_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.