Part 28
Neither as such doth the evil and unlawfulness of it lie in crossing or thwarting an obligation by institution indiesoluble; but only it lies in the manner, ground, or the ill consequents of it, which are extrinsecal to it.
It hath been laid upon our opinions and practices, that we held members of our churches under so hard and strict an obligation, and to that end do bind them by a covenant (yea, it bath been affirmed by some, that we bind them by an oath), as that they
THE GOVERNMENT OF [Boox VII. must remove when we remove, and by divine right are so bound up to membership, to that individual church they are of, as not to depart from it.
This, as we utterly renounce, so it will rather fall upon our brethren's principles, who would hold their members under so great a bond, that thongh they are scrupled in communion with them, and cannot satisfy their consciences, they, though arising to multitudes, must rather want these ordinances, than leave their churches and gather, themselves into new.
This hard imposition will especially follow, if they should put this unlawfalness upon the obligation of members unto their churches, or churches of sueh or such a form.
These things premised, we argue the lawfulness of this permission to be granted to members; and it is lawful both as to the magistrates' conscience, and to the churches they are members of, to permit them.
1. It is lawfal to the churches and magistrates' conscience, to permit us our desire of being free of the churches (which is the case we in this debate have to do with), notwithstanding any obligation to continue therein divino jure.
If this obligation of members to their churches were by divine institution, yet the magistrates might permit men scrupled to leave them, and be free therein.
For, 1, yourselves have granted a liberty to consciences, scrupling receiving the Lord's supper in the parishes, which yet is a duty lies on them by divine commandment, ' Do this in remembrance of me,' &.
2. Our brethren, whereof some yet hold classical and synodical assemblies to be divino jure, have granted also a freedom for snch members as scruple the lawfulness of being subject thereto.
Yea,.8, if any one that is now of a parish church remove his dwelling to another parish (which is permitted him), and consents not to be of the church of that parish he removes unto, we believe, that as the law of the land frees him from being a member of the parish church he came from, so our brethren's principles will free him from being a member of that parish church he comes unto, until he doth give his consent so to be.
Thus easy a loose is there for freedom of members in respect of this obligation, and so for the magistrate's conscience to permit it.
But, 2, if this obligation were by a special divine institution indissolable, as that of marriage was (and as this ig not), yet the magistrate's conscience might permit a secession from it without sin.
For so notwithstanding God's , institution was, that in marriage the knot between two persons was such as man could not sever or put asunder, yet Moses, without sin, not only permitted divorces, and so a freedom from this so indissoluble obligation, but second marriages also, and this all the kings afterwards also permitted, and 8o by like reason it may be here in this case.
And this instance evinceth not only the permission of the privative part of omission of communion with such churches, but the positive too, viz., the gathering of churches also, though both were in the judgment of the magistrate against an instituted obligation.
2. As for the positive part, to permit new churches to be gathered, of members out of these churches, the like practices and principles of our brethren will not only warrant the lawfulness of the magistrate to permit it, bat make it warrantable for us, according to our principles, to do it.
For, 1, some of themselves have gathered a congregational church ont of many churches, receiving and admitting upon their reformation, and forming up a charch in their parish anew, an addition of members ont of divers other parishes in city and country unto the sacrament of the Lord's supper, and to preaching, &c., in a constant way.
If it be said they had not saeraments in their own churches, we reply, yet they had preaching, and they Cuap. XII.) THE CHURCHES OF CHRIST. should have remained hearers in their own parish churches, till God opened a way for sacraments there; for to this or the like law would our brethren oblige us unto.
And again, constancy of communion for preaching and sacrament doth constitute them a member of that church they thus commnanicate with, more than dwelling in the parish, and occasional coming to that church doth constitute them a momber of their own parish church.
If it be said that this is pro tempore, for the time, and until such time as their own churches are reformed, when they will restore them again; we reply, that so also when the parish churches shall be reformed to our principle, we will be willing to restore all their members also, and will but relieve them with ordinances according to their consciences until that time, and will ourselves then become members of them.
We only add this, that this some of our brethren have done before any authority of parliament did warrant it, which may stop their mouths at least in this so inoulcated clamour (as our brethren's late reply presented to this committee) against us, who went out of the kingdom to gather new churches without offence to the magistrate.
2. Many of themselves have gathered a church out of a church in a parish, and that of the lesser out of the greater number.
Our brethren do account all that have formerly received the sacrament with them to be of their church, and members thereof, for else they make wholly a new chureh; and why else do they claim power over all, and proceed by way of suspension, which is a censure (the objects whereof are only church members), and not by way of admission ? Now for the minister, and a few in the parish whom we shall choose, to begin to make up a new body distinct from the rest, this act of theirs is either by way of separation and gathering a church out of a church
(as they are pleased to call ours), or by way of church power and authority towards its own members.
If the former, then we have our brethren's own practices warranting ours; if the latter (which our brethren by calling it suspension seems rather to, put it upon), we ask and demand what power
Christ hath put into the 'lesser part of a church, to take on them to suspend the greater part?
And, farther, we desire our brethren to resolve thia committee, whether they think not themselves bound, according to the principles of church proceedings, to proceed to excommunicate (after two or : three admonitions) all they do suspend, and so engage themselves to deliver to Batan more than half this kingdom in a month, if upon their admonitions they repent not.
If they answer that they do thus take a few in a parish to the sacrament, and suspend the greater part by virtue of the authority of the magistrate ; we reply, 1, that many have done this afore the ordinance of parliament came forth; and, 2, that then the magistrate may not only permit but authorise us to gather a church out of churches, or at least out of a church, as well as our brethren have done.
But, 8, as our brethren have gathered congregational churches out of a chureh, yea, churches, so their classical churches are electively by picking and choosing made up now at first, not of all the ministers in the parish churches, but of some chosen out from the rest.
Whereas, according to the principles of their ecclesiastical obligation, the ministers of all churches should be taken in; but that would spoil reformation.
And yet if they will tie us to the obligation of members, according to the law of particular churehes, that because all in the parishes have universally been members of churches, and so are theirs already; and therefore we must wait a reformation of these churches, and take them as churches, and not make new; then should they by the like law take these all as ministers of churches into their classes, and trast God with his own ordinance, as they account it.
If, in the next place it may be objected, that it is not simply the breaking | THE GOVERNMENT OF {Boor VII. of the bond of obligation to the churches of which we are members, that the unlawfulness of this consists in, but in the erroneous ground which we leave our churches upon, as if you cannot enjoy communion with them without sin; which error therefore binds ye as an erring conscience doth, and not to remove, and also binds the magistrates and the churches not to permit this freedom from our churches, but to continue in them till they recall that error; We reply, Suppose this an error in the person (as the magistrate who hath propounded this case doth suppose this scruple of ours to be, and upon this supposition to resolve what forbearance he may permit), yet it is not unlawfal for the magistrate to permit them this freedom whom he judgeth to be in this error.
Besides the reasons mentioned before, yourselves also would permit us to forbear the Lord's supper without your censure, and to be free from the power of the assemblies, which forbearance yet you judge to be upon an unlawfal ground in us.
But more particularly, to reduce this plea of our brethren against us to ita right state, 1. We say, if the question be about the magistrates' or churches' conscience, whether they may permit it or no (as the question is), then it is not, whether this be an error in these members, according to the magistrates' or churches' judgment, but whether it be such an error as they have warrant from Christ so to bind it upon the conscience of the parties erring, as not to suffer them to practise it upon their own peril and account betwixt God and them, after due means be used to reclaim them.
Our meaning in stating it thus will be cleared.
If the case be put as in foro ecclesiastico, in the ecclesiastical court, if this error come before the church these members are of (and we hope our brethren will not oblige the magistrates' conscience to more strictness herein than of the church itself), the question will not be whether these parties do err in their judgment, or whether doctrinally the church may not lay before them this error, and their grounds why they judge it to be eo, and so press it upon them as a good means to reclaim them from this erroneous ground; but the question is, Whether they are judicially to bind the consciences of them that are in this error of scrupling communion? &.
So as this sentence, according to the law of Christ, should bind them up from practising accordingly, by virtue of this ordinance and power given the church over them, though in the particular so judged their private consciences remain as afore,
And again, the question is, Whether it be such an error as the church is obliged not to permit them to remain in, or to practise accordingly, but is bound to retain them; and if they do otherwise, to excommunicate them.
In a word, the question is, Whether there lie an ecelesiastical obligation, both upon the church, to bind this error judicially upon conscience, and to retain these persons ever; and also an obligation upon the persons, the church so judging, to continue still as members.
Now this we take for granted, that churches will not take on them to bind thus judicially upon the consciences of their members, whatever they account an erroneous principle, nor bind them up from the practice of whatever they shall doctrinally declare to be upon an erroneous ground, especially when otherwise the outward fact simply considered is lawful, which is the case in hand.
And that this alleged is such an erroneous principle as they ought judicially to bind upon the consciences of their members, it remains upon our brethren to prove; for when they shall take on them to prohibit a Practice, otherwise lawful, upon this error, the burden lies on them to make it forth, to be of that nature as that they dare bind it upon the consciences
Cuup. XII.] THE OHURCHES OF OHEIST.
| \ of others, to so great & prejudice to them, as to deprive them of the ordinances of Christ.
| But, besides the expectation of our brethren's making this forth, we hambly present these reasons why the churches are not bound thus to bind this error upon their brethren who are members of them, nor their members
' thus scrapled to be bound up thereby.
1. Because it is not an error of that degree of erroneousness, as should be the object of such a judicial binding it upon their consciences, it being but such an error as comes under that rule which the assembly hath voted, that may stand with piety, wherein godly and learned men possibly may and do differ, and such errors the assembly dischargeth from judicial binding by censures.
2. Again, our brethren have granted that after dne means used they will not constrain (that is, by censures or otherwise) any that scruple communion with them, they own that principle which is the foundation of what we desire, and do thereby grant that this error is not the object of church censures.
8. Therefore they are not to censure this practice neither which we desire, upon this supposed error.
1. For if the unlawfulness of removing from these churches, and gathering new, be founded upon this supposed erroneous ground of it, and not upon ; the law of the obligation of church membership, and if it is simply considered in the outward act lawful, then if the error itselfbe not worthy of an ecclesiastical binding, the practice founded hereupon is not; and if it be not, then may the churches tolerate it.
2. Otherwise if any member of a church remove from his church to another upon a mistaken ground; as for example his not edifying under that ministry or the like, which the church he is in judgeth an error; hath that church power ever to retain him, because his going away was upon an erroneous principle, so as they may not dismiss him; or have they power from Christ to bind his conscience not to remove, because they judge him to do this upon an erring principle?
8. Yea, we humbly offer it to consideration, if after due means used to convince men of this error, when they shall find they cannot persuade them,
! they should not say as they to Paul, 'The will of the Lord be done;' though the thing be against their own judgment (as that was) ; and not only permit them to go from them, but assist them in gathering a new church, according to the principles of their own consciences, whilst they therein set up the substance of God's worship, and profess to hold all communion in other ordinances with them as far as possible they can?
For, 1. The general obligation, by Christ's command and appointment, to all sorts of believers to be in church fellowship, wherein to enjoy all ordinances, especially the sacraments, is a greater obligation than the obligation that members can have to any particular churches.
We are all sure that this : general law is an institution of Christ, and absolute, and the obligation to particular churches is far less, as hath been shewn.
Now, as the law of lesser obligations useth to yield to the more universal, so should this ; yea, in this ease men keep thore to the law of communion with the whole universal church, for they partake of all the same ordinances with them by which the communion of the church catholic with Christ their head, and one with another, is more observed, than if, in being deprived of this communion, they held communion but in some things with a particular church.
2. We humbly offer that as for such errors for which members should not be excommunicated out of their own church, and deprived of the ordinances therein, for such errors Christ's mind is, that they should not be deprived of them where else they may have them.
If there were churches « [Boox VII. extant of their judgment anywhere in the world, why might they not be permitted to remove to them? As put the case: When our nonconformists were scrupled in kneeling at the sacrament, or to have been present at the liturgy, and so were deprived of the ordinances ; suppose this to have been an error in them, to have scrupled the lawfulness hereof (as we may well suppose it may be the judgment of some of our brethren that it was an error in them), might not these have removed into Scotland, to those churches where the pure ordinances might be had?
And then again, suppose there were no such churches extant, were it not a lawfal way of attaining to enjoyment of the ordinances by making a new church, such at least as the magistrate in tenderness to them might permit ?
8. If the primitive condition and differences among the saints in the first erecting churches give not an example, yet they do afford a principle of equity for this.
The differences between the circumcision and uncireumcision were such as the circumcised Jewish Christian would not eat together with the uncircumcised, though professing Christianity.
How many years : this continued we know not, nor how long it remained in many men's consciences after the decision of the apostles about the non-necessity of circumcision, Acts xv.; but suppose it did remain in many for a long while, as appears by the epistles to the Galatians, Colossians, &., yet surely Jesus
Christ did alike provide a way of enjoyment for church fellowship and communion in ordinances for the one as well as the other, though the diffarence in judgment was such as the one could not eat with another.
And that Christ's mind was that both should have the ordinances, though thus differ- + ing, is clear, because 'in Christ neither circumcision nor uncireumcision availed ;' and notwithstanding this difference (because it might stand with piety in either), they all were baptized into one body, the church universal, and did drink (which alludes to their having the Lord's supper) into one spirit, 1 Cor. xii. 18.
The apostles did labour all they could to allay this difference, but did they forbid either to make churches apart, if they could not be reconciled in one?
As Peter said in the like cage, 'Can any ' man forbid water to them that have received the Holy Ghost as well as we Jews?' go, have the apostles anywhere forbidden, or can any man forbid, those to have the sacrament in churches truly constituted, that cannot through an invincible scruple receive the sacrament in the churches they have been born in?
Would not and ought not general councils, if now called, if they could not reduce the churches to one rule, to permit each their way according to their several principles?
And there are as great differences in the reformed churches as amongst us and our brethren.
4. Yea, doth not God profess to accept practices for the substance good, though upon erroneous grounds ? Rom. xiv., ' He that eateth, eateth to the , Lord ; and he that eateth not' (out of scruple of conscience, which was an error), 'his not eating was to the Lord also;' and upon that very ground he commands us not to judge them in so doing, because he accepted them.
5. Is not charity more seen in allowing to such tender consciences those ordinances which are of so general influence to build them up to life, though with the practice of some error or upon some erroneous principle (which God will pardon, and men should indulge to them), than for that error for which they cannot justly be punished with civil or ecclesiastical censure, to detain them from those ordinances by which they may be recovered and healed ?
This is as if one who had some disease of smaller moment in probability incurable, and yet not mortal in the issue, should yet be denied such food as would make him more vigorous and fitter for all duties to God and men, when in this case it is more charity to allow it him,
Cuar. XIII.) THE CHURCHES OF CHRIST.
What liberty of conscience is to be indulged.—That peace and love is the great law of Christ that is to be observed among Christians, who ought there- :
Sore to bear with one another.—What principles and practices are contrary to this law.
We then that are strong ought to bear the snfirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his goodto edification.
For even Christ pleased not himself ; but, as st is written, The reproaches of them that reproached thes fell on me.
For whatsoever things were written aforetime were written for our learning ; that we, through Pattence and comfort of the scriptures, might have hope.—Rou. XV. 1-4.
Bear yo one another's burdens, and so fulfil the law of Christ.—Gau. VI. 2.
I intend in this discourse to strengthen our faith as to the having liberty of our consciences in times of difficulty. One great foundation of our faith is, that Christ died to take away that enmity which is in the hearts of his people one towards another, which I have shewed in another discourse.*
My design is now to state the case of liberty and conscience, and to shew how agreeable it is to the laws and rules of Christ.
The course which I will steer is this: first, to state the business, as, 1. It is not the general liberty of all, of what religion or kind soever, which we prosecute ; for, if you observe it, in both these texts (as there are abundance of other scriptures to like purpose), the consideration is of what is the duty between Christians professing Jesus Christ, by virtue of Christ and his blood.
Those that would make this liberty of conscience to be extended to all men, weaken our prayers wonderfully, and do weaken our arguments ;+ for the hold we have upon the men among whom we live is, that we all profess ourselves Christians, and we do not plead for liberty to \ be given to atheists, infidels, or Mahomedans, but we plead for Christ, and you will find the strength lies there.
2. We profess this principle, that all saints should be of one mind, as in 1 Cor. i. 10, ' That ye be all of one mind, of one judgment; I beseech you, brethren, by the ngme of the Lord Jesus Christ' (he urgeth
Christ too) 'that ye all speak the same thing ; that ye be perfectly joined together in the same mind, and in the same judgment, that you, being of the same mind and judgment, may acknowledge this.'
It is this that all ' saints should seek, and the name of Jesus Christ should cause a reverence to the judgment of Christians,
8. But if this cannot be effected (if that be the case), you have the : rule, Philip iii. 15, 16.
If men be otherwise minded, what then is to be j done?
The rule is both there and here, forbearance.
When we say forbearance, and cry out for liberty, our meaning is not that we should there- | fore remain indifferent whether this truth prevail; no, we are to contend earnestly for that faith we think to befaith, and once given to the saints, but it must be by gospel means.
* Discourse of Christ the universal peacemaker, in Vol. I. of his works.
[I supsupposethe 'pierence is to the sermoas om Ephesians ii. 14-16, in Vol. II. of this ition.—ED. t This discourse was written in 1646, when there were those heats against the dissenting brethren, who asserted the congregational way of ehuehes, and therefore all must be understood as relating to those times.
TRE GOVERNMENT OF (Boox VIL 4, While we plead for liberty unto persons that are godly, and profess Christ, we do not favour the error that is laid upon us, of pleading for a toleration of all heresies.
It was long ago said by the bishop of Lincoln, that was lord-keeper, that it is an argument out of the devil's logic, to argue
\ from the concrete to the abstract.
A man is sick of such a disease, inso- : much as that the humour of the disease requires food that is in itself hurt- | fal, and yet the man must live, and he cannot live without food.
In this case, what is to be done?
You must preserve the life of the man.
Physicians in that case do so, and allow that which otherwise they would not i allow.
Suppose men mingle with the ordinances of Christ superstition, | the diseased humour of their spirits ran out that way, you must, for Christ's sake, bear with them, for the man is in Christ, and the man must be fed
| and nourished; you must allow him what is mingled with superstition, without which he cannot partake of the ordinances, and God will pardon the error, and bless the ordinance.
And in this case, it is not the error we indulge, but Christ in his person, and conscience in him, and we do it for Christ's sake; and if you go by outward force, and keep him from what would edify him, you endanger his salvation: Rom. xiv. 4, ' Who art thou that judgest another man's servant ? to his own master he standeth or falleth, Yea, he shall be holden up: for God is able to make him stand.'
5. The apostle's rule is, though a man be in an error, you should be more earnest to regard the general end of his glorifying God in the substance of what he doth, than to punish his error.
It is clearly the meaning of Rom. xiv. 6-8, 'He that regardeth a day, regardeth it to the Lord, &.
He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks,
Whether we live, we live unto the Lord; and whether we die, we die unto the Lord,' &e.
You are to regard the common principle of Christians.
There is a substance of worship, and thongh the man err, yet you are to regard more what he doth to God, than you are to regard his error, and you are to nourish that more, than to go and beat out his error bya violent course.
This is certainly the apostle's meaning.
The rise of what the apostle saith in the text, Rom. xv., is clearly this, that it was not a matter indifferent, but was about things wherein one side were in a great error, and was in the wrong very much; and, I think, Calvin acknowledgeth it, the case here was concerning the whole of the Jewish worship, though he gives instances only of days, and concerning their Sabbaths, and new moons, and meats that were forbidden.
Now, let all the world judge, if he that did abstain, did it as thinking it indifferent, and so would be at liberty; no, bat in conscience I ought not, saith a Christian Jew, to neglect those ordinances ; they were given by God, and we ought all to be subject to them; they were not things indifferent; the worship of God was stated in the one and in the other, so that it was nota thing indifferent, as they stated it; yet in this case, and upon this occasion, when matters did stand thus, doth the apostle plead his argument, as he does in Rom. xiv. and xv.
The true intent of their meeting, Acts xv., was to compose the difference, by letting the Jews alone, to go on in their way, though they were in an error; and as for the Gentiles, to let them be free, only to warn them to take heed of offending the Jew ; of all Scriptures I know, it is most abused ; it is alleged for using an authority, whenas the thing is for an accommodation. But as to the stating the question, you find the apostle Paul flies upon the Galatians, and overrans them, and that because they kept days and times, &e.
You find here, he pleads otherwise. What is the difference? In Rom. xv., he tells Cuap. XIII.) THE CHURCHES OF CHRIST. you, there was two opinions on foot; there were some of them wretched men, that said, a man could not be saved unless he were circumcised, and kept the whole law, ver. 5.
What do I gather hence?
If a doctrine come to be stated as in the foundation of religion, and urged so as it comes to a point of salvation and damnation, says Paul there, I will not bear with you, no, not for a moment. He falls upon them in his epistle to the Galatians to the height, stays not a moment; but come to the epistle to the Romans, here we find that those
Judaising Christians did not urge it by way of salvation and damnation, but went the moderate way, that it ought to be commanded, and that it was vi pracepti to be done; and he here pleads for liberty, and that there should be forbearance, and it is a great argument.
I will not say what the magistrate hath to do, but this I will say, the magistrate is not to be more severe than the church, unless it be in his own concernment of the civil peace; this is the state of it.
So now I come to the argament, the thing itself.
1. And the first head of arguments I ran upon is this, that in such cases of differences thus stated, Christians ought to be equally minded one towards another: Rom. xv. 5, ' Now the God of patience grant you to be like-minded one towards another, according to Christ Jesus.'
1. This being like-minded, is not oneness ofjudgment, which our brethren would carry all these places to, but equality of mind or like-mindedness in affection one towards another, notwithstanding differences: Rom. xii. 16,
'Be of the same mind one towards another.'
It is the same word in the original ;that is, let the same equality of love and affection be kept up mutually one to another; let affections continue to one another, upon the same terms.
It is not spoken of oneness of judgment and opinion, but of affection; it is spoken so, Rom. xii. 15, ' Rejoice with them that rejoice, and weep with them that weep ;' that is, have like sympathy and feeling of one another's afflictions; and then,.' Be of the same mind one towards another,' ver. 16 ; and ' Have peace among yourselves,' Philip. iv. 2.
There be other seriptures where it is used for mutual comfort, agreement and affections, equal affections and equal dealings upon it. That we ought to be so affected, notwithstanding differences, and that this is here intended, is clear enough.
It is not only clear from the 14th chapter, which comes in upon occasion of those differences, but the text clears it, that they should be equally minded in case of difference.
Take the 5th verse; it says, ' The God of patience and consolation grant you to be equally minded one towards another, according to Christ Jesus.'
Here is prayer, and every prayer is usually framed according to the matter, and the thing that is required.
If he prays that they should be all of one mind, why should he say, The God of patience, God that is the God of patience, the author and God of patience and consolation, work sach a like-mindedness in you.
If his meaning were, that all should be of one mind and judgment, there were no need to say, the Lord give you patience.
If his scope were that they should be of one mind, there needed no patience.
Truly, they that impose need not patience, but those that were imposed upon ; but he speaks of patience of one to another, and one is to be patient as much as the other ; and truly there needs patience to bear with differences : ver. 1, ' You that are strong, please not yourselves, bat bear the infirmities' (as porters do).
Eph. iv. 2, You should tolerate, and suffer ' with all lowliness and meekness, with long-suffering, forbearing one another in love.'
It is plain it is meant in point of difference, that they should be equally minded to keep the bond of union in the bond of peace.
The meaning is, while you agree in such things, in which the common and | great concernments of Christianity, and of the Spirit's working upon all sorts
THE GOVERNMENT OF [Boox VII. of Christians are found ; this is the bond of the difference in externals, and' therefore bear that difference with patience.
2. A second consideration is from ver. 5, ' According to Christ Jesus.'
There is a great deal lies in this; take heed of casting your case of toleration into the common case of Tarks and Mahomedans; you then weaken yourselves, for the toleration must be according to Christ. We have a great strength and bank upon them that profess Christianity, to urge Christ upon them.
Let them look to themselves ; for though the universal toleration must have other principles, yet that toleration which we seek, and which is according toChrist, and so is to move them from such a consideration, supposing men to be in Christ; that toleration hath a great, a mighty, a strong foundation, which the apostle here brings upon them. The meaning is, all sorta of obligations drawn from Christ, which either Christ's example, or our common interest in him, or relation to him, or the nature and law of having him to be our head and our Redeemer, afford, are a complete topic for our liberty.
And let them come with all their arguments out of the Old Testament, I will but only preach Jesus Christ, and say, What say you to Jesus
'According to Jesus Christ,' says the apostle.
He first urgeth what Christ hath done upon earth; ' Let every one please his neighbour according to Christ.'
Secondly, What was his carriage since he went to heaven ? Ver. 7, ' Receive ye one another, as Christ also received us to the glory of God,' both Jews and Gentiles, with all their differences.
Thirdly, he urgeth the like intent Jesus Christ had in dying: Did he die for you of the circumcision only ? He died for the uncircumcision also.
Did he die for you of the uncircumcision only? No, he died for you of the circumcision also, ver. 8.
One would think it should end the controversy, but that men have s zeal not according to knowledge.
Now, then, out of all this being opened, take only that argument, 'according to Christ," and you are complete in him for liberty of conscience; and methinks all the world must vanish before it.
My assertion is this, that saints or persons professing Christ, though they . differ, yet being in Christ they ought not to judge or despise, but forbear cne another, according to Christ.
In proving this assertion, I shall keep myself to Christ, and use such arguments as the considerations of relation of Christ to us, and of us to him, will afford.
1. And I begin first with the example of Christ: 'Let us,' says the apostle, ' bear the infirmities of the weak, and not please ourselves, for even
Christ pleased not himself.'
Do you know what he bare when he was upon earth?
Do you know what his light was (for all the business is, men have light for this or that which they would impose, and they think much others should not yield to it), who had light?
He that had life, hath light; could all the earth come up to this light if he were now on earth?
How did he shew his condescension to his apostles, to his disciples, who had great differences, great fallings short? He pleased not himself; for a person who had all that knowledge comes and lives amongst a company of poor ignorant people, so that he was forced to leave the half of his light unmanifested; and when he comes to part from them, John xvii., he was forced to pray that God would teach them to know that he came from him.
Thus Christ did bear with them when he lived on earth.
I may shew it also, how he hath borne with his saints since he went to heaven; he found the saints (and so in all ages) differing: some would have circumcision and others not.
Whom doth Christ take part with?
Neither with the one nor the other, but receives all to the glory of God.
| Czar. XIII.) THE CHURCHES OF CHRIST.
| 2. I pass now from the example of Christ, Rom. xv., and I come to the law of Christ: 'Bear ye one another's burdens, and so fulfil the law or 'Christ,' Gal. vi. 2.
When Jesus Christ had given us his example, he left it with a law:
A new commandmentI write unto you, which thing is true in . him and in you; because the darkness is past, and the true light now shineth.'
What is this commandment? 'He that says he is in the light, and hateth his brother, is in darkness even till now.'
This was true in him first, that is, it had its real existence in him first, he made it good in his example; and then in you, it becoming a law from him to you, he performs it for you, and he hath given the law to you.
NowI shall but add this premise for the interpretation of this place: it is true, this place in the Galatians comes in upon the occasion of the spiritual restoring and setting in joint with meekness one that was overtaken in a fault; says the apostle,
' Bear ye one another's burdens.'
But let me say this to you, this is not a particular maxim restrained to that thing, for it is a general maxim, as the apostle in abundance of places brings a great general maxim for a particular occasion.
Now it is clear in that Rom. xv., there is a general maxim, we that are strong ought to bear the infirmities of the weak; and there it is spoken of a Christian forbearing, of a conscientious forbearing, and here it is spoken in a spiritual sense.
Those that are spiritual ought to bear the infirmities of the weak, in several ways, in restoring, if one falls for want of light, &e.
But the equity of the maxim is one and the rame, so that this rule here, Gal. vi. 2, falls in, and is as applicable to that, Rom. xv., as to the particular purpose he brings it for in Gal. vi.
This premised, let us consider the explication of this his saying, 'Bear one another's burdens ;' what is the meaning ?
(1.) It is to bear the burden we have from another, that is his meaning; what is bordensome from another to thee or me, this we are to bear.
(2.) Being applied to be all one in the general, and the occasion being but a branch of it, in Rom. xv., the meaning must-be, that one party is to bear, and bear the burden indifferently, as well as the other, for it rans upon equal and mutual terms ; and if any of the two should bear most, it should be the strong; they are to bear as porters do. Who are tobe porters ? Those that are strong certainly; and if need be, they are not only to carry their burdens for them, but to carry the weak themselves, as Christ doth his poor lambs in his arms.
Now, those that get ecclesiastical power in their hands, take upon themselves to be strong, and call themselves strong.
Truly then they are bound by this, Rom. xv. and Gal. vi., to bear.
They are to be the bearers, and the more they take themselves to be strong, the more doth the law of Christ come upon them to bear the infirmities of the weak.
'You see this place doth exhort indifferently to an equal bearing.
Now then how unsuitable is it for those that are strong to run into so unequal a practice, as to go and lay the burden upon the weak with all their authority.
And, that they may ease their spirits of the burden, they, feeling the infirmities of the weak, will not come up to them and bear with them.
In this case they ease their spirits by imposing those heavy burdens upon the weak; ag it is plainly implied in Rom. xv.,
' Please not yourselves:' bear one another's burdens, and please not yourselves; it imports, it is the greatest pleasing ® man's self that can be, to make others of my mind in point of religion, and to see others subject to my understanding.
They constrain you to be circumcised, says the apostle, Gal. vi.12, 18; and what is the rise of it? Ver. 18, that they may glory in your flesh. When you out of weakness yield, they glory in their victory, and so ease themselves.
THE GOVERNMENT OF (Boox VII. your faith, is what the false apostles sought for; to be lord of your faith, and to see you practise as they do in point of religion, is more than to be lords of men's estates or lives.
If those men that are strong do thus, how do they bear one another's burdens? How do they bear the infirmities of the weak? How do they suffer, or at least, how do they so suffer the weak, as the weak ought to suffer them ? for they must bear one another's burdens.
Truly to see another differ, is both a burden to men's corruptions, that would please themselves to see others of their mind ; and it is also pleasing to grace (simply considered) to bring men off from their errors, though to do it by force and violence is a sin and an error.
It is a burden to grace, and a burden to corrupt nature, to see another dissent; you all find it in part, those that are strong, and strong in power too.
In this case, what doth Jesus Christ and his apostles call to?
Not to please ourselves, and so to deny both the desires of grace; in that case, that would be inordinate, and of corraption, that would put men upon it.
So much for opening this ' bear one another's burdens,' applied, falling in with that Rom. xv.
8. Herein the force of the argument must lie; that this is a special law of Christ : ' And so falfil the law of Christ.' Love one to another was the general law Christ gave, but to bear the burdens one of another, which is the burdensome part, this hath the title of the whole law which Christ hath given for saints.
[1.] To love one another is the special law in respect of other commandments of Christ; but for saints to bear with the burdens of others
(which is one branch of the law), this is more the law of Christ.
If you would see the general law of Christ, look into John xv. 12, ' This is my commandment, that ye love one another, as I have loved you ;' ver. 17, 18,
* These things I command you, that ye love one another.
If the world hate you, ye know that it hated me before it hated you ;' which is, as if he had said, You saints need love one another all of you, for you will have enough of the world's hatred, you need not lay load one upon another;you need not ' lay burdens, persecutions, one upon another, therefore do you saints see to this, that you love one another. I bring it for this, to shew that it is Christ's special law:
' This is my commandment,' says Christ. Of all the duties of the ten commandments, Christ singles out this, to call it his commandment, as enforced from his love :
' These things I command, that ye love one another,'
John xiii. 84. Take it thus, says Jesus Christ here: I have died for you, and I leave this commandment of all commandments in special manner to you; and I have reason to do it, for I bear with you, and I must bear with you when I am in heaven; and if there be any commandment which is more peculiarly mine, it is this, 'That you love one another.'
My Father loves you, and gave me to die for you; and 'I have chosen you out of the world;' but my commandment is, that you love one another, John xv. 12.
The apostle, 1 John ii. 7, calls it a new commandment, yet it was from the beginning.
To Jove our neighbour, that is, every man, was a duty from the beginning, from Adam.
Cain was the first who broke this command, and he hated his brother for religious respects.
This was an instance from the beginning of wickedness.
Nay, says God, I will part you; and so from the beginning he suffered a separation.
Seth came, and when he kad posterity, Gen. iv., men began to worship God together, and they were severed from the world.
Cain's seed, how did they corrupt that separation!
They should have loved one another; this was the commandment, but this commandment was clearly obliterated.
Christ comes and enforces it anew; and, says he, I have loved you and died for you, and this commandment I give you.
Christ revives it which had been from the beginning, so that it is now enforeed from Jesus Christ's having renewed it, having died for his people, and having
| Cuap. XIII.) THE OHUROHES OF CHRIST.
| bornewith them, and having given them that example. This example passed | into a law, a special law.
This law of love is enforced from Christ.
[2.] It is enforeed from God the Father too: 1 John iv. 11, 'If God so loved us, we ought also to love one another.'
This was to confirm the general, yet special, law.
What person doth he speak of ?
Look into the words before, ' He loved us, and sent his Son to be the propitiation for our sins.'
You have both Jesus Christ's law, and God the Father's law, in this giving his Son, that saints should thus love saints.
Truly in the old law all the ten commandments had this, 'The Lord thy God, that brought thee out of the land of Egypt,' to enforce them ; but if you come to this law of saints, men that profess themselves Christians have both Father and Son, and the enforcement of the love of either put with an edge upon his commandment.
This is my commandment (says Christ); this is the law of Christ (still remember), to bear one another's burdens.
This is a special ' law of that special law, because it is the hardest of all the rest.
[8.] Nay, thirdly, he tells us the love of the Father is perfected in us if we love another, 1 John iv. 12.
God gains nothing by it; but you are the gainers, for his love is perfected when you love one another.
I would but bring this special law of Jesus Christ to all saints; this love which hath the love of the Father in sending the Son, and hath the love of Jesus Christ himself, to put the weight and edge upon it; and this law of love is obligatory to all saints, and that upon mutual terms in point of forbearance, Eph. i. 15.
8. There was another commandment left; and what was that?
'Have peace amongst yourselves.'
It rans upon mutual terms one towards another.
He did leave it (you know) before he died.
It is a strain he runs tauch upon: John xiv. 27, ' Peace I leave with you, my peace I give unto After he died and rose again, says he, John xx. 19, ' Peace be with you,' and among you.
Whilst he was alive, he spoke the same thing: Mark ix. 50, 'Have grace in yourselves,' to save you; and next to that, 'Have peace one with another.'
And the case was this, in the beginning of the with this, ' Have peace one with another.'
Have peace; wherein doth peace lie?
Peace lies especially in taking up cases of difference ; therein is peace required.
It respects differences; and all by this rule, for love and peace.
He foresaw that differences would be in his church to the end of the world, and he urgeth this thing because so necessary both for the ordering and preserving his church, for he could never have built it else.
So soon as he went to heaven, they quarrelled about circumcision and uncircumcision; had not the apostles endeavoured peace, they had never set up the church of the Gentiles.
For there was a peddling principle, that a Jew must not preach to a Gentile; and if Christ had not convinced them of the folly of it, where had his church been ?
Lastly, It is a new commandment: John xiii. 84, 'A new commandment give I unto you, that ye love one another ;' ver. 85, ' By this shall all men know that ye are my disciples, if ye have love one to another ;' chap. xvii. 21,
'That they all may be one'
(that is, amongst themselves) 'as thou, Father, art in me, and I in thee, that the world may believe that thou hast sent mo.'
It is called a new commandment, because the most excellent of all the rest; as a new song and new wine is meant when Christ says that he would drink no more of the vine till he drank it new in the kingdom of heaven; that is, more excellent wine.
These plain and transcendent admonitions, both for love and peace, have been given by Christ, because he did foresee all the differences that have arisen in his church, and which did arise in those first times, and therefore
THE GOVERNMENT OF [Boor VII. saw that these rules of peace and love were necessary to begin, and constitute, and then to keep up and preserve his church.
He could not have set up his church of Jews and Gentiles, much less have kept them in peace, unless these his laws had taken place among them.
And such a mutual love and peace shewn in bearing one another's burdens (and this is to be exercised even toward all saints, great and small, weak and strong; and this, though but a branch, is dignified with the title of the whole law), is so peculiar and transcendent a duty, as was sufficient to characterise them to be Christ's disciples, with a notorious difference from that love and peace which is to be found in the world one towards another.
And this love and peace is to be shewed among the saints one towards another, with a difference from what they are in any way to shew unto the world, who doth and will hate them; yea, it is to rise so high as to be an evidence to the world that Christ is the Saviour of this world of saints, and the head, and guide, and inspirer of them with such a peace and love.
And this rule of love is to be exercised even toward all saints, great and small, weak and strong; and though it is but a branch, yet it is dignified with the title of the whole law.
It is passed into a special law above all other laws; for this (saith Christ) is my law.
And it is the hardest part of that law to bear the burdens one of another, of saints small and weak; and yet it is called by the name of that whole law, though it be but a branch of it.
You have heard it is such a law as saints should observe one to another; they are enforced from the Father and from Christ to love so as no company in the world should love, and with difference from what love they bear to the world.
They ought to be at such peace one with another, so to bear one with another, as no other men woald bear with others in the world beside; yea, it is such 2 love of forbearance and peace, that men may know by it that they are disciples of Christ, John xiii. 84, 85.
We are to shew such love to each other as is not to be found amongst any sort of men upon earth, and such a peace, such a love, that it may manifest that Jesus Christ is the Saviour of the world, John xvii. 21; and do this to saints, and to all saints.
Now, truly peace is a fruit of love, Col. iii. 10, 14.
From whence I may infer, that the principles and practices of our presbyterian brethren, though persons godly, do yet in this respect not only fall short of this rule in degrees of love, for all are thus deficient, but run cruss to it.
1. For whereas Christ would have saints, by virtue of their Christianity, to love all those whom they judge to be saints in a different respect from the world, our presbyterian brethren, even in religious matters, extend their charity and rule in things of worship to the generality of men ina nation.
There must be a national church, made up of all who are plainly the world.
They will take in men merely moral and civil in their outward deportment, and make such rules and constitutions of church fellowship as shall take in these and suit with them.
And by this rule multitudes of poor saints in a nation . are excluded, who cannot join in such a loose constitution of a church.
2. Men do it for the world's sake, and to please them, that thereby they may strengthen their interest, while they make up their party byjoining with the world in ordinances; whereas Christ says to his disciples, The world will hate you, but do you love one another.
And now what then is the quarrel between their dissenting brethren and them?
Their dissenting brethren say, We love you, and are very desirous to join with you in the ordinances of God ; but yon join herein with the world, which we cannot do. Upon this they cry out upon us as schismatics.
Whata terrible thing is this!
They make up a party in the world of those who have only a form of godliness, Cuapr. XIII.] THE CHURCHES OF CHRIST. contrary to the rule which enjoins us to turn away from such, 2 Tim. iii. 5.
And contrary to the rule of loving all the saints, they exclude a great many who cannot unite in the laxness of their discipline, and act oppositely to the law of bearing the burdens of such, and act thus in matters too wherein they cannot convince them that they are in the wrong.
8. In framing an outward administration of'religion for the world, as well as for the saints of theirjudgment, they greatly gratify the world. And then it is no wonder if the world be at peace with them; for if they will own them and their children, and admit them to their sacraments, they havo in religious respects what they did desire, and for other things of religion they are not mauch inquisitive.
For so they have but a religion, they are not apt to be scrupulous in things of that nature, and so they are at peace.
But what is the peace which they have with these?
It is buta dull peace, such as Rome hath amongst her children, who go by an implicit faith, inzomuch as there : is little religion and little inquiry about it among them.
But a man whose mind God hath enlightened, and who knows Jesus Christ to the purpose of salvation, is an inquisitive creature, and must be satisfied ; and it is his burden if he is not, and this burden they ought to bear.
But they gratify the world rather to make up an interest with them, and so they may have peace.
4. They do that which is worse than all this; for when they have joined with the world, they make use of worldly force and compulsion, and employ and call in aid and strength from the world, whereby to compel their poor dissenting brethren to their way.
How contrary is this to Christ's advice and counsel, who tells us that the world will hate us sufficiently, and therefore we need not lay load upon one another.
But they joining with the world, it will afford them carnal weapons in this case, because of its hatred to any who are godly.
And yet all this must not be counted persecution.
But I would ask, How doth the antichrist of Rome persecute?
Is it not by imprisonment and death?
And is not confiscation of goods, though not materially the same punishments, yet sort of persecution too ?
5. They do this for points of doubtfal disputation (as the apostle's phrase is) for both the things urged by them, and the power which they challenge to impose them, are such.
They are such disputable matters, as men may dispute their hearts out about them, and yet not prevail to a conviction.
But oh, how is this such a peace, such a love of saints to all saints, as should and might distinguish them from all the world besides!
For it is such a distinguishing love and peace which Christ enjoins as is not to be found in all the world besides.
It is so remarkable a love, that by it it might be discerned even by the world that these are Christ's disciples. How many differences far greater doth Rome, the antichristian world, indulge to her children, in variety of orders, points of doctrine, &c.
And yet these men will not allow a libertyin smaller things; they will not use the same forbearance as the men of the world commonly observe one towards another.
6. They farther herein go against as clear rules as any are in Christianity ' or the Scriptures, while they thus impose things of doubtfal disputations.
Is not that a clear rule, Philip. iii. 15, 16, ' Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal everi this unto you.
Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.'
Wo are to leave the rest to God, to reveal when he pleaseth.
It is another clear rule which we have: Rom. xv. 1, ' You that are strong, bear the infirmities of those who are weak.'
This we are to do to fulfil the law of Christ.
Is it not a clear rule, 'that every one should please his neighbour for edificaVou, XI, uh al 'THE GOVERNMENT OF [Boox VIL. tion'? Rom. xv. 2.
We should then follow things that make for peace, and whereby we may edify one another; but when they act thus contrary to these rules, they pretend that their design is to procure peace in the churches, as if the only way to peace (which they take for granted too) were
'to impose the more common, and generally prevailing, opinions concerning :faith and worship upon 'others who do dissent; and if they do not submit unto those impositions, to restrain them from holding any religious assem- .blies, or enjoying-among themselves those ordinances of the gospel which _ may edify them.
If we look into Holland, we shall find a toleration of worship allowed to those who dissent from the established constitution; if we go to Turkey, the East Indies, or to any government of, Mahomedans, we
; shall see that peace is granted even by them to Christians, by a toleration, . and forbearance of them.
And, what! must there be no way among Chris_ tians for peace but to constrain all to be of one mind, and thatin thingsof
- lesser and doubtful moment?
J. They retain these principles and resolutions even while themselves are . pprsecuted by other protestants, who profess to do it out of the same con- , 8pignce and principles upon which they themselves do proceed (only musatis mutandis), and think they ought to do so, and that they do God good ser- | vice in it.
Our presbyterian brethrefi have been put by, and not suffered to preach, as being thought not to be legally ordained, or not to worship God as they ought.
And while they ery out Persecution, persecution, when it -falls thus upon themselves, how can they have any seeret reserve, or enter- . tain any principles to lead them unto a resolution to do the like things unto
_ others whem they judge to be godly persons, and who differ less from them , in doctrines and substantials of worship than they do from other persons?
I will only say this, in allusion to that in Ezekiel, Wilt thou persecute under the power of those who persecute thee ?
; : 8. The most moderate of them condescended indeed xo far, that saints unsatisfied to hold communion with them: might continue in their congregations, without being pressed to come to the Lord's supper; but it would not be allowed that they should enjoy this ordinance in other assemblies of their own.
Thus it was debated in the assembly, and the reason given for it was, . Such an allowance would be against the common peace, and disturb the , common established rule.
And so, out of reverence to their opinion and way, others must stand out, and be excluded from this great ordinance for ever, in reverence to, and for the sake of, the pretended peace of their
. church, The great business pretended is peace, the peace of the church; ay, but let them yield things conducive to peace too.
For the pence of the church doth not lie in this, that none must be suffered in anything to differ : from it.Peace doth not consist in this, that many persons truly godly must ~stand out, and be deprived of worship and ordinances, for fear of displeasing them by entering into separate congregations, which they cannot endure to - 8ee,.
Peace doth not consist in paying such.a reverence to a church, that all who dissent from it must forbear meeting apart for religious worship.
: No, let ug truly follow the apostle's direction : Rom. xiv. 19, ' Let us there- ' fore follow after the things which make for peace, and things wherewith one may edify another.'
And from hence, these are the great things which may be complained of in the case.
+ 1. That some persons think peace to lie only in men's quietly.not enjoy- : ing ordinances in separate congregations, as if there were no way to peace
But there is another way of peace, in bearing with men notwith- -Standing their different practices and judgments.
The one man keeps a day which another doth not, yet peace may be preserved between them both, and Omar. XT.) - "THE CHURCHES OF 'CHRIST. thisis the peace to which Christ exhorts us.
It is not as if there were no other way but this; if you cannot be of our mind, and if you will not enjoy the ordinances in communion with us, you must fly out of the land for them!
' . While they are so urgent for peace, they forget what follows, Rom. xiy. 19, that we should mind such things whereby one may edify another.
Tf their claims for peace would hold, yet they ran away but with half the apostle's rale, whereas all of:it should be taken in.
These dissenting Chris< ' tiansshould have the Lord's supper (which they scrupleto receive in your parishes) for their edification; for it is that whereby 'they are to be built
| up, and'we are to please our neighbour for his edification.
Yea, this is of fargreater moment to each saint than that dull'tyrannical peace which ia 'aimed 'at by @ coercive power.
If, indeed, those to whom forbearance' is useil distarb the public church -assemblies, and would hinder them in thé ordinances, let them have the due reward of their turbulency, for such behaviour is contrary unto peace indeed. But men might have peace, and others by them, and among them: might have peace, true, everlasting peace, if they could quiet themselves inChrist's rule for forbearance. s F All the apostles, when they were alive, could not persuade one Jew, though a believer, to disclaim the continuance of the Jewish ceremonies.
Peter himself, and James, were of the mind that they should cease (as appears from Acts xv.), and yet they could not persuade the Jews to relinquish them.
This was a tried business, and in the highest supposition of apostolical power and authority; and what authority is there then now upon earth sufficient to persuade men's consciences, when the apostles themselves could not do it in a case of like nature?
The apostles professed that they had power given only for edification, and not for destruction.
And what greater destruction is there than by outward compulsion, and utterly ruining men, to tempt them to break their consciences, or against their consciences to refrain religious assemblies for worship and enjoyment of ordinances in them, which is the food of their souls?
Is not this expressly contrary to the apostle's direction: Rom. xv. 1, 2, 'We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
Let every one of us please his neighbour for his goodto edification'? Truly, I will not now ask by what authority they would do these things, but I would ask by what charity do they these things? Why should they lay any godly person under that necessity, that he shall not have the sacrament unless he takes it in their way?
Why should they tempt a man to act against his conscience in one thing, to have the enjoyment of it in another? What a terrible thingis this!
Rome bears with their children more, by suffering them to differ in a thousand things.
8. If they proceed in making laws against us, let us go to law with them.
Let ug plead Christ's law, and let us in prayer urge him that he would put his own law in execution.
Let us pray to him, that he would cause his law to stand and take place.
It is very seasonable to do so.
Why may we not thus, in appeals to Christ by prayer, go to law with them? We have s more ancient law, a special law of Jesus Christ, who is the great lawgiver, and who hath the executive power, even all power in heaven and earth; and hath he not laid it at stake, for the maintaining of his ordinances and worship to the end of the world?
And he is our advocate to plead his own law and our cause ; and heaven and earth shall pass away before the least tittle of his law shall fail. No, it shall all be accomplished in the world; and he will'shake heavens and earth but he will do it.
Methinks this should afford @ very great deal of strength and help to our faith, thatwe may go to God and Christ and plead this law, this, his own law, unto him. Yea,it is not THE GOVERNMENT OF THE CHURCHES OF CHRIST.
[Boox VII. his law only, but we have his oath and covenant annexed.
He hath sworn unto us to thispurpose: Lukei.78-75, ' The oath which he sware to our father Abraham, that he would grant unto us, that we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.'
1. There is a judgment acknowledged and confessed in the case, and (as you know) execution, if sued out, is to follow.
In the year 1640, when some would bripg in bowing to the altar, what was then pleaded in the canon?
It was this: 'Let not him thatis strong despise him that is weak; and let not him that is weak judge him that is strong.'
This is a judgment passed to prove all that I have said.
2. We must also bring them and our case to an appeal in the day of judgment, for thither the apostle brings it: Rom. xiv. 10, ' But why dost thou jadge thy brother? or why dost thou set at nought thy brother ? we shall all stand before the judgment-seat of Christ.'
The apostle urgeth upon them the observance of this law of love and peace, as they will answer it , THE GOVERNMENT AND DISCIPLINE OF THE CHURCHES OF CHRIST, SET DOWN BY WAY OF QUESTIONS AND ANSWERS, WITH AN EXPLANATION AND | APPLICATION OF THEM.
Quest. What ts the church of the New Testament?
Ans. The church of God is a mystical body, whereof Christ is the head.
Explicat. The church is here described by four arguments: Ist, By the genus or kind; it is a mystical body. 2dly, By the subject of it; that is, the head, the members, saints.
Sdly, A form and essence by which it is a church; there may be a company of saints which have Christ for their head, and yet want fellowship.
Now that which makes them a church, and distinguishes them from other churches, is this uniting into one congregation by holy covenant ; the form giveth essence and distinction.
All churches* have Christ for their head, and are saints by calling; but that which makes us differ and makes us to be this church, is this covenant which we have made with God, to submit ourselves to God's ordinance in this company.