Part 69

(5.) The rule for their direction herein, is contained in scripture, which sets forth the Mediator’s glory, as King of saints; gives a perfect directory for gospel worship, and encouragement to hope for his presence therein, whereby it may be attended with its desired success.

(6.) Since Christ, in scripture, has described some persons as qualified to assist and direct us in this matter, as well as called them to this service, it is necessary that these religious societies should choose and appoint such to preside over them, who are styled pastors, after his own heart, that may feed them with knowledge and understanding, whereby his ordinances may be rightly administered, and the ends of church-communion answered, to his glory, and their mutual advantage.

In this method of reasoning, the constitution of churches appears to be agreeable to the law of nature: nevertheless, we are not to suppose with the Erastians, and others, that the church is wholly founded on the laws of civil society, as though Christ had left no certain rule by which it was to be governed, besides those that are common to all societies, as an expedient to maintain peace and order among them; for there are other ends to be answered by church-communion, which are more immediately conducive to the glory of Christ and the promoting revealed religion, which the law of nature, and those laws of society, which are founded thereon, can give us no direction in. It is a great dishonour to Christ, the King and Head of his church, to suppose that he has left it without a rule to direct them, in what respects the communion of saints; as much as it would be to assert that he has left it without a rule of faith. If God was so particular in giving directions concerning every part of that worship that was to be performed in the church before Christ’s coming, so that they are not, on pain of his highest displeasure, to deviate from it, certainly we must not think that our Saviour has neglected to give these laws, by which the gospel-church is to be governed, which are distinct from what are contained in the law of nature.

And, from hence, it may be inferred, that no church, or religious society of Christians, has power to make laws for its own government, in those things that appertain to, or are to be deemed a part of religious worship: I don’t say a church has no power to appoint some discretionary rules to be observed by those who are of the same communion, provided they are kept within due bounds, and Christ’s Kingly office be not hereby invaded. There is a very great controversy in the world, about the church’s power to decree some things that are styled indifferent; but persons are not generally agreed in determining what they mean by indifferent things. Some hereby understand those rites and ceremonies that are used in religious matters, which they call indifferent, because they are of less importance; whereas, by being made terms of communion, they cease to be indifferent; and whether they are of greater or less importance, yet if they respect a necessary mode of worship, conducive to the glory of God, so that hereby he is more honoured than he would be, by the neglect of it, this is to carry the idea of indifference too far, and to extend the power of the church beyond its due bounds: for as the terms of communion are only to be fixed by Christ, and the means by which he is to be glorified, (which have in them the nature of ordinances, wherein we hope for his presence and blessing) must be sought for from him; so the church has not power to ordain, or give a sanction to them, without his warrant; therefore, when we speak of those indifferent matters, which the church has power to appoint, we mean those things which are no part of religious worship, but merely discretionary, which may be observed, or not, without any guilt contracted, or censure ensuing hereupon; which leads us to consider,

2. The matter of a church, or the character of those persons who are qualified for church-communion. We have already considered the church as a religious society; it is therefore necessary that all the members thereof embrace the true religion, and, in particular, that they deny none of those fundamental articles of faith, which are necessary to salvation. It is not to be supposed that the members of any society have a perfect unanimity in their sentiments about all religious matters, for that is hardly to be expected in this world; but they are obliged, as the apostles says, _to hold the head, from which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God_, Col. ii. 19. and publicly to avow, or maintain, no doctrine subversive of the foundation on which the church is built. Revealed religion centres in Christ, and is referred to his glory, as Mediator; therefore every member of a church ought to profess their faith in him, and willingness to own him, as their Lord and Law-giver, and to give him the glory that is due to him, as a divine Person, and as one who is appointed to execute the offices of Prophet, Priest, and King. The apostle gives a short, but very comprehensive description of those who are fit matter for a church, when he says, _We are the circumcision which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh_, Phil. iii. 3. It follows, from hence, that every religious society is not a church; for false religions have been propagated among the Heathen, and others, in distinct societies of those who performed religious worship; but yet they had no relation to Christ, and therefore not reckoned among his churches.

On the other hand, we cannot determine concerning every member of a particular church, that his heart is right with God; for that is a prerogative that belongs only to the Searcher of hearts; it is the external profession that is our rule of judging All are not in a state of salvation, who are church-members; as the apostle says, _They are not all Israel which are of Israel_, Rom. ix. 6. He makes a distinction between a real subjection unto Christ by faith, and a professed subjection to him: as he says, concerning the church of the Jews, _He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart in the Spirit, and not in the letter, whose praise is not of men, but of God_, chap. ii. 28, 29. nevertheless, they were all church-members, professedly or apparently devoted to God. Concerning such, we are bound, by a judgment of charity, to conclude, that they are what they profess themselves to be, till their conversation plainly gives the lye to their profession. The visible church is compared to the _net_, that had _good and bad fish_ in it, Matt. xiii. 47. or to the _great house_, in which are _vessels_ of various kinds; _some to honour, and some to dishonour_, 2 Tim. ii. 20. some fit for the master’s use, others to be broken, as _vessels wherein is no pleasure_, Jer. xxii. 28. some are sincere, others hypocrites: nevertheless, till their hypocrisy is made manifest, they are supposed to be fit matter for a church.

3. We are now to consider the form, or bond of union, whereby they are incorporated into a society, and so denominated a church of Christ. It is neither the profession of faith, nor a conversation agreeable thereunto, that constitutes a person a member of a particular church; for, according to the laws of society, there must be a mutual consent to walk together, to have communion one with another in all the ordinances which Christ has established. As the materials, of which a building consists, do not constitute that building, unless they are cemented and joined together; so the union of professing Christians, whereby they are joined together, and become one body, by mutual consent, is necessary to constitute them a church, as much as their professed subjection to Christ to denominate them a church of Christ. Hereby they become a confederate body; and as every one, in a private capacity, was before engaged to perform those duties which are incumbent on all men, as Christians, now they bring themselves, pursuant to Christ’s appointment, under an obligation to endeavour, by the assistance of divine grace, to walk becoming the relation they stand in to each other; or, as the apostle expresses himself, _Building up themselves on their most holy faith_, Jude, ver. 20. whereby the ends of Christian society may be answered, and the glory of Christ secured; and they have ground to expect his presence in waiting on him in all his holy institutions. By this means they, who were before considered as fit matter for it, are said to be united together, as a church of Christ. But, inasmuch as this principally respects the foundation, or erection of churches, there are other things necessary for their increase, and the maintaining that purity, which is the glory thereof, and thereby preventing their contracting that guilt which would otherwise ensue; which leads us to consider,

4. The power which he has given them, and the rules which he has laid down, which are to be observed by them in the admission to, and exclusion of persons from church-communion. And,

(1.) As to what respects the admission of members, that may fill up the places of those, whose relation to them is dissolved by death. Here we must consider, that it is highly reasonable that they should have all the satisfaction that is necessary, concerning the fitness of those for it, who are to be admitted into church-communion; and also enquire what terms, or conditions, are to be insisted on, and complied with, in order thereunto. We must not suppose that these are arbitrary, or such as a church shall please to impose; for it is no more in their power to make terms of communion, than it is to make a rule of faith, or worship. In this, a church differs from a civil society, where the terms of admission into it are arbitrary, provided they do not interfere with any of the laws of God, or man: but the terms of Christian communion are fixed by Christ, the Head of his church; and therefore no society of men have a right to make the door of admission into their own communion straighter or wider than Christ has made it.

This is a matter in which some of the reformed churches differ among themselves, though the dissention ought not to arise so high as to cause any alienation of affection, or any degree of uncharitableness, so as to occasion any to think, that because they do not, in all things, agree, as to this matter, therefore they ought to treat one another as those who hold the head, and are designing to advance the interest of Christ, in the various methods they are pursuing, in order thereunto. I think it is allowed, by most of the churches of Christ, at least those who suppose that persons have no right to church-communion, without the consent of that particular society, of which any one is to be made a member, that nothing short of a professed subjection to Christ, and a desire to adhere to him in all his offices, as well as worship him in all his ordinances, can be reckoned a term of church-communion. For we suppose the church to be built upon this foundation; and nothing short of it can sufficiently set forth the glory of Christ, as the Head thereof, or to answer the valuable ends of church-communion. Therefore it follows from hence, that as ignorance of the way of salvation by Jesus Christ, disqualifies for church-communion; so do immoralities in conversation, both of which denominate a person to be alienated from the life of God, a stranger to the covenant of promise, and in subjection to Satan, the god of this world, which is inconsistent with a professed subjection to Christ. Therefore a mind rightly informed in the great doctrines of the gospel, with a conduct of life answerable thereunto, is to be insisted on, as a term of church-communion.

But that in which the sentiments of men are different, is with respect to the way and manner in which this is to be rendered visible, and whether some things that are merely circumstantial, are to be insisted on, as terms of communion.

_1st_, As to the former of these. That those qualifications, which are necessary to church-communion, ought to be, some way or other, made visible, this is taken for granted by many on both sides; and, indeed, without it the church could not be called _visible_, or a society of such as profess the true religion, and, together with it, their subjection to Christ. And, this, in a more especial manner, must be made known to them, who are to hold communion with them, as called to be saints; which cannot, from the nature of the thing, be done, unless it be, some way or other made to appear. If it be said, that there is no occasion for this to be explicit, or the profession hereof to be made any otherwise, than as their relation to a church denominates them to be visible professors; this is only a presumptive evidence that they are so, and does not sufficiently distinguish them from the world, especially from that part of it, which makes an outward shew of religion, and attend on several branches of public worship. This is certainly very remote from the character given of all those churches which we have an account of in the New Testament, concerning some of whom the apostle says, that _their faith_ was not only known to that particular society to which they belonged, but it was _spread abroad_, or _spoken of throughout the whole world_, 1 Thes. i. 8. compared with Rom. i. 8. This it could never have been, if they, who were more immediately concerned to know it, had received no other conviction than what is the result of their joining with them in some external acts of worship.

And it may also be inferred, from what is generally allowed, by those who explain the nature of the Lord’s supper, which is a church-ordinance, and lay down the qualifications of those who are deemed fit to partake of it; particularly that they are under an obligation to examine themselves, not only concerning their knowledge to discern the Lord’s body, but their faith to feed on him, their repentance, love, and new obedience, trusting in his mercy, and rejoicing in his love; and they assent the necessity of their renewing the exercise of those graces, which may render them meet for this ordinance.[275] And this is consonant to the practice of many of the reformed churches, who will not admit any into their communion, without receiving satisfaction, as to their having these qualifications for this ordinance. And, since the matter in controversy with them principally respects the manner in which this is to be given, and the concern of the church herein, we may take occasion to infer, from hence, that there is the highest reason that the church should receive satisfaction, as well as those who preside over it; inasmuch as they are obliged, in conscience, to have communion with them, and reckon them among the number of those who have been made partakers of the grace of Christ, which they cannot well be said to do, unless this be, some way or other, made visible to them; which leads us to consider,

_2dly_, The manner in which this profession is to be made visible, namely, whether it is to be done by every one in his own person; or a report hereof by another in his name, may be deemed sufficient. This I can reckon no other than a circumstance; and therefore one of these ways is not so far to be insisted on, as that a person should be denied this privilege, (whose qualifications for it are not be questioned) because he is unwilling to comply with it, as thinking that the main end designed thereby may be as effectually answered by the other. If a person be duly qualified, as the apostle says concerning Timothy, to _make a good profession before many witnesses_, 1 Tim. vi. 12. and this may not only have a tendency to answer the end of giving satisfaction to them, but be an expedient, in an uncommon degree, to promote their edification; if he have something remarkable to impart, and desire to bear his testimony to the grace of God, which he has experienced, in his own person, and thereby to induce others to join with him in giving him the glory of it, there is no law of God, or nature that prohibits, or forbids him to do it; nor ought this to be censured, as though it could not be done, without its being liable to the common imputation, as though pride must be the necessary inducement leading him thereunto; for that is such an instance of censure and reproach, as is unbecoming Christians, especially when it is alleged as an universal exception against it. Nevertheless, I am far from pleading for this, as a necessary term of communion; nor do I think that a person’s desire to give the church satisfaction, in such a way, ought always to be complied with; since whatever occasion some may suppose they have for it, all are not fit to do it, in such a way, as may tend to the church’s edification. There are various other ways by which a church may know, that those who are proposed to its communion have a right to it, which I forbear to mention; but one of them is not to be so far insisted on, as that a bare refusal to comply with it rather than another, provided the general end be answered, should debar a person otherwise qualified for it, from church-communion. The church being thus satisfied, he is joined to it by their consent, and is hereby laid under equal engagements with them, to walk in all the ordinances and commandments of the Lord blameless. And this leads us to consider,

(2.) The exclusion of members from church-communion. This is agreeable to the laws of society, as well as their admission into it; and hereby a becoming zeal is expressed for the glory of God, and a public testimony given against those who discover the insincerity of their professed subjection to Christ, which was the ground and reason of their being admitted into that relation, which now they appear to have forfeited, this leads us to consider,

_First_, That the church has a right to exclude those from its communion who appear to be unqualified for it, or a reproach to it; under which head, I cannot but take notice of the opinion of the Erastians, that a church has no power, distinct from the civil government, to exclude persons from its communion. This was advanced by Erastus, a physician in Germany, soon after the beginning of the reformation: and that, which seems to have given occasion hereunto, was the just prejudice which he entertained against the Popish doctrine, concerning the independency of the church upon the state; which was then, and is at this day, maintained, and abused to such a degree, that if a clergyman insults the government, and sets himself at the head of a rebellion against his lawful prince, or is guilty of any other enormous crimes, he flies to the church for protection, and generally finds it there, especially if the king should, in any respect, disoblige them, or refuse to lay his crown at their feet, if they desire it: this, I say, was a just prejudice, which gave the first rise to this opinion, in which, opposing one extreme the first founder of it ran into another.

The argument, by which it is generally supported, is, that this tends to erect, or set up one government in another:[276] but this is not contrary to the law of nature and nations, when a smaller government is not co-ordinate with the other, but allowed and protected by it: the government of a family or corporation, must be acknowledged, by all, to be a smaller government included in a greater; but will any one deny that these are inconsistent with it? May not a master admit into, or exclude, whom he pleases from being members of his family? or a corporation make those by-laws, by which it is governed, without being supposed to interfere with the civil government? And, by a parity of reason, may not a church, pursuant not only to the laws of society, but the rule which Christ has given, exclude members from its communion, without being supposed to subvert the fundamental laws of civil government? We do not deny, but that if the church should pretend to inflict corporal punishments on its members, or make use of the civil sword which is committed into the hand of the magistrate; or if it should act contrary to the laws of Christ, by defending, encouraging, or abetting those who are enemies to the civil government, or excluding them from those privileges, which the laws of the land give them a right to; this would be a notoriously unwarrantable instance of erecting one government in another, subversive of it: but this is not the design of excommunication, as it is one of those ordinances which Christ has given to his church.

_Secondly_, We are now to consider the causes of inflicting this censure on persons; and these are no other than those things which, had they been before known, would have been a bar to their being admitted to church-communion. And therefore when a person is guilty of those crimes, which, had they been known before, he ought not to have been received; when these are made to appear, he is deemed unqualified for that privilege which he was before admitted to partake of; on which account we generally say, that every one first excludes himself, by being guilty of those crimes that disqualify him for church-communion, before he is to be excluded from it, by the sentence of the church. But that we may be a little more particular on this subject, let us consider,

_1st_, That they who disturb the tranquillity of the church, by the uneasiness of their temper, or who are not only unwilling to comply with the method of its government, but endeavour to make others so: or who are restless in their attempt to bring innovations into it, or propagate doctrines which are contrary to scripture, and the general faith of the church, founded thereon; though these be not directly subversive of the gospel, yet, inasmuch as the persons are not satisfied in retaining their own sentiments, without giving disturbance to others, who cannot adhere to them; such, I think, ought to be separated from the communion of the church, purely out of a principle of self-preservation, though it be not their immediate duty to judge the state, so much as the temper of persons, whom they withdraw from.