A Model of the Primitive Congregational Way, Chapter 6
CHAP. VI. How and in what manner the godly are to embody and joyn themſelves together into holy church-fellowſhip, in the places where they live, and what concernes them to know and practiſe after their embodying.
THis Chapter conſiſts of two parts.
1. How the godly are to embody.
2. What concernes their knowledge and practiſe after embodying.
Touching the firſt, the embodying of the Saints together. For the better effecting of it, three things are to be done by them.
1. They are to informe themſelves touching the right order of the Goſpell what it is, and how it was practiſed by the churches, in the dayes of the Apoſtles, before it was defloured and abuſed with the dreggs of mens inventions: The Saints are to obſerve the pattern in the Mount, (that is) they are to looke to the Primitive inſtitutions of Chriſt, and obſerve them, and walke according to them, in all the worſhip of God: When Moſes was to build the Tabernacle, he was to looke to the pattern that God gave him in the Mount, and he did ſo, and he was judged faithfull before the Lord for ſo doing, Heb. 3. and David after him, and other of the Servants of God, they diligently looked into the Booke of the Law, that they might know how to proceed in ſuch a work as this, as building the Temple, and thus Jeſus Chriſt, when the queſtion was put to him about divorce, he brings them to the firſt inſtitution: and the Apoſtle Paul in the buſines of the Supper of the Lord, he raiſeth them up to the conſideration of the firſt inſtitution, 1 Cor. 11.24, 25. And ſo ſhould the godly in this way of becomming a Temple, and Houſe to God, and Jeſus Chriſt: looke how and in what manner it was done in the Premitive times; and there is great reaſon for it, 1. Becauſe as Tertullian ſaith, Quod primum, optimum, that which is firſt is beſt. 2. Becauſe the Primitive order was left to be a pattern to all ſucceeding generations, till Jeſus Chriſt himſelfe do come. 3. Becauſe in ſo doing, we give a teſtimony of our honouring of Chriſt in following his commands. And laſtly, becauſe then we may expect his bleſſing on our endeavours: but on the contrary, we ſhall provoke him to anger, as they did of old, that tooke not the due and right order of bringing the Arke to Jeruſalem. 1 Cron. 15.13.
2. When we have done ſo, then we are to ſit down and compare our ſelves in our preſent ſtations, with that firſt order of the Goſpell, and ſee how farre ſhort we have come of it, and then be aſhamed and bluſh, and be confounded before the Lord, for the neglect of our duty all this while, and beg pardon through Chriſt, as Hezekiah did, for thoſe that have eaten the Paſſeover otherwiſe then it was written, i. e. then God had inſtituted and ordained, 2 Cron. 30 18, 19. and this is requiſite to ſuch a condition, Ezek. 43.11, 12. and if they be aſhamed of all they have done, ſhew them the forme of the houſe, and the faſhion thereof.
3. When the godly have endeavoured this, then in the ſtrength of the Lord of glory, they are to ſet upon the bringing of themſelves and all they take in hand about this worke, to that Primitive order.
Q. But you will ſay, we may miſtake in this point, unleſſe we be directed, as many do to this day, ſome going too farre on the right hand, and others too farre on the left, and both are dangerous. It would be neceſſary therefore to afford us ſome helpe, by ſhewing what this order of the Goſpell is, which the godly are to come up unto in their practiſe, for the right worſhipping of God.
Anſ. To helpe therefore in this thing, I ſhall afford what light I have received from Jeſus Chriſt in the Scriptures, touching this particular, and referre all I have to ſay touching the true order of the Goſpell the Saints are to obſerve, to three heads.
1. To right meanes of worſhip.
2. To right perſons that are to make uſe of thoſe meanes.
3. To the right manner, or method of putting theſe meanes into practiſe.
Touching the firſt of theſe, the right meanes of worſhip.Right meanes … worſhip. Now by theſe I underſtand true and pure ordinances, ſuch as Jeſus Chriſt the Head & King of his Church hath alone inſtituted and commanded, Mat 28. ult. 1 Cor. 11.23. and 12.28. And the reaſon is this, becauſe if the worſhip we performe and bring to God, be not of his own ordering and appointing, though it be never ſo ſpecious and glorious to the eye of man, and pleaſing to our ſelves, yet it will not pleaſe the Lord, for he will be ſerved in his owne way, and by his owne meanes and inſtitutions, or elſe he rejects it, as Commandement 2. Col. 2.
Queſt. But what are thoſe Goſpell-Ordinances and meanes of worſhip which Jeſus Chriſt hath inſtituted and ordained for the Saints to uſe?
Anſ. 1. The pure Word of God preached, as it is contained in the Scriptures of the Old and New Teſtament, Mat. 28.19. Act. 6.4. Rom. 1.16. & 10.14, 15, 16, 17.
2. The pure and precious ſeales of the Covenant of Grace, given to the Saints, viz. Baptiſme, and the Lords Supper, Mat. 28.19. 1 Cor. 11.23, 24.
3. The gift of conceived Prayer from the aſſiſtance of the Spirit, Act. 6.4. Rom. 8.26, 27.
4. Singing of Pſalmes, Mat. 26.30. 1 Cor. 14.15. Col. 3.16.
5. The adminiſtration of the Cenſures, opening and ſhutting the Kingdome of heaven, Mat. 16. & 18. 1 Cor. 5.4.
6. A right Miniſtery to diſpenſe all theſe, viz. thoſe offices and officers Chriſt hath ordained and given to this end, Eph. 4.11.
7. Laſtly, a Church or congregation of Saints, in which all theſe are to be diſpenſed, obſerved and performed, as 1 Cor. 12.28. Theſe I take to be the true and right meanes of worſhip.
2. To right meanes of worſhip, there muſt be right perſons to make uſe of theſe meanes. Now theſe muſt of neceſſity be ſuch as can make uſe of thoſe ſpirituall meanes, in a ſpirituall manner, and they can be none but ſuch as are ſpirituall, i. e. that are ſanctified in Chriſt Jeſus, and called to be Saints, 1 Cor. 1.2. ſuch as are acted by the Spirit, and indeed ſuch onelyonly doth the Lord ſeeke to worſhip him, Joh. 4.23. for they onelyonly can worſhip him in ſpirit. But as for others that are yet dead in their ſinnes and treſpaſſes, and ſlaves to Satan and their owne luſts, as all naturall perſons are, he ſeeketh not after them to worſhip him, for they cannot make uſe of thoſe inſtituted meanes of worſhip, though the fault be, not the Lords, but their owne, and they ſhall one day anſwer for it; they cannot pray, nor faſt ſpiritually, nor performe any duty of Gods worſhip acceptably, for they are deſtitute of the Spirit, deſtitute of faith, ſtrangers to the covenant of promiſe, without God, and Chriſt, Epheſ. 2.1▪and hope in the world. Yea they pollute theſe holy ordinances of Gods worſhip, when ever they make uſe of them, and thereby provoke the Lord to wrath, as Pſal. 50.…6, 17 Eſay 1.13, 14. Jer. 77.8. they are a burthen to the Lord and his people, as the Sodomites were to Lot, and the wicked were to David, and Iudas was to Chriſt, Ioh. 13.21, 31. and therefore as they were not ſuffered to come neere to the Lord of old under the Law,…zek. 44.7, 8, 9 … Cor. 5.13. ſo they are to be rejected under the Goſpel, and not ſuffered to remaine in fellowſhip with Chriſt and his Saints; and as the Lord found fault with the Church of the Jewes for ſuffering the uncircumciſed in heart and life, and ſuch as polluted and prophaned his great name, in drawing neere to him, and put no difference betweene the cleane and the uncleane, Ezek. 22.26. So he blamed the Churches in the time of the New Teſtament, for their indulgence towards ſuch, 1 Cor. 5. and Rev. 2. and therefore Chriſt of purpoſe ordained Laws and Ordinances both for the keeping out, and caſting out of the Aſſemblies of the Saints, ſuch as were open and knowne vicious and ſcandalous perſons.
By all which it is moſt cleare and certaine, that none but ſuch as are holy and ſanctified perſons, at the leaſt…hat is, ſuch a …feſſion of …lineſſe, as …h no appa… contradi…n thereunto men and wo…ns converſa… and walk… profeſſedly ſo, are in a capacity to uſe thoſe holy ordinances and means of worſhip that Chriſt hath inſtituted and appointed to be obſerved and uſed in his Church. Indeed thoſe that are yet in their naturall eſtates, uncalled and unconverted, unſanctified, and altogether deſtitute of the ſpirit of Chriſt, are to enjoy the liberty of the Word preached, becauſe that is an ordinance which Jeſus Chriſt hath ordained to convert ſinners from the evill of their wayes, and to put them into a capacity for communion with Chriſt and his Saints in all the reſt of his ordinances, but till they are called and brought home to Chriſt, by yeelding a profeſſed ſubjection to the Goſpell, as thoſe were in the Primitive times, 2 Cor. 9.13. they are not to be admitted to ſpeciall ordinances and enjoyment of thoſe ſpirituall priviledges, which Chriſt hath appointed onelyonly for the Saints.
Obj. Are not thoſe that we judge godly, and in a capacity to make uſe of all the holy ordinances of Worſhip, to be baptized againe, before they be admitted into Church-fellowſhip, and to the uſe of thoſe ordinances, as is the judgement and practice of many in theſe dayes?
Anſw. Negatively, they are not, and my reaſons are theſe three that follow.
1. Becauſe tis ſuppoſed they have been (though corruptly) baptized already, and therefore not to be baptized againe. Now the corruption of an adminiſtration doth not wholly make it void and null. If they had the eſſentials of that ordinance when it was firſt adminiſtred to them, that is ſufficient, without taking of it up againe de novo, though there was an error in the c…rcumſtantials. Now the eſſentials of Baptiſme the learned conclude to be true matter and forme, the matter, water, the forme, baptizing them in, or into the Name of the Father, of the Sonne, and of the holy Ghoſt. And both theſe cannot be denyed, but that the godly in this Kingdome have had, though a right adminiſtration, or manner and way of adminiſtration, might be, and doubtleſſe was to the moſt wanting.
2. Becauſe it cannot be denyed, but ſuch godly perſons we ſpeak of that were baptized in their infancy, have received the effect and fruit of that ordinance, in a lively manner on their ſoules, the Lord having added to the outward waſhing with water, the inward grace, and baptiſme of the Spirit, by cauſing them to put on Chriſt, which is ſufficient to cover or make up all the failings that were in the firſt adminiſtration.
3. Becauſe if the eſſentials of their firſt Baptiſme were all deſtroyed, and loſt in their Antichriſtian adminiſtration, as Re-Sap. hold, but I deny, and have ſhewed to the contrary in the 4. Chap. then it muſt of neceſſity follow, that the godly muſt altogether remaine without any Church-ſtate, becauſe there muſt be the ſame power to erect this ordinance anew, that firſt ordained it, and the ſame or the like officers to adminiſter it, as were before it was loſt, but neither Chriſt, nor any ſuch extraordinary officers are now on earth. And hence it is, that this doctrine and practice of the Re-baptizers, hath made ſo many to turne Seekers and Waiters, denying all Churches, Miniſtery and Ordinances, expecting when Chriſt or his Apoſtles will come to reſtore them to their primitive purity and rectitude.
3. There muſt be a right manner of performing thoſe ordinances and meanes of worſhip, by thoſe that are qualified and called hereunto by Chriſt, and this muſt carefully be lookt unto, becauſe the beſt ordinances may be ſpoiled by the evill handling and managing of them.
Now the right manner of worſhipping God by thoſe that are to enter upon this Goſpel-order and Church-ſtate inſtituted by Chriſt, conſiſts in theſe five things.
1. There muſt be a*Owens Country Eſſay for Church Government. p. 60 voluntary union and knitting together in one. This is neceſſarily ſuppoſed, as I ſhewed before, Chap. 2. The godly muſt be formed into one body, or Church-ſociety, as in the Primitive times, diſtinguiſhed from others. Now this is to be done by the Saints that are to embody theſe three wayes.
1. They are to ſeparate, or ſequeſter themſelves from the looſe and profane multitude among whom they live, having no more fellowſhip with them in ſpeciall ordinances, whiles they continue ſuch. This is expreſly commanded 2 Cor. 6.16, 17. Epheſ. 5.11. 2 Tim. 3 5. Rev. 18.4.
2. They are voluntarily to give up themſelves to the Lord, and one another, as thoſe of Macedonia did, 2 Cor. 8.15. to walk together in all the ordinances of Chriſt.
3. This is to be done in a mutuall conſent, covenant, or*Some promiſſory engagements. Owen ut ſupra. agreement, as was the practice of the Church of the Jewes, and was alſo prophecyed then, ſhould be done now in the dayes of the Goſpel, Ier. 50.5. and is now practiced in the very Nationall Churches of England and Scotland accordingly. Now if it be (as they take it) lawfull for a National Church to enter into ſuch a Covenant to walke with God, and one another, according as he ſhall make himſelfe knowne to them in his Word, I cannot ſee how it can be unlawfull for a particular Church thus to doe. And for this, Vide Maſter Burr. Heart Diviſ. p. 69.
2. As there muſt be union, ſo alſo communion, that is, they muſt in the worſhip of God meet together joyntly, as members of one body, tarrying one for another, as 1 Cor. 10.16, 17. & 11.33. 1 Cor. 5.4.
3. There muſt be a ſweet harmony, conſent and agreement in the performance of the holy ordinances of Chriſt, labouring to the uttermoſt to be of one heart and one mind, in executing all Church-affaires. Act. 2.1.41, 42. & Act. 4.32.
4. There muſt be a free, ready, willing, and cheerfull contributing of ſuch bleſſings, mercies, gifts and graces, temporall and ſhirituall, as Jeſus Chriſt hath beſtowed upon us, for the comfort and edification of the whole body thus united and joyned together, 1 Cor. 14.12. Epheſ. 4.12. 1 Pet. 4.10, 11. Rom. 12.6, 7, 8. Act. 4.32.
5. There muſt be a diligent care had and taken that things be ſo ordered, and ordinances be ſo performed, that Jeſus Chriſt do not ſuffer in his honour, nor the church in her happines & welfare: wch is done 1. By keeping the ordinances pure and free from the mixtures of mens inventions. 2. By keeping cloſe to the rule of the word, in all church actions and adminiſtrations, without conſulting with fleſh and blood. 3. By following the dictates of the Spirit, that J…ſus Chriſt gives to us as our guide, and not our own vain fancyes, and carnall imaginations, laying aſide, and denying our own wiſdome, reaſon, underſtanding, further then we ſee it acted and guided by the word and Spirit of Chriſt. 4. By being very ſpirituall and heavenly, meeke, and humble, lowly and loving in all our undertakings and performances, that Chriſt may have glory, and the Goſpell credit. 5. Laſtly, by aſpiring and preſſing hard after perfection in holines, and comming to a full ſtature in Chriſt. Epheſ. 4.13.
And thus we have done with the firſt part of the Chapter, the Saints embodying, and how they are to do it. Now followes the ſecond part of the Chapter, and that is, what concernes their knowledge and practiſe after embodying.
Now this I ſhall endeavour to make out in five things.
1. There muſt be choice of their officers, as Paſtor, Teacher, Elder, Act. 14.23.Deacon, if they have ſuch proviſion among themſelves, which are to watch over them, & adminiſter to them, in the things of Gods houſe: and theſe they are to ſet apart according to the rule of the word, by Faſting and Prayer, craving the helpe of other churches in ſuch great and weighty aff…ires, and which may give them the right hand of fellowſhip, Act. 14.23.
Q. Are they not to be ordained by impoſition of hands?
A. There is no abſolute neceſſity of it, for we read no precept for it, and but little practiſe of it in ſuch caſes. In other caſes we do, but not in this. That of 1 Tim. 4.14. is no inſtitution of it, but only a practiſe of the Elders of the church of Epheſus with the Apoſtle, 2 Tim. 1.6. not of the officers of ſeverall churches, as it is now uſed. When that Matthias was choſen an Apoſtle in Judas roome, wee read only of his being numbred among the reſt of the Apoſtles. When they made Deacons for the poore, Act. 6. we read, after they had prayed, they laid their hands on them, I ſay after, but not before, or in the time they were praying, as the presbyterians in their ordination do now, and whether that Timothy had hands laid on him in time of prayer, as it is now uſed in ordination of Miniſters, is more then any I ſuppoſe can determine: So that it ſeemes it was uſed rather in way of bleſſing of them, as Chriſt did the little childeren and others that were ſick, then ſetting them apart to the office they were choſen to. And that of Act. 14.23. doth not prove it as we have ſhewed before. And Jeſus Chriſt himſelfe never uſed it, when he ſent forth his Diſciples to preach: nor gave it in commiſſion to his Apoſtles that they ſhould do it; nor have they enjoyned ſuch a thing. And therefore as Polanus, Tilenus, Calvin, & other great Divines ſay, it is a matter indifferent, not abſolutely neceſſary & eſſential to an officers calling, as many ſuppoſe: And tis no more then what the church of Scotland hath alſo declared heretofore. But to cleare this buſines fully, there is a learned Treatiſe put forth lately, wherein the judgement of the Reformed churches, and Proteſtant Divines is ſhewed exactly, about this point, ſo that I need not to ſpeake further of it.
2. The preſervation of their unity, for unity among bretheren in church-fellowſhip, is very lovely, pleaſant, and full of beauty, as Pſal. 133.1, 2. O quam bonum & jucundum, &c. and there is no one duty more preſt on the Saints in church-fellowſhip then this of unity, as the Scriptures do abundantly teſtify, 1 Cor. 1.10. Rom. 14.19. Epheſ. 4.2, 3. Phil. 1.27. and 2.3, 4, 5. And if we looke no further then to the evill and ſad effects which the contrary doth produce, viz. Diviſions, and Rents in Churches: The truth both of the excellency and neceſſity hereof will eaſily appeare. And therefore for this end and purpoſe, that the godly in this way, and order of the Goſpell, may live together in unity and brotherly love, they are to ſtudy ſelf-denyall, humility, patience, long-ſuffering, and forbearance towards one another, putting on bowels of mercy, forgiving one another, as God for Chriſts ſake hath forgiven us, Epheſ 4. ult. and Col. 3.12. For this, ſee more in that excellent Treatiſe of Heart Diviſions.
3. They are to ſtudy the preſervation of purity and holines, amongſt them; this in a ſpeciall manner is to be looked after: what Paul ſpake to Timothy in particular, we may ſay to them in church-fellowſhip, keepe your ſelves pure: and the reaſons are theſe two.
1. Becauſe that purity is the beauty of a church, Pſal. 93. ult. as nothing doth more darken and obſcrue a church then ſin, ſo nothing doth more adorn and beautifie a church then holines and purity.
2. Becauſe that purity is the ſtrength of a church: We never read of any churches that have miſcarried, but firſt it came from ſuffering themſelves to be polluted and defiled, either in opinion or practiſe: The Veſtall Virgins we read could not be overcome before they were defloured, and therefore the Emperour firſt cauſed them to be defiled, & then deſtroyes them: So here therefore let the churches that are as Virgins eſpouſed to Jeſus Chriſt, 2 Cor. 11.2. labour to preſerve their purity, and then they need not feare their ſafety: and to this purpoſe let them be carefull to obſerve and practiſe theſe following directions.
1. Let every particular member labour to keepe their own veſſels pure, looke narrowly to his own heart and wayes, and keepe himſelfe from his own iniquity, as David did, Pſal. 18.23.
2. Let them ſtudy faithfullnes one towards another in their relations, watching over one another, for the good of the whole, Col. 1.1.
3. Let thoſe whom it concernes looke narrowly to the admiſſion of members, not looking to, nor labouring after multitude, ſo much as cleannes and purity: a little church with great godlines, is farre to be preferred before a great church (I meane for number) and ſmal purity.
4. Let there be care taken that no root of bitternes be ſuffered to ſpring up to the defiling of any, or if it appeare, let it be in a ſpirit of love and meekenes ſuppreſſed timely: twas the church of Corinths fault that they did not mourne for the inceſtuous perſons fact, and put him from amongſt them, 1 Cor. 5.1, 2, 6, 13.
5. Let them have a watchfull eye to all church adminiſtrations, that they be done according to the rule of the word, and not after the wiſdome of the fleſh.
4. They are to ſtudy the preſervation of their liberty, which Jeſus Chriſt hath beſtow…d upon them, and purchaſed for them, with his own bloud, Gal. 5.1. that they may not be ſervants to men, 1 Cor. 7.23. Now this liberty conſiſts in theſe following particulars.
1. In chooſing their own officers, Acts 1.15. and 6.2, 3, 4.
2. In adm…ſſion of members, Acts 9.26.1….47. & Rom. 14.1.
3. In trying and examining their own members, that are queſtioned within themſelves, as the church of Epheſus, Revel. 2.2. and debating matters controverted.
4. In caſe of difference, to crave the helpe of other churches, towards the compoſing it, as the church of Antioch did in Acts 15.2, 3. which practiſe was not by way of appeale, but only by craving advice and counſell.
5. In caſe of an offending members refuſall to heare the church, to admoniſh, or cut him off, by excommunication from the body, 1 Cor. 5.4, 5, 13.
6. In ſending forth in the publique ſervice of the church, ſuch as they ſhall judge moſt fit, as Phil. 2.25. 2 Cor. 8.19.
7. In partaking with other churches in thoſe priviledges and comforts that Chriſt hath beſtowed upon them, upon due knowledge & recommendation, as 2 Cor. 3.1. Rom. 16.1, 2.
If any deſire further light in this particular, they may read M. Cotton in his Treatiſe of the Keyes, p. 13. to 20. and his Treatiſe of the way of the churches in New England, p. 102. to 110.
5. Laſtly, They are to looke to the diligent performance of thoſe duties mutually, which their relations call them unto, I ſhall only mention thoſe duties that concern chuch members in generall.
1. There muſt be a high eſteem one of another, Rom. 12.10. Phil. 2.3.
2. Unfeigned love one to another, 1 Theſ. 4.9. and this love muſt be pure, 1 Tim. 1.5. Fervent, 1 Pet. 1, 22, 4.8. Impartiall to one as well as another, differing in judgement, as well as agreeing, Phil. 2.3. weake as well as ſtrong, Jam. 2.8, 9. Rom. 14. encreaſing, Phil. 1.9. faithfull, 1 Joh. 3.17. conſtant, 1 Cor. 13.
3. A care to pray one for another, as well as one with another, Jam. 5.16.
4. Watching over one another, 1 Cor. 12.25. Phil. 2.4. Rom. 15.14.
5. Stirring up one anothers graces, Heb. 3.13. and 10.24
6. Imparting and communicating each to other, of what God hath vouchſafed to us, in temporals and ſpirituals, without grudging. 1 Pet. 4.10. Acts 2.44, 45. and 18.26.
7. Delighting in one anothers ſociety and fellowſhip, as Pſal. 133.1. Acts 2.42.
8. Sympathiſing with one anothers condition, Rom. 12.15. Heb. 13.2. thereby helping to beare each others burthen, as Gal. 6.2.
9. Bearing with each others unavoidable infirmities, and weakeneſſes, as, R…m. 14.3.13. Epheſ. 4.2. Col. 3.12, 13.
10. An endeavour to recover ſuch as are fallen, and overtaken with ſinne, and that in the Spirit of meekenes, Gal. 6.1.
11. A care to preſerve the credit and reputation of each other, as Jam. 4 11.
12. A ſtriving after unity in mind and judgement, as well as affection, Rom. 15.5, 6, 7. 1 Pet. 3.8. that ſo (if it be poſſible) there may be no diviſions, 1 Cor. 1.10.
13. A giving to each other a liberty in the uſe of ſuch things as are indifferent, and not reſtrained by the word of Chriſt, Rom. 14.2, 3. not tying up the conſciences of one another, where Chriſt hath left us free.
14. A maintaining of brotherly affection, where we cannot be of one mind, not grudging againſt, and cenſuring one another, Phil 2.2, 3. Col. 3.13.
15. Laſtly, in being patternes and examples in word and converſation, in faith, in charity, in Spirit and purity, as the Apoſtle ſpeaks to Timothy, 1 Tim. 4.12. and Phil. 3.17. &c.