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na
WORKS
OF
THE REV. ISAAC WATTS, D.D.
M
NINE VOLUMES.
VOL. IV,
CONTAimNO
TBI lATIOIfAL FeUHBATIOII OV A CVtlS- TBI lACtiPici OP crriit;
TIAN CHUftCB;
AH BVHBLB ATTIMPT TOWAtM TBI
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RIVtTAL OP PBACTICAL IILIOIOV
iCtM AMD UCOVltT Or MAMKIMD j
AMOBO CBUITIABI.
tV THB ruSDOM OP THB WILL J
LEEDS:
PRINTED BT EDWARD RAINES ;
lot wnxUM BATNBS, PATERN08TER-B0W ; THOMAI WILLUVS AND SOlfy
RATIOKERl' - COUBT ; THOKAI HAMILTON, PATBBNOITER - ROW ; AN9
JOtUB CONDBR9 BUCKLERSBURT, LONDON.
1818.
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J '
• > •
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"T"^"*^
THE
RATIONAL FOUNDATION,
FORAI AND ORDER
-%■
OF
^ CMRISTI^jy CHURCH^
confirm:£D and improved:
fcY THE DIRF.CTIONS 1>'D EXAMPLES Of THE NEW TESTAMENT.
3^
SI
i
Vol. IV.
I «
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THE PREFACE
TO " THE RATIONAL FOUNDATION OF A CHRISTIAN
CHURCH."
J. B E principles on wbich christian cbarches are built, are so plain, so natoral
ad easy, and so mocb the same with those which' give rise to all the well-
famed societies in the world» that one would think there should not be such
Bitter of debate and controrersy among christians, upon these subjects, as
«e bate unhappily found.
For besides the reasonableness of the things that are required for this
psipsse, our blessed Saviour himself has given us so many promises in hii
wtfd to lavour this practioe of holy fellowship, and to encoorage our hope, as
give abundant reason to our expectations of divine success. Has he not told
Bs, that where two or three are met together in his name, there he is, or will
be in the inidst of them? Mat. xviii. 20. And when St. Peter made a glo-
lioas eonicssion of his &ith in Jesus the Son of God, the promised Saviour;
B|Mo this rock, said he, will 1 b uild my church, and the gates of liell shall not
prevail against it.
So that if there b found but such iaillifttlness, such christian virtues of
meekness, patience and foibearance, as may be justly expecl<>d among cfaris*
tiuB, 1 would hope such settlements as these might continue without inter-
ffvptioD. AmI I trust I have here represented tliese things so faithfully, an
plainly and clearly, that uo single person, in any part of his practice, will
fmd his conscience imposed upon by any article or canon here mentioned ; nor
will any society find itself obliged to do any thing in receiving, containing or
cxdndtn^ any persons from their church, but what lies natural and easy be-
fire the minds of persons, who do but exercise tlie common reason by which
ibey conduct themselves in the affairs of human life.
Nor is there any thing here asserted, which confhies christians to so exact
an unifbfTnity in their principlis and practices, but by the exercise of their
re^mn, with a small degree of charity, they may make and allow such altera-
Lobs, as will assist and promote the general peace and edification of the
churches, under the care and patronage of Jesus the great Shepherd.
And upon these foundations, if the grace of our Lord Jesus Christ, and
bis Spirit, which is promised to assist the christian church, does but continue
among hb ordinances, from time to time, we may hope to find a comfortable
sncccaricm and increase of members added to tlie church, and built up in faith,
love and holiness, till our Lord Jesus Christ himself shall return to this world,
sad finish the great and important work of judgment.
I would only add further, with regard more especially to the questions
rdatiog to christian communion, that if any thing containe<l in them may be
cfiedual through the divine blessing, to set the terms of irhristian-fellouship
ia a juster liglu, to secure the great and necessary principles of Christianity.
•» remove any causes of offence from among the churches, and to lead the
several parties of christians, to more moderate and charitable sentiments con*
eeraiag each other, I shall have abundant reason to rejoice in my attempt,
tad give glory to the God of truth and peace.
JSukeSemtufftatL, \
Mmnk S5, 1747. 5
1
I
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THE RJTIOyjL FOUyDJTIOX,
FURU AND ORDER OF
A CHRISTIAN CHURCH,
Confirmed and itnjtroved: iy the Directions and irawples of
the New Ttslameiit.
Section I. — Reason and Revelation agree to require Soeial
Religion,
I. JVlAN is BO intellectual and sodable being, and he owe*
honour and worship to God his Creator, in his social ai well as
his single capacity : He owes aho assistance to his fellow-crea-
tures, in t lte affdirs of religion, as well as in those of tlie natural
and civil life. Social religion is therefore the duly of every man,
where he can meet with such fellow -worshippers, as to lay «
fbundatien far amicable union in ihe same acts of worship, and
for mutual help in religious concerns : And these three foUowing
reRsons, among others, oblige him to it : '
1. As he is bound to cxj^ess to God in secret, and alone,
what sense he has oF the divine being, attributes, and goyern-
inent, so he is obliged to join with others, and publicly to declare
to the world, what an awful and honourable apprehension be
has of the same things : A nd this, that he may do honour to God
amongst men, or glorify his name amongst his fellow-creatures;
which secret religion cannot'do. This is the chief end with re-
gard to G od, for which man's very nature is made sociable, and
tor which he is constituted by providence in hntuan society. Thi«
is the first spring, and the perpetual foundation, of all social and
public religion : For this end, social honours paid to God shall
be everlasting. This is practised in Ihe society of holy angeU,
those "sons of God, who sang together, and shouted for joy,
when tlie foundations of the earth were laidj anfl who met
together at certain seasons, to present themselves before God ;'*
Job xxsviii. 7. and i. &. and ii. 1. This is required in our
world of sinful men ; so it will be, doubtless, in the world of
sepurate spirits,, who are described as a cAurcA ot religious as-
lembly; Heb. xii. 13. And so in tlie world of the resurrection,
when the high praises of God and the Lamb shall be for ever on
their tongues.
2. Man, in his single capacity, is obliged to perform acts of
secret religion to Gnd, because, in that capacity, he wants
maay favours tram God ; such as health, safety, food, raiment,
^c. He IB always receiving some at tlhew Uno>u&, vnA>.«.W%^«,
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SECTION i. 9,
Waiting for more. And bo also pyery man, in Iiis social capacity^
for the same reason^ is under obligation to perform acts of public
or aorial religion ; >iz. prayer for public mercies wanted, sucU
as >^oocl governors, peace, plenty, civil and religious liberty, &c.
praise for public mercies received, and a profession of bis bope
of public blesaingay Mrbicb be expects at the hands of Ood. If
tliere were uo other reasons for social religion to be found, yet
I think the obligation of it weuld stand firm upon these two pii*
lam. But I add,
3. li is a necessary and most effbctual meats of maintaining
religion id this our world. Several persons, with united zeal,
couBsel, and strength, can do much toward the encouraj^cment
and assistance of each other : The elder, and more knowing,
may instruct the ignoi^nt ; and all may strengthen each other's
bands in the things of God and godliness^ They may defend
each other against injuries, reproaches, and the shame of sin-
galaritj, and join in all proper practices to keep a sense, of
divine things lively and warm at their own hearts, and to.
excite others to the same practices of piety and c^odness.
Thos social religion appears with evidence to be tlie duty of
mankind.
II. There are but two wa^s whefeby Cod teaches us reli-
gion ;t hat is, by the light of nature, which he has planted in
men, and tlie light of revelation, which, in various ways, and in
differeat ages of the world, he has communicated to men. And
accordingly, religion is distinguished into natural and revealed.
By each of these methods of teaching, men may be instructed
in social as well as personal godliness, and learn to perform the
several parts and dutids of it, according to tlieir difTerent extent
of instruction. As revealed religion in general, acknowledges
natural religion for its foundation, so all the parts of social as
well as personal religion, whether doctrine or duty, worship or
order, so far as they are revealed and prescribed in the word
of Grod, are still founded on principles of natural light and rea*
SOD. Whatsoever therefore revelation has added, is but some
positive or supernatural structure upon that foundation, without
the opposition or contrariety to any parts thereof ; f or it is God
himself that teaches us by the liglit of nature ami reason ; and
we can never suppose that, by revelation, he will give us in-
structions which are contrary to the very principles of reason^
and to those fundamental lessons of religion whicti he has written
in our natures. Human reason is the first ground and spring
of all human religion. Man is obliged to religion because he is
a reasonable crentnre. Reason directs and obliges us not only
to search out and practise the will ot God, as far as natural con*
science will lead us, but also to examine, receive, and obey, all
the revelations which come from Grod, where we are placed
a3
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9 A CHRISTIAN CHURCH.
within the reach of their proper evidences. Whcrrineoereif
revelation gives us plain and certain rules for 6ur conduct, rea«
%6ti itself obliges us to submit and follow them. Where the
rules of duty are more obscure, we are to use our reason to
|ind them out, as far as we can, by comparing one part of
revelation with another, and making just andVeasonable infmr^
ences from the various drcumstances and connefetions of tbingsr*
In those parts or circumstances of religion where revelation is
silent, there we are called to betake ourselves to reason again,
as our best guide* and conductor. And let it be observed, tliat
there are many instances also, wherein we are instructed to pay
the same honours to God, and fulfil the same duties to metf, ia
the practice of public as well as private religion, both by the
Ught of reason and the light of revelation : For Ood, who knows
the weakness of our intellectual powers, has been gracioQsly
pleased to gise us a shorter, plainer, and easier discovery <n
manv rational and moral truths and duties by revelation, wmch
would have been very tedious and tiresome, as wdl as raudi
more difficult, f5r the bulk of mankind, to have ever found o^t
.and ascertained by their own reasonings.
III. When we have received upon just evidence the Nevr
Testament, as a revelation sent ns from heaven, then our own
reason and conscience oblige us to search in these writings,
what new doctrines God has there proposed to our faith, and
what new duties to our practice. And here, in our search after
the things that relate to our personal reUgion, we ahall find
several sublime and glorious truths to be believed concerning
<' t he blessed trinity, the Father, the Son and the Holy Spirit ;**
and aluMtt all the ceconomy of our salvation revealed to us,
aibove and beyond what the light of reason can ever discover, or
so. much as surmise. We shall here find also the duties of faith,
in the name, and blood, and righteousness of the SoA of Gh>d,
fi>r the pardon of our sins, and the justification of our persons ;
hope in his resurrection; subjection to his government; offer-
ing-up our addresses of prayer and thanksgiving to God the
Father, in his name ; seeking the influences of the blessed
Spirit, to sanctify our souls; waiting for the retnrn of Christ
from heaven, and for our own tesnrrection to eternal life. All
these, I say, we shall find revealed and prescribed, over and
above the diuties discovered by reason. And besides these, we
have the institution of the two sacraments, to be ever celebrated
by christians, as memorials and pledges of some of those duties
and blessings.
And H is not at all to be wondered at, that the gospel should
require of us the additional belief and practice of such doctrines
and duties in our personal religion, as the light of nature knows
sothing of; because the very design of the gospel was to restore
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sECTiov n.. 9
uhl AMI to the fiuronr and likeneu of God, whidi the light of
•tfiirey 0r tiie law of natural relision, could not do ; The na-
lioBt of the earth, and the men of the brightest reason among
Ihum^ in long miccessions of ages, had made sufficient experi«
tMBla of the practical insuificiency of human reason for that
difine purpose. But when we oome to enquire what rules Christ
ks laid down §mt our conduct in social religion, distinct from
thme eTOBgdical doctrines and personal duties, here we shall
iad frr the greatest numbers of the same things which ard
inaeribed to us by the holv scripture, or at least represented aa
the praelicea of the apostles and primitive christians, to be also
prescribed by the light of nature ; we shall find them to be audi
prseticea, or rules of conduct, as upon the supposed revelatioa
sf the christian doctrine and sacraments, human reason and
pudeoce would, for the most part, lead us to perform. And
we ma J take notice by the way, that the chief peculiarities cf
the goapel in iaith and practice, so fiur as relates to our personal
rdigioD, are much more plainly and expressly dictated to us in
acripture, by way of direct and explicit revelation and command ;
whereas the aBairs that relate only to social religion^ excepting
the sacraments are, for the roost part, hinted to us in a way of
Burrative, and are to be drawn out by inferences ; wherein mnch
■M>re ie left to the exercises of our own reasoning powers, than
w the matters of personal faith and practice.
IV. I would ask leave to observe here, that it i s a fashion*
able and modish thing now-a-days, to represent the whole reli-
gion of Christ, whether personal or social, as little more than
the mere religion of nature, revised and reformed from the eor«
mptKNis of the sinful and degenerate nations, both Jewish and
Gentile ; which opinion I can never assent to, so far as it r egards
the peculiar evangelical and glorious truths and duties, which
relate more immediately to our personal religion, to our salva-
tion and eternal life in the world to come : Yet, in mattem that
relate to the constitution and government of christian churches^
whose chief de&igu is to hold forth and maintain our religion
pubUciy and visibly in this world, I am not afraid to say, there
IS a most happy corres{K>ndency and similarity between the
dictates of tlie light oi' nature, and the prescriptions of the
New Testanjent almost all the way. In this afEiir revelation
docs not add a great deal of new duty beyond wh«t reason would
teach us, as very pro|>er to maiutaiii natural religipn in the pub«
lie proic««ion of it. This will sufficiently appear iu the follow-
ing particulars.
Sect. II. — Instances ofthz Agreement of R eason and Revelation
in Social 'Religion,
I. Wheresoever public and sodal religion is to be maiar
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8 A tnRlSTIAS* CHl'llcn.
taitied, the lij^ht of reason teaches us, that several persons, wha
profess the same religion, must sometfmes meet together, to
celehrate the soli'miiities, rites^ and ordinances thereof, and to
vori!(hi]) God accordinff to the rules of it. When this religion ifr
profosM'd by Threat multitudes, or by whole nations, it ia not
jiossihle they sliould all be convened together in one place, so as
to join fre(|nently in tlie sume acts of worship, to offer their
•nited prayers or praises to God, in a rec^ular and rational man-
jner, and widi convenieucy and edification to such a vast assem-
bly. In f tucli a case therefore, it is necessary, that they should
be separated into distinct societies, for the same purpose. And
does not the New Tesitamcnt sufficiently indicate these things to
IIS, as relatinf^ to the social relii^ion of christians ? Do we not
-^tiod them frequently met together in tlic history of the Acts of
T^tfte Apostles; ^Mhat with one mind and one mquth they may
glorify God, even the Father of our Lord Jesus Christ;" as in
Rom. XV. 6. Are not sucU assemblies continually mentioned
• an<l encouras^ed in the epistles ? And are not christians exhorted
to maintain this custom, and ^^ not to forsake die assembling of
themselves togetlier?" Heb. x. 35. Do we not find the chris-
tian converts of the same country divided into particular congre-
gations, which are called churches, who meet together for
this purpose ? *^ T he church at Corinth ; the church at Phil-
lippi; the churches of Galatia;" 1 Cor. xvi. 1. *^ The sevea
churches of Asia ;" Rev. i. 1 1. ''All the churches of the saints ;"
1 Cor. xiv. 3d.
11. The light of nature and reason teaches, that where
persons join together for mny religious service, they must be
agreed in the main and most important points that relate to it.
^ How can two walk together except they be agreed !'^ Amos
Si. 3. For otherwise ]>erpetual jarring and confusion of opinions
•nd practices would arise in the very worship itself, which would
destroy alVthe delight, the harmony, and decency of it. A wor-
B^ipper of the true God cannot join in natural religion with a
worshipper of idols. And yet, it is not every little diftcrence in
■entiment and opinion about the true God, or his worship, that
ia sufficient to exclude persons from the same religious societj,
where their agreement is so great, as that tlie chief ends of
public worship may be happily niuintained. Therefore Abraham
and ]MeIchisedecnii.i;ht join in the same worship of the one true
Got), tlittugh Abrahum ^vas taken into a peculiar covenant with
special promises, and 31elchisedec practised religion upon the
^noicnt principle and dispLMisatloii of his father Noah. Gen.
xiv. H, 10, ••0,* 2. So Abraiiam worshipped God with Abime-
lech, the king of the Piiilisunes, upon the same general principle,
■* uiiil tliev made a covenant, and sware logolher by tliC true
God ;" Gou. xxi. 2C— 31.
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SECTION n. d
And does not the New Testament teocli us the s^me prac^
>, Tiz. that where persons would i>c unkedin cliristian worship
mod religious society, they must agree in tlieir religion so fat* at
leaat, as to make a credihic profession of tlicir beiug the sincere
disciples of Christ, and must niake known their agreement in
mil the necessary principles of Christianity^. They must pro-
feu not only the one true God, but faith in Jesus Christ, th^
Lord, in his most important characters and oilices, together
with such repentance of sin, and such a visible |)racticc of holi-
ness, as may give reason to hope their profession is sinc^e. In
the itrimitive times tliey confessed their faithj and then shewed
tkeirwcorks; Acts xix. 18. andthereby proved their profession
to be sincere, and tlieir faith to be a true or Iking faith; James
5. 17, 18. It was commanded that the Jews .s/;flMW /;r/;f^y!)r/A
fruits meet for repentance; in order to be admitted to St. John's
'baptism ; Mat. iii. 8. And surely then it must be recpiired to
the ba]>usni of chrisitianity, or an union ^ith the disciples of
Christ-t". They are generally described to be surii as worship
Gody through Jesus Christ our Lord; and profess that faith
which worketh by love; whicli is the substance of Christianity in
a very few words. And though there are, and will- be, some
leaser dl (Terences in sentinunt amon^ christiaus in all ages, and
tlious^h they are as great as were between the Jrwi-h and the
(ienlile converts in primitive times; yet the \evv 'I\'>tani«»nt
teaches, that they may all unite in the same christian society,
and Tccci-ce one another in the Lord ; that is, to all the |H*ivilejres
ot fellow -christians, and the fellowship of gospel-oniinances,
even uj>on as large a foot as Christ has received them ; Uoin.
xJv. 3. and xv. 7. Whether they are strong or weak in the
faitky they are to be thus received, without entangling their mind^
with more doubtful and disputable things; Rom. xiv. 1, that is,
wh«*ther they eat herbs or flesh, or believe some days nerc ho/i/j
CT everif day alike ; verses 3 — 5.
III. Again, The light of reason teachoth, that there must
he a mutual consent, compact, or agreement, amongst such
persons as profess the same religion, to walk according to the
directions and dictates of it, and to assist and encourage, to join
and support one another, in the profession and practice of it,
as well as to meet and worship together at a certain si^ason, and
a certain place. This engagement for mutual assistance is very
* Here it is not proper to dirert so far from my subject, as to enter into a
dcbiM bov many of the christian doctrines are of ahsulute necessity to makf a
disciple of Clirist, or a true christian : This is an endli>ss controversy, accordiog
tatbediffsreot opinions of mf^n.
f Let it be observed, that in this, and othrr pnrts of my diseoursp, I
ipeak only of adult persons, who are cap:tlile of prof ssinjc their faith; b< ins;
Bot villrnir to embarrass this discourse with the ooatrorersy relating tu infants,
Itoctf difciplesbipv or their baptism.
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10 i CTfurriAii chcxco.
neeentry, far the support of uiy religion in the norld ; tad.
vithont Bucli an agreement as to lime anil place, a companf of
MieooaaiMt meet for any purpose wliattoever, eitlicr in thing*
dnl or religious*.
If there be any precise time*, ni^ any jiarticnlar place ap-
poiuted for this purpose by divine rerelation, reason immedisteif
dctcrmiiipslhat we roust meet at that time and that' place r But
wfaerc there is not any siicb divine direction, there the place and
time roast be concerted and agreed by those who are united in
•ttch a aociety ; nor has any one per^ri power to impose his will
erhiimoiirupon (herest. The acts of religion must be aUfree
and voluntary.
Now what sailh the New Teslament in this case ? Tbn
iDuon, for mutual agreement among part tcnlar Christ tans for thia
Mirpose, which is the bond of their society, iv expressef) by 9t>
Paul, or, at least, it is included in (hat phrase of receiving one
another, as Christ has received us ; Rom. xv. 7. thst mta OM
fBoiUh se may glorify God. It is a mutual receiving one ano*
ther in the Lord ; R oiq^ xvi. 3. The word is used to the same
purpose ; R om. xiv. I. and in other scriptures. If this agree-
ment be n ot expressed so j>lwn]y in scripture as some persona
might expect, it is because the very nattire of things, and the
reason of man, makes this mutual consent and agreement so
necessary to keep up any public religion, that it was not needful
for tlie scriptures to be more express or psrlicalar in the ap-
pointment of i t. As for the place of worship there ii none
made sacred, or diviuely appointed, under tlic New Testa-
ment; John iv. 21 — 24. Seiiher in this mountain, Gerizim,
nor at Jerusalem, shall theif tcorship the Father ; but the hour
Cometh, and now is at hand, when, without regard to atiy pac-
ticitlar place, they shall be accounted true worshippers, who
worship God in spirit and truth. And therefore, some convenient
place must be agreed upon by the society, since the New Testa-
ment determines none.
As to the time, it is confessed that wc christians have not so
express and particular prescriptions of the seasons of worship
ms the Jews eiyoycd, neither as to tlieir weekly ssbbath, or any
other of tlieir festivals : but there is sutheicut evidence 0vm
aacred history, tliat the first day of the week was the usual sea-
son of p ublic christian worship in the apostles' timon and in tho
following ages ; and the day wax kauwu amung christians by tho
bonourahle title of' t he Lord's dai/, so fur, that the observation
* Whfri- the migiitnla t«kM upon him, whelher with or wilhoQt ardir
frosi hcBTsn, io appoint ill Ihe form*, linics, and pluofi of nanhip, and ihit
ftafU witlingly curDfDt lo i(, and oi.f J ihe mngi.trile bcrrin, thii ii ■■< iie-
fan, tHaugb it mmf liippea ta ioliiuie cbiwit&D \i\>ci^).
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fi&CTION IL II
of il W IS the characteristic, or distinguishing^ nark of a christian.
Now aiBoe it was so early and so luiiversaily practised by the
profcssots of christianityi we have jnst reason to tiiink it w as ap«
pointed by the inspired apostles, that christians should eomo
logoflMr to worship God on <hat day, and give honour to their
risen Saviour. Acts ii. 1—4, 41. xx. 7. 1 Cor. xvi. 1, 2. Rev«
i. 10. And that they should agree to come to worship at thn
same place, is evident from 1 Cor. xi. SO, 33. and xiv. 23. The
whole church wertfo be gathered together at one placCj otlierwise
thnf were to tarry Jor one OMiOther till the chief part of thena
were eome.
IV. Since mankind is mortal, and every human assembly
vrill die away by degrees, unless it be supplied with new mem-
ber% commoB reason directs every rdigious society to receive in
new members, - u pon their appearance to be properly qualified^
according to the rules of that rdigioo, and the judgment of that
tociety ; t hat there may be a continuance of this religion in the
world.
And in the same manner the light of nature, or reason, and
common prudence, teach us also, &at if the persons who havo
thus professed any particular rdigion, do either renounce it in
prinaple or profession, or maintain, in a public and notorious
manner, such a set of notions, or such a course of conversation,
or of worship, as is inconsistent with it, t his religious society will
think it proper to cast such persons out of their fellowship, that
they may not infect the rest, nor dishonour their religion : For
what fellowship has light with darkness, a man of vice with the
tons of virtue, a Turk with a Jew, or a Pagan ivith a christian ?
And does not the New Testament represent to us the chris*
tian churches receiving new members on their profession of Chris-
tianity ?A cts ii. -41, 47. They who gladltf received the word
tscre baptized ; and the same aay there were added to them about
three thousand souls: And the Lord added to the church daily
such as should be saved. And docs not the apostle teach the
churches to take care that they be kept pure, and free from
scandal, by separating themselves from evil members, and by
casting out those that depart from the trutli, or are guilty of
gross immoralities? 2 Thcss. iii. 6. Withdraw yourselves from
every brother that walketh disorderly ; 1 Cor. v. 5, 11, 13. When
ye are gathered together^ deliver such a one lo Satan*. Purge
out the old leaven f t hat ye may be a new lump: that is, put away
•
* Wbethrr the deliTerini; in olTeoder to Satan, in the primitive tioiff , d id
bclvdc io it the infliciioo of an^ sore hodily disease, though it be probable, yet
it is act certain, nor noiversally agreed ; b at I think it is agreed pretty uatver«
•1U7, that such a one was cast out of the ehurch, and delivered back again into
th« vorld, which it the kingdom of Satan ; who is called in the fciiptort '* thit
pnntB end ii^ god qf tAe world f** John i, 4. 9 Ca/. iv. 4»
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It A CBlttSTlAS CBCRCn.
from among ifoursthea that wicked person. If a man that m
tailed a brother be a foniicatorf or an idolater, or a railer, or a
drunkard, or an extortioner, keep no company s^iih such, a one: uOj
not to eat. And those jcbo denif the resurrection, and overthrow
tiie/aith of wmct are delivered to Satan, and cMt out of tlie
diurcli iiitc tlic world, wUich is liis kingdom, t/iat they mayleam
Kot to blaspheme ; I Tim. i. 19, id. and 2 Tim. ii. 17, 18. Rea-
son and clirislianit; also join to inform us, lliat, upon the credible
evidence of a sincere rejieolancc, and a cliange of heart and life,
sucti offender should be Inrgiven, aiid received into (be religioua
society a^in ; So the oBendiug Corinthian was forg;iveD, and
received and reatorcd a^in to the love and communion of the
chi-iali^n church there, ijee 2 Coi'. ii. 7 — 9.
V. It is evident to common reason, nhen sueli a voluntary
religious society is instituted, the right of receiving or casting out
members, or restoring them upon repentance, lies originally in
the society ittelf, because the society Itself is f ormed, aod subsiatSj
by the mutual compact of its own members ; and whatsoever
qualifications are required of persons, in order to become mem-
bers of t his body, it i s the society itself that 1ms an original liglit
to judge whether the persons have these qualifications or no. It
was upon the mutual acknowledgment of such quslificationsr
expressed or implied, that this society was iirst founded ; and a*
I voluntary society, it must be maintuued on the game foot,
otherwise ncW members will be liLely to be admitted, and im-
posed upon them, to the great dislike and injury of the society.
Indeed they may depute several parUculsr persona of tlieir num-
ber, whom they suppose better skilled therein, as elder and vriaer,
to set tor the whole society and particularly to examine into the
qualthcations of persons, and the merits of the cause, when meth-
bcrs are tu be received, or to be cast out ; b ut they should never
renounce their own ori^nal right. They may also af^int sd;
particular person to go before the rest in this matter, to give them
. his advice herdn, to acquaint them what persons are fit to be re-
ceived, aud t o jironounce the sentence of receiving them into tlie
society, or excluding them from it, according to the evidence of
their qualifications : And this, I p resume, will be usually allowed
to be the ofiicc of the fixed pastor, or president of the assembly,
where Uiere is such a president.
And does not the New Testament generally give directions
•greeably to niis dictate of the light of nature I Dqfs not SL
Paul direct to the churches themselves his apostolic advices about
reviving, ousting out or restoring members! See his advice to
Ibe churcti at Rome ; R om. i. 7. and xiv. i. Ye saints at Rome,
receive him thai is zetak in faith ; R om. xv. 7. Receive ye one
a/iQiher; Rom. xvi- 3. JKecei've ye P/ube in the L^rd as be-
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SECTION Il- ls
e^mcth saints*. See his advice to the Corinthians; 1 Cor, ▼. 4*
In the name of OH r Lord Jesus Christy tchen ye are gathered
together, deliver such a wicked man to Satan ; verse 13. Put away
from among' jfoursetves that nicked person. And in 2 Cor. ii.
6. this is. called a punishment injiicted by many. And verses 7,
9, 10. the diurcfa viras taught and required to forgive him upon
bb evident repentance, to confirm their love tortards him, to the
fcUowAliip of the church. It is granted indeed, when proper
officers are chosen and fixed among them, it is by their ministra-
tions, by t heir advice and direction, cliristian cimrches should
nsaally exercise this discipline ; and so the orders of Christ are
directed to the angels of the churches. Rev. chapters ii. and iii.
But the whole work ot reformation and discipline there required,
is such as eminently concerns the churches or people themselves,
and not tlie pastors only.
It is also granted, that many times churches do commit the
whole care of tliis matter into the hand of their ministers, as
heiag usually fittest to judge of the profession made ; b ut it ouglit
never to be so entirely given into their hands, as to renounce the
people's ri^ht of judging in these affairs. Diotrvphesj who loved
to hare the pre-eminence among themy assumed to himself tlie
.right of receiving and casting out members from the church;
but he was severely reproved Tor his pride and usurpation, rchen
he Jar bid his JelLow-chrisiians to receive brethren zcho uerejcor^
thy ; 3 John 9, 10. Ministers may hap|)en to prove so injudici-
ou«, or so uegligont of enquiry into the profession and qualitica-
tions of persons to be achiiitted, so subject to prejudices, or so
ertga^ed in a party-quarrel, as to (ill tlie church with such mem-
bem as may be very contrary to the sentiments of the majority of
the church ; and if the people renounce their own ri^ht in this
affair, they may thank themselves lor such unhappy consequences
I would add also, that if people entirely give up the ri^lit of
admission and exclusion to the minister alone, they can never
cast the minister himself out, if he be never so im|)ious and
immoral. Having found the constitution of a christian church
to be so conformable to the dictates of right reason, let us con-
sider what are the acts of worship which are to be paid to God in
public, and in what manner must* they be performed ; and we
.shall find the lii^ht of reason and the New Tcstameui hap]>ily
agrei*ing here also.
VI. The several acts of worship which the li^lit of nature
directs us to pay to the great (iod, are such as these : To aiion*
liun with all luunility, on the account of his glorious pi:rfVctio|is,
* It ii f:riin*et\ iliii t(*Kt rffcre to Phebr, ik a traveller at Kouit', »iid (1t>jirin^
to hoi ! c <:-c-H<i{ifi.<l ooiiinjiiuKiu «ith the christian church liiere ; but the rc*jbuo of
U.I- .:- :f ih«' yTim '• r»r stronger^ «ith rrf^ard to rerriving perttoutf iuto a lixfd aud
Ctfa»uut ct/oiiiiuar.o witbauy church: 'i*hereiBu»t bestiU a nutual agiteior-nt.
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14 A CBBISTIAir CXVBCV.
and his wonderful works of power aod wisdom ; t o join together
in prayer to God for such blessings as we stand in need of ; to
confess our sins, and ask the forgiveness of them ; to acknow-
ledge bis m ercies, and give thanks to bis goodness ; and to sing
with the voice to bis honour and praise. . The light of nature
directs us also to seek continually a farther acquaintance with the
nature aild will of that God whom we, worship, in order to pnc-
tise our duty the better, and please our Creator ; and to provide
toa>e way for the further instruction of those who are ignorant of
that religion, and come into their assemblies to be instructed ; and
for the exhortation of the people to fulfil their duty to God and
their neighbours. And if there are any special rites or ceremo*
Bies, such as belong to social worship, the light of nature tells ut,
that there they ought to be ]krformed.
And does not the New Testament set alt these matters be*
lore us so pkinlv and frequently, with regard to Christianity, that
1 need not stand to cite chapter and verse, where these things are .
practised by the apostles, and the primitive christians, in their
assemblies ? Here adorations, prayers, and thanksgivings, are
<tfl^ed up to God, but in the name of Jesus, as their only Me*
diatcHT : Here their addresses are made to God ^^ with one mind,
aod with one mouth, to the glory of God, who is the God and
Father of our JLord Jesus Christ :^' Here psalnuj and iymm,
and spiritual songs^ are sung to the honour of the Creator jemd
Redeemer : Here the word of God is preached for the instruo-
tion of ilie ignorani^ or unhelieverSf who came into the christian
assemblies^ that sitmers or infidels may be converted, and chris<*
tians edified, and exhorted to persist in the feith, and improve ia
lioliness ; 1 Cor. xiv. 23. Here the great ordinance of christiaB
communion, the Lord^s-supperj is celebrated, by distributing and
receiving bread and wine, and eating and drinking in remem*
brance of their common Saviour and of his death ; 1 Cor. xi.
80 — ^20. As for the other ordinance, viz. baptism, it being not so
properly an act of public or social religion, I do not find it is any
where required to be done in public; and though it miglit be
rendered more extensively useful by that means for some pur-
poses, yet i t may be performed in private houses, or in retired
places, as it sometimes was in the primitive ages.
VII. Since there ought to be such public ministrations per-
ibrraed as I have described, our own reason and observation of
mankind sufficiently informs us, that all persons are not capable
of leading these public religious services ; viz. they are not all fit
to speak usefully in lite name of men to God, in prayer or praise^
or to teach tlie things of God to others, in a profitable and be-
coming manner, nor with decency and exactness to celebrate all
the rights and ceremonies of any religion. Reason itself there-
fore directa us that (here should be one or move ^er^ons chosen in
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SBPnOJUtL IS
I
•very reJifiioiMi aiaeniblyf who should be wise and pradent, grave^
mber^ &ndjaiihfulf and better skilled in the things of religion
tiwn others ; and who should be capable in a more clear and
happy mmnoicr to expreM them, thai he, or they, may go befora
the oongreg^LwUf and lead them in their several acts of worship ;
ttat tbey may giie instruction to the rest, and with their lips o^cr
7tkear common addresses to God^ and celebrate the sacred rites
tli^ religion.
FtMT this purpose reason teaches us, that if a person so qoa^
Ked be oet found in any particular religious society, they ought
ia seek one elsewhere. And persons who have superior skill in
this religion, should train up others, from time to time, in iha
articlcEs of their religion, that they may be able to instruct the
people, and become more capable of this publio service.
If it be enquired, what the light of reason directs about tlie
eadtore of such a person in tliis office ? I know of nothing
but that the people should make all due enquiry concerning
salifications ; that they should ask the opinion or advice tf
other teachers, who are better skilled in this religion than them**
ac}vei^ where it can be conveniently obtained ; and when they
tbenuelvea also have had sufficient experience of his abilitiei^
aoA knowledge of his virtues, they should agree to chuse bidi
into this oificc ; and that he himself solemnly should accept of
it ; and devote, or give up, himself to it ; and that he should be
with great solemnity recommended, by public prayers, to the
hlesaing of God, in the discharge of it. This is all the investi*
tare that reason seems to require^. And this man, thus set apart
to the aacred work, should continually endeavour to improve faia
ifaaKfications, and render hh religious services more and oom
oseful to the people, and take due care, as a faithful overseer^
that the people niaintahi the practice of the religion tliey profess.
itself also teaches us, tliat if there be any persons in the
bly who give sufficient evidence of their being inspired, Jt
tanght of Gkni, and of havicg any divine commission to instruct
the people ; these persons ought eminently to be received aa
teachers, and employed in such religious service.
LriCt as now sea what the New TeiAament, or the mie of
Christianity directs in this point
This is sufficiently evident, tliat scripture has appointed such
* AecordioK to the light of Sttnrt and mi od, no mmo tboold bo mado m
tncber, or presidcot, or leader io aay TolaoUry rfligiou* nociety, but by tbo
cooceat and agreement of that fociety, to put UieoMelvet onder hit iottractioos
■od care. No ciTti poverf bare aatbority, by the Jew of nature, in thaae nat*
t«ri of rel eioo aod cooscieoce ; ncr can aoy niau be made an officer io any
ttocitif, vitboat hi* own free cooseot : And •• all rf.Ug\on% affairs regard either
the boanur of God-or cooverse arilh biiD» eo an addrrst to Qod fur a blevsing i« a
aatoraJ aod reafooable toleaoity^ that should atlehd the entrance into a reli*
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16 A CHRISTIAN CHURCH.
a Krt of m^n, or such officer:} in the christian church, as maj lead
divine woi'hlii|> in their assemblies^ and may celebrate the institu-
iioiiH of the irfjK))el ainoni; ihcin. We iinu their names and titles
frccjueiitly nurniioned as pastors, teachers, elders, bishops, bhep"
htrds, iV* We Tuul tlie duties of their station often spoken of^
the characters and quahfication of the persons described, their
support ]}rovi(led for, and tlie |)copIe's duty to them enjoined.
And since the church is to continue to the end of the worhl, or
till Christ comes attain from heaven, it is plain there must ba ^
always such persons to minister in holy things in every age.
In the very primitive times there was a great variety of
talents and capuciti(?s, for the ministrations of christian worship;
conferred by innpi ration upon those who embracM the religion of
f 'hrist : Thyc were taught of God in a more immediate man*
ner^: And' whoA these extraordinary gifts were numerous,
cither thc]^hccdi*d no other preachers, teachers, or nunister%
always aviiposing some wise person amongst them to be a vpoif««^
a prcfeiident, or chairman, who, by natural rules of prudence and
order, should keep their various performances within the liaitti
of decency and edification ; or, at least, they were not yet fur*
nish(*d with particular officers, being then but in an imperfect
state as to regular order. Such was the Corinthian church : A nd
where any a|>ostlc or evangelist was present, he is reasonably
■up|x>sod to preside ; or, in his absence, he sometimes gives
din*ction for their conduct, as though he vcere present; 1 Cor. v.
U, 4. Uut in other churches, where these gifts were but few» the
chief |HisHessors of them, and especially the early and more ex-
I
lerionceii converU, were chosen out to be elders, or guides, and
loaders of Itheir worship, pastors, or teachers, according to their
p(*culiar taWnts of exhortation, or of instruction : And they were
someiinu's railed overs t'r$, that is, bishops, having an oversight of
the ptHiple, and their behaviour; being reasonably supposed to
know nioro of the will of Christ than the common people, and to
ht^ niort^ solicitous for the honour of Christianity, and for its pre- .
servation.
It is probable that sometimos these elders, or overseers^
i.hich words are used promiscuously in several places of t|ieNew
1 i siAment^, might be |K>iuted out by the direclion of a spirit of
* T>*f»«r ^ fi> mtrf to mucb d-iUihct-'d in that day am::r.,; t'^e christiam at
.1- ..-.«.pi''r*. \fn:ct<\\ iSr ^'«acon>, «ho vcre appo'.i ted to :«ke care of the poor*
• . .«o <:t.ii fxiiicrdinary ^ tu And (sercitc4 tbem nov and ibeu m Uadtiof tbm
• . I i « M «« «D(«»'.«:«. ^« Acts Ti. C, 3.
♦^ It roiT e*r b« imprap^r :n Itis pli:* i? p> at cut thf cV::f toripttifet
• V iTT ltf*r «a>rA.'t?r* arr a»^^ p* '^'♦-'•^•""'^♦•T. *i-* »^'ni u dt : :;« od« 3i.d ihe
» » ;•* •!?..•?. A.*r-» \\. !T. F-.n V-ii xi Tc*. f -.. . /'::■'..:. ^'ii ^z.iai tk§
..-■•■■j o' ; • .•ia-,-"». "Fat :^ ^tt*< \i, 5:. Pik! ci:.* i en T*r% ;-'i*-c* cKrwrrs,
•■ . *••»:. j-riV.-pf ; Vu. i- 5 tW::T e~zfi :■; «».-; -::.s : ▼?rii' p. /•' jri .*< k'cai»«
J 4. t.. i« ««rM "• < ^. t t 7-.^ ^< :^n*.^i i \ l\\. 1. I. J. i'w t.dt's viick
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tECnON II. 17
propliecj, or by the sift of diaoernmeiit of spiritt, by the apos-
tki^ or odier inspired men, in that day, as Timothy was pointed
o«i b^ prophecy, to be an eTangelist ; 1 Tim. i. 18. and iv. 14.
And m this sense the apostles and evangelists, Paul and Bar-
nabas, Timothy and Titus might perhaps, by the direction of the
Holy Spirit, nominate the persons tit to be ordained elders in the
churches, and, upon the consent of the churches, might ordain or
jqipoiiit them for that purpose; Acts xiv. 28. 1 Tim. v. 22. Tit.
L 5. And perhaps this is the reason why it is said of the elders
of Epbesns, thai the Holy Ghost had made them overseers ; A cts
xz. 17, 98. But it is hardlj to he supposed that any persons
were made rulers, teachers or oveneers of any church of serious
christians without the consent of th^ society, who were to bo
tsught and governed by them in matters relating to their eternal
iatcreats.
Etch when an apostle was to be chosen in the room of
Jndns, the hundred ana twenty disciples, of whom eleven wera
sposllea, joined in the choice of two persons, out of i^ich the
M determined one to be an apostle. Acts i. 15, 23. Deacons^'
who maaaee the secular aflUrs of the church, were chosen by tho
people. Acts vi. d. And still more reasonable it is, that elders^
or bishops, who have the care of their souls, should be chosen by
them who want and desire their instructions in such important
conctms. In following ages, when these extraordinary gifts
ecaied in the churches, it is more evident from the histories of
those times, that their overseers, or bishops, were chosen by the
people. And the characters of them are given us at large, and
very particularly, in two places of scripture. 1 Tim. iii. 1 — 13.
sad Tit. i. 5, 6. And certainly this is left upon record, that we
might be directed in such a choice to the end of the world, as
well as to give directions to Timothy and Titus in the perfor*
msnce of their extraordinary office at this time.
As for the investiture of men with this office, the New Tes-
tament gives us some notices that they were set apart by solemn
prayer and fasting, and generally with laj/lng on of the hands cf
ike persons who were inspired, or possessed of some superior
character. Whetlier this rite were designed to communicate any
new gifts, or to pronounce an inspired and effectual blessing on
their ministrations ; or whether it was only retained in the chris-
tian church as it had been an ancient rite, used almost from the
earliest ages of mankind, on several occasions, particularly in the
solemn benedi ction of a person, or in the prayer for a blessing on
liim, or appointment of him to any special service, I am not able
tremom^ pou, I exhort, who am also an elder ; f eed the Jlock qf God, taking tha ocer*
nsihl thereo/t ihe bishopric tbereoi', iUkcruntwilt;, But our Eogli»h t raDslatort hav*
gcoeralLj taken care to keep the word ** bisbop*' for the most part out of sight,
vaere it ia applied to preib>te»^ or elderh, in the Gceek.
Vol. lY. B
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18 A CnAISTIAN CHVRCn.
to determine* : This is certain, that the rite of inopositioB of
IViuds has something natural in it, w hen we pray for a blessini;
to descend on any particular person, and more especially at his
entrance into an office ; as it were to point him out in a visible
manner to God and the world. Good old Jacob laid his hands on
Jiphraim and Manassehj when he blessed tliem ; G en. xWiii. 11,
18. And in Deut. xxxiv. 9. Moses laid his hands on Joshua^ at
his successor. The children of Israel also laid their hands on
the Levites, at their dedication to the service of the tabernacle ;
Numb. \iii. 10. But as there arc different opinions on this sub-
ject, Id ismiss it, w ithout any other determination than this, that
it seems to be a sort of natm'ai ceremony, an innocent and ancient
rite at such seasons ; though I do not see sufficient proof of the
certain necessity of it. Even as lifting up the hands to heaven,
in prayer for a blessing on one^s self, is a sort of natural rite or
gesture, used by Jews and heathens, and not necessary to be used
in every solitary or personal prayer. The laying on the hands
on another person, when we are praying for a blessing on him,
seems to be of the same kind, viz. a sort of natural rite or ges«
turc, much used* in the Old Testament and tlie New ; and
ihough it is not plainly made necessary on every such occasion,
yet it must still be acknowledged it was often, if not always,
used in the primitive and inspired times, when either gifts or offi-
ces were conferred by some particular persons upon others. And
it certainly adds a sort of solemnity to the work ; and it has so'
much of countenance from scripture, tliat i think it c annot be
called a mere human and arbitrary invention of men.
Tills is c ertain, that such ])ersons were to be trained up in a
succession for this service in the churches. Timothy was re-
quirjL'd to commit to faithful men the things that he had heard
and learned of St, Paul, that theif might be able to teach others
also: 2 Tim. ii. 9. And those persons were to give up them*
selves continualli/ to the word and prayer, as the apostles did ;
Acts vi. 4. and to excite and stir up their talents for instruction
and edification, to give attendance to reading y. t o exliortation, and
give themselves wholly to them, that their profiting might appear
to all. For if this be required of so extraordinary a person as
Timothy ; 1 Tim. iv. 13 — 16. much more reasonably is it re-
* Timothy a youDg eraszelist, had the bands of the elders, tiiat if, *' tb«
presbytery, laid upon bim," 1 T im. iv. 14. *< And perhaps, at the same tiae, be
was blessed by the hands of St. Paul with extraordioary f i fts ;" 2 Tim. i. 6. And
. h e bioiself, an evaogeliat, was ordered to lay hands suddenly on no man i 1 Tim, T.
, * 2'2. It is a question indeed whether Timothy, or the presbytery^ could coofar
any extraordinary gifts or blesstings ; it is more probable for many reasons, that
this belonged only to the apostles ; and then \his their imposition of hands coald
not be designed for the conferring of extiaordinary gifts ; bat still ii might be
used to pronounce a prophetical blessing on the preacberi which no uninspired
person could do ; or ilaallyi it might be the ordinary form of beoedictioDi or of
wtiitutiom to mo office.
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SECTION III.
10
quired of those who have no extraordinary gifts. I might fur-
ther add, that these teachers and ministers of the gospel are
required in tlic New Testament to be faithful, diligent, and zea-
iuuH iu the If ork of Christ, willingly taking the care, or oversight
of the reli^ous concerns of the people, in instructing and over-
seeing the flock, and watching over them for their spiritual good^
as well as going before them in all acts of holiness, and being
examples to all other christians in rcord, in conversation^ in Jaith^
in charily, and in purity from all sin ; verse 12.
Sect. III. — -^ brief Enquiry how far the Modes of the Mission^
or Ordination of Primitive Ministers, are our liule now.
Upon tliis short survey of things, under this head, give me
leave first to make one observation, and then consider the en-
quiry proposed. The observation is tliis: Various wore the
affairs and regulations of the primitive churches, relating to their
several oflicers, whether apostles, evangelists, bishops, pastors^
teachers, pro])hcts, elders, &c. and in the nomination of those
officers, whether by Jesus Christ liimself, by prayer and lot, by
inspiration of the Spirit, by prophecy, by gifts of discerning
spirits, or by the choice of the people, &c. And in tlieir ordina-
tion, or uiission, by fasting, and by imposition of hands, as well
IS prayer : And whether this were performed by the apostles,
|jrophets, presbyters, or elders, or evangelists, &c. Now all
these things at that time were so much directed, governed, influ-
enced, determined, and transacted by extraordinary gifts, and
the inspired persons who possessed them, that I cannot find, in
the New Testament, any one instance of the choice and mission,
appmntinent or investiture, of any ordinary officer, or officers,
wbo were not of the extraordinary kind ; and therefore tliesc
things cannot, in every point, be rules or patterns for all follow-
ing times.
If any one here object, that if we suppose the formation,
ordination, and mission of ministers, to be so described in the
Acts of the Apostles, as not to give following ages an exact rule
or pattern for their ordinary practice ; why may we not also sup-
pose some of the doctrines and duties of personal Christianity
described in die gospel, to belong only to extraordinary times ?
The answer is easy : viz. That mankind are to be saved through
lilies of Christianity in the same way, by the same gospel, the
ame doctrines and duties^ But the {jreachers of this gospel may
lot be furnished nor ordained the same way, when extraordinary
eommiasions, extraordinary gilts, and |:owers, are ceased : For it
IB apparent, that these extraordinary preachers and governors of
the church mingled tlic exercise of their extraordinary j)owers
vith some of their ordinary ministrations.
-J
Hence it comes to pass, that it is so difficult a question, and
M exceeding hai'd to affirm with exactness and certainty, how
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so k CBRIStlAN CHUECU.
many of these ofiicersy and of these solemn rites and actions,
vere desired by Christ to be continued in the following ordinary
occasions of these churches ^hcn extraordinary gifts' should
cease ; and how many of these forms are to be practised in all
succeeding ages. Most of tlie learned and in({uisitive men ^ho
have written since, have greatly differed in their opinions of this
matter, and left many things therein difficult, or duoious, after all
their, laborious comments. Let us enquire then what there is of
all these things, that is certain and necessary in our age, and is
not subject to this occasion of doubting which I have mentioned.
I. This seems certain by the liglit of nature and reason, that
christian assemblies, as well as any others, in ordinary as well as
extraordinary times, should have a. t eacher, to instruct the igno-
rant in k nowledge, and make known to the church the mind and
will of God in his word : they should have an exhorter, to stir
up the people to the practice of their duty ; a man of prayer, to
address God in thefr public devotions ; an overseer, or oishop, to
take charge of the flock, to inspect the manners of the people, and
watch for the good of tlieir souls ; a president, to be chairman in
their assemblies, to keep up order there ; and a grave and skilful
person fit to administer the rites and seals of the christian reli-
gion. Now all these cliaracters, capacities, and talents, are often
contained in one sbgle person, who may be sufficient for a small
church ; or, perha[>s, in two or three persons for the supply of
larger churches.
2. 1 t hink we may take it a lso for a certainty, that where God
doth not interpose to point out tlie teachers, or overseers, in any
christian church, by mspiration, there is no person or persons,
either in the church or state, who have any rightful power, de-
rived either from reason or scripture, to impose a teacher, or over-
seer, on any assembly of christians whatsoever, without their own
consent ; f or it is they themselves must give an account for their
vwn souls to God ; a nd therefore, they must have a right to chuse
who shall teach and lead them in matters of religion. Con*
sdence is too sacred a thing to be imposed upon by follible men,
and the soul is too valuable to have its concerns entrusted with
any persons, without our own agreement. And tliough the choice
or consent of the churches may not be so particularly mentioned
in scripture, when elders or bishops were ordained among them,
by persons who were inspured, yet reason itself supposes it ; and
their extraordinary gifts from the Holy Spirit, proved and re-
quired the d uty of submission and consent in the people, even if
they had not a hand in the first chusing of thenu The gi*eat
Qoi could do them no wrong by appointing elders, or bisbops^
for them, in an immediate way, or by inspiration.
But when extraordinary gifts ceased, we find many testimo-
nies in t he early writers, to the consent of the people in the choico
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. ^ SECTION m* 21
of (heir cliurc1i-o(Bccr8. The scripture itself makes It eyidcnt,
that deacons were chosen by the people in priipitiye times. Acta
Ti. 3. Brethren^ look ye out from among you seven men^ &c.
'
^
▼erses 5 — 7. And these wore to be entrusted only with the
money, or temporal thins^ of the church. And nature, and uni-
Yeml custom, teach us, that physicians and lawyers, who are en-
trusted with the care of the bodies and estates of men, are not
imposed on us by others, but are chosen by the persons who en-
tnist them. If I w ould learn philosophy, or any science, art, or
trade, I have a natural right to chusc who shall instruct me in it.
Efen children are allowed to chusc their own guardians ; and
boys, who are ap{)rentice8, to dmsc their own masters; And dotU
not reason loudly proclaim this truth, that the guides of our souls
in religion ought tp be chosen by ourselves ndien we arc at the
age of man, as beinga matter of dearer arid more divine impor-
tance than any other ; and an affair in whose success none can be
so much concerned as ourselves ; f or it is of ourselves tliat God
will expect a final account. Let us take heed then to our own
eonduci in this matter, and remember, that the New Testament
hat never appointed any uninspired men to chuse pastors or
teachers for a whole assembly of people, and impose them upon
the assembly, or upon any particular members thereof, against
their will.
3. It is c ertain also, that due care ought to be taken that th#
persons be fitly qualified who arc chosen into this office or minis-
try: And though private christiuus have a right to chuse their
ministers, and may best judge of the general suitableness of their
talents to their own edification, yet they arc seldom so fit judges
of the learned qualifications of ministers, as tliosc who have been
some years ministers, pastors, or teachers themselves, whether of
the same or of neighbouring churches ; a nd therefore, reason tells
as, it is generally most proper that some of these more knowing
and experienced men should be consulted in this matter ; and
ifter due examination and knowledge of the person, their appro*
bation be obtained to encourage the choice of the people, ^here it
can be conveniently had : And therefore, in scripture, as I shall
shew immediately, we never find any ordinations by the peqple,
ilone without superior helps ; nor should it ever be done, where
such helps can be obtained.
4. May I not add, It is certain also, that there ought to be
tome sacred solemnity attendins^ the investiture or ordination of
every such officer ? This has always been done in ail nations,
both in civil and sacred affairs. This ought to be done by a so-
lemn and public dedication of himself to this service, with the
j>rayers of the church coiicurring to seek a divine blessing on
ium therein. Reason itiiiclf dictates this as a most proper prac-
tice. And it is certain, that the union and astsistaucc oC ^ t^vi
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32 A CHRISTIAN CHURCH.
other ministers, both in prayer and exhortation, make a tort of
beantiful harmony, and Md solemn weig^ht to this transaction en
dedicating a person to God : They are generally better capable
of oflTering up the prayers of the society to God 6d such an occa*
aion: they are best able to give a word of counsel or advice to
the new miuistor and to the people ; which is a ceremony that
should usually attend such an investiture into this office ; f or
every thing is sanctified bu the word and prdj/ef; 1 Tim/ iv. 5-.
Andfthis will have a tendency to maintain a happy union and
correspondence between different assemblies of the same religion^
whether the ministers put their hands on the head of tlie new mi-"
nister or no.
5. This is also certain, that the imposition of hands, or any
ordination whatsoever, by bishops, or presbyters, can never be
absolutely necessary to make a newpresoyter t>r bishop; for the
liOrd Jesus Christ would never leave the subsistence or propaga-
tion of h is churchesi or the virtue or efficacy of his word and hif
sacraments, to depend on the uninterrupted succession of any
office or officer, bishop or presbyter, to be transmitted from hand
to hand, by any necessary forms of ordination, from the aposdeaf
days down to ours ; f or then it would be impossible for any churefar^
or even for any particular christian, to know whether ever they
have had any authentic minister, whethlSr they have ever received
the gospel truly, or partook of any true sacrament, or have any
just hope of salvation ; b ecause it is impossible far plaiii chris*
tians, or even for any ministers in our age, so for from the apos-
tles, to b e absolutely assured, thf^t such ordinations havei been
rightly transmitted through sixteen hundred years, without any
one interruption. And I might add, the only evidence and proof
that any persons pretend to have of such a succession, is through
the papal chair, which is attended with abundant uncertainties
and I i mpossibilities; as has been often shewn by protestant
writers.
There is another reason also why the ordination, or imposi-
tion of h ands, by either bishops or elders, 6r any superior cha-
racter, cannot h€ absolutely necessary to make a minister, or
ordain a pastor, in a particular church ; and that is, that a whole
nation may be corrupted, and every bishop and elder therein may
be departed from the faith and practice of the gospel, as itwa»
in England in the days of popery : then, if a certain number of
good men join tliemselves in a church, or voluntary society, for
the sake of reformation, and enjoying pure worship, they can
never have a minister settled and ordained among them, while
these corrupt clergy around them refuse their assistance, and
even forbid and oppose it t o their utmost. But our blessed Lord
would never leave his people, who desire reformation, under such
circumstances of impossibility to be reformed. There must
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SECTION HI. ii
therefore, iq some cases be a i)ower of ordination vested in the
minister and people themselves, without the absolute necessity of
recourse to pthers, and this is called a mere independent, or a
popular ordination ; aa that by bishops is called episcopal, and
that by elders, presbytcrian.
0. Will it n ot follow, from all these premises, that when
there are no inspired persons in a cimrch, and the christian
assemblies are left to the ordinary ways of supporting themselves
from a^ to age, and of supplying themselves with officers for
their editication, these church- affairs are to be conducted by such -
plain rules and dictates pf the light of nature and comnion pru-
dence, as are mentioned before, and which, in the days of
extraordinary gifts, were never contradicted ; though those
extraordinary gifts, at that time, might sometimes supersede
the necessity of some of these prudential rules : Yet always
keeping an eye to the conduct of the primitive churches, so far aa
tlie extraordinary persons and gifts, orders and actions, in those
times, did ndt plainly interpose, to superadd any thing above
and beyond what was practicable and proper in ordinary cases ;
and always taking care that notliing be imposed as necessary,
bait what scripture, and the ]>Iain reason of things, have evi«
dfntly made so ; and managing all otlicr prudential concerns
by the joint opinion and consent of the society itself? I
tiunk, if we act by this rule, we cannot displease Christ our
Lord, even tliough we should hapj^eu to mistake in some lit-
tle formalities.
7. Though the people in the uninspired ages of the church
must always chuse their own officers, and perhaps, in some un-
common eases, may ordain them alone; yet, since in all the
rules, directions, and examples, which we have in the New
Testaments, about the ordination or mission of any new officers,
there is mention made of some superior person or persons, apos-
tles or evangelists, elders, prophets, or tcaclicrs, appointing or
ordaining them, or praying for them, or conferring gifts upon
them, or committing the gospel to them, or laying hands on
them ; and since there is not any one appointment, mission, or
ordination, either of ddacons or ministers, tliat I know of, in
the New Testament, without some one or more of these things,
I am ready to tliink this might be so far an example to us, as
that we should not too easily and readily encourage the ordina-
tions of n ew ministers, to be performed totally and merely by
the people, without some person or persons of superior cliarac-
ters, that is, bishops or elders, engaged with them in tliis work ;
except only, as was said before, in cases of such necessity, where
the concurrence and assistance of such elders as arc sound in the
faith, and pious in life, could not be obtained. Though popular
ordinatioos may be vuUd, aud may be sometimes necessary, yet
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M k CHUiTlAV CHORCR*
it w Hm% more regular, aocordiog to'tcripture, to haTe umialljr
the active conourrence and assistance of aoine elders therein : and
where thdr assistance may be obtainedi I cannoi call it a regular
ordination without them. ^
8. And in the last place, I would say, that since there are
some texts in the New Testament, wherein single persons,
either apostles, as Paul and Barnabas, ordained ministers ia
the churches; or^ evangelists, as Timothy and Titus; and
since other missions or ordinations are intimated to be per-
formed by s everal persons, viz. prophets, teachers, elders, or
a presbytery ; as in Acts xiii. 1. and 1 Tim. iv. 14. Since
therft is sometimes mention made of the imposition of hands in
the mission of a minister, and sometimes no mention of it;
and since it b .evident, that in some cases popular ordinations
are,^ and roust be, valid, withoyt any bishop or elder ; I think
none of these differences should be made a matter of violent
contest among christians ; nor ought any bard words to be
tr enounced against each other by those of the episcopal, prea-
yterian, or independent way. .Surely all may agree thus far^
that various forms or moacs, seeming to be used in Uie mission or
ordination of ministers in primitive times, may give a reasonable
oeoasion, or colour, for smcere and hpne£t searchers after truth
to follow different opinions on this bead ; and do therefore de-
mand our candid and charitable sentiments eoncernyig those w1m>
differ from us.
And indeed, the chief ground of the ^Ufferences between
all christians in matters of ordination, is that wherewith I
began this section; viz. that it is an uncertain thing, whethw
several of these particular modes and actions, in the furni-
ture^ mission, or ordination of a minister, which are mentioned
in the books of the New Testament, do really belong oal^
to tlie extraordinary days of inspiration, or whether they must
be imitated as our example, in ail ordinary occurrences of 'the
church ; always supposing and maintaining, that none of these
ceremonies or assistances from other ministers or elders, are al«
ways and absolutely necessary to the mission or ordination of a
new minister ; since there may be seasons wherein the concur-
rence of g ood bishops, ministers, or elders, cannot be obtained ;
at least, not with any tolerable convcniency, or without sending
abroad to far distant nations.
Sect. IV. — The Rest of the Instances wherein Reason and
Revelation agree in Matters of Social Worship,
But it is time now to proceed to the eiglith instance of
church-aflkirs, and shew how far the common sense and reason
of mankind concur with the revelation of the New Testament ia
this matter.
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SECTION IV. S5
yin. The light of reason further teacliet ns, that persons
nbo are set apart for these religious services, .and whose time
and thoughts are much to be employed in them, that they may
render pablic vrorsliig^ useful and entertaining to the people, and
who baTe a charge to take care of the conversation of others as
well as of their own, will not have much time to spare among
the cares and businesses of this world, to provide themselves with
necessary food and raiment, a comfortable subsistence, 'and the
coDvenicnces of life : aud yet it is. p roper they should be honour-
ed and supported above the very low^ ranks of the people, lest
their ministrations be brought into contempt by their poverty :
And, upon this account, in all ages and in all nations, the very
light of reason .has directed mankind to support and maintain
their priests, or those that miniilter to them 'in things sacred.
And does not the New Testament and the authority of
car Saviour, by his apostles, decree and maintain the same thing ;
1 C or. ix. 13, 14. ''* Do ye not know that they who minister
aboat holy things, live of the things of the temple,*' and that
both in Jewish and Gentile nations ? And ** they which wait
at the altar are.|)aftakers with the altar ; even so hath the
Ldrd ordained, that tliey which preach the gospel should live
of the goppel."
But let it be observed also, that though christian ministers
should be ao supported in temporal things j t hat they may not
labour under poqietual cares and daily anxieties, how to get
bread and raiment for themselves and their families, and that they
may maintain their proper authority in preaching, reproving and
exhorting, and live above the fear or shame that may arise from
poverty and dishonourable dependencies, yet there is no rule nor
example in scripture that should raise them so far above the peo-
pie in riches or grandeur, as to become lords of God's heritagep
or tempt them to assume sovereign domHion over their conscience^
faith or practice.
IX. With regard to the poor that happen to be joined
to any religious societies whatsoever, reason and humanity
dictate to us, that they ought to be maintained by certain
contributions of their neighbours, or the towus and cities
wherein they dwell ; f or this is a matter of civil concernment,
and a sort of natural duty to our fellows, as man is a sociable
creature.
But if the. civil society or place where they dwell, does not
take care to maintain them, and especially if they are neglected,
because they do not profess tlie cstablislied or national religion,
reason tells us, it is then certainly the duty of those who are
oon>bined in that s|>ecial religious society, to take care of their
support. For what |>retence ran u tnan make \o serious religion
towards God, if he will not shew his love to his neighbour, and
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S4 A CHRISTIAN CHVSfcH.
especially to one who loTes the same God abo ? 1 John iiir 17,
18. Now that this provision for the poor may he managcfd
with regularity, prudenpe, and success, the light of nature teaches
us, that one or inpre persons of the society ^£ouId be chosen, to
collect Biich charitable contributions from uie assembly, and to
distribute it with equity^ prudence and goodness^ for the ^pport
oftlicpoor.
And does not the New Testamjsnt give a plain commamly
when the care of the poor of the church at Jerusalen^ was too
burdensome for the apostle^, or ministers of that congregation,
to diuse oqt persons for this purpose, who were fUfterwards
called deapons ? Acts vi. 1 — 6. tfien some of the widowt wer^
neglected in the dailtf ministration^ or charitable suppl^^ then the
twelve apostles said to the multitude of the disciples, %t is not rea^
son that ice should leave tht word of God and serve tables. —
Wherefore, brethren, look you out awon^ you — men of Aonesi
report, full of the Holy Ghost and of tcisdoYn*, whom tee may
appoint over this busine^. And when they bad chosen them,
they set them before the apostles ; and when iney had prayed, they
laid their hands o» them. There are aho particular direct
tions given, what sort of pi^rsons should be chosen to this office
of deacons ; their cliaracters are written down at large ; 1 Tim.
iii. ^—13. Because it w^s designed to be a ^taiiding oflSce in the
christian church through all ages.
As the deacons are persons appointed by the New Testa^
ment, to take care of the mqney collected hy the church for the
supply of the table of the poor, so the same persons are very
naturally aiid properly em]>loyed in cliristian churches, to take
care also of all other contributions of the society, for the sup-
ply of t he table of the minister, and of the Lord^s-table at the
holy communion. With them also are entrusted other necessary
expences and outward accommodations that belong to publie
worship.
X. I add yet further, the light of nature at|d reason teach
us, that all the management of religious affairs in a society
* It IS granted Utat the deacons then chosen at JerusaUm bad eirtraordimirsr
jrtfts. Stephen was a ooble speaker, and might occasionally teach the gospel ;
Philip also lyas either a' preacher then, or might use the office of a deacon welU
and so grow nptn an evangelist ; Acts vi. 3, S. and viii. 5—19. S6— 36. and thnt
have power to baptize, v«ri'e 38. as is intimated in I Tim. iii. 13. But thes«
powt'rs or vifis did not arise from their office as deacons. Some of tb€m had
these gifts before, in common with multitudes of converts in the primitive times :
And these gifts might perhaps fit them the better to discern, who were proper
perion* to be supported out of the churches* stock, and to give a word in seasoa
ocoasiunsllv to the poor, of whom they had the care. But the mere office of dea-
cons, which roosisu in assisting the ministers to take care of feeding the poor,
and of laying out the public money contiouei, when these extraordinary gifts are
ceased, and the'chRra(:t**fs 6f persons, fit to be chosen do not uecrssarily includi*
public preachifiv : Nor H/i wp find itoa.>tli%^ or *• aptness to teach/* mentioned
•rnoog the characters of a deacon.
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8c:(?npN y, »
dioidd be performed with a decency and dignity becoming the
Uiings of God ; and with due regularity and order ; f or he
is « God of order ; witli gentleness also and pondescention,
peace and loye, forquarrels and fightings de$tro|^ religion, and
break all ibis boiids of religions society. And are we not tai^ht
the aaroe tilings in the New Test^inent 7 Are not cbristiana con-
tinually called upon to put on charity y which is the bond of
perfect ness; Coloss.iii. }4^ to do atf things wit hoi^t disputin^s
and murmurings; Piiil. ii. 14. to do all their things mtk
charity ; 1 Cor. xvi. 14. And t/iai all things should be don'e
icith decency and in order ; 1 Cor. xi v. 40. ' A nd that as they
cngfat to keep peace at home and in the church of Christ, Mipy
should give ho offence^ neither to Jews nor Gentiles^ but as far
as possible live peaceably with all men ; I Cor. x. 2l2. Rpm.
xiL 18.
In the last place, the light of nature and reason also ac«
qnaints u\ij tliact when persons who bclonq^ to one reUgibus society
iLravel to distant places, they ishould hate some recommendation^
by epistles to other societies, ^hich are built upon the same re-
Jigions principles, that they may be received inttf their assemblies^
and enjoy all thd parts and privileges of worship and friendly
society together with them. Tliis is called' occasional com-
munion, tod istinguish it from that fixed aud constant comma-
uion, which the agreed member^' of' tli^ same religious society
constantly enjoy.
And here also the New Testament very happily concurt
with the dictates of reason and common prudence : For when
primitive christians were called by providence to a distance from
their own dwelling, and from tlitit church 'with which tliey
usually worshipped, tliey were recommended" by letters unto
other christian churches in the world, that they might be re-
ceifcd by them into all the parts of christian -fellowship.
Such epistles St* Paul speaks of 2 Cor. iii. 1. he needed them
not, though others stood in need of them : And such a recom-
mendation had Phebe, a member of the church atCenchrea,
when she travelled to Rome ; R om. xvi. 1, 2. ** I recommend
unto you Phebe our sister, who is a servant of the church of Cen-
dn'ca, tliat you receive her in the Lord, as becometh saints.'' And
inch a recommendatory letter was written by the brethren of
Ephesus, to commend Apollos to be received by the churches of
i\eliaia. Acts xviii. 27. ^^ The brctlu'en wrote, exhorting the dis-
riples to receive liim."
J^ECT. V. — ff'here Revelation is sikntj Reason must direct.
Thus we have seen a variety of instances, wherein the
rules of Christianity and scripture, so far as relates to social
religion, corrcspoad with those which tlie light of reason and
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M A ClfRISTIAlV CBVKB.
pnidefice weald dictate to wise mml sober raen, engaged in a .
lil^ous society. Some of these arc represented to ns^n the New
Testament, as express commands; others we may draw by
eaay reasonings from the examples of the apostles and the pri-
mitive churches, as well as from the circumstances which are con-
taifeied, either ill the matters of fact, or in the exhortations that
relate to them.
And here I would obsenre, that thoa<^i rij^bt reason might
goide us into most of the same practices, yet it is a vast advan-
tage to u s that we have so many of tliese things prescribed, in«
timated or approved by the inspired writings of the New Tes-
tament !F or so imperfect is our understanding, and so weak
our judgment, that the reasonings of men, even of a single
congregation, or their humours which go for reason, would not
easily agree in the same methods and forms of management,
and there would probably be a far greater variety of opinions,
and greater difBoulties in the conduct of church affairs, than
BOW there are^ though even now there are so many^ that
render the chriiKian world a theatre of pcrpetnal contest:
But it must still be acknowledged that one main spring of
tiie oontroversy is, because the passiona and pride and in-
terests of m en, will not suffer them to hearken either to reasoQ
or scripture^
Though scriptnre hath determined so many particniars in a
perfect coirformity to riglit reason, yet it must be confessed there
are other things which relate to christian worship and order,
which are past over in sileiice, or at least, are not mentioned and
prescribed with such plainness and evidence in the word of Qod,
as is sufficient to direct every single punctilio of our practice. It
is t^he pretence of finding out in scripture every lesser partict|lar
piece of conduct in a diristian cimrch, even such as belongs to
all religious societies, that has tempted men to run to the Old
Testament, and enquire of Moses and Aaron for advice, where
they could not find it e xpressly written in th^ New, and strangely
to warp and pervert many texts of the New Testament from &eir
native and proper meaning.
Let it b e granted then, that scripture is silent in some little '
particulars about social religion : But even here we are not left
vrithout any direction, nor are we sent to uncertain traditiona to
make up lor the silence of scripture, but we are naturally re-
mitted to t he common reason of thioss and human prudence aa
our guide^. Yet always, as I said before, keeping our eye
* Th« ** lufficienc^ and perspicuity of the scripture in things necetsaiy to
'flulvation,'* ii not at all impeachad by this concession ; f or I. The deterininatioBt of
•ome lesser affairs, relating to public worship, or the conduct of christMh socie*
tien, are not things necaisary to the »alvation of any particnlar perton, or toth«
•iicaee or beiig of • chriatian ebufcb, though they nay be needfol to its wcU«
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SBCTION V. S»
poioted toward the New TettameDt, and fi>rmiQg our reaaon-
ini^ as far as possible on the same principle which seem to ruo
through Ihe aooal religion of the primitiye times, so far as it d id
not depend on those extraordinary inspiraUons. Let us give also
some iBf taoces of these :
I. Scripture does not tell us how many persons go to nfako
up a duistian church : But reason will help us to answer thia
queationy if we consider that the word ^ eoclesia" or church,
properly aigoifiea an assembly of people, and so it is used
in toe New Testament, where it has no relation to a christian
society, aa among the heathens al Ephesus ; A cts xix. 32, 30, 40.
A very few therefore may be called an assembly, and may bo
sufficient to join together in diristian-fellowship^ that they may
partake of tie Xjora^s supper j a nd carry on the nice of public re-
ligion, when there are no other christians in the place where' they
dwell. And on the other hand, there should usually be no mora
in a church than can meet together in one place, can act as one
assembly, and join in social worship, in prayers and praises ; f or
the apostle^ writing to the Corinthians, speaks twice of ihe
wkok church conung together in one place ; 1 Cor. ¥• 4. xi«
^. and xiT. 23« And the church of Antioch which was large,
met all together ;. A cts xiv. 27. Perhaps those words Rom.
XT. d. that ye may with one mind and one mouth glori/^
Goi, may limit the number of a church usually to so many aa
can jmn in attention and suitable meditation, wiiile one mouth
ipeaka in a way of instruction, prayer or praise. Such probably
were the churches of Asia and Galatia, and in several towns
and cities of which the New Testament gives an account*. But
fcaa^ %mA its cooifartable aa4 regular subcitteace. — 2. When scripture is said to
k€ ** saficieotly fuH aod clear lo all Uitn^s necessary to salvation," this doth not
■eaa to exclude tlie commoo exercise of tbe reason and prudence of meoy ia
order to apply Uie general directions of scripture to particular cases which occur,
even in thMgs which are necessary to salvation. As for instance : Scripture bids
u "^do good and relieve the poor:" But it doth not tell us how many poor we
ttQ«i relievea whether two, or twenty, or two hundred, nor whether for one day
«ff annyt tK,c. This must be determined by the particular circumstances of every
c^natino, and by the exercise of bis reason and prudence, upon the special occa*
signs wad objects which appear. Again, scripture requires of us <' to deny our*
seires and to mortify onr appNCtites aod passions:" But it leaves it to tbe reason
tad prudence of every christian, in what things, at what seasons, in what man-
aer, and io what degree this must be done, and how far we must go in mortify*
iaf all pauion and appetite, or m acting self-denial, since it is certain we are not
catted to root out every passion, to resist every appetite, nor to deny every na*
taral inelioation. Thus the honour of scripture is still secured, both as to its
" periectioo aod its perspicuity in things necessary to salvation," though in many
lesKT particulars, and in the application of general rules to actual practice, wo
are forced to recur to the f x ercise of human reason and commoo prudence, both
ia t hi op of greater aod lesser importance in the christian life. The scripturs
HppoKS US to be rational creatures, when it teaches us to be christians.
< There van a sort of unjoo even of all the Jewish national church in one
plaee tnrcr times a year, by the congress of all ihe males who were represents*
brss c/ Ihe aalioa at Jeruaalem ; and perhaps they might join in the solemnity
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80 A CHRI^lAN CHUftcH.
BomHimes the ikcrd church is applied to a Tcry small or a very
larg^ number.
The word kmix^cty or church, sometimes siguifies a few
ehrisrtians ih a house ; so the church in the hoiisc of Priscilla and
Aquila^ is salute^l by St. Paul in his ejnslle to the Romans ; and
the same church salutes the Corhitliians in the end of St. PauPa
first epistle to tiiem, though it is certain there were many more
christians round about thetn tfi RoiDe. Very probably Doctor
Whitby's sense is just on these scriptures, mt. that this phrase
is used concerning such whole families as were converts to the
christian faith. And, besides, christians might meet together by
agreement, in lesser societies for ant spiritual occasions, and
every such society might sometimes be called « church, or a
christian assembly. Common prudence thought ten men enough
to make a synagogue among the Jews; Our Saviour says.
Where tvH> or three are gathered together in kis name^ there he is,
or will be in the midst of them ; M at. xviii. 20. But this does
not prove plainly that there should be a church formed where
there are but two or three christians : Prudence must direct in
this matter, since scripture is silent.
But on the other hand, we may enquire how large may a
church be ? The nuiltitudeof christians in Jerusalem ; A cts xt»
12. are called the church at Jerusalem; verse 22. and Acts xi.
22. Not that it is necessary to suppose all the three thousand
who were converted ; A cts ii. 41. and all the five thousand ;
Acts iv. 4. to be members of the church at Jerusalem ; f or this
being done in the days of pentecost, multitudes of Jews and
proselytes were come from other nations to celebrate that festi-
iral, as Acts ii. 9. who being converted, returned to their own
home. And it seems evident from the history, that when the
apostles, elders, and brethren were met together at Jerusalem^
to determine the question about circumcision, the whole church,
together witli the apostles and ciders, wrote the letter and sent
messengers with it t o Antioch ; A cts xv. 22, 23. So that it is
possible one plaice might hold tliem, and they might make but
one assembly.
But supposing they were too numerous to meet together in
worship at once, especially in a time of perseoution, they noight
divide themselves into smaller assemblies, for preaching and
praying, and might break bread from house to house, if that
phrase should signify the celebration of the Lord*s-supper ;
Acts ii. 42, 46.
Let it be further observed, that if the church at Jerusa*
lem at that time was too large for one worshipping assembly^
of some sacrifice by the aid of load instrunieott of music in the temple, accord-
rngto llie figurative worship of the levitical dispeosatioii, so that Ihey made oq#
huge congrt-gatioo worshipping together, or at least successively ia the several
days of the fcsiiv..!.
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SECTION T. SI
christian churches were but a forminf^ at th«t time, iind mic^M
not be absohitely formed and settled in the most perfect
and convenient methods, for regular continuance and cdifi-
catioii. Human attkirs can proceed but by degrees, by reason
of our weakness, even though they be conducted by divine
inqiirmtion.
Or perhaps, as all the christians in the world are some-
tisies called the church, so all who were in one city, may be
called the church in that city, and tlie christians in one house
may be called the church in that home^ though they were
Mi united by any other bond of agreement, but that of
their common chriatiauity. Yet I believe it will be found,
tbal a christian olnirch in its most usual form was made up
of so many, as could conveniently meet together for worship,
sad consented to do so ; and the reason of things seems to make
cUs most convenient iur many purposes of edification and mutual
help.
II. Scripture is silent how any of the lesser or circumstan-
tial aflairsof worship or order, should be finally determined iu
a churchy when there are some of tlie membersof difTercnt sen-
timento, and make an opposition. Rut the light of reason and
common prudence teaches us, that in such affairs which God has
left to the determination of men, such as the appointing the
place and hour of worship, cluising a minister, or the like, the
major part of the assembly must determine it by their vote, and
the lesser part ought to acquiesce, where it i s not contrary to the
dictates of their conscience, their edification in faith and holi-
ness, or their reasonable convcniency. But if the lesser part
solemnly declare, they cannot comply therewitli, they may
peaceably depart to another society of christians, who may be
more entirely of tlieir miud, for there must be no imposition ;
yet the major i>art may surely act for themselves.
3Iay I have leave to add this further also, tliat if the
society sliall agree to have nothing determined in a church, witli-
oat a' vote of two thirds of the members, I do not see it nn-
bwful to make this agreement : And perhaps if this were
geaerally practised it might tend to the greater unanimity and
rie of churches, because in any debate the dissenters would
the fewer*.
III. The New Testament is very silent about the combina-
tion of p articular congregations, by some conmion baud of union
* Tbe conclave of cardinals at Rom^, who are tupponed to have the wisdufn
•f Ikii world ia perfeciioo, never wiU cbuie a pope till two thirdi of them are
agreed in Uie tame pertoa: Aod hereby they keep the whole bierarchy and ny*.
tea of that nnti-cbrittian buildinf and goveromeot in gr«:ater unauiniity and
pctee. Why may not christian! learn tbe vivdoin of the cfrpeotfrom the mea
flf thif werMy to loof •■ they do but nuinuia the lObucence ot the duve }
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tS A CHtliTIAN CBURCH.
to make one Bttioiiftl chunsh. What does the light ofiiatiiro
teach at in this point ?
1 a nswer, there neTer waa hat one national church of God*a
own aupoiatment ; t hat was the church of the Jews ; and he
himself saw fit to dinsolTe it : nor has he gtTen men any reveal-
ed order or authority from himself to raise and establish
another : Yet certainly the light of nature may sometimes direst
and lead tiany christian congregations, even all that are in B
country or in a nation, who agree in the necessary articles of
Christianity, to combine together and agree to assist each other
many ways by counsel, encouragement and support, in the main*
tenaoce of their sacred religion, always in a consistency widi
due allegiance preserved to Uieir civil governors. The churches
in a county or any particular district, may agree to send their
ministers to consult together about their common wel&re : They
may chose one person to transact matters of poblic and common
concern for all the congregatfons in a county, and may bestow
on • h im tlie name of an overseer, a superintendant, or a
bishop ; and so all the churches in a nation may desire
their own ministers, or the^ may desire these their repre*
sentatives or overseers, to jom themselves in a commttn as*
sembly or council for the public care of their liberty, or aecurity
of their peace, or advice in matters of consequence relating to
their particular churches. And tliis assembly may chuse a prc<*
sident, and may call him their chief overseer or. their archbishop ;
as I see nothing unlawful in all this, so neither do I see any»
ordinary necessity for it
I add further, that many particular churches, by their
ministers, dep|ities or messengers, met together, may contrive
and agree in what manner to cari;y on tlie work of preaching,
catechising, expounding, prayer, or psalmody ; they may con*
suit what subjects are chiefly necessary to be insistetl ou in
Er eaching, at special seasons and oecasions; what psalms or
ymns to be sung, and how often psalmody to be repcate<l in a
day ; what days or hours may be set apart for prayer and humi*
liatiou, or tlianksgtving on special occasions of danger, or deK*
-verance, &c. And if tliese things he agreed with much unani*
mjty, by many wise and pious men, met together, by the request
o(^ the churches, for this purpose; and these matters be deter-
mined, so as plainly tends to the common safety and edificmtioii
of the whole number of churches in a country or nation, the
particular churches which are tliere, and especially pai*ticular
persons in any such church, according to the common rules of
society, shoul4 usually consent and agree to such public, and
almost unanimous agreements, of their deputies in these matters,
unless they can shew some very plain and considerable reason
against it. Reason itself, or the light of nature, dictates tliia^
that a very few persons should not humourously set themselves
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SECTION y. 88
tgftiiist tQch » general a^eement iq things ivhich are in thetn«
aelves indifferent ; and vrbich are left undetermined by the New
Testrnment ; and which muat be determined some way or other
by the agreement of christians,
Bot still I think it must be maintained, that tbougli all
tke diDrehes in a nation should be united and combined in tbb
naniier by their representatives, and call themselves one na-
fiosal diurcb, they could acquire no divine right or authority
herebj, to impose any new doctrines or practices in religion^
any ereed, or articles, or canons, or rules of worship, of
thor own making; on any particular church or person whatso-
ever, without tlieir own consent. Neither the light of nature,
nor the New Testament, so far as I can find, has given them any
Meh pcywer.
IV. Scripture is also supposed to be silent how far the power
and government of elders, or bishops, may extend, thougli it
calls them sometimes rulers^ and requires the church to obey.
Heb. xiii. 7. Remember them who have the rule over yoUj woo
hare spoken to you the tcord of God. And verse 17. Obey them
who have the rule over you, and submit yourselves ; f or they watch
for your souls. May they not therefore invent new ceremonies of
worship, and by their authority determine any of those matters
ioa christian society, which Christ has left undetermined in his
word?
I answer, if scripture be silent herein, let all church -rulers
take heed that they extend not this |)Ower beyond the actual com*
IBis^]on or ^raiit of 8(!ri|)lure. It is always safer in ])oints of
dominion, to coiiflne one's self within the limits of the express
^rant or commission, than to go ever so little beyond it. When
our natural ambition would tempt us to exceed these limits, our
awe and dread of invading the province of Christ, should be
an CNerlasting restraint. Besides, when neither the light of
reason nor scripture gives sufTicient evidence of any authority
to assume bucli a power, nliy should it be assumed r Rea->
ion tells us, that no man knows what rites or ceremonies
will be pleasing to the great God, beyond the plain dictates of
natnral religion, unless God himself has revealed and required
tbero.
The great and blessed God, when he would be worshipped
with a variety of outviard riles, establislied a church in Jude«),
with a liuudred ceremonies, and new forms of worship and
order ; b ut he thought lit to ubolish them aguin when the Mcs*
siab brought in his more spiritual kingdom, that is, the christian
diurch. Now therein there are but two such ceremonies, of most
plain and evident divine appointment; baptism and the I^rd^s*
if^jfper; or, if you will, add the observation of theLord's-day.
And it i s not to be supposed that God would abolish and destroy
\oi.. IV. C
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94 A CHaiSTIAN CHURCH.
a hundred ceremonies of liU own institution, and giyetbe fancies
of men leave to invent a new sclieme of ceremonial worship at
their own pleasure, and impose now-invented rites upon their
. fellow- christians ; especially when we are required to ^/aA/^/yiu^
in the liberty Khereuith Christ has now made usjree, and not be
entangled with yokes of bondage ; G al. v. 1. What a strange
medley of superstitious and ridiculous fooleries would be intro-
duced into christian worship, if the elders or rulers in any ages
of the church, might invent ceremonies at their pleasure, and
impose tliem on the people ? The church of Rome, by this means
is become a theatre of Jewish and heathen pageantry^ to the
great dishonour of God, the reproach of Christianity^ and the
hazard and ruin of the souls of men.
It will be replied here, but is not some power of rule and
government still given to judges in a nation, and to magistrates
m a city, notwithstanding the unhappy consequences which may
arise from the abuse of this power. The abuse of authority does
not prove there is no such auUiority : Even so in churches,
the power may be abused ; yet surely, there must be some
persons who have power and authority, rule and government^
lodged in tlieir hands, even since the days of inspiration and
extraordinary commission ; for without it every society will
run into great disorder and confusion. Pray what is this rule
or power of government, which is granted to ordinary minis-
ters in a christian church ; and wherein does it consist, if not in
appointing such things as Christ has left indifferent ? To this I
answer ;
The rule and government which is committed to ordinary
ministers in the church, so far as I can understand it, seems to
consist in these things following ; v iz. in going before the people,
and leading the several parts of their worship, and becoming
their example in every duty; in teaching them the principles
and rules of their religion ; the knowledge, profession, and
practice of those doctrines and duties, that worship and order,
which reason and natural religion dictates, and that which Christ
himself has revealed, superadded, and established in lus word :
It consists in exhorting, persuading, and charging the hearers
with solemnity in the name and authority of Christ, to comply
tlierewith ; in instructing the people how to apply those general
principles and rales to particular cases and occurrences, and
giving them their best advice ; i n presiding in their assemblies,
and particularly as to the admission and exclusion of members :
It consists in watching over the flock ; in guarding them agunst
errors and dangers ; i n admonishing, and warning, and reprov-
ing, witli all gravity and authority, those who neglect or oppose
any of the rules of Christ. But I cannot find where our bles-
sed ILiord has given them any power, or pretence of power, te
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SECTION V. 85
impose on conscience any such advices of their own, which nei-
ther reason nor revelation approve; much less to impose any of
their own inventions of new doctriuesi or duties ; or so much as
their own peculiar explications of the words of Christ, by
their own authority. When our Saviour gave commission to his
<iiseiples, or his apostles, to preach the gospel to all nations^ it
°was in this manner : G o teach them to observe^ not whatsoever
L
on shall command, but, zchatsoever I have commanded you \
lat. xxviii. 20.
It is granted indeed, the apostles had autliority io explain
the meaning of Christ to the churches by inspii*at!ou ; b ut eyen
they Were not entrusted to invent any new doctrines or laws of
their owe, and impose them upon men.
And as these inspired persons have communicated to the
churches all that Christ designed, we must rest there. And
KDce Christ is the only Lord of his own Church, wiiose wisdom
isinfalUble, and whose power and authority are unquestionable,
it i s very unreasonable to suppose tliat he should leave any part
of the doctrines or duties of Christianity to be invented, or
imposed upon bis churches, by men, whose best wisdom and
knowledge are weak, and fallible, and uncertain ; and their
authority so doubtful and questionable, or rather so null and void,
as to any inventions and impositions of their own.
Alas, what wretched work would such a supposed authority
make in different churches, in the same age ? What contentions,
and endless confusions, would be raised among christians ?
What different and contrary opinions, and ceremonies, and forms
of worship and practice, would be imposed on distinct churches,
and all called by the christian name ? Has not the whole church
of Christ suffered infinite damage by these pretences ? What
mischiefs and strifes, and schisms, would arise in the same
diurches, by the different sentiments and injunctions of different .
elders or pastors in the same church ? What eternal innova-
tions in c hurches, as to their faith, worship, and practice, when
pastors die successively, and others, of different principles, come
in t heir room ? Has not the world seen too much of this already,
m every age of the church ? Observe with what zeal St. PauU
the greatest of the apostles, exclaims against any such sort of
power, even in himself and his fellow- teachers. What is Paul,
or what is ApolloSy or what is Cephas^ or Peter y b ut savants,
or ministers^ by whom ye were taught to believe tJic sarne gospel,
or the same religion and institutions of Christ ; 1 Cor. i. 12. and
iii. 5. We are far from being lords of y our faith : We are only
the helpers of y our joy \ 2 Cor. i. 24.
As for the lesser things, which Christ has commanded, and
which are necessary to be determined some way or oWiet u\ ^
cAurch, as in any hiunan societ c y ; 2 such as the appoiuloieut. ol XW
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^ft A CHfiTSTIAlV CflURCtf.
place and hour of nieetini;, the chusing a president, the mefboci
and order of their rclig;iou8 exercises, &c. These must be
agreed, or at least eonsenled to, by the society itself. A judge
in a court, or a magistrate in a city, has no power to make any
new law : Uis business is only to ei^ plain and apply in general the
laws that are made according to the best of his undevstanding :
And al*tcr all, it is a jury ef twelve men, in our national courts of
justice, that determines the afiair with regard to particular things
or persons. So ministers in the church are not lords or sove-
reigns in C hrist's kingdom : They, in their highest charac-
ter, can be supposed to be set up but as judges, to explaia
his laws, and apply tliem to rising occasions, and shew men
how to do all things deeeatlj/ and orderly; 1 Cor. xiu 40.
but in many qases of church afiairs, it is the people that must
actually apply them to particular persons or occurrences.
Ministers have not any dominion given them, cither over our
faith or practice.
It may be observed also, that the names wliich are givren to
ministers in sciipture, do not signify sovereign rule and autho-
rity IT heir name is ministers, or servants, and they are never
called lords, or commanders, but leaders, presidents, stewards^,
shepherds^ teachers^ elders^ overseers^ &c. all which inUmate a
limited authority, and not supreme |K)wer*.
But as many writers among the puritans and non-conform-
ists have handled this matter abundantly in the last age, so the
reverend and learned bishop Iloadley, in latter years, has hap-
pily laboured to gnard this prerogative of Christ to make laws in
his own church, from the usurpations of men ; and therefore I
insist no further on this particular.
Though the scripture be silent about the extent of the
power of particular bishops or elders in a church, yet some
may say, does not the hi^^it of nature teach us, that many
grave and wise persons, the bishops and elders of many
churdies, meeting togeilierin a synod, or solemn council, may
join and make laws, or constitutions, for all the churches under
their care? And are not the churches bound to obey? First,
I answer :
I. It is granted, tliat the light of nature would lead the
wisest persons sometimes to meet together for mutual advice and
* OovernmeDtt }i tba itroBgest word of authority used to denote an office
io the cbriitian churchy and that it bat one r 1 Cor. xi'u 28. And tome If^aroed
men are of opinioo, this name ligah&es deacoDty wbote government reached not
to the faith or oooscience, but they distributed and disposed of the money wisely,
which the helps juit before inentioDed, that in, men of wealth and goodoess, gave
toward the support of the poor. See Mr. Chandler's Commentary on Jod, page
150. Or if ibese goveronients imply high authority and power, let it. b e remem-
hered, it is only roeotioued as an office in the days of inspiratiooy end is joined
tritb apottieg, prophetBf eveDgelisis, gifis ot lon^ueBi ^c.
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SECTION V. 37
QOSBsel ; b at I know not of any natural or scriptural rif^ht, tliat
miniaters, joined in a synod, have to make new laws for chris-
tian churches; nor have single christians or confer* gallons any
right or leaye, much less any obligation, to subject themselves
ana their consciences to such a dominion of men, in things whidi
aeither scripture nor nature requires. It is the ready way, by
degrees, to put other kings into tlie liingdom of Christ, who alonB
is sovereign in his church. It is a dangerous thing for
christians to give up tlieinselves to the will of fallible men
by such a subjection ; and tliey will find, by woeful experience,
many things, by degrees, imposed upon them, that will nei-
ther suit with their conscience or their convenieucy, whli
their own inclination, or their faithful subjection to Christ.
What baa been the event of i\m in all ages may justly be
a^Q expecteJ^ if the same experiment be made. I answer,
secondly:
II. If tliis were once allowed, may not these ministers,
thus met together in one nation, upon the same principle, depute
some of their number to join with such sort of deputation of
christian ministers in other nations, till at last they devolve all
their power upon one small assembly or general council, or upon
one single person, who may be deputed or appointed to deter-
mine for them all ? If thc^e sort of deputations carry any
authentic power with them, to make laws for conscience, they
may be carried on as far as an universal council, or a Pope, before
diey stop, and we are at Konie ere we are aware. You will
reply perhaps, Is there not some encouragement given to the
government of the church by assemblies, councils, convocations,
or synods of bishops or elders, in that famous cliaptcr ; Acts xv.
where tliey met about that great question, IVhet/ier the heathen
converts should be circumcised or no ?
Rut the answer to this is very easy : This was not a council
of elders or bishops, for here are the brethren of the church at
Jerusalem joined together with the apostli^s and elilers ; and
besides, that assembly had so much of the extr«ordinary gifts
of the Spirit of God in them, that thoy could jnstly |)!'nounce,
It seemed good to the Ho/j/ Ghost and to us, to la', upon you no
greater burden ; verses 22, 23, 25, 28. Now when ])ersons
divinely ins<pircd, as those apostles and elders, autl many of the
brethren were, shall meet together for such a pnri>ose, \ have
DOthing to say against their determinations. But let ministers
in their councils, in later agos, take heed how they assume lord-
sliip over conscience, till thc\ are furnished witii siic*)» gifts, and
can make such a divine conunission appear, as will warrant them
to say, It appeared good to the Holy Ghost and t9 us, to apf)oint
M and so. Perhaps it will be replied here, tlic aposii«*s and m-
sjy'irei] persons/ knciv irhat was c t 3 h e christian'^ dut^' b^lLote, ^\A
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38 A CHRISTIAN CHURCH.
could have determined tliis question by their extraordinary gifts, -
ivithout convening in a council or synod : but probably the provi- -
dence of God so <)rdered it, that even inspired apostles should «
meet and debate this point in a synod, on purpose to teach ^
all succeeding churches what is to be done in such a case,
and to shew how their difficulties and controversies should be
authoritatively determined by synods, even to the end of the
world.
jlmwer I. And I have as much right to say, perhaps ^
the apostles Peter and James, &c. did not ^now this matter so
well before, and therefore could not have determined this ques-
tion without convening in a council ; f or their divine revelations
of many particular things were made to them not all at once,
in the days of pentecost, when the Holy Spirit came upon them ;
but this was done by degrees, and at particular seasons, as the
occasions of Christianity and the churches required it. Peter
did not know that he must preach the gospel to the heathens
several years after that day of pentecost, when the Holy Spirit
fell upon them in cloven tongues, till a vision from heaven taught '~
it h im, when Cornelius was directed bif an angel to send messeN' J
gers to call him to Cresarea. And it is probable, Goil ordained I
this council to be calk'd, not only to teach the church at Jerusa-
lem, as well as the apostles, a full answer to the question in dis-
pute, but t o render the unanimous direction and appointment of \
so many inspired persons more public, more weighty, aifd *
eflicacious, than the voice of a single apostle would iiave been •'
in so important a case of "controversy between the Jewish and
Gentile converts.
Answer II. I wHl allow that providence, perhaps, might
appoint this council of wise and knowing men at Jerusalem to be
convened, to teach the following churches and ages what they
should do incases of doubt and difficulty ; that is, t hat they should
meet together, and advise with one another, and debate matters
freely and sincerely, according to that great rule of human pru-
dence which Solomon also teaches us : In the multitude of^oun^
setlors there is sajety; Prov. xi. 14. And great deference should
be paid to the advice of many aged, learned, and pious men,
met in council. But if no inspired men are among them, they
can only draw up their conclusion thus: It seemed good to t/5,
fallible men, to give our opinion and advice so or so ; b ut not to
determine absolutely for other persons, and make rules to bind
the consciences of others, unless they could add. It seemed good
to the Holy Spirit also, as loell as unto us; for if the vote of a
council of faUible men could bind us, why should not the coun-
cil of T rent, or any other councils, bind us to all their anti-
christian decrees ? The best constituted church or council may in
time grow degenerate, and if they have such authority given
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SECTION V. 30
tfaem, they may make heathenish or hellish decrees, and bind
them on the consciences of men.
jiiiswer III. And yet further, in the third place, I add, if:
fUs decree at Jerusalem had not been the direction and deter*,
mination of the Holy Spirit, by the lips of inspired men,
why should the churches at Antioch, Syria, and Cilicia ; A cts
XV. 23. submit to a vote or opinion of the church at Jerusalem,
any more than the church ft Jerusalem should submit to an
opiiiioQ of tlie church at Corinth, or Rome, or Antiocii ? What
was done at Jerusalem by inspired men once, on an extraordi*
.
nary occasion, cannot be made a binding example or rule, for the
determination of conscience in all following times, and iu
ordinary church-aflTairs, where iw inspired persons arc present ;
for by this precedent, one church would have ])ower given it to
determine for another ; which I know no church pretends to, but
that of Rome.
And finally, It is plain, if this scripture give authority to
unioapired men in ordinary cases, it gives this dominion to the
whole church at Jerusalem, not to the bishops or elders only -,
for this was not a council made up of the elders, bishops or re-
preaentatives of the churches of Jerusalem, Antioch, Syria, and
Cilicia, but of the apostles, elders, ami brethren of the clmrch
at Jerusalem ; and yet they authoritatively determined the case
for the churches of the Gentiles, wiiich they should never have
done, if there had been no ajiostles or inspired persons there.
Whatsoever therefore the church at Jerusalem determined as a
duty for the Gentile churches to practise in a dubious case, be^
cause it had a(K)stles, and many inspired persons in it, can be
no sufficient authority for synods, poovoeations, or councils of
bishops, or elders of modern churches, to determine other du-
bious cases, for their own or other congregations, and bind their
consciences to any point of faith or ])ractice merely by their
authority, when they have no inspired persons am«»ng them. But
I o nly glance at these things, and will not enter into a debate
about them at present.
VI. Though baptism and the Lord's-supper are ceremo-
nies of d ivine institution, yet is not the New Testament in a
great measure silent as to the persons who shall celebrate them ?
I answer, the scripture acquaints us, that the commission
to baptize was plainly given here to those who were appointed
to teach the nations; Mat. xxviii. 20. And the light of nature
Miews us, that those persons who are furnished with talents, and
chosen, and called, and solemnly appointed to preach the gos-
pel to raen, to offer up their j)rayers and praises to God, and to
lead the worship in churches, are certainly in the nature of things,
the most proper persons to administer or celebrate such rites or
ordinances, as should be attended with the word and prayer ;
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4b A CHRISTIAN CROECH.
for by the word and prayer is every thing sanctified to its proper
purposes in the kingdom of Christ ; 1 Tim. iv. 5. And yet, if
no ministers, elders, or bisliops, are near at hand, nor the
ministrations of any such are to be obtained, witliout sinful com-
ph'ances, perhaps it may be better that some private member
of that congregation, if sufficiently furnished witii proper gifts,
should be deputed or desired by the church, to perform these
solemnities once or twice, than thft these institutions of Christ,
which ^re so plain a|id express, should be omitted for a long
time together, merely on account of doubtful disputables.
Christ has most expressly commanded this duty ; but who shall
administer this ordinance, and how ministers should be or-
diained, is much more obscure. If a congregation want a
regular minister, yet the church should assemble for prayer ;
and exhortation or teaching, by reading or preaching, should
not be utterly neglected : Why then sliould they neglect tiim
liord's-supper ? If a neighbouring minister cannot Conveniently
be obtained, may not a brother of the congregation, who has
competent abilities, be desired to pray, or to read a sermon, or to
exhort, rather than the church be without any public worship, or
spend their Lord^s-day at home, and that for weeks or months
together, for a considerable time ? And may not a person thoi
qualified, if no minister be within reach, be deputed or called
bv the church, to break bread to them; rather than live withoul
obeying the express commands of a dying Saviour;
Now I have ventured so far in giving my opinion here, I
may the more confidently add, that this should not be practised
on every little common occasion, lest great inconveniences arise
thereby : And for this reason, every destitute church should
furnish thenMlver, as soon is may be, with a pastor or minister
of their own, to go before them, and in a regular manner, cele-
brate these divine rites of Christianity, which ought not to
b^ long neglected. Some other cases might be mentioned,
which may fall out in a christian church, wherein we can find
no plain direction or example in scripture ; and then reason and
prudence must direct us : W liere revelation is silent, reason is our
^ide.
Sect. VI. — Christian Churches formed like Civil Societies^ upon
the plain Mature and Reason of Things.
Permit me here to give a little specimen, by way of simili-
tude, how naturally a christian church is formed, when we sup-
pose there are several christians within the reach and knowledge
of one another, in this sinful world. It is raised in the same
manner as any other civil society may be formed among men,
especially among several natives of one country meeting together
ill a Ibreign land: And while I am representing their procedure.
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41
SECTION VI,
yon may ctrry your (houghto of the formation and ronstitution of
a cbriatian church along with you in the simile, aud apply it all
the way. Suppose three or lour Englishmen, who have their
rcKdenee in a city of China, happen to meet one another, and by
oonveraation, fiuiling that they speak the same language, they
make it known to each other, that they are natives of the same
eouDtry ; they all profess allegiance to the same king, George
Ibe Seebod ; anil th-jugh they sojourn for a season in a foreign
hnd, and are engaged in many secular affiiirs there, yet th^y de-
clare their resolution to behave as becomes Englishmen, while
they are waiting for a call from their sovereign to return home*
They hereupon agree to meet once a week, in order to couverfe
sbout the affairs of their own nation, to learn some tidings from
it, t o pay some special honours to their absent king, to learn fur-
ther notifies of his will, and to prepare for their return home-
ward. The day which they appoint for their asfiembly, is the
day of the accession of their king to the throne, in its weekly re-
turn :T he nlaco is also agreed among them, such as may \fe con'-
venient for their frequent attendance.
Other Englishmen, who are in that city, hearing of this
society, come to their assembly, one after another, and (Cesire ac«
ipaintance with their countrymen and brethren : They make it
appear, that they are natives of the same land, that they own the
same sovereign, that thoy are doing his will, and preparing to
return home at his order.s: And, in the moan time, they desire
the privilege of beins^ admitted into their society. Upon such a
profession, and by the approbation of the society, they arc re-
edfcd into this English fellowship with pleasure.
Now it is not be supposed, that every one of them is capable
of taking proper care of the best interests of tliis society, nor of
liking in an instructive and profitable manner concerning the
thiols that relate to their native country, their laws, and rules of
conduct ; t heir king, and their common design of a return. They
^rce therefore to chuse one person amongst them, who sliall de-
mote himself to this work, shall study the laws of their country,
the rules of the proper beliaviour of Englishmen, and the mind
inA will of their kin^ : One who shall present their coromou
allegiance to their sovereign, in frequent addresses sent to
Ens^tand, and shall spend a hour or two every week, in setting
before them what honours they owe to the king of England, what
ire the blessings of their native home, what arc their duties in a
ibretgn land, what dangers they are exposed to among the hea-
tlieo Chinese, and how they may best avoid them ; what are the
enjoyments they expect at their return, and the best methods of
prejmration for it. This man accepts the ollice, and by a solemu
vow of allegiance to the king, and faithfulnesji to his countrymen
m this trust, lie enters upon his office.
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4t A CHRiernAK chitrch.
Besides this, once in a roontb, suppose ihey meet together,
tocording to an appointment of their prince, to eat a morsel of
bread, and drink a glass of wine together, in memory of some
great benefit ivhicli the whole nation of England received by a
difficult and bloody enterprize of the ktng^s son, when in former
years, he took a Toyage nom England to China ; and they keep
up this feasi in honour to his name, wherdn the provisions, after
a short speech, are distributed to every member of the society, by
the person whom they have appointed to instruct them in Einglish
aflSurs. Now because this man spends a great part of his time
in letters, or dispatches to England, and in the study of English
affairs, that he may the better entertain the assembly of his
brethren at their solemn weekly meetings, the community agree
to release him from the secular businesses of life, and join their
liberality to maintain him with honour. But here let it be oh*
served, that though they pay so much respect to the person whom
they chuse to be their instructor, and to go before them in the
lionours due to their king, yet they do not entrust him to invent
any new ceremony to testify their allegiance, nor to impose on
them any new law or custom, but what he can find prescribed
among the laws of their nation, and appointments of the king, or
of his ambassadors to China. In these matters indeed, he may
require obedience in the name of ttieir king ; b ut in all other
things he must act according to the agreement or opinion of the
society ; which must be testified by the vote of the m^jor part.
Among this community, some happen to be aged, or sick, or
disabled for work ; or they are fallen into poverty, and their
circumstances are sunk in the world, notwithstanding their dili-
gence and labour: These are not capable of maintaining them-
selves ;t he society therefore chearfully contribute toward their
support : And they entrust two or three persons with thi» money ^
and desire them to take care that tlie table of the poor be ^sup-
pfied. They entrust also with these persons what money^they
collect for the honourable ramntenance of their teacher; and
desire them to take Care, that every thing necessary toward their
weekly meetings at a certain time, and at a convenient place, be
provided at their public charge. They go on in tliis manner with
much comfort and mutual assistance, in every thing that relates -
to their welfare in a foreign land ; and rejoice in their hope to
meet one day in England. And as they are ever adding to tlieir
society by admitting new members, upon their credible profession
and appearance to be true Britons, in the room of such as are
yearly called home ; so if any among them prove to be false and
inhincere, and are guilty of crimes highly disgraceful to their pro-
fession of b eing natives of England, and their allegiance to their
king, they have no other punishment for them besides tliat they
are cut off from the society, and forbid to enjoy the privileges
thereof any longer.
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SECTION VII. iS
Now it is so verv easy to apply these transactions of Eng^*
Gahmen in China to the affiiirsof a christian church, that I harcQy
need display the parallel. Christians profess to be natives of
heaven, to be born from above : They sojourn for a season in
the world as in a foreign land, till their Father and King summon
them home. They speak the language of the gospel, or of the
kingdom of heaven, and understand it; and they know each
other hereby : They agree to meet together to worship their king^
and pay mllegiaiice to him ; to learn more of his will, and week,
his favour. The day of their solemn assemblies is the day of
the resurrection of Chrisf, the Son of God, and their Lord.
When they do special honours to him^ they eat bread and drink
wine, to solemnize the memory of their deliverance from sin atad
hell, when he was sent into the world to die for them. Then, by
calling away their hearts from this world, and conversing about
heavenly things, they are continually preparing for their return
home. They chuse one or more teadiers, pastors, or bislM^)s,
to instruct them in their duty, and to otfcr up their common ad-
dresses to G od, in the name of Christ ; to put tliem in mind of
the things of (icaven, and to walk before them in exemplary
holineas. They chuse deacons to relieve the poor, out of their
public liberality, as well as to take care that their pastors or
teachers be maintained. They receive in new members who are
worthy, ui>on thoir profession ; and they cast out those tbat'are
dishonourable. Tliey walk onward in this way toward the hea-
venly state ; and wait the summons from on high, to call them
tliitlier by death and tiic resurrection.
Sect. VII. — The several Advantages of such a Churchy or
Lhr'ntian Society.
So natural a scheme of social rclij^ou as this, docs not need
loni^ and express forms of institiKion, after the great doctrines afid
duties of the christian failli and life are plainly revealed and re-
ceived. All t hat is found in the New Testament relating" to
cfarifrtiau cliurches, so liapnily corresponds with these dictates of
the li^ht of nature, and tlie aHairs of iiic civil life, that it has
made the^e rules much more plain, an<l easy, aiul practicable^
tlian those of the Jewish religion, or perhaps of any other reli-
gion, that pretends to di\iue revelation. This scheme is built on
tiiL* eternal reasons and relations of things, as well as the word of
G^<l. The particular positive prescriptions relating to christian
ciiun lies are but few, while the general duties of christian fel-
lovviililp are such as the light of nature and rtfason seem to dic-
tate to all societies whatsoever. It is the evil mixture of the
iivrrdlcss and fanciful inventions of men, together with the plain
autl common dictates of nature and scripture, and (he im])ositions
vi' (liesc inventions on conscience, which halh done so much in-
jury to C hristianity, defaced its beauty, and tarnished its honours.
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^1 A CHRISTIAN CHURCH.
, II. This •clieme is perfectly coosistcnt with etery form and
kind of civil i^overnmeut, wlietlier it be a kingdom) a tenatc^ or
It republic. As it d oes not roinglc itself with the interests of this
' world, nor assume to itself any civil or coercive power, so it caii
make no head against the governors of the country ; f or its
power is of anotlier kind, and reaches but to one single society of
christians : Nor are they combined by any law of Christ, in sucb
united multitudes, under one common visible head, as to make
themselves dangerous to any state. Wlmtsoever hath been done
in the world by men professing Christianity, in a way of resistance
to lawful governors, or rebellions against them, hath never been
done by tiiem as churches of Christ formed upon the model I
have laid down.
III. This form of a christian chnrchallows to all its mem*
bers the most perfect liberty of men and christians. It is incon-
sistent with persecution for conscience sake ; f or it leaves all civil
rewards and preferments, penalties and punishments, to king-
doms, and states, and tlie governors of this world. It pretends
to no power over conscience, to compel men to obedience ; no
prisons, no axes, fire, nor sword. It gives its ministers power
and anthority to command nothing but what is found in the bible :
All other things must be determined by the consent of the people,
who are supposed to be led by common prudence, by the neces-
sary reason of things, and by a vote of the major part of the
society. Bat if in any of these things, particular persons, after all
proper enquiries, cannot agree with the major part, they may
make their remonstrances, and be dismissed, if they cannot con-
tinnc there with tolerable satisfaction ; or they may withdraw to
another congregation, if they are aggrieved, and the society
refuse to dismiss them. I confess, those christians who differ
from the major part of the congregation should seriously examine
themselves, whether their disagreement doth not arise from any
pique, or prejudice, or worldly interest, or humour, or obstinate
self-will ; and, in some particulars, tliey'shonld deny themselves,
rather then divide themselves, from a society whose communion
they have long enjoyed : More especially, they should take heed
of this in the country, where they have not convcniency of hold-
ing communion with other christian societies. And even where
they have such opportunities and conveniences, persons should
not indulge a fickle humour, nor run wandering about from place
to place, and fluttering from one church to another, upon every
little difference. But after all, it must be acknowledged, there
may be several just and reasonable grounds for particular chris-
tians to s eparate from a society, from which they differ in Momc
sentiments or transactions, though they still continue to acknow-
ledge them to be a true church of Christ. 8uch a liberty as this
must be still niaintained ; f or christian churches must have all
voluntary members, and not be turned into prisons.
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8£CTI0N VII. 4a
If any person sins so grossly against the plain rules of the
gospel, or the laws of God or Christ, as to appear to reoouuoe
the cliaracters of a christian, the ciiiirch hath power only to re-»
nounce such a person, and disclaim all christian fellowship with
him, and turn him into the world, whicli is the kingdom of Satan,
till ho repent : But they have no authority to hurt his life or
limbs ; to touch a hair of his head, nor a penny of his money, by
way of punishment.
IV. By such sort of churches as these, Christianity is more
easily maintained in single and secret assemblies, if the powers
of this world favour them not; for there is no need of large
multitudes assembling together tor any ordinances of worship, or
for discipline ; no need of any such public appearances or trans-
actions, as. may give any unnecessary umbrage or suspicion to
persecuting eneniits : There is no need of couucils and synods of
ministers of distant cities, to meet tojc^ether to make laws for the
church, or to rectify disorders there : Nor is there any need to
tra'vel over large countii^s or dioceses, to felch arigiitlul ordinatioH'
of a minister for any church : much less to take a journey to
Rome, if all the ministers in a nation were dead, or departed
from the faith. If the whole socictv, ^hich was wont to meet
together, cannot do it u nder a persecuting prince, for tear of ex-
posing themselves to public injury, they may assemble in smaller
parties, and their preachers may teach, and pray, and administer
ail ordinances among tlicm, as it was often done in the primitive
times, maintaining tiieir cliristian feitowsbip by ^'cret meetings :
and they may all he called little churches, in the house. By such
single congregations, larij^cr or smaller, was the whole church of
Christ in the world continued and increased, the flrst two or three
hundred years, whensoever the powers of this world took it into
tlieir heads to persecute and destroy the professors of the christiaa
fsidi.
Perhaps it may be objected here, would it not be a much
more substiuitial and powerful way of maintaining chri<)tian
cliurches, if thcac single congregations, by virtue of their minis<*
tcrs or cldera, were combined together in some sacred bond of
union, that might make a considerable body of people under such
heads or leaders, or under one supreme head, who might better
defeud them against the invasion of their rites by any secular
powers or persecuting princes ?
To this I answer, that churches of Christ considered as
such, have no secular power in themselves, nor authority to make
any efibrts against secnlar jmwers: But when men become chris-
tians, or members of chnrche> , t hey do not divest themselves of
any secular or rivil rights or powers which they had before : And
tiKTefore when natural or civil liberties are unj\ksUy atvA cvwftWj
luyaded hy any of the wea of this world, tUej by l\ie\«L\s^ olt
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45 2 CHRISTIAN CBtfltCH.
Batore hate a just right, as men, to defend themteKes ; and no
eocletta&tical combinations can give them any furtlier right or
power than what they have as men : And this belongs to them
itill, whatsoever religion they profess, whether natural or re-
"vealed, wliether pagan, mohemetan, or christian. A professor
af every religion has a right to be prc^tected by the government
as long as he maintains his allegiance to the governors, and does
DO injury to the state. But if governors will not protect him,
but will give him, up to the fury of persecutors, he has certainly
ft civil right to defend himself and his friends against all assaults
and injuries.
V. Miscarriages in the government, or conduct of such a
duurch as I have described, are less dangerous to Christianity ;
because they afibct but one single congregation, they reach but to
one society. Those ecclesiastical governments which include
fast numbers and nbultitudes combined under one or more spin*
tual heads or rulers, if there be any misrule and confusion brought
in among them, it involves multitudes in the mischief of it, a nd
sometimes, shakes or destroys whole nations. But if a govern-*
ment which is included within one single congregation be never
ao mudi divided by contentions, and fall into tlie greatest confu«>
sions, the mischief is not of so large an extent, nor can it have
80 fatal and dreadful consequences. If the congregation itself
should be actually dissolved by these constitutions, the particular
members of it may depart and join themselves to otlier congre-
gations within their reach or neighbourhood, who are nearest of
their own opinion, and walk with them in a religious and peaceful
fellowship, which they could not well do before, because of such
different opinions and divided spirits.
VI. Such single societies or churches so constituted are
most happily suited to maintain and carry on the great purposes,
and designs of the gospel, for the conversion of smners, and the
edification of true christians. Of tins matter see the learned
Doctor Owen's Enquiry into the Original of Churches, chapter
vi. page 119. See also Sermons at Berry-street, sermon xlix.
Upon the whole, whensoever it shall appear that any other form
of a christian church is more happily suited to the edification and
peace of christians, to the preservation of christian liberty, and
to secure the spiritual honours which belong to Christ in hia
churches, and at the same time appears to have more countenance
from the New Testament than this, I shall be glad to relinquish
this set of sentiments, and with pleasure exchange it for a better.
That is certainly the best form of a christian church, whereby
truth, peace, and holiness may be most happily promoted and
secured.
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SECTION Tin. 47
ECT. VIII. — Of the Power of Churches to ^ppaini Hdy
Things or Actions.
Question. — Whether a christian church may not appoint or
etermiQe circumstances and ceremonies of worship and order,
rhich arc left undetermined in the New Testament, and require
lem to be observed ?
Anszoer. — ^In the primitive churches there were extraordi-
iry g^ifls and powers communicated to them : There were
wstlesj evangelists^ and inspired leaders and guides ; b ut since
ese extraorduiary gifts and powers are ceased, reason and scrip-
re are our only rules. It is upon this foot every christian
arch, or every single society of christians, receiving one another
the Lordy as St. Paul speaks, Rom. xvi. 2. that is, agreeing
worship and walk together according to the faith and order of
e gospel, when it is furnished with its proper of&oers, that is, a
(hop, or bishops and deacons is t he highest ecclesiastical power
It I know of in this world, which has plain evidence and sup*
rt ID the word of God, or the necessary reason of things.
et I c annot find that either the light of reason or scripture has
ven such a church, or its officers, any authority to invent and
e, to appoint and command new ceremonies of divine worship
any case : Nor has it a right to impose on the consciences of
m any such self-invented modes or circumstances of worship,
as to make them holy things, or to oblige any single christian
comply therewith. But to speak a little more particularly to
is m atter. We must distinguish between the religious cere-
Miies of worship, and the mere natural circumstances of the
rformance of it.
Natural circumstances arc such as are necessary, er at least
fbly expedient, fur the performance of acts of worship, consi-
red merely as natural actions, and abstracted from their religi-
s d esign. Such are time, place, habit, gesture, &c. for no
tural action can be put forth but it must be in some time, or
some place, in some posture of body : nor can any transaction
[mblic society be conveniently performed without some sort of
rments, without a commodious ))lace and seasonable hours for
embling : These in their own nature are properly no parts of
rship or religion, but circumstances belons^ing to those actions
isidered merely as natural, and as the actions of natural and
iable creatures. Among these natural circumstances of actions
locial worship, some arc necessary to be determined one certain
y, and others are not so. The circumstances necessary to be
termined one certain way, are the time and place, the Ian-
age, and something of the maimer or order of the religious
ions, &c.
Now where these are not determined by God lV\mst\t, W, \%
lated they mu9t be determiaed by every worsU\p\nng ^ocv^V'^
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IB A CHRISTIAN CHVUCR.
fbr tbemsdyet ; f or they must a^ee what hour to meet togethc
libat place to meet in, what lan^age^ shall be used in the wo
diip, whether they shall b^u or end the worship with the Lord
supper, or with a psalm or song, who shall minister in ho
things ; whether there shall be any responses of tiie cojigreg
tiou to the words of him tiiat officiates in prayer, or whether am^
shall be pronounced aloud, or whether a silent assent be suificiei
Where God hath not determined these things, I d o not find tfa
he hath ever given authority to any person to determine these f
cither persons, or any society of men to determine them for oth>
societies ; b ut they must be determined by an agreement or tc
of every society for itself. As in several of these things the
must be a concurrence or agreement to make any solemn ai
constant meetings and transactions of a civil society, peaceful ai
useful, regular and orderly, so are the same things needful to
agreed upon in a christian church to render the worship of eve
single society practicable and edifying, harmonious, agreeab!
and decent.
And since these things are necessary to be determined o
way, if some few persons in the society will not consent to t
agreement of the major part of them, they must depart and jc
themselves to some other society which is more for their conv
niency. Such are tlie various tempers, engagements, sentimen
inclinations and conveniences of diflTerent persons, that the
would be a great bar put upon the frequent meetings of any lar
society for any civil or religious purposes, if they must not. mc
and transact any affairs till every single person bo perfect
pleased. If therefore the minor part cannot, or will not consc
to what the bulk of the society agree upon, here is no impositi
upon tlieir consciences, while they are allowed to join themsoh
with other societies, civil or relig^ious, where these necessary a
disputed circumstauccs are agreed aud pr<ictised more accordii
to their mind.
The circumstances which are not necessary to be determin
one way, arc the postures or gestures of the body, the garmen
of the preacher, or of him that prays, of sin°;ers or hearers, &
and these every person may determine for himself : Some m
have a blue garment, while oihers have red or brown, black
white ; some may wear a long coat, others a short one ; aoi
may stand in prayer, others kneel if they will ; some may chu
to stand in singing or preaching, while others may dmse to sit
the same society. I must confess there scemn to be something
a natural decency in the uniformity of some of these circut
* Always exceptinf; those primitive times, wh^n varioui UofEua^i wera n
as ftn extraordinary corlirmatioo of the gospel cf Christ. But in ordiu
seasons of worship the esaeinkly must know eiid agree bcfurebaod, that it ■
be pci firmed iji • laoguage which they ooderstaod.
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SECTION VIIL 49
ittDccs, cspcrially that of gesture, in one and the same congre-
gation, in s ome particular parts of worshipi as standing in prayer,
&c. but no such necessity of such a uniformity as to give power
to soy person or society to determine for every single worship-
per, and oblif^ him to obey. If any whole church, or a multi-
tide of churches in a nation will chuse to agree in any partioular
fnctice, it is well ; or if they can persuade every ])crson to con-
KDt to the same : But if some persons will presume to deter-
line all these circumstances one way, and will impoife them u|x>n
(heir feliow-christians by a pretended autliority, tboy go beyond
the bounds that either the liglit of nature or scripture allows, and
iMime such a power over the consciences of men as I cannot
iid tlie chapter and verse where it was given them ; f or these
mimstances being left indifferent in themselves, the nature of
tings, and in scripture, they are not necessary to be determined
tte way for a whole society, and much less should all this so-
ciety be o bliged in conscience to comply with such an imposition.
Having given such an account of the natural circumstances
4 sodal worship, let us enquire what are religious ceremonies.
Religious ceremonies are either real actions, or modes and
CRomstances of action by which some special honour is designed
to b e paid to God, and therefore Gkxl alone can institute them,
vho alone can determine what shall be honourable to himself.
These have generally a signification of something inward and
■virible annexed to them : But whether we can learn what tliey
jgnify or uo, still there is a holiness and a necessity placed in
Mn by the divine appointment ; and therefore man cannot ap-
psiotthem, nor add to them, because he cannot put holiness into
uif thing, nor make any thing holy or sinful, which God has not
asiie so. Some of these religious ceremonies are real actions,
nd entirely divine institutions of sacred appointments of ser-
net, which are in no wise necessary to natural actions, nor should
t%tr have been practised, if God had not positively enjoined
ihem : Others in their abstracted nature antecedent to the divine
tOfDRisnd, were but mere natural circumstances of action ; yet
vim thus determined particularly by God, they become as it
vcre parts of our religion, and our worship.
Circumcimtij offering of sacrifices^ slaying and eating the
■f
)twver, burnijtg of incense, lighting the lampSf sprinkling of
Li
Mwrf, divers uaJnngs^ the use of the instruments or music in the
^impley he. seem to be the first sort, viz. such real relio^ious ac-
tioni snd ceremonies of pure divine institution, as were by divine
■
i
>;*poiDtment imposed upon the ancient church. Others are of
I
.V
the K Gond soii, among which may be reckoned the places or
*pot« of ground, perhaps where tlie tabernacle and temple stood,
.-■Jb
Iheholy times, such as sabbath, new moons^ and other festivals,
Iheittbe or vesture of the priests who ofSciate, &c. . These were
Vol. IV. D
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50 A CUniSTIAV CHURCH'.
but modes and circumstances of action made necessary to tl
Jewish Vforshippers, ordained to be holy, and converted into rd
gioUs ceremonies.
Under the New Testament the GeremoQi«8 distinct from n
tiiral refig^iouy whether real actioas or mere modes and circui
stances of action, are few and easy, suclir as- the fBHuhing in
water gnd baptism^ and eating bread and wine at the supper oft
Lordiio whicli we may add the observation of thejirzt day rf I
xoeek in mcmor]^ of our risen Saviour. Any of the circumstaM
or modes of action which belong to these religious rites, wU
are not determined by scripture, and are not necessary to be d
lermined mker way in order to social worship, must be left iadiffi
ent tO' every worshipper, according as his consci^ice or his oo
YciMency shall direct. I know not any text where God has gyti
any man, or set of men, any pow^p to impose on others.. S
these things happily set forth at large in Doctov Calamy'a exo
lent discourse, called" an ** Introductio» to the Second Part
Moderate Non-conformity ;'' of which I am informed, that H
Locke himself should say upon tlie perusal of it, t hat while I
protestant dissenters kept close to these principles, they Vfoi
sufficiently maintain their ground, and justify their separati
from any established national church, if that church shoi
assume an authority to impose things which ougfit to be left i
different
Surely the fourteenth chapter of the Romans Fays a fbi
dationfor this christian liberty, and forbids to impose on consciei
tlie observation of meats or days^ and in general all impositk
of this kind. The a]>ostle, wiiile he handles this subject, had
order to impose or forbid these practices on the Romans, ta win
he wrote. He leaves every man to use his own liberty in .
gospel, nor to be entangled with any fresh yokes of bondag
GaL V. 1. supposing always that the light of nature and coram
reason will keep all sober christians within the bounds of hum
d^ency, common prudence, and civility ; and that a preferei
be given to sudi modes, and gestures, and seasons, which set
to be patronized by tbe examples mentioned in scripture/
The custom also of the holiest and purest churches may hi
some influence to direct our practice, in such af&irs of small L
portance where we cannot find any other rule of determinati<
either from the li^lit of nature or scripture. Tbe a|)ostle Pi
seems ^o give tins advice to the Corinthians in the business
wearing tlie hair long or short ; 1 Cor. xi. 14, 15. For after
had offered some reason on one side from the mere light of natu
and decency, he adds, verse 16. that if any man seem to be cc
tentiousy that is, b e not satisfied with my arguments, aud pen
in contending about this matter, we have no such customs^ nor i
churches of God: That is, l et him be determined by the custi
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Watts, Isaac, 1674-1748
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