DISCOURSE XI.
It is the will of the Author of Christianity that, in the New-Testament dispensation, there should be particular Gospel-Churches.
1. THESSALONIANS i. 1.
Paul, and Silvanus, and Timotheus, unto the Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ: grace be unto you, and peace from God our Father, and the Lord Jesus Christ.
Thessalonica was the Metropolis of that part of antient Greece, now Turkey in Europe, called Macedonia. It was built by Philip of Macedon, Father to Alexander the great, so famous in history, and called Thessalonica, in honor of his victory over the Thessalians. In this renowned City, Paul preached a considerable time, and was greatly successful in spreading among its inhabitants, the truths and glory of the Gospel. From the Jews and proselytes to their faith, and the idolatrous heathen or Gentiles, he collected a Christian Church. The people of this large city were principally heathen, who worshipped them which are by nature no Gods.
This Epistle to these Christians gathered into a Church-state by the labours of St. Paul, assisted in the arduous and important work by Silas and Timothy, was the first Letter, we are told in ecclesiastical history, which he ever wrote as an inspired penman to any of the Churches. And he begins it, in a very modest manner, with the words of our text, which may be thus paraphrased——“Paul, together with Silas and Timothy, his assistants in the work of the Lord at Thessalonica, send greeting to the Church of Christ, which has lately been planted by means of our Ministry, and ordinarily assembles for religious worship and discipline at that renowned Metropolis of Macedonia, and consists of believers in God the Father, in distinction from the idolatrous Gentiles, and of believers in the Lord Jesus Christ as the only true Messiah, in distinction from the unbelieving Jews, who denied him: and so we regard you as persons that are in union, and have fellowship with the Father, and with his Son Jesus Christ.—May all the riches of divine love and favour which is the fountain of every blessing; and as the fruit of this, may all manner of prosperity inclusive of every desirable sort of peace with God and others, and in your souls, be multiplied to all and every one of you, according to the scheme of salvation from God our Father, and from the Lord Jesus Christ as the only Mediator and peace-maker, who has purchased all blessings for us by his blood; and freely communicates them to us by his spirit in an inseparable concurrence with the Father.” The salutation of the inspired writers, in their Letters to the various Churches, are exceedingly tender and affectionate. They wish them every blessing: that the peace of God may be with them: that the mercy of God may abound towards them: that the peace of God may dwell with them. The Apostles in all their Epistles appear most friendly and cordial; anxious to guard the Churches from error—to warn them of heresy, unsound doctrine, and false Teachers. They lay before the Converts to Christianity, the subtlety, the arts, the divisive efforts of impostors. And the need of such things is experienced in every age of the Church. Deceivers and scoffers, more or less, every where, abounded since the days of the Apostles. And by them, the glorious cause of the Gospel and of the Redeemer has been greatly injured.—This Christian affection, displayed in the salutations of the Apostles to the Churches, does great honor to them as men, and as Christians; it shews, at the same time, the amiable and pleasing temper of the Christian Religion. It is a religion of benevolence and kindness. It is a religion of goodness and philanthropy. One of the most surprising objections against it, ever made, is that it is defective in point of friendship. This is the last thing that ever I should suspect would be spoken against it. Such as thus object, it is to be feared, are totally unacquainted with its nature.—For every one, who possesses the temper of the Gospel, not only loves God with all his heart, but his neighbour as himself—is willing to do, as he would be done by—and wishes the good of all.—His wish for others, is like that of Paul to the Thessalonian Church, grace be unto you, and peace from God our Father, and the Lord Jesus Christ.
After thus introducing the words of the text, what is proposed, is to state the scripture-evidence in favour of the institution of a Gospel-Church.—What is before us, is to prove that it is the will of the author of Christianity that, in the New Testament dispensation, there should be particular Gospel Churches.
In order to do this subject justice, it will be necessary briefly to explain and illustrate the nature of a Gospel Church—the ends of its institution—the terms of admission into it—and the duties particularly incumbent on its members.—To enter largely upon these several points would require, even each one, a volume. Christians have thought very differently concerning them. And learned divines have disputed much about them.—I shall confine myself to what will be conceded by all parties to be important and necessary. The great and essential things are those, which should principally be regarded and attended to by all. When we descend into what is very minute and critical, the ingenious and the learned will take different paths. And very often, things, in their nature, minute or abstruse, occasion angry controversy; and call forth as much warmth as the essential truths or duties of Christianity. It is well known, and generally observed, that the Church of God is either invisible or visible. The former is composed of all who are, have been, or shall be the people of God in truth and reality, in whatever age they may live, or whatever Country they may dwell, or to whatever Communion they may belong. The latter, or visible Church of God is composed of such as openly profess the Christian Religion, attend its divine ordinances—have received baptism—and have devoted themselves, in some open manner, to the Redeemer. Persons may lose their membership in the visible Church, by denying revealed Religion, or by embracing errors fundamentally wrong, or by open and gross immoralities. The general visible Church is made up of all the particular Churches of the various denominations which hold to the foundation. Particular Churches are societies of professing Christians, who have formed themselves into one body, in different ages, places and Countries, for mutual edification, in the joint public worship of God, and the celebration of Gospel ordinances. Thus the professing Christians in Corinth—those in Thessalonica, those in Ephesus, and those at Colossae are called a Church. These however made but one Church in reality. For they received the same Gospel, maintained the same form of worship, and professed subjection to the same common Lord. The Church universal comprehends all the particular and local Churches. That there should be distinct, separate, or local Churches, is evident from this consideration, the convenience of attending public worship, of exercising discipline, and enjoying special ordinances. Different forms of doing this have been adopted, in different ages and Countries. Some are attached to one form, and some to another, according to education, or habits of thinking. And the administrations or different forms will be allowed to be good, or valid by all who are not under the influence of bigotry. Catholic and candid Christians of various denominations will embrace each other, in the arms of Christian or fraternal affection and Charity; while the narrow-minded and bigoted of every communion withhold Charity from all, who are out of the pale of their Church. To confine salvation to one form only and exclusively is the mark of a bigoted mind. The Scripture hath no where laid down the precise form of Church-order and government. It hath left, the particular and precise form to be practised upon, to the convenience, wisdom, and prudence of Christians; or to their peculiar circumstances. One particular form may have its advantages and disadvantages. That is the most eligible which hath the fewest inconveniences, and most excellencies. Such only are essentially wrong as plainly contradict the word of God, and introduce tyranny and domination into the Church of God. Lording it over God’s heritage is always a crime of a malignant nature. Ecclesiastical tyranny is as much to be dreaded as civil. There must, with regard to local and particular Churches, be distinct places of worship, and jurisdictions. They may, however, be considered as one in doctrine, in discipline, in love; calling on the name of the same Jesus, their common Saviour and Lord, receiving for substance the same articles of faith, and attending on the same ordinances. A Church, in the original meaning of the word, is an assembling together of a number of persons, for particular purposes; especially religious ones, that they may jointly engage in divine worship, mutually edify one another, and attend all divine ordinances, agreeably to the word of God, taking that for the only rule of their faith and practice. And a number covenanting together to walk by this rule, to conform to all the revealed will of God, and to watch over one another, and to exercise the discipline of the Gospel, is the sense, in which the word Church is used, in scripture, when it is taken for a particular Church. The word indeed is used in the several senses, which have now been mentioned.
The design of the supreme being in the institution of a Gospel Church is, in general, the mutual edification of the members, the interest and honour of religion, the divine glory, and man’s Salvation. A gracious God has wise intentions in all he does, whether in the world of nature, or administrations of providence, or redemption of the Gospel. He doth nothing in vain. In the things of Religion the divine wisdom and goodness appear in a most pleasing and attractive light. And his design, in the institution of a Gospel-Church, was that mankind might be under the best advantages, to honour his great name, and secure their own Salvation; that the interests of piety and Virtue might be best consulted and promoted. A regular or duly organized Church is composed of the church-officers and private brethren. The officers in Christ’s kingdom are of two kinds or ranks, Pastors and Deacons. And the Pastors are called indifferently Elders, Teachers, Ministers, Bishops, and Overseers of the Church. As Christ’s kingdom is not of this world, so no considerations of a worldly nature are the Scripture-motives for our professing ourselves to be members of it. The design which we ought to have in view in belonging to it, should be altogether spiritual; that we may, in the enjoyment of proper means, be built up in knowledge and holiness; that we may be made meet for the inheritance of the saints in light; may publicly worship the Deity, attend divine Ordinances, celebrate together the divine praises, on the holy Sabbath, and watch over one another; that we may all at last be convened together in heaven, to join in all the purity, sublimity, and perfection of celestial worship: and be prepared in the temper of our minds to celebrate forever, the high praises of our Creator and Redeemer, in the Church triumphant.
Among the members of a Gospel-Church there is always supposed a solemn covenant or agreement to walk together in the laws, doctrines, truths and ordinances of Christ, to exercise the discipline of the head of the Church in meekness and love, and to aid one another in the way to eternal blessedness.
What is required of us in order to be received, as regular members, into a Gospel-Church, is that we have some general knowledge of the great and essential doctrines of the Gospel; that we declare our belief in them; our subjection to Christ as our Lord; and that our conduct and conversation have been agreeable to the Gospel, or if otherwise, that we profess sorrow and reformation. Much hath been said and written about the qualifications necessary to an orderly and acceptable attendance on the special ordinances of the Gospel. Good men have differed widely from each other, in their opinions, concerning a point which, all will allow, is very important. But in too many instances, this difference has occasioned bitterness, and hard judging. If we lay aside prejudice, and attachment to names and parties; and impartially look for direction and guidance from the holy scriptures, it might be expected that there would be a greater union. The scripture is plain. And the very reason and nature of the thing teach us what is required, in order to participate of Gospel-Ordinances to divine acceptance, and our own edification and comfort. The nature of the ordinances, and of a Gospel Church may lead us to form some just opinion of what is necessary as a term of admission into the latter, and enjoyment of the former. All Christians who love our Lord Jesus Christ in sincerity, if they impartially consult the advancement of his cause, would wish to have any difference which may subsist among them, lessened, and their union strengthened. Their endeavour should be to keep the unity of the spirit in the bond of peace. The more Christians differ, the more occasion is given to the enemies of the cross of Christ to triumph. The very attempt to promote peace and union merits the approbation of all Zion’s friends. There is but one Salvation—and one way to obtain it. There is one body, and one spirit, even as ye are called, says the Apostle to the Ephesian Converts, in one hope of your calling; One Lord, one faith, one baptism—one God and father of all who is above all, and through all, and in you all. Must it not be evident, then, that all who would enjoy the particular ordinances and privileges of this one Lord and his religion, should have some general knowledge of the doctrines, truths, and duties of this religion? If grossly ignorant of these, how can they honor the Redeemer, or rightly and profitably attend his holy institutions? And is it not also clear, that they must believe in this religion; and openly profess their belief, in some way, which shall be satisfactory; and feel a regard and love to it? Must they not be impressed with such a sense of its importance as to be resolved, to live agreeably to its precepts, that they may enjoy its consolations, and be entitled to its rewards? And if their former lives have been openly immoral and profane, or scandalous, is it not indispensably necessary, that they profess repentance? All who are doctrinally taught, morally clean, and piously disposed, may acceptably attend on the special ordinances of the Christian Religion. If we examine the conduct of the Apostles, our infallible guides, in discipline as well as doctrines, we shall see that they required of all, whom they admitted into the Churches gathered and formed by them, a confession that Jesus was the Christ, and a solemn purpose to conform themselves to the precepts of his Gospel, and to depend on him for salvation.—
After just hinting at the terms of admission into the Gospel-Church, the duty of the members may with propriety be stated in a few words. This is of large extent. In general, it is to walk in all good conscience before God. And in particular, they should set a pious example to others, by a steady and unshaken attendance on public worship—on means and ordinances. They should show to the world, their high esteem of them, as appointed by infinite wisdom and goodness. And if in any place or among any people, where their lot may be cast, at any time, divine ordinances should be vilified or disowned, they should more especially show their esteem of, and attachment to them. To study the peace, the prosperity, and welfare of the Church; to watch over one another in meekness and love; to do all in their power to prevent errors; to heal divisions, if any arise; to avoid giving just grounds of offence to any; to keep from all party views and aims; and to honor God, in all his ways, is incumbent on all members of Churches. The solemn covenant and promises, which they take upon them, either expressly or virtually, bind them to particular duties. The vows of the Lord are upon them. And covenant-breakers—and promise-breakers are among the most odious characters. For we never know when or where to trust such. The character of a citizen of Zion is, that he that walketh uprightly and worketh righteousness, and speaketh the truth in his heart—and he that sweareth to his own hurt, and changeth not. The man who deliberately breaks his religious vows and covenant engagements, can have no sense of God or divine things. His heart must be obdurate, and his conscience asleep.—All, who have named the name of Christ, should be careful to depart from iniquity, and see that their conversation is such as becometh the Gospel. Such, in brief, is the duty of all the members of a Gospel-Church.
The way is now prepared to exhibit the scripture-evidence that it is the will of the author of Christianity, that in the New Testament-dispensation, there should be particular Gospel-Churches. The proof of this from the word of God, is plain and full. It is apprehended that, if we admit the divine authority of the scriptures, we shall be obliged to admit the reality of Gospel-Churches.——For—in the first place, Jesus Christ, in so many words, declares that he has a Church, which is sometimes called his kingdom—his flock—his followers—his people,—and those whom the Father gave him, or his sheep. When Peter made that noble confession in answer to his Saviour’s question, Thou art Christ, the son of the living God. The Saviour replies; And I say unto thee thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. Allusion is here made to the meaning of the word Peter,—his person—or successors in office, was not the rock, upon which the Church was to be built; but the confession that he made, that Jesus was the Christ, was the rock, upon which the Church was to be built. And to the joy of all true friends to the Gospel, no power of evil men, or evil angels, however, much they may be permitted to vex, persecute, and distress, shall be able to overthrow the Church. It will live amidst all winds that may blow. It will be supported in the midst of all storms, or dangers. No weapon formed against it shall eventually prosper. It will continue, through all time, and finally prevail. Surely there is no inchantment against Jacob, neither is there any divination against Israel. The words of Balaam spoken of Israel, may be pertinently applied to the Church of our Lord Jesus Christ, How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! Saul is said to make havock of the Church. As for Saul he made havock of the Church, entering into every house, and haling men and women, committed them to prison. These men and women, who fell as victims to his persecuting rage, were members of the Church. But how could he make havock of the Church, if there were no such thing as Gospel-Churches? Herod is said to stretch out his hand to vex the Church. Now about that time, Herod the king stretched forth his hands to vex certain of the Church. The unhappy individuals, whom he sorely persecuted, were members of the Gospel-Churches, organized by the inspired Apostles,—The Church at Jerusalem received some that were sent to them, upon special business, with friendly affection. And when they were come to Jerusalem, they were received of the Church. This must be the Church that was planted in that City, of which St. James was the stated Bishop, and whom Herod cruelly put to death. And the Church is said to be purchased by the blood of Christ. Take heed therefore unto yourselves and to all the flock over which the holy Ghost has made you overseers to feed the Church of God, which he hath purchased with his own blood. Christ is represented also as head over all things to the Church; and it is by an easy metaphor called his body. And hath put all things under his feet, and gave him to be head over all things to the Church, which is his body, the fulness of him that filleth all things. He is said to love the Church—to give himself for it—to sanctify and cleanse it. Even as Christ also loved the Church, and gave himself for it, that he might sanctify it and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish. Again, observes the Apostle Paul, This is a great Mystery, but I speak concerning Christ and his Church. All particular Gospel-Churches make one universal Church. Where the same essential doctrines are maintained—the same common Saviour owned—the same ordinances celebrated—though there may be many circumstantial differences, as to names, opinions, and forms, it is the same Church.—If there be not a Gospel-Church, in which the word and ordinances are to be dispensed, prayers offered, and the Sabbath observed, why is there this frequent mention of the Church? a multitude of other passages, which speak of the Church or particular Churches, might be easily cited, but those already cited are sufficient, as a sample. Did our Lord and his Apostles know what they said; or did they mean to mislead and impose upon us? If they know what they said, and meant faithfully to teach us, then the institution of a Gospel-Church cannot be denied.
In the next place, when the Apostles went forth and preached the Gospel to all nations, the Lord working with them and confirming the word with signs following, they gathered and formed churches, ordained pastors, and chose deacons. In Judea, in Galilee, and in Samaria were churches formed, teachers set over them, and other necessary regulations made, before Paul’s conversion, while he, by the fury of persecution, endeavoured to destroy the christian cause. For we are informed of the rest and peace which the churches, in those countries, enjoyed after his conversion to christianity. Then had the churches rest throughout all Judea, and Galilee, and Samaria and were edified. In those places, churches were collected, in which public worship and divine ordinances were celebrated. In Galatia, Ephesus, Smyrna, Thyatira, Philadelphia, Laodicea, Thessalonica, Philippi, Rome, and Jerusalem: and to name no more particular places, in Asia, Africa, and Europe, that is, in a great part of the then known world, were churches gathered and christian Ministers set over them, by the Apostles. This we are as certain of, as we can be of any thing recorded in holy Writ. We find it, in the history of the acts of the Apostles, and in their Epistles. We cannot doubt or hesitate about this matter, whether it be fact or not. The Apostles wrote, sent, and dedicated their Epistles to particular churches. For instance, inspired letters are directed to the church at Rome, Corinth, Galatia, Ephesus, Philippi, Thessalonica, and Colossae. But why is this done, if there were no churches formed in any of these places? Did the Apostles dedicate long Epistles to what did not exist? Did Paul write to the church, at Thessalonica, as my text says he did, when at the same time, there was no church there?——If we ask, what was the business of these churches; the answer is, to attend upon the preached word, and dispensed ordinances. By public worship they were to honour God, to promote religion, to preserve pure and entire all divine appointments, and to build up one another in faith, love and good works.—
In the third place, the institution of divine ordinances, the christian Sabbath, public worship, and the christian Ministry, is an argument in favour of the institution of Gospel-churches, which cannot fail deeply to impress conviction upon the mind. We have full and very plain proof of the institution of divine ordinances, baptism and the Lord’s Supper, of public worship, of the christian Sabbath, and of the office and work of a Gospel-Minister. The conclusion is there are particular Gospel-churches. There is no possible way to get rid of this conclusion, but to deny the premises. Both are true, or both are false. If we reject the one, the other cannot be maintained. In order to be self-consistent and uniform, if we deny the institution of a Gospel-Church, we are under a necessity of denying all divine ordinances, and rejecting the idea of a Gospel-Ministry. One error, like one falsehood, draws after it another: it leads to a second—to a third, to support itself. He who denies one part of the Gospel, is at length compelled to retract his error, or to give up another part. If we deny the institution of the Christian Sabbath, we are obliged to deny, in order to keep ourselves in countenance, by the appearance of consistency, stated public worship and divine ordinances. And if we deny these, we must reject all idea of particular Gospel-Churches. For the very notion of a Gospel-Church is a number of professed believers in Christ, formed into a union and fellowship, by a solemn covenant, to enjoy religious worship, and Gospel-ordinances.
In the fourth place, it seems that a denial of the institution of particular Gospel churches, in which the discipline of the Gospel is to be exercised, as well as its worship and ordinances observed, involves in it the denial of the whole Gospel. The Apostles certainly tell us of their planting churches—of overseers placed over those churches, to labour among them in word and doctrine—to reprove, to exhort—and to feed them. They tell us of the discipline to be exercised in Christ’s house; how church-officers are to conduct, in the discharge of their offices, how the church is to be ruled and governed—how ordinances are to be dispensed—how deacons are to serve the table of the Lord—how private brethren are to demean themselves. They largely describe the character and duty of Ministers—and the duty of the members of a church in a church-capacity. But how are we to understand all this? If there be no Gospel-churches in the New-Testament-dispensation, what are we to believe—what are we to admit—and how shall we acquit the Apostles of dishonesty and ignorance? The whole Gospel, therefore, must stand or fall with the idea of particular Gospel-churches, instituted by the labours of the Apostles, under the authority and inspiring influence of the holy Ghost. If the formation of them be a human device, man’s work and contrivance, then we can rely on nothing, which the Apostles either taught or did.
In the review of this subject, we see the necessity of keeping most exactly to the holy scriptures, in the discipline and order of our churches, in the forms of external administrations, as well as the doctrines and duties, ordinances and practice. Our articles of faith, and our rules of life are to be taken wholly from them. The direction to Moses, that distinguished servant of the Lord, in respect to the building of the Tabernacle, See that thou do it according to the pattern shewed thee in the Mount, should lie, with all its weight and importance, upon the minds of all the builders in Christ’s spiritual kingdom. We should anxiously aim at the original primitive simplicity of the Gospel, in our mode of worship, in our discipline, in our terms of admission into the church, and in our doctrines. A medium between fanatics and formalists seems to be nearest the faith and order of Gospel-Churches. Mankind are so prone to extremes, in things of Religion, as well as other things, that a medium is usually the nearest to what is right. Fanatics are for refining and reforming away all order, and truth. Formalists place all religion in things exterior. This hath ever been the case, from the day of Christ, down to the present age, as appears from the history of the Church. Both fanatics and mere formalists are wrong. But which are most culpably criminal and erroneous is hard to determine. For in Christ Jesus, neither circumcision availeth any thing nor uncircumcision, but a new creature. He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh. And unless our righteousness shall exceed the righteousness of the Scribes and Pharisees, we shall in no case enter into the kingdom of heaven.—Upon the whole, let us all be persuaded that true Religion is the way of duty: and that the way of duty, is the way of happiness.