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in some measure, prevent those rash misconstructions, and uncandid reflections, which usually proceed from an imperfect view of any subject; as well as make the several parts of the system plain, and the whole perspicuous and fully understood.
They are unanimously of opinion : I. That “God alone is Lord of the con66 science; and hath left it free from the doc“trine and commandments of men, which are “in any thing contrary to his word, or beside *“it in matters of faith or worship :" Therefore they consider the rights of private judgment, in all matters that respect religion, as universal and unalienable: they do not even wish to see any religious constitution aided by the civil power, further than may be necessary for protection and security, and, at the same time, be equal and common to all others.
II. That, in perfect consistency with the above principle of common right, every Christian church, or union or association of particular churches, is entitled to declare the terms of admission into its communion, and the qualifications of its ministers and members, as well as the whole system of its internal government which Christ hath appointed: that, in the exercise of this right, they may, notwithstanding, err, in making the terms of communion either too lax or too narrow; yet, even in this case, they do not infringe upon the liberty, or the rights of others, but only make an improper use of their own.
III. That our blessed Saviour, for the edification of the visible church, which is his body, hath appointed officers, not only to preach the gospel and administer the sacraments; but also to exercise discipline, for the preservation both of truth and duty; and, that it is incumbent upon these officers, and upon the whole church, in whose name they act, to censure or cast out the erroneous and scandalous ; observing, in all cases, the rules contained in the word of God.
IV. That truth is in order to goodness; and the great touchstone of truth, its tendency to promote holiness ; according to our Saviour's rule,“ by their fruits ye shall know them." And that no opinion can be either more pernicious or more absurd, than that which brings truth and falsehood upon a level, and represents it as of no consequence what a man's opinions are. On the contrary, they are persuaded that there is an inseparable connection between faith and practice, truth and duty. Otherwise it would be of no consequence either to discover truth, or to embrace it.
V. That while under the conviction of the above principle, they think it necessary to make effectual provision, that all who are admitted as teachers, be sound in the faith ; they also believe that there are truths and forms, with respect to which men of good characters and principles may differ. And in all these they think it the duty, both of private Christians and societies, to exercise mutual forbearance towards each other.
VI. That though the character, qualifications, and authority of church officers, are laid down in the holy Scriptures, as well as the proper method of their investiture and institution; yet the election of the persons to the exercise of this authority, in any particular society, is in that society. VII. That all church power,
whether exercised by the body in general, or in the way of representation by delegated authority, is only ministerial and declarative; that is to say, that the Holy Scriptures are the only rule of faith and manners; that no church judicatory ought to pretend to make laws, to bind the conscience in virtue of their own authority; and that all their decisions should be founded upon the revealed will of God. Now though it will easily be admitted, that all synods and councils may err, through the frailty inseparable from humanity; yet there is much greater danger from the usurped claim of making laws, than from the right of judging upon laws already made, and common to all who profess the gospel; although this right, as necessity requires in the present state, be lodged with fallible men.
VIII. Lastly. That, if the preceding scriptural and rational principles be steadfastly adhered to, the vigour and strictness of its discipline will contribute to the glory and happiness of any church. Since ecclesiastical
discipline must be purely moral or spiritual in its object, and not attended with any civil effects, it can derive no force whatever, but from its own justice, the approbation of an im. partial public, and the countenance and blessing of the great Head of the church universal.
OF THE CHURCH,
I. JESUS CHRIST, who is now exalted far above all principality and power, a hath erected, in this world, a kingdom, which is his church.
II. The universal church consists of all those persons, in every nation, together with their children who make profession of the holy religion of Christ, and of submission to his laws.o
Eph. i. 20, 21. When he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. Psa. Ixviii, 18. Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men : yea, for the rebellious also, that the Lord God might dwell among them.
b Psa. ii. 6. Yet have I set my king upon my holy hill of Zion. Dan. vii. 14 –There was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him ; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Eph. i, 22, 23. And hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all. c Rev. v. 9. And hast redeemed us to God by thy
III. As this immense multitude cannot meet together in one place, to hold communion, or to worship God, it is reasonable, and warranted by Scripture example, that they should be divided into many particular churches.
IV. A particular church consists of a number of professing Christians, with their offspring, voluntarily associated together, for divine worship and godly living, agreeably to the Holy Scriptures; and submitting to a certain form of government.
blood out of every kindred, and tongue, and people, and nation. Acts ii. 39. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. 1 Cor. i. 2, compared with 2 Cor. ix. 13.
d Gal. i. 21, 22. Afterwards I came into the regions of Syria and Cilicia : and was unknown by face unto the churches of Judea which were in Christ. Rev. i. 4, 20. John to the seven churches which are in Asia : Grace be unto you, and peace, from him which is, and which was, and which is to come: and from the seven spirits which are before his throne.—The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches; and the seven candlesticks which thou sawest are the seven churches. See also Rev. ii. 1.
e Acts ii. 41, 47. Then they that gladly received his word were baptized ; and the same day there were added unto them about three thousand souls. Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved. 1 Cor. vii. 14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean; but now are they holy. Acts ii. 39. Mark x. 14, compared with Matt. xix. 13, 14, and Luke xviii. 15, 16.
i Heb. viii. 5. Who serve unto the example and