto it, the way and
manner of their election and setting apart, are all of them plainly expressed
in the Scripture: Acts vi. 1–3, 5, 6, “There arose a
murmuring of the Grecians against the Hebrews, because their widows were
neglected in the daily ministration. Then the twelve called the
multitude of the disciples unto them, and said, It is
not reason that we should leave the word of God, and serve tables. Wherefore,
brethren, look ye out among you seven men of honest report, full of the Holy
Ghost and wisdom, whom we may appoint over this
business. And the saying pleased the whole multitude: and they chose Stephen,”
etc., “whom they set before the apostles: and when they had prayed, they laid
their hands on them.” 1 Tim. iii. 8–13, “Likewise must
the deacons be grave, not double-tongued, not given to much wine, not greedy of
filthy lucre; holding the mystery of the faith in a pure conscience. And let
these also first be proved; then let them use the office of a deacon, being
found blameless; the husbands of one wife, ruling their children and their own
houses well. For they that have used the office of a deacon well purchase to
themselves a good degree, and great boldness in the faith which is in Christ
Jesus.” These things are thus plain and express in the Scripture. But whereas
many have grown weary of the observation of the institutions of the gospel,
this office hath for a long time been lost amongst the most of Christians. By
some the name is retained, but applied to another work, duty, and employment,
than this to which it is peculiarly appropriated in the Scripture. Their proper
and original work of taking care for the poor, they say, is provided for by
others; and therefore that office being needless, another, unto another
purpose, under the same name, is erected. Such are deacons that may read
service, preach, and baptize, when they have license thereunto. But this
choice, to reject an office of the appointment of Christ, under pretence of
provision made for the duties of it another way, and the erecting of one not appointed
by him, seems not equal. But whereas it is our duty in all things to have
regard to the authority of Christ and his appointments in the gospel, if we
claim the privilege of being called after his name, some think that if what he
hath appointed may be colourably performed another way without respect unto his
institutions, that is far the best; but omitting the practice of other men, the
things that concern this office in the church are, as was said, clear in the
Scripture.
First, The
persons called unto it are to be of honest report, furnished with the
gifts of the Holy Ghost, especially with wisdom, Acts vi. 3, and those other
endowments useful in the discharge of their duty mentioned, 1 Tim. iii. 8–13.
Secondly, The
way whereby they come to be made partakers of this office is by the choice or election
of the church, Acts vi. 2, 3, 5, whereupon they are solemnly
to be set apart by prayer.
Thirdly, Their
work or duty consists in a daily ministration unto the necessities of the poor saints,
or members of the church, verses 1, 2.
Fourthly, To this end, that they may
be enabled so to do, it is ordained that every first day [of the week]
the members of the church do contribute, according as God enables them, of
their substance for the supply of the wants of the poor, 1 Cor. xvi. 2; and
also occasionally, as necessity shall require, or God move their hearts by his
grace.
Fifthly, Hereunto is to be added
whatever by the providence of God may be conferred upon the church for its
outward advantage, with reference unto the end mentioned, Acts iv. 34, 35.
Sixthly, These supplies of the
church being committed to the care and charge of the deacons, they are
from thence to minister with diligence and wisdom unto the necessities of the
poor; that so the needy may be supplied, that there may be none that lack, the
rich may contribute of their riches according to the mind of Christ, and in
obedience unto his command; that they which minister well in this office “may
purchase to themselves a good degree and great boldness in the faith,” and that
in all the name of our Lord Jesus Christ may be glorified with praise and
thanksgiving.
It belongs, therefore, unto persons
called unto this office, —
First, To
acquaint themselves with the outward condition of those that appear to be
poor and needy in the church, whether by the addresses of such poor ones, who
are bound to make known their wants, occasions, and necessities unto them, or
by the information of others, or their own observation.
Secondly, To
acquaint the elders and the church, as occasion requireth, with the necessities
of the poor under their care, that those who are able may be stirred up by the
elders to a free supply and contribution.
Thirdly, To
dispose of what they are intrusted with faithfully, cheerfully, tenderly,
without partiality or preferring one before another, for any outward respect
whatever.
Fourthly, To keep and give an
account unto the church, when called for, of what they have received, and how
they have disposed of it; that so they may be known to have well discharged
their office, — that is, with care, wisdom, and tenderness, — whereby they
procure to themselves a good degree, with boldness in the faith, and the church
is encouraged to intrust them farther with this sacrifice of their alms, which
is so acceptable unto God.
Question 34 — Wherein consists the
general duty of the whole church, and every member thereof, in their proper
station and condition?
Answer — In performing, doing, and keeping inviolate all
the commands and institutions of Jesus Christ, walking unblamably and
fruitfully in the world, holding forth the word of truth, and glorifying the
Lord Christ in and by the profession of his name, and keeping his testimony
unto the end.
Matt. xxviii. 20; Acts ii. 42; Phil. ii. 15, 16, iv. 8, 9; 1 Thess. iii. 8; 1 Pet. iv. 10–14; 1 Tim. iii. 15; Heb. x. 23.
Explication — Besides the general duties of Christianity incumbent
on all believers or disciples of Christ, as such, there are sundry especial
duties required of them as gathered into church-societies, upon the account of
an especial trust committed unto them in that state and condition; for, —
First, The church being appointed as
the seat and subject of all the institutions of Christ and ordinances of
Gospel worship, it is its duty, — that is, of the whole body, and every member
in his proper place, — to use all care, watchfulness, and diligence that all
the commands of Christ be kept inviolate, and all his institutions observed
according to his mind and will. Thus, those “added to the church,” Acts ii. 42, together with the whole church, “continued stedfastly” (which
argues care, circumspection, and diligence) “in the apostles’ doctrine and
fellowship, and breaking of bread, and in prayers;” which principal duties are
enumerated to express their respect towards all. This is their “standing
fast in the Lord,” which was a matter of such joy to the apostle when he found
it in the Thessalonians, 1 Epist. iii. 8, “For now we live, if ye stand fast in
the Lord;” — that order and steadfastness which he rejoiced over in the
Colossians, chap ii. 5 “For though I be absent in the
flesh, yet I am with you in the spirit, joying and beholding your order, and
the steadfastness of your faith in Christ.” And where this duty is despised,
men contenting themselves with what is done by others, there is a great neglect
of that faithfulness in obedience which the church owes unto Jesus Christ.
Secondly, The
glory of the Lord Christ, and the doctrine of the gospel, to be
manifested in and by the power of a holy, exemplary conversation, is committed
unto the church and all the members of it. This is one end wherefore the Lord
Christ calls them out of the world, separates them to be a peculiar people unto
himself, brings them forth unto a visible profession, and puts his name upon
them, — namely, that in their walking and conversation he may show forth the
holiness of his doctrine, and power of his Spirit, grace, and example, to
effect in them all holiness, godliness, righteousness, and honesty in the
world. Hence are they earnestly exhorted unto these things: Phil. iv. 8, “Brethren, whatsoever things are true, whatsoever
things are honest, whatsoever things are just, whatsoever things are pure,
whatsoever things are lovely, whatsoever things are of good report; if there be
any virtue, and if there be any praise, think on these things;” and that to
this end, that the doctrine of the gospel may be adorned, and Christ glorified
in all things, Titus ii. 10. And those who fail herein are said to be “the
enemies of the cross of Christ,” Phil. iii. 18, as hindering
the progress of the doctrine thereof, by rendering it undesirable in their
conversation. This also, therefore, even the duty of universal holiness,
with an especial regard unto the honour of Christ and the gospel, which they
are called and designed to testify and express in the world, is incumbent on
the church, and every member of it, namely, as the apostle speaks, “that they
may be blameless and harmless, the sons of God, without rebuke, in the midst of
a crooked and perverse nation,” among whom they are to “shine as lights in the
world,” Phil. ii. 15.
Thirdly, The
care of declaring and manifesting the truth is also committed unto them.
Christ hath made the church to be the “pillar and ground of the truth,” 1 Tim.
iii. 15; where the truth of the gospel is to be firmly seated, founded, fixed,
established, and then lifted up in the ways of Christ’s appointment, to be
seen, discerned, and known by others. And as this is done principally in the
preaching of the gospel by the elders of the church, and in their “contending
for the faith once delivered unto the saints,” Jude 3, so it is also the duty of
the whole church to “hold forth the word of life,” Phil. ii. 16, by ministering
of “the gifts that every man hath received,” 1 Pet. iv.
10, in the way of Christ’s appointment. In these and
the like instances doth our Lord Jesus Christ require of his church that they
express in the world their subjection unto him and his authority; and that they
abide therein unto the end against all opposition whatever.
The sinful neglect of churches in
the discharge of their duty herein was one great means of that apostasy from
the rule of the gospel which they generally of old fell into. When the members
of them began to think that they had no advantage by their state and condition,
but only the outward participation of some ordinances of worship, and no duty
incumbent on them but only to attend and follow the motions and actings of
their guides, the whole societies quickly became corrupt, and fit to be
disposed of according to the carnal interest of those that had by their neglect
and sin gotten dominion over them. And at all times, as the people were
negligent in their duty, the leaders of them were apt to usurp undue
authority. When the one sort will not do that which they ought, the other are ready to take upon them what they ought not. It is a
circumspect performance of duty on all hands alone that will keep all sorts of
persons in the church within those bounds and limits, and up to those rights
and privileges, which Christ hath allotted and granted unto them. And herein alone
doth the order, honour, and beauty of the church
consist. Church-members, therefore, are to search and inquire after the
particular duties which, as such, are incumbent on them; as also to consider
what influence their special state and condition, as they are church-members,
ought to have into all the duties of their obedience as they are Christians:
for this privilege is granted unto them for their edification; that is, their
furtherance in their whole course of walking before God. And if this be
neglected, — if they content themselves with a name to live in this or that
church, to partake of the ordinances that are stated and solemnly administered
only, — that which would have been to their advantage may prove to be a snare
and temptation unto them. What these especial duties are, in the particular
instances of them, is of too large a consideration here to be insisted on.
Besides, it is the great duty of the guides of the church to be inculcating of
them into the minds of those committed to their charge; for the church’s due
performance of its duty is their honour, crown, and
reward.
Question 35 — Whence do you reckon prayer,
which is a part of moral and natural worship, among the institutions of Christ
in his church?
Answer — On many accounts; as, — abecause the
Lord Christ hath commanded his church to attend unto the worship of God
therein; bbecause he bestows on the ministers of the church gifts
and ability of prayer for the benefit and edification thereof; che
hath appointed that all his other ordinances should be administered with
prayer, whereby it becomes a part of them; dbecause himself
ministers in the holy place, as the great high priest of his church, to present
their prayers unto God at the throne of grace; ebecause in all the
prayers of the church there is an especial regard had unto himself and the
whole work of his mediation.
aLuke xviii. 1, xxi.
36; Rom. xii. 12; 1 Tim. ii. 1, 2.
bEph. iv. 8, 12, 13; Rom. viii. 15, 16;
Gal. iv. 6.
cActs ii. 42; 1 Tim. iv. 5.
dRev. viii. 3, 4; Heb. iv. 14–16, vi. 20, x. 19–22.
eJohn xiv. 13, xv.
16, xvi. 23, 26; Eph. iii. 14, 15.
Question 36 — May not the church, in the solemn worship of God,
and celebration of the ordinances of the gospel, make use of and content itself
in the use of forms of prayer in an unknown tongue composed by others, and
prescribed unto them?
Answer — So to do would be acontrary to one
principal end of prayer itself, which is, that believers may therein apply
themselves to the throne of grace for spiritual supplies according to the
present condition, wants, and exigencies of their souls; bto the
main end that the Lord Jesus Christ aimed at in supplying men with gifts for
the discharge of the work of the ministry, tending to render the promise of
sending the Holy Ghost, which is the immediate cause of the church’s
preservation and continuance, needless and useless. Moreover, cit
will render the discharge of the duty of ministers unto several precepts and
exhortations of the gospel, for the use, stirring up, and exercise of their
gifts, impossible; and dthereby hinder the edification of the
church, the great end of all ordinances and institutions.
aRom. viii. 26; Phil. iv.
6; Heb. iv. 16; 1 Pet. iv. 7.
bEph. iv. 8, 12, 13.
c1 Tim. iv. 14; 2 Tim. i. 6, 7; Col. iv. 17; Matt. xxv. 14–17.
d1 Cor. xii. 7.
Question 37 — Is the constant work of
preaching the gospel by the elders of the church necessary?
Answer — It is so, both on the
part of the elders or ministers themselves, of whom that duty is strictly
required, and who principally therein labour and watch for the good of the flock,
and on the part of the church, for the furtherance of their faith and
obedience, by instruction, reproof, exhortation, and consolation.
Matt. xxiv. 45–51; Rom. xii. 7, 8; 1 Cor. ix. 17, 18; Eph. iv.
11–13; 1 Tim. iv. 15, 16, v. 17; 2
Tim. ii. 24, 25, iii. 14–17, iv.
2.
Question 38 — Who are the principal
subjects of baptism?
Answer — Professing believers, if not baptized in their
infancy, and their infant seed.
Matt. xxviii. 19; Acts ii. 38, 39, xvi. 33; 1 Cor. i. 16, vii.
14; Col. ii. 12–14, with Gen. xvii.
10–12.
Question 39 — Where and to whom is the
ordinance of the Lord’s supper to be administered?
Answer — In the church, or
assembly of the congregation, to all the members of it, rightly prepared and
duly assembled, or to such of them as are so assembled.
1 Cor. xi. 20–22, 28, 29, 33; Acts
ii. 46.
Question 40 — How often is that
ordinance to be administered?
Answer — Every first day of the
week, or at least as often as opportunity and conveniency may be obtained.
1 Cor. xi. 26; Acts xx. 7.
Question 41 — What is the discipline of
the church?
Answer — It consists in the due exercise of that authority
and power which the Lord Christ, in and by his word, hath granted unto the
church, for its continuance, increase, and preservation in purity, order, and
holiness, according to his appointment.
Matt. xvi. 19; Rom. xii. 8; 2
Cor. x. 4–6; Rev. ii. 2, 20.
Explication — Sundry things are to be considered about this
discipline of the church; as, —
First, The foundation of it,
which is a grant of power and authority made unto it by Jesus Christ as
mediator, head, king, and lawgiver of his church; for all discipline being an
act of power, and this being exercised in and about things internal and
spiritual, no men can of themselves, or by grant of any others, have any right
or authority to or in the exercise thereof. Whoever hath any interest herein or
right hereunto, it must be granted unto him from above by Jesus Christ, and
that as mediator and head of his church; for as all church-power is in an
especial manner, by the authority and grant of the Father, vested in him alone,
Matt. xxviii. 18, Eph. i. 20–23, so the nature of it, which is
spiritual, the objects of it, which are the consciences and gospel
privileges of believers, with the ends of it, — namely, the glory of God
in Christ, with the spiritual and eternal good of the souls of men, — do all
manifest that it can have no other right nor foundation. This in the first
place is to be fixed, that no authority can be exercised in the church but what
is derived from Jesus Christ, as was spoken before.
Secondly, The means whereby
the Lord Christ doth communicate this power and authority unto his church in
his word or his law and constitution concerning it in the gospel; so that it is
exactly limited and bounded thereby. And no power or authority can be exercised
in the church but what is granted and conveyed unto it by the word, seeing that
Christ communicates no power or authority any other ways. Whatever of that
nature is beside it or beyond it is mere usurpation, and null in its exercise.
Herein is the commission of the guides and rulers of the church expressed,
which they are not to exceed in any thing. Herein are bounds and limits fixed to
the actings of the whole church, and of every part and member of it.
Thirdly, This
power or authority, thus granted and conveyed by Jesus Christ, is to be
exercised, as to the manner of the administration of discipline, with
skill and diligence, Rom. xii. 8; 1 Cor. xii. And the
skill required hereunto is a gift, or an ability of mind, bestowed by the Holy
Ghost upon men, to put in execution the laws of Christ for the government of
the church in the way and order by him appointed, or a spiritual wisdom,
whereby men know how to behave themselves in the house of God in their several
places, for its due edification in faith and love, 1 Tim. iii. 15. And this
ability of mind to make a due application of the laws of the gospel unto
persons, times, and actions, with their circumstances, is such a gift of the
Holy Ghost as whereof there are several degrees, answering to the distinct
duties that are incumbent on the rulers of the church on the one hand, and the
members on the other. And where this skill and wisdom is wanting, there it is
impossible that the discipline of the church should be preserved or carried on.
Hereunto also diligence and watchfulness are to be added, without which ability
and power will never obtain their proper end in a due manner, Rom. xii. 6–8.
Fourthly, The
end of this discipline is the continuance, increase, and preservation of
the church, according to the rule of its first institution, 1 Cor. v. 7. This
power hath Christ given his church for its conservation, without which it must
necessarily decay and come to nothing. Nor is it to be imagined that where any
church is called and gathered according to the mind of Christ, he hath left it
destitute of power and authority to preserve itself in that state and order
which he hath appointed unto it. And that which was one principal cause of the
decays of the Asian churches was the neglect of this discipline, the power and
privilege whereof the Lord had left unto them and intrusted them withal, for
their own preservation in order, purity, and holiness. And, therefore, for the
neglect thereof they were greatly blamed by him, Rev. ii.
14, 15, 20, iii. 1, 2; as is also the
Question 42 — Unto whom is the power
and administration of this discipline committed by Jesus Christ?
Answer — As to the authority to be
exerted in it, in the things wherein the whole church is concerned, unto the
elders; as unto trial, judgment, and consent in and unto its exercise, unto the
whole brotherhood; as unto love, care, and watchfulness in private and
particular cases, to every member of the church.
Matt. xxiv. 45; Eph. iv. 11, 12; Acts xx. 28; 1 Tim. iii. 5, v. 17; Heb. xiii. 7, 17; 1 Pet. v. 2; 1 Thess. v. 12;
Gal. vi. 1, 2; 1 Cor. iv. 14, v. 2, 4, 5; 2 Cor. ii. 6–8; 2 Tim. iv.
2.
Explication — It hath been showed that
this power is granted unto the church by virtue of the law and
constitution of Christ. Now, this law assigns the means and way whereby any persons
do obtain an interest therein, and makes the just allotments to all concerned
in it. What this law, constitution, or word of Christ assigns unto any, as
such, that they are the first seat and subject of, by what way or means soever
they come to be intrusted therein. Thus, that power or authority which is given
unto the elders of the church doth not first formally reside in the body of the
church unorganized or distinct from them, though they are called unto their
office by their suffrage and choice; but they are themselves, as such, the
first subject of office-power, for so is the will of the Lord Christ. Nor is
the interest of the whole church in this power of discipline, whatever it be,
given unto it by the elders, but is immediately granted unto it by the will and
law of the Lord Jesus.
First, In
this way and manner the authority above described is given in the first place,
as such, unto the elders of the church. This authority was before
explained, in answer unto the 28th question; as also was the way
whereby they receive it. And it is that power of office whereby they are
enabled for the discharge of their whole duty, in the teaching and ruling of
the church, called the “power of the keys,” from Matt. xvi. 19; which
expression being metaphorical, and in general liable unto many interpretations,
is to be understood according to the declaration made of it in those particular
instances wherein it is expressed. Nor is it a twofold power or authority that
the elders of the church have committed unto them, — one to teach and another
to rule, commonly called the power of order and of jurisdiction; but it is one
power of office, the duties whereof are of several kinds, referred unto the two
general heads, first of teaching, by preaching the word and celebration of the
sacraments, and secondly, of rule or government. By virtue hereof are they made
rulers over the house of God, Matt. xxiv. 45; stewards
in his house, 1 Cor. iv. 1;
overseers of the church, Acts xx. 28, 1 Pet. v. 2; guides unto the
church, Heb. xiii. 7, 17. Not that they have a supreme
or autocratorical power committed unto them, to enable them to do what
seems right and good in their own eyes, seeing they are expressly bound up unto
the terms of their commission, Matt. xxviii. 19, 20, to teach men to do and
observe all and only what Christ hath commanded; nor have they by virtue of
it any dominion in or over the church, — that is, the laws, rules, or
privileges of it, — or the consciences of the disciples of Christ, to alter,
change, add, diminish, or bind by their own authority, 1 Pet. v. 3, Mark x.
42–44. But it is a power merely ministerial, in whose exercise they are
unto the Lord Christ accountable servants, Heb. xiii. 17, Matt. xxiv. 45, and servants of the church for Jesus’
sake, 2 Cor. iv. 5. This authority, in the discipline
of the church they exert and put forth by virtue of their office, and not
either as declaring of the power of the church itself, or acting what is
delegated unto them thereby, but as ministerially exercising the authority of
Christ committed unto themselves.
Secondly, The body of the church, or
the multitude of the brethren (women being excepted by especial prohibition, 1
Cor. xiv. 34, 35, 1 Tim. ii. 11, 12), is, by the law and constitution of Christ
in the gospel, interested in the administration of this power of discipline in
the church, so far as, —
1. To consider, try, and make a
judgment in and about all persons, things, and causes, in reference whereunto
it is to be exercised. Thus, the brethren at
2. The brethren of the church are
intrusted with the privilege of giving and testifying their consent unto all acts
of church-power, which, though it belong not formally unto the authority of
them, is necessary unto their validity and efficacy; and that so far forth as that
they are said to do and act what is done and effected thereby, 1 Cor. v. 4, 5,
13; 2 Cor. ii. 6–8. And they who have this privilege
of consent, which hath so great an influence into the action and validity of
it, have also the liberty of dissent, when any thing is proposed to be done,
the warrant whereof from the word and the rule of its performance are not
evident unto them.
Question 43 — Wherein doth the exercise
of the authority for discipline committed unto the elders of the church
consist?
Answer — aIn personal private admonition of any
member or members of the church, in case of sin, error, or any miscarriage
known unto themselves; bin public admonition in case of offences
persisted in, and brought orderly to the knowledge and consideration of the church;
cin the ejection of obstinate offenders from the society and
communion of the church; din exhorting, comforting, and restoring to
the enjoyment and exercise of church-privileges such as are recovered from the
error of their ways; — all according to the laws, rules, and directions of the
gospel.
aMatt. xviii. 15; 1 Thess. v. 14; 1 Cor. iv. 14; Titus i. 13, ii. 15; 2 Tim.
iv. 2.
b1 Tim. v. 19, 20; Matt. xviii. 16, 17.
cTitus iii. 10; 1 Tim. i.
20; Matt. xviii. 17; 1 Cor. v. 5; Gal. v. 12.
d2 Cor. ii. 7, 8; Gal. vi.
1; 2 Thess. iii. 15.
Question 44 — May the church cast any person out of its
communion without previous admonition?
Answer — It may in some cases,
where the offence is notorious and the scandal grievous, so that nothing be
done against other general rules.
1 Cor. v.
Question 45 — Wherein doth the liberty
and duty of the whole brotherhood in the exercise of discipline in the church
in particular consist?
Answer — aIn a meek consideration of the
condition and temptations of offenders, with the nature of their offences, when
orderly proposed unto the church; bin judging with the elders,
according to rule, what, in all cases of offence, is necessary to be done for
the good of the offenders themselves, and for the edification and vindication
of the whole church, cin their consent unto, and concurrence in, the
admonition, ejection, pardoning, and restoring of offenders, as the matter
shall require.
aGal. vi. 1, 2;
b1 Cor. v. 2, 4, 5, 12, vi. 2;
c2 Cor. ii. 6–8.
Question 46 — What is the duty of
private members in reference unto the discipline appointed by Christ in his
church?
Answer — It is their duty, in their mutual watch over one
another, to exhort each other unto holiness and perseverance; and if they
observe any thing in the ways and walkings of any of their fellow-members not
according unto the rule and duty of their profession, which, therefore, gives
them offence, to admonish them thereof in private, with love, meekness, and
wisdom; and in case they prevail not unto their amendment, to take the
assistance of some other brethren in the same work; and if they fail in success
therein also, to report the matter, by the elders’ direction, unto the whole church.
Matt. xviii. 16–18; 1 Thess. v. 14.
Explication — In these questions an
inquiry is made after the exercise of discipline in the church, — as to that
part of it which belongs unto the reproof and correction of miscarriages, according
to the distribution of right, power, and privilege before explained.
The first act hereof consists in private
admonition; for so hath our Lord ordained, that in case any brother or
member of the church do in any thing walk disorderly, and not according to the
rule of the gospel, he or they unto whom it is observed, and who are thereby
offended, may and ought to admonish the person or persons so offending of their
miscarriages and offence; concerning which is to be observed, —
First, What
is previously required thereunto; and that is, —
1. That in all the members of the
church there ought to be “love without dissimulation.” They are to “be kindly
affectioned one to another with brotherly love,” Rom. xii. 9, 10; which as they
are taught of God, so they are greatly exhorted thereunto, Heb. xiii. 1. This
love is the bond of perfection, the most excellent way and means of preserving
church-order, and furthering the edification thereof, 1 Cor. xiii., without
which, well seated and confirmed in the hearts and minds of church-members, no
duty of their relation can ever be performed in a due manner.
2. This love is to exert and put
forth itself in tender care and watchfulness for the good of each other; which
are to work by mutual exhortations, informations, instructions, according as
opportunities do offer themselves, or as the necessities of any do seem to
require, Heb. iii. 13, x. 24.
Secondly, This
duty of admonishing offenders privately and personally is common to the elders
with all the members of the church; neither doth it belong properly unto the
elders as such, but as brethren of the same society. And yet, by virtue of
their office, the elders are enabled to do it with more authority morally,
though office-power properly be not exercised therein.
By virtue, also, of their constant general watch over the whole flock in the
discharge of their office, they are enabled to take notice of and discern
miscarriages in any of the members sooner than others: but as to the exercise
of the discipline of the church in this matter, this duty is equally incumbent
on every member of it, according as the obligation on them to watch over one
another, and to exercise especial love towards each other, is equal; whence it
is distinguished from that private pastoral admonition, which is an act of the
teaching office and power, not directly belonging unto the rule or government
inquired after. But this admonition is an effect of love; and when it proceedeth
not from thence it is irregular, Matt. xviii. 16–18; Rom. xv.
14.
Thirdly, This duty is so incumbent
on every member of the church, that in case of the neglect thereof, he both sinneth
against the institution of Christ and makes himself partaker of the sin of the
party offending, and is also guilty of his danger and ruin thereby, with all
that disadvantage which will accrue to the church by any of the members of it
continuing in sin against the rule of the gospel. They have not only liberty
thus to admonish one another, but it is their express and indispensable duty so
to do; the neglect whereof is interpreted by God to be “hatred of our brother,”
such as wherewith the love of God is inconsistent, Lev. xix. 17;
1 John iii. 15, iv. 20.
Fourthly, Although this duty be
personally incumbent on every individual member of the church, yet this hinders
not but if the sin of an offender be known to more than one at the same time,
and they jointly take offence thereat, they may together in the first instance
admonish him, which yet still is but the first and private admonition; which is
otherwise when others are called into assistance who are not themselves
acquainted with the offence, but only by information, and join in it, not upon
the account of their own being offended, but of being desired according unto
rule to give assistance to them that are so.
Fifthly, The
way and manner of the discharge of this duty is, that it be done with prudence,
tenderness, and due regard unto all circumstances; whence the apostle supposeth
a spiritual ability to be necessary for this work: Rom. xv. 14, “Ye also are
full of goodness, filled with all knowledge, able also to admonish one
another.” Especially four things are to be diligently heeded:—
1. That the whole duty be so managed
that the person offending may be convinced that it is done out of love
to him and affectionate, conscientious care over him, that he may take no
occasion thereby for the exasperation of his own spirit.
2. That the persons admonishing
others of their offence do make it appear that what they do is in obedience
unto an institution of Christ, and therein to preserve their own souls from
sin, as well as to benefit the offenders.
3. That the admonition be grounded on a rule; which alone gives it authority and
efficacy.
4. That there be a readiness
manifested by them to receive satisfaction, — either (1.) in case that, upon
trial, it appeareth the information they have had of the miscarriage whence the
offence arose was undue or not well grounded; or, (2.) of acknowledgement and repentance.
Sixthly, The
ends of this ordinance and institution of Christ are, —
1. To keep up love without
dissimulation among all the members of the church; for if offences should abide
unremoved, love, which is the bond of perfection, would not long continue in
sincerity, which tends to the dissolution of the whole society.
2. To gain the offender, by
delivering him from the guilt of sin, that he may not lie under it, and procure
the wrath of God against himself, Lev. xix. 17.
3. To preserve his person from dishonour
and disreputation, and thereby to keep up his usefulness in the church. To this
end hath our Lord appointed this discharge of this duty in private, that the
failings of men may not be unnecessarily divulged, and themselves
thereby exposed unto temptation.
4. To preserve the church from that
scandal that might befall it by the hasty opening of all the real or supposed
failings of its members. And, —
5. To prevent its trouble in the
public hearing of things that may be otherwise healed and removed.
Seventhly, In case these ends are
obtained, either by the supposed offending persons clearing of themselves
and manifesting themselves innocent of the crimes charged on them, as Josh.
xxii. 21–29, 2 Cor. vii. 11, or by their acknowledgement,
repentance, and amendment, then this part of the discipline of the church hath,
through the grace of Christ, obtained its appointed effect.
Eighthly, In case the persons
offending be not humbled nor reformed, nor do give satisfaction unto them by
whom they are admonished, then hath our Lord ordained a second degree of this
private exercise of discipline:— that the persons who, being offended, have
discharged the foregoing duty themselves according unto rule, shall take unto
them others, — two or three, as the occasion may seem to require, — to join
with them in the same work and duty, to be performed in the same manner, for
the same ends, with that before described, Matt. xviii. 15–17.
And it is the duty of these persons so called in for assistance, —
1. To judge of the crime, fault, or
offence reported to them, and not to proceed unless they find it to consist in
something expressly contrary to the rule of the gospel, and attested in such a
manner and with such evidence as their mutual love doth require in them with respect
unto their brethren. And they are to judge of the testimony that is given
concerning the truth of the offence communicated unto them, that they may not
seem either lightly to take up a report against their brother or to discredit
the testimony of others.
2. In case they find the offence
pretended not to be a real offence, indeed contrary to the rule of the gospel,
or that it is not aright grounded as to the evidence of it, but taken up upon
prejudice or an over-easy credulity, contrary to the law of that love which is
required amongst church-members, described 1 Cor. xiii., and commanded as the
great means of the edification of the church and preservation of its union,
then to convince the brother offended of his mistake, and with him to satisfy
the person pretended to be the offender, that no breach or schism may happen
among the members of the same body.
3. Being satisfied of the crime and
testimony, they are to associate themselves with the offended brother in the
same work and duty that he himself had before discharged towards the offender.
Ninthly, Because there is no
determination how often these private admonitions are to be used in case of
offence, it is evident from the nature of the thing itself that they are to be
reiterated, first the one and then the other, whilst there is any ground of
hope that the ends of them may be obtained, through the blessing of Christ, —
the brother gained, and the offence taken away. Neither of these, then, is to
be deserted or laid aside on the first or second attempt, as though it were
performed only to make way for somewhat farther; but it is to be waited on with
prayer and patience, as an ordinance of Christ appointed for attaining the end
aimed at.
Tenthly, In case there be not the
success aimed at obtained in these several degrees of private admonition, it is
then the will of our Lord Jesus Christ that the matter be reported unto the
church, that the offended may be publicly admonished thereby and brought to
repentance; wherein is to be observed, —
1. That the persons who have endeavoured
in vain to reclaim their offending brother by private admonition are to
acquaint the elders of the church with the case and crime, as also what they
have done according to rule for the rectifying of it; who, upon that information,
are obliged to communicate the knowledge of the whole matter to the church.
This is to be done by the elders, as to whom the preservation of order in the
church and the rule of its proceedings do belong, as we have showed before.
2. The report made to the church by
the elders is to be, — (1.) Of the crime, guilt, or
offence; (2.) Of the testimony given unto the
truth of it; (3.) Of the means used to bring the offender to
acknowledgment and repentance; (4.) Of his deportment
under the private previous admonitions, either as to his rejecting of them, or
as to any satisfaction tendered; all in order, love, meekness, and tenderness.
3. Things being proposed unto the
church, and the offender heard upon the whole of the offence and former
proceeding, the whole church or multitude of the brethren are, with the elders,
to consider the nature of the offence, with the condition and temptation of the
offender, with such a spirit of meekness as our Lord Jesus Christ, in his own
person, set them an example of in his dealing with sinners, and which is
required in them as his disciples, Gal. vi. 1, 2; 2 Cor. ii.
8.
4. The elders and brethren are to
judge of the offence and the carriage of the offender according to rule; and if
the offence be evident and persisted in, then, —
5. The offender is to be publicly
admonished by the elders, with the consent and concurrence of the church, 1
Thess. v. 14; 1 Tim. v. 20; Matt. xviii. 17. And this admonition consists of
five parts:— (1.) A declaration of the crime or
offence, as it is evidenced unto the church. (2.) A conviction of the evil
of it, from the rule or rules transgressed against. (3.) A declaration of the authority
and duty of the church in such cases. (4.) A rebuke of the offender in the name
of Christ, answering the nature and circumstances of the offence. (5.) An
exhortation unto humiliation, and repentance, and acknowledgment.
Eleventhly, In case the offender
despise this admonition of the church, and come not upon it unto repentance, it
is the will and appointment of our Lord Jesus Christ that he be cut off
from all the privileges of the church, and cast out from the society thereof,
or be excommunicated; wherein consists the last act of the discipline of the
church for the correction of offenders. And herein may be considered, —
1. The nature of it, that it
is an authoritative act, and so principally belongs unto the elders of
the church, who therein exert the power that they have received from the Lord
Christ, by and with the consent of the church, according to his appointment,
Matt. xvi. 19, xviii. 18; John xx.
23; 1 Cor. v. 4, 5; Titus iii. 10; 1
Tim. i. 20; 2 Cor. ii. 6. And both these, the authority of the eldership
and the consent of the brethren, are necessary to the validity of the sentence,
and that according to the appointment of Christ, and the practice of the first
churches.
2. The effect of it, which is
the cutting off or casting out of the person offending from the communion of
the church, in the privileges of the gospel, as consequently from that of all
the visible churches of Christ in the earth, by virtue of their communion one
with another; whereby he is left unto the visible kingdom of Satan in the world.— Matt. xviii. 17; 1 Cor. v. 2, 5, 13; 1
Tim. i. 20; Titus iii. 10; Gal. v. 12.
3. The ends of it, which are,
—
(1.) The gaining
of the party offending, by bringing him to repentance, humiliation, and
acknowledgment of his offence, 2 Cor. ii. 6, 7, xiii. 10.
(2.) The warning of others
not to do so presumptuously.
(3.) The preserving of the
church in its purity and order, 1 Cor. v. 6, 7; all to the glory of Jesus
Christ.
4. The causes of it, or the
grounds and reasons on which the church may proceed unto sentence against any
offending persons. Now, these are no other but such as they judge, according to
the gospel, that the Lord Christ will proceed upon in his final judgment at the
last day; for the church judgeth in the name and authority of Christ, and are
to exclude none from its communion but those whom they find by the rule that he
himself excludes from his kingdom; and so that which they bind on earth is
bound by him in heaven, Matt. xviii. 18. And their sentence herein is to be
declared, as the declaration of the sentence which the Head of the church and
Judge of all will pronounce at the last day; only with this difference, that it
is also made known that this sentence of theirs is not final or decretory, but
in order to the prevention of that which will be so unless the evil be repented
of. Now, although the particular evils, sins, or offences that may render a
person obnoxious unto this censure and sentence are not to be enumerated, by
reason of the variety of circumstances, which change the nature of actions, yet
they may in general be referred unto these heads:—
(1.) Moral evils, contrary to
the light of nature and express commands or prohibitions of the moral law,
direct rules of the gospel, or of evil report in the world amongst men walking
according to the rule and light of reason. And, in cases of this nature, the
church may proceed unto the sentence whereof we speak without previous
admonition, in case the matter of fact be notorious, publicly and
unquestionably known to be true, and no general rule (which is not to be
impeached by particular instances) lie against their procedure, 1 Cor. v. 3–5;
2 Tim. iii. 2–5.
(2.) Offences against that mutual
love which is the bond of perfection in the church, if pertinaciously
persisted in, Matt. xviii. 16, 17.
(3.) False doctrines against
the fundamentals in faith or worship, especially if maintained with contention,
to the trouble and disturbance of the peace of the church, Gal. v. 12; Titus
iii. 9–11; 1 Tim. vi. 3–5; Rev. ii.
14, 15.
(4.) Blasphemy or evil speaking of
the ways and worship of God in the church, especially if joined with an intention
to hinder the prosperity of the church or to expose it to persecution, 1 Tim. i.
20.
(5.) Desertion, or total causeless
relinquishment of the society and communion of the church; for such are
self-condemned, having broken and renounced the covenant of God, that they made
at their entrance into the church, Heb. x. 25–31.
5. The time or season of the
putting forth the authority of Christ in the church for this censure is to be
considered, and that is ordinarily after the admonition before described, and
that with due waiting, to be regulated by a consideration of times, persons,
temptations, and other circumstances; for, —
(1.) The church in proceeding to
this sentence is to express the patience and long-suffering of Christ towards
offenders, and not to put it forth without conviction of a present resolved
impenitency.
(2.) The event and effect of the
preceding ordinance of admonition is to be expected; which though not at
present evident, yet, like the word itself in the preaching of it, may be blessed
to a good issue after many days.
6. The person offending thus cut
off, or cast out from the present actual communion of the church, is still to
be looked on and accounted as a brother, because of the nature of the ordinance
which is intended for his amendment and recovery, — 2 Thess. iii. 15, “Count
him not as an enemy, but admonish him as a brother,” — unless he manifests his
final impenitency by blasphemy and persecution: 1 Tim. i. 20, “Whom I have
declared unto Satan, that they may learn not to blaspheme.”
7. The church is, therefore, still
to perform the duties of love and care towards such persons, —
(1.) In praying for them,
that they “may be converted from the error of their way,” James v. 19, 20. 1
John v. 16, “If any man see his brother sin a sin which is not unto death, he
shall ask, and he shall give him life for them that sin not unto death.”
(2.) In withdrawing from them
even as to ordinary converse, for their conviction of their state and
condition, 1 Cor. v. 11, “With such an one no not to eat;”
2 Thess. iii. 14.
(3.) In admonishing of him: 2
Thess. iii. 15, “Admonish him as a brother:” which may be done, — [1.] Occasionally, by any member of the church; [2.] On
set purpose, by the consent and appointment of the whole church: which
admonition is to contain, — 1st, A pressing of his sin from
the rule on the conscience of the offender; 2dly, A declaration
of the nature of the censure and punishment which he lieth under; 3dly,
A manifestation of the danger of his impenitency, in his being either hardened
by the deceitfulness of sin or exposed unto new temptations of Satan.
8. In case the Lord Jesus be pleased
to give a blessed effect unto this ordinance, in the repentance of the person
cut off and cast out of the church, he is, —
(1.) To be forgiven both by
those who in an especial manner were offended at him and by him, and by the
whole church, Matt. xviii. 18; 2 Cor. ii. 7.
(2.) To be comforted under
his sorrow, 2 Cor. ii. 7, and that by, — [1.] The application of the promises of the gospel unto his
conscience; [2.] A declaration of the readiness
of the church to receive him again into their love and communion.
(3.) Restored, — [1.] By a confirmation
or testification of the love of the church unto him, 2 Cor. ii. 8; [2.] A re-admission unto the exercise and enjoyment
of his former privileges in the fellowship of the church; all with a spirit of
meekness, Gal. vi. 1.
Question 47 — The preservation of the
church in purity, order, and holiness, being provided for, by what way is it to
be continued and increased?
Answer — The way appointed
thereunto is by adding such as, being effectually called unto the obedience of
faith, shall voluntarily offer themselves unto the society and fellowship
thereof.
Acts ii. 41; 2 Cor. viii. 5.
Explication — The means appointed by
our Lord Jesus Christ for the continuance and increase of the church are either
preparatory unto it or instrumentally efficient of it. The
principal means subservient or preparatory unto the continuance and
increase of the church is the preaching of the word to the conviction,
illumination, and conversion of sinners, whereby they may be made meet to become
living stones in this spiritual building, and members of the mystical body of
Christ. And this is done either ordinarily, in the assemblies of the church,
towards such as come in unto them and attend to the word dispensed according to
the appointment of Christ amongst them, — 1 Cor. xiv. 24, 25, “If there come in
one that believeth not, or one unlearned, he is convinced of all, he is judged
of all: and thus are the secrets of his heart made manifest; and so falling
down on his face he will worship God,” — or occasionally, amongst the men of
the world, Acts viii. 4.
Secondly, The instrumentally
efficient cause is that which is expressed in the answer, — namely, the
adding in due order unto it such as, being effectually called unto the
obedience of the faith and profession of the gospel, do voluntarily, out of
conviction of their duty and resolution to walk in subjection to all the
ordinances and commands of Christ, offer themselves to the society and
fellowship thereof, whereby they may be laid in this spiritual building as the
stones were in the temple of old, which were hewed and fitted elsewhere.
Question 48 — What is required of them
who desire to join themselves unto the church?
Answer — aThat they be free from blame and
offence in the world; bthat they be instructed in the saving truths
and mysteries of the gospel; csound in the faith; dthat,
the Lord having called them unto faith, repentance, and newness of life by Jesus
Christ, they give up themselves to be saved by him, and to obey him in all
things; and, therefore, eare willing and ready, through his grace,
to walk in subjection to all his commands, and in the observation of all his
laws and institutions, notwithstanding any difficulties, oppositions, or
persecutions, which they meet withal.
aPhil. i. 10, ii. 15; 1
Cor. x. 32; 1 Thess. ii. 11, 12; Titus ii. 10.
bJohn vi. 45; Acts xxvi. 18;
1 Pet. ii. 9; 2 Cor. iv. 3,
4, 6.
c1 Tim. i. 19, 20; 2 Tim. iv. 3, 4; Titus i. 13; Jude 3.
dEph. iv. 20–24.
e2 Cor. viii. 5.
Question 49 — What is the duty of the
elders of the church towards persons desiring to be admitted unto the
fellowship of the church?
Answer — aTo discern and judge by the rule of
truth, applied in love, between sincere professors and hypocritical pretenders;
bto influence, direct, comfort, and encourage in the way, such as
they judge to love the Lord Jesus in sincerity; cto propose and
recommend them unto the whole church, with prayers and supplications to God for
them; dto admit them, being approved, into the order and fellowship
of the gospel in the church.
aActs viii. 20, 23; Titus i. 10; Rev. ii. 2; Jer. xv. 19.
bActs xviii. 26; 1 Thess. ii. 7, 8, 11.
cActs ix. 27, 28.
dRom. xiv. 1.
Question 50 — What is the duty of the
whole church in reference unto such persons?
Answer — To consider them in love
and meekness, according as their condition is known, reported, or testified
unto them; to approve of and rejoice in the grace of God in them; and to
receive them in love without dissimulation.
1 Cor. xiii.
Explication — What in general is required, unto the fitting of
any persons to be members of a visible church of Christ, was before declared;
and that is that which the Lord Jesus hath made the indispensable condition of
entering into his kingdom, — namely, of being “born again,” John iii. 3, 5. This work, being secret, hidden, and invisible, the
church cannot judge of directly and in its own form or nature, but in the
means, effects, and consequents of it; which are to be testified unto it,
concerning them who are to be admitted unto its fellowship and communion. It is
required, therefore, of them, —
First, That they be of a
conversation free from blame in the world; for whereas one end of the gathering
of churches is to hold forth and express the holiness of the doctrine of
Christ, and the power of his grace in turning men from all ungodliness unto
sobriety, righteousness, and honesty, it is required of them that are admitted
into them that they answer this end. And this the principle of grace, which is
communicated unto them that believe, will effect and produce; for although it
doth not follow that every one who hath attained an unblamable honesty in this
world is inwardly quickened with a true principle of saving grace, yet it doth
that they who are endowed with that principle will be so unblamable. And
although they may on other accounts be evil spoken of, yet their good
conversation in Christ will justify itself.
Secondly, Competent knowledge in the
mysteries of the gospel is another means whereby the great qualification
inquired after is testified unto the church; for as without this no privilege
of the gospel can be profitably made use of, nor any duty of it rightly performed,
so saving light is of the essence of conversion, and doth inseparably accompany
it: 2 Cor. iv. 6, “God, who commanded the light to shine out
of darkness, hath shined in our hearts, to give the light of the knowledge of
the glory of God in the face of Jesus Christ.” Where this is wanting, it
is impossible for any person to evidence that he is delivered from that
blindness, darkness, and ignorance, which all men are under the power of in the
state of nature. Such a measure, then, of light and knowledge, as whereby men are
enabled to apprehend aright of the person and offices of Christ, of the nature
of his mediation, the benefits thereof, and the obedience that he requires at
the hands of his disciples, is expected in them who desire to be admitted into
the fellowship of the church.
Thirdly, Hereunto is to be added the
soundness in the faith; for the unity of faith is the foundation of love and
all the duties thereof, which in an especial manner are to be performed towards
the church, called, therefore, “The household of faith.” There is among the
members of the church “one faith,” Eph. iv. 5; the
“common faith,” [Titus i. 4]; the “faith once delivered unto the saints,” Jude
3; which is the “sound doctrine,” 1 Tim. i. 10, which those that will not
endure must be turned from, 2 Tim. iii. 5; the “faithful word,” that is to be
“held fast,” Titus i. 9, 1 Tim. i. 19, and which we are to be “sound in,” Titus
i. 13; contained in a “form of sound words,” as to the profession of it, 2 Tim.
i. 13. And this soundness in the unity of faith, as it should be improved unto
oneness of mind and oneness of accord in all the things of God, Phil. ii. 2,
though it may admit of some different apprehensions in some things, wherein
some may have more clear and distinct discoveries of the mind and will of God
than others, which hinders not but that all may walk according to the same
rule, Phil. iii. 15, 16; so it is principally to be regarded in the fundamental
truths of the gospel, in and by the faith whereof the church holdeth on the
head, Jesus Christ, Col. ii. 19; and in the
fundamental principles of gospel worship, the joint celebration whereof is the
next end of the gathering the church: for without a consent
of mind and accord herein, no duty can be performed unto the edification, nor
the peace of the church be preserved. And these principles are those which we
have explained.
Fourthly, It is required that these
things be testified by them unto the church, with the acknowledgment of the
work of God’s grace towards them, and their resolution, through the power of
the same grace, to cleave unto the Lord Christ with full purpose of heart, and
to live in all holy obedience unto him. They come to the church as disciples of Christ, professing that they have learnt the
truth as it is in Jesus: which what it infers the apostle teacheth at large,
Eph. iv. 20–24; see also Acts xi. 23, xiv. 22. And
this by themselves [is] to be testified unto the church:—
1. That they may be received in love
without dissimulation, as real partakers in the same faith, hope, and salvation
with themselves, as living members of the mystical body of Christ.
2. That on all ensuing occasions
they may be minded of their own profession and engagements, to stir them up
thereby unto faithfulness, steadfastness, and perseverance. Hereupon are the
elders of the church to judge by the rule of truth, in love and meekness,
concerning their condition and meetness to be laid as living stones in the
house of God; so as that they may, —
(1.) Reject false, hypocritical
pretenders, if in or by any means their hypocrisy be discovered unto them, Acts
viii. 20–23; Titus i. 10; Jer. xv. 19.
(2.) That they may direct and
encourage in the way such as appear to be sincere, instructing them principally
in the nature of the way whereinto they are engaging, the duties, dangers, and
benefits of it, Acts xviii. 26, xiv. 22; 1 Cor. iii. 22, 23.
(3.) To propose them, their
condition, their desires, their resolutions, unto the church, after their own
expressions of them, to be considered of in love and meekness, Acts ix. 26, 27. Whereupon those that are approved
do give up themselves unto the Lord, to walk in the observation of all his
commands and ordinances; and to the church for the Lord’s sake, 2 Cor. viii.
5, abiding in the fellowship thereof, whereunto they are
admitted, Acts ii. 41, 42.
528Question 51 — Wherein doth the especial form of a particular
church, whereby it becomes such, and is distinguished as such from all others, consist?
Answer — In the special consent
and agreement of all the members of it to walk together in the observation of
the same ordinances numerically; hence its constitution and distinction from
other churches doth proceed.
Exod. xix. 5, 8, xxiv. 3, 7; Deut. xxvi. 17; 2 Cor. viii. 5; Acts xiv. 23, xx. 28; Heb. xiii. 17.
Explication — It hath been before declared what especial
agreement or covenant there ought to be among all the members of the same
church, to walk together in a due subjection unto and observance of all the
institutions of the Lord Christ. And this is that which gives it its special form
and distinction from all other churches. In the general nature of a church, all
churches do agree and equally partake. There is the same law of the
constitution of them all; they have all the same rule of obedience, all the
same Head, the same end; all carry it on by the observation of the same
ordinances in kind. Now, besides these things, which belong unto the
nature of a church in general, and wherein they all equally participate, they
must also have each one its proper difference, that which doth distinguish it
from all other churches; and this gives it its special form as such. Now, this
cannot consist in any thing that is accidental, occasional, or extrinsical unto
it, such as is cohabitation (which yet the church may have respect unto, for
conveniency and furthering of its edification); nor in any civil or political
disposal of its members into civil societies for civil ends, which is extrinsical
to all its concernments as a church; nor doth it consist in the relation of
that church to its present officers, which may be removed or taken away without
the dissolution of the form or being of the church: but it consisteth, as was
said, in the agreement or covenant before mentioned. For, —
First, This
is that which constitutes them a distinct body, different from others;
for thereby, and no otherwise, do they coalesce into a society, according to the
laws of their constitution and appointment.
Secondly, This
gives them their especial relation unto their own elders, rulers, or
guides, who watch over them as so associated by their own consent, according
unto the command of Christ. And, —
Thirdly, From
hence they have their mutual especial relation unto one another; which is the
ground of the especial exercise of all church duties whatsoever.
Question 52 — Wherein consists the duty
of any
Answer — aIn walking circumspectly, so as to
give them no offence; bin prayer for their peace and prosperity; cin
communicating supplies to their wants according to ability; din
receiving with love and readiness the members of them into fellowship, in the
celebration of the ordinances of the gospel, as occasion shall be; ein
desiring and making use of their counsel and advice in such cases of doubt and
difficulty as may arise among them; fin joining with them to express
their communion in the same doctrine of faith.
a1 Cor. x. 32.
bPs. cxxii. 6; Eph. vi.
18; 1 Tim. ii. 1.
c2 Cor. viii. 1–15; Acts xi. 29, 30; Rom. xv. 26, 27.
dRom. xvi. 1, 2; 3 John
8, 9.
eActs xv. 2, 6.
f1 Tim. iii. 15.
Explication — Churches being gathered and settled according to
the mind of Christ, ought to preserve a mutual holy communion among themselves,
and to exercise it in the discharge of those duties whereby their mutual good
and edification may be promoted; for whereas they are all united under one
head, the Lord Christ, Eph. i. 22, 23, in the same faith and order, chap. iv.
5, and do walk by the same rule, they stand in such a relation one to another
as is the ground of the communion spoken of. Now, the principal ways whereby
they exercise this communion are the acts and duties enumerated in the answer
to this question; as, —
First, Careful walking, so as to
give no offence unto one another; which, although it be a moral duty in
reference unto all, yet therein especial regard is to be had unto other
churches of Christ, that they be not in any thing grieved or tempted: 1 Cor. x.
32, “Give none offence, neither to the Jews, nor to the Gentiles, nor to the
church of God.”
Secondly, In
constant prayer for the peace, welfare, edification, and prosperity one of
another, Rom. i. 9; Col. i. 9; Eph. vi. 18. And this because of the special
concernment of the name and glory of our Lord Jesus Christ in their welfare.
Thirdly, In
communicating of supplies for their relief according unto their ability, in
case of the outward wants, straits, dangers, or necessities of any of them. —
Acts xi. 29, 30; Rom. xv. 26, 27; 2 Cor.
viii. 1–15.
Fourthly, The
receiving of the members of other churches to communion, in the celebration of
church-ordinances, is another way whereby this communion of churches is
exercised, Rom. xvi. 1, 2; 3 John 8, 9; for whereas the personal right of such
persons unto the ordinances of the church, and their orderly walking in the
observation of the commands of Christ, are known by the testimony of the church
whereof they are members, they may, without farther inquiry or satisfaction
given, be looked on “pro tempore” as members of the church wherein they desire fellowship and
participation of the ordinances of Christ.
Fifthly, In
desiring or making use of the counsel and advice of one another, in such cases
of doubt and difficulty, whether doctrinal or practical, as may
arise in any of them, Acts xv. 2, 6. And from hence it
follows, that in case any church, either by error in doctrine, or
precipitation, or mistake in other administrations, do give offence unto other
churches, those other churches may require an account from them, admonish them
of their faults, and withhold communion from them in case they persist in the error
of their way; and that because in their difficulties, and before their
miscarriages, they were bound to have desired the advice, counsel, and
assistance of those other churches, which being neglected by them, the other
are to recover the end of it unto their utmost ability, Gal. ii. 6–11. And hence, also, it follows that those that are
rightly and justly censured in any church ought to be rejected by all churches
whatever; both because of their mutual communion, and because it is and ought
to be presumed, until the contrary be made to appear, that, in case there had
been any difficulty or doubt in the procedure of the church, they would have
taken the advice of those churches, with whom they were obliged to consult.
Lastly, Whereas
the churches have all of them one common faith, and are all obliged to
hold forth and declare it to all men as they have opportunity, 1 Tim. iii. 15,
to testify this their mutual communion, their interest in the same faith and
hope, for the more open declaration and proposition of the truths of the gospel
which they profess, and for the vindication both of the truth and themselves
from false charges and imputations, they may, and, if God give opportunity,
ought to join together in declaring and testifying their joint consent and
fellowship in the same doctrine of faith, expressed in a “form of sound words.”
Question 53 — What are the ends of all
this dispensation and order of things in the church?
Answer — The glory of God, the
honour of Jesus Christ the mediator, the furtherance of the gospel, the
edification and consolation of believers here, with their eternal salvation
hereafter.
Rev. iv. 9–11, v. 12, 13; 1 Cor. iii.
22, 23; Eph. iv. 11–16.
This document is from the Christian Classics Ethereal Library at Calvin College, generated on demand from ThML source.
Added to
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