The true nature of a Gospel church and its government ... by the late pious and learned minister of the Gospel, John Owen ...

CHAP. I. The Subject Matter of the Church. (Book 1)

THE Church may be considered either as unto its Essence, Constitution and Being; or as unto its Power and Order, when it is Orga∣nized. As unto its Essence and Being, its constituent parts are its Matter and Form. These we must enquire into.

By the Matter of the Church, we understand the persons whereof the Church doth consist, with their Qualifications: And by its Form, the reason, cause and way of that kind of Relation among them, which gives them the Being of a Church, and therewithal an Interest in all that belongs unto a Church, either privilege, or power, as such.

Our first Enquiry being concerning what sort of Persons our Lord Jesus Christ requireth and admitteth to be the visible Subjects of his Kingdom, we are to be regulated in our Deter∣mination by respect unto his Honour, Glory, and the Holiness of his Rule. To reckon such persons to be Subjects of Christ, Members of his Body, such as he requires and owns, (for others are not so) who would not be tolerated, at least not approved,* 1.1 in a well Governed Kingdom or Commonwealth of the World, is highly dishonourable unto him. But it is so come to pass; that let Men be never so notoriously and flagitiously wicked, until they become pests of the earth, yet are they esteemed to belong to the Church of Christ. And not only so, but it is thought little less than Schism to forbid them the Com∣munion of the Church in all its sacred Privileges. Howbeit, the Scripture doth in general represent the Kingdom or Church of Christ, to consist of persons called Saints, separated from the World, with many other things of an alike nature, as we shall see immediately. And if the Honour of Christ were of such weight with us as it ought to be; if we understood aright the nature and ends of his Kingdom, and that the peculiar Glory of it, above all the Kingdoms in the World, consists in the Holiness of its Subjects, such an Holiness as the World in its wisdom knoweth not, we would duly consider whom we avow to belong thereunto. Those who know ought of these things, will not profess that persons openly profane, vicious, sensual, wicked and ignorant, are approved and owned of Christ as the Subjects of his Kingdom,* 1.2 or that it is his will that we should receive them into the Communion of the Church. But an old opinion of the unlawfulness of separation from a Church, on the account of the mixture of wicked men in it, is made a scare-crow to frighten men from attempting the Reformation of the greatest Evils, and a covert for the com∣posing Churches of such Members only.

Some things therefore are to be premised unto what shall be offered unto the right stating of this Enquiry: As,

1. That if there be no more required of any as unto Personal Qualifications in a visible uncontroulable profession, to constitute

them Subjects of Christs Kingdom,* 1.3 and Members of his Church, but what is required by the most righteous and severe Laws of Men to constitute a good Subject or Citizen, the distinction between his visible Kingdom and the Kingdoms of the World, as unto the principal causes of it, is utterly lost. Now all negative Qualifications, as that Men are not Op∣pressors, Drunkards, Revilers, Swearers, Adulterers, &c. are required hereunto. But yet it is so fallen out, that generally more is required to constitute such a Citizen as shall represent the righteous Laws he liveth under, than to constitute a Member of the Church of Christ.

2. That whereas Regeneration is expresly required in the Gospel,* 1.4 to give a Right and Privilege unto an entrance into the Church or Kingdom of Christ, whereby that Kingdom of his is distinguished from all other Kingdoms in and of the World, unto an Interest wherein never any such thing was required; it must of necessity be something better, more excellent and sublime than any thing the Laws and Polities of Men pretend unto or prescribe. Wherefore it cannot consist in any outward Rites, easie to be observed by the worst and vilest of Men; besides the Scripture gives us a description of it, in opposition unto its consisting in any such Rite, 1 Pet. 3.21. And many things required unto good Citizens, are far better than the meer observation of such a Rite.

Of this Regeneration Baptism is the Symbol, the Sign,* 1.5 Expression and Representation. Wherefore unto those who are in a due manner partakers of it, it giveth all the external Rights and Privileges which belong unto them that are Rege∣nerate, until they come unto such Seasons, wherein the personal performance of those Duties whereon the continuation of the estate of visible Regeneration doth depend, is required of them. Herein if they fail, they lose all privilege and benefit by their Baptism.

So speaks the Apostle in the case of Circumcision under the Law, Rom. 2.25. For Circumcision verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy Circumcision is made uncircumcision. It is so in the case of Baptism. Verily it

profiteth, if a Man stand unto the Terms of the Covenant which is tendered therein between God and his Soul; for it will give him Right unto all the outward Privileges of a Regenerate State; but if he do not, as in the sight of God his Baptism is no Baptism,* 1.6 as unto the real communication of Grace and acce∣ptance with him; so in the sight of the Church, it is no Baptism, as unto a participation of the external Rights and Privileges of a Regenerate State.

* 1.74. God alone is judge concerning this Regeneration, as unto its internal,* 1.8 real principle and state in the Souls of Men, whereon the participation of all the spiritual advantages of the Covenant of Grace doth depend: The Church is judge of its evidences and fruits in their external Demonstration, as unto a participa∣tion of the outward Privileges of a Regenerate State,* 1.9 and no farther. And we shall hereon briefly declare what belongs unto the forming of a right judgment herein, and who are to be esteemed fit Members of any Gospel Church-State, or have a Right so to be.

* 1.101. Such as from whom we are obliged to withdraw or with∣hold Communion, can be no part of the matter constitūent of a Church, or are not meet Members for the first constitution of it. But such are all Habitual Sinners; those who having pre∣valent habits and inclinations unto Sins of any kind unmorti∣fied, do walk according unto them. Such are profane Swearers, Drunkards, Fornicators, Covetous, Oppressors, and the like, who shall not inherit the Kingdom of God. 1 Cor. 6.9, 10, 11. Phil. 3.18, 19. 2 Thess. 3.6. 2 Tim. 3.5. as a Man living and dying in any known Sin, that is habitually, without Repentance cannot be saved; so a Man known to live in Sin, cannot regu∣larly be received into any Church. To compose Churches of Habitual Sinners, and that either as unto Sins of Commission, or Sins of Omission, is not to erect Temples of Christ, but Chapels unto the Devil.

2. Such as being in the fellowship of the Church, are to be admonished of any scandalous Sin, which if they repent not of, they are to be cast out of the Church,* 1.11 are not meet Members for the Original Constitution of a Church. This is the state of

them who abide Obstinate in any known Sin,* 1.12 whereby they have given offence unto others, without a professed Repentance thereof, although they have not lived in it habitually.

3. They are to be such as visibly answer the Description given of Gospel Churches in the Scripture, so as the Titles assigned therein unto the Members of such Churches, may on good grounds be appropriated unto them. To compose Churches of such persons as do not visibly answer the character given of what they were of old, and what they were always to be by virtue of the Law of Christ or Gospel-constitution, is not Church Edification but Destruction. And those who look on the things spoken of all Church Members of old, as that they were Saints by calling, lively stones in the house of God, justified and sanctified, separate from the World, &c. as those which were in them, and did indeed belong unto them, but even deride the necessity of the same things in present Church Members, or the Application of them unto those who are so, are themselves no small part of that woful Degeneracy which Christian Religion is fallen under. Let it then be considered what is spoken of the Church of the Jews in their Dedication unto God, as unto their Typical Holiness, with the Application of it unto Christian Churches in real Holiness, 1 Pet. 2.5, 9. with the Description given of them constantly in the Scripture, as Faithful, Holy, Believing, as the House of God, as his Temple wherein he dwells by his Spirit, as the Body of Christ united and compacted by the communication of the Spirit unto them; as also what is said concerning their ways, walkings and duties; and it will be uncontrolably evident of what sort our Church Members ought to be; nor are those of any other sort able to discharge the Duties which are incumbent on all Church Members, nor to use the Privileges they are intrusted withal. Wherefore, I say, to suppose Churches regularly to consist of such persons for the greater part of them, as no way answer the Description given of Church Members in their Original Institution, nor capable to discharge the Duties prescribed unto them, but giving evidence of Habits and actions inconsistent therewithal, is not only to disturb all Church Order, but utterly to overthrow the Ends

and Being of Churches. Nor is there any thing more scanda∣lous unto Christian Religion, than what Bellarmine affirms to be the judgment of the Papists in opposition unto all others; namely, that no internal Vertue or Grace is required unto the Con∣stitution of a Church in its Members. Lib. 3. de Eccles. cap. 2.

* 1.134. They must be such as do make an open profession of the sub∣jection of their Souls and Consciences unto the Authority of Christ in the Gospel, and their readiness to yield Obedience unto all his Commands. This I suppose will not be denied; for not only doth the Scripture make this Profession necessary unto the parti∣cipation of any benefit or privilege of the Gospel; but the nature of the things themselves requires indispensably that so it should be. For nothing can be more unreasonable than, that Men should be taken into the privileges attending Obedience unto the Laws and Commands of Christ, without avowing or professing that Obedience. Wherefore, our Enquiry is only what is required unto such a Profession, as may render Men meet to be Members of a Church, and give them a Right thereunto. For to suppose such a confession of Christian Religion to be compliant with the Gospel, which is made by many who openly live in Sin, being disobedient, and unto every good work reprobate, is to renounce the Gospel it self. Christ is not the High-Priest of such a Profession. I shall therefore declare briefly what is necessary unto this Profession, that all may know what it is which is required unto the Entrance of any into our Churches, wherein our Practice hath been sufficiently traduced.

1. There is required unto it a competent knowledge of the Doctrines and Mystery of the Gospel, especially concerning the Person and Offices of Christ. The Confession hereof, was the ground whereon he granted the Keys of the Kingdom of Heaven, or all Church Power unto Believers, Matth. 16.17, 18, 19. The first Instruction which he gave unto his Apostles, was, That they should teach Men by the Preaching of the Gospel, in the knowledge of the Truth revealed by him. The knowledge required in the Members of the Judaical Church, that they might be Translated into the Christian, was principally, if not solely, that of his Person, and the acknowledgment of him to

be the true Messiah, the Son of God. For as on their unbelief thereof their Eternal ruine did depend, as he told them, if you believe not that I am he, you shall die in your sins; so the con∣fession of him was sufficient on their part unto their Admission into the Gospel Church State. And the Reasons of it are ap∣parent. With others, an Instruction in all the Mysteries of Religion, especially in those that are fundamental, is necessary unto the Profession we enquire after. So Justin Martyr tells us what pains they took in those Primitive Times, to instruct those in the Mysteries of Religion, who upon a general Con∣viction of its Truth, were willing to adhere unto the Profession of it. And what was their judgment herein, is sufficiently known, from the keeping a multitude in the state of Catechu∣mens, before they would admit them into the Fellowship of the Church. They are not therefore to be blamed, they do but discharge their Duty, who refuse to receive into Church-Communion such as are ignorant of the fundamental Doctrines and Mysteries of the Gospel; or if they have learned any thing of them from a form of words, yet really understand nothing of them. The promiscuous driving of all sorts of persons who have been Baptized in their Infancy, unto a participation of all Church privileges, is a profanation of the holy Institutions of Christ. This knowledge therefore belonging unto profession is it self to be professed.

2. There is required unto it a professed subjection of Soul and Conscience unto the Authority of Christ in the Church.* 1.14 This in general is performed by all that are Baptized when they are Adult, as being by their own actual consent Baptized in the Name of Christ. And it is required of all them who are Baptized in their Infancy, when they are able with Faith and Understanding to profess their consent unto, and abiding in that Covenant whereinto they were initiated.

3. An Instruction in, and consent unto the Doctrine of Self-denial and bearing of the Cross, in a particular manner:* 1.15 For this is made indispensably necessary by our Saviour himself, unto all that will be his Disciples. And it hath been a great disadvantage unto the Glory of Christian Religion, that Men

have not been more and better instructed therein.* 1.16 It is commonly thought, that who ever will, may be a Christian at an easie rate, it will cost him nothing. But the Gospel gives us another account of these things. For it not only warns us, that Reproaches, Hatred, Sufferings of all sorts, oft-times to Death it self, are the common lot of all its Professors, who will live Godly in Christ Jesus; but also requires, that at our initia∣tion into the Profession of it, we consider aright the dread of them all, and engage cheerfully to undergo them. Hence, in the Primitive Times, whilst all sorts of miseries were conti∣nually presented unto them who Embraced the Christian Reli∣gion, their willing engagement to undergo them, who were Converted, was a firm Evidence of the sincerity of their Faith, as it ought to be unto us also in times of Difficulty and Persecution. Some may suppose that the Faith and Confession of this Do∣ctrine of Self-denial and readiness for the Cross, is of use only in time of Persecution, and so doth not belong unto them who have continually the countenance and favour of publick Authority. I say, it is, at least as they judge, well for them; with others it is not so, whose outward state makes the publick avowing of this Duty indispensably necessary unto them: And I may add it as my own thoughts, (though they are not my own alone) That notwithstanding all the Countenance that is given unto any Church by the publick Magistracy, yet whilst we are in this World, those who will faithfully discharge their Duty, as Mini∣sters of the Gospel especially, shall have need to be prepared for sufferings. To escape sufferings, and enjoy worldly advan∣tages by sinful compliances, or bearing with Men in their Sins, is no Gospel Direction.

4. Conviction and Confession of Sin, with the way of deli∣verance by Jesus Christ, is that answer of a good Conscience, that is required in the Baptism of them that are Adult. 1 Pet. 3.

5. Unto this Profession is required the constant performance of all known Duties of Religion,* 1.17 both of Piety in the publick and private Worship of God, as also of Charity with respect unto others. Shew me thy Faith by thy Works.

6. A careful Abstinence from all known Sins, giving scandal or offence, either unto the World, or unto the Church of God. And the Gospel requires,* 1.18 that this Confession be made (with the Mouth Confession is made unto Salvation) against (1.) Fear, (2.) Shame, (3.) The Course of the World, (4.) The Opposition of all Enemies whatever.

Hence it appears, that there are none excluded from an En∣trance into the Church State, but such as are either, (1.) grosly Ignorant, or, (2.) Persecutors, or reproachers of those that are Good, or of the ways of God wherein they walk; or, (3.) Ido∣laters; or, (4.) Men scandalous in their Lives in the Commission of Sins, or Omission of Duties, through vitious Habits or Inclinations; or, (5.) such as would partake of Gospel-Privi∣leges and Ordinances, yet openly avow that they will not sub∣mit unto the Law and Commands of Christ in the Gospel, con∣cerning whom, and the like, the Scripture Rule is peremptory; From such turn away.

And herein we are remote from exceeding the example and care of the Primitive Churches. Yea, there are but few, if any, that arrive unto it. Their endeavour was to Preach unto all they could, and rejoiced in the multitudes that came to hear the Word. But if any did essay to join themselves unto the Church, their diligence in their Examination and Instruction, their severe Enquiries into their Conversation, their disposing of them for a long time into a state of Expectation for their Trial, before their Admittance, were remarkable. And some of the Ancients complain, that their promiscuous Ad∣mittance of all sorts of persons that would profess the Christian Religion, into Church Membership, which took place after∣wards, ruined all the Beauty, Order and Discipline of the Church.

The things ascribed unto those who are to be esteemed the proper Subject Matter of a Visible Church, are such as in the judgment of Charity entitle them unto all the Appellations of Saints; Called, Sanctified, that is Visibly and by Profession, which are given unto the Members of all the Churches in the New Testament, and which must be answered in those who

are admitted into that Privilege, if we do not wholly neglect our only Patterns. By these things, although they should any of them not be real living Members of the Mystical Body of Christ, unto whom he is an Head of spiritual and vital influ∣ence; yet are they meet Members of that Body of Christ unto which he is an Head of Rule and Government; as also meet to be esteemed Subjects of his Kingdom. And none are excluded but such, as concerning whom Rules are given, either to withdraw from them, or to cast them out of Church Society, or are expresly excluded by God himself from any share in the Privileges of his Covenant, Psal. 50.16, 17.

Divines, of all sorts, do dispute from the Scripture and the Testimonies of the Ancients, that Hypocrites, and persons unregenerate may be true Members of Visible Churches. And it is a matter very easie to be proved; nor do I know any by whom it is denied. But the only Question is, That whereas undoubtedly, Profession is necessary unto all Church Commu∣nion; whether, if Men do profess themselves Hypocrites in State, and Unregenerate in Mind, that Profession do suffi∣ciently qualify them for Church Communion. And whereas there is a double Profession, one by Words, the other by Works, as the Apostle declares, Tit. 1.16. Whether the latter be not as interpretative of the Mind and state of Men as the former; other contest we have with none, in this matter.

Belarmine de Eccles. lib. 3. cap. 2. gives an account out of Augustine, and that truly, from Brevec. Collat. Col. 3. of the state of the Church.

It doth, saith he, consist of a Soul and Body. The Soul is the internal Graces of the Spirit; The Body is the Profession of them, with the Sacraments. All true Believers making Profession, belong to the Soul and Body of the Church. Some, (as believing Catechumens) belong to the Soul, but not to the Body: Others are of the Body, but not of the Soul; namely, such as have no internal Grace or true Faith; and they are like the Hair or the Nails, or evil Humours in the Body.

And thereunto adds, That his Definition of the Church comprizeth this last sort only; which is all one, as if we should define a Man to be a Thing constituted

and made up of Hair, Nails, and ill Humours; and let others take heed that they have not such Churches.

There is nothing more certain in matter of Fact, than that Evangelical Churches at their first constitution, were made up, and did consist of such Members as we have described, and no other. Nor is there one Word in the whole Scripture inti∣mating any Concession or Permission of Christ, to receive into his Church those who are not so Qualified. Others have no∣thing to plead for themselves but Possession; which being malae fidei, ill obtained, and ill continued, will afford them no real advantage, when the time of trial shall come. Where∣fore, it is certain that such they ought to be. No Man, as I suppose, is come unto that profligate sense of Spiritual things, as to deny, That the Members of the Church ought to be visibly Holy. For if so, they may affirm, that all the promises and privileges made and granted to the Church, do belong unto them who visibly live and die in their Sins; which is to overthrow the Gospel. And if they ought so to be, and were so at first, when they are not so, openly and visibly, there is a declension from the Original Constitution of Churches, and a Sinful Deviation in them from the Rule of Christ.

This Original Constitution of Churches, with respect unto their Members, was for the substance of it, as we observed, pre∣ferred in the Primitive Times, whilst Persecution from without, was continued, and Discipline preserved within. I have in part declared before, what great care and circumspection the Church then used in the Admission of any into their Fellowship and Order, and what trial they were to undergo, before they were received; and it is known also, with what severe Disci∣pline they watched over the Faith, walking, conversation and manners of all their Members. Indeed, such was their care and diligence herein, that there is scarce left in some Churches, at present, the least Resemblance or Appearance of what was their State and manner of Rule. Wherefore, some think it meet to Ascend no higher in the imitation of the Primitive Churches, than the times of the Christian Emperours, when all things

began to rush into the fatal Apostasie, which I shall here speak a little farther unto: For,

Upon the Roman Emperours Embracing Christian Religion, whereby not only outward Peace and Tranquility was secured unto the Church, but the Profession of Christian Religion was countenanced, encouraged, honoured and rewarded; the Rule, Care and Diligence of the Churches about the Admission of Members, were in a great measure relinquished and for∣saken. The Rulers of the Church began to think, that the Glory of it consisted in its numbers; finding both their own Power, Veneration and Revenue encreased thereby. In a short time, the Inhabitants of whole Cities and Provinces, upon a bare outward Profession, were admitted into Churches. And then began the outward Court, that is, all that which belongs unto the outward Worship and Order of the Church, to be trampled on by the Gentiles, not kept any more to the mea∣sure of Scripture Rule, which thenceforth was applied only to the Temple of God and them that Worshipped therein: For this corruption of the Church, as to the matter of it, was the occasion and means of introducing all that corruption in Doctrine, Worship, Order and Rule which ensued, and ended in the great Apostacy. For whatever belonged unto any of these things, especially these that consist in practice, were accommodated unto the state of the Members of the Churches: And such they were as stood in need of superstitious Rites to be mixed with their Worship, as not understanding the Power and Glory of that which is Spiritual; such as no interest in Church Order could be committed unto, seeing they were not qualified to bear any share in it; such as stood in need of a Rule over them, with Grandeur and Power, like unto that among the Gentiles. Wherefore, the Accommodation of all Church concerns, unto the state and condition of such corrupt Members as Churches were filled with, and at length made up of, proved the Ruine of the Church in all its Order and Beauty.

But so it fell out, that in the Protestant Reformation of the Church, very little regard was had thereunto. Those great

and worthy Persons who were called unto that Work, did set themselves principally, yea, solely for the most part, against the false Doctrine and Idolatrous Worship of the Church of Rome; as judging, that if they were removed and taken away, the people by the Efficacy of Truth and Order of Worship, would be retrived from the evil of their ways, and Primitive Holiness be again reduced among them. For they thought it was the Doctrine and Worship of that Church, which had filled the people with Darkness and corrupted their Conversa∣tions. Nor did they absolutely judge amiss therein: For although they were themselves at first introduced in compliance with the ignorance and wickedness of the people, yet they were suited to promote them, as well as to countenance them; which they did effectually. Hence it came to pass, that the Reformation of the Church as unto the matter of it, or the Purity and Holiness of its Members, was not in the least attem∣pted, until Calvin set up his Discipline at Geneva, which hath filled the World with clamours against him from that day to this. In most other places, Churches, in the matter of them, continued the same as they were in the Papacy, and in many places as bad in their Lives as when they were Papists.

But this Method was designed in the Holy, Wise Providence of God, for the good and advantage of the Church, in a pro∣gressive Reformation, as it had made a gradual Progress into its decay. For had the Reformers in the first place, set them∣selves to remove out of the Church such as were unmeet for its Communion, or to have gathered out of them such as were meet Members of the Church according to its Original Institution; it would through the paucity of the number of those who could have complied with the Design, have greatly obstructed, if not utterly defeated their endeavour for the Reformation of Doctrine and Worship. This was that in the Preaching of the Gospel and the Profession of it, which God hath since made effectual, in these Nations especially, and in other places, to turn Multi∣tudes from Darkness to Light, and from the Power of Satan unto Himself, translating them into the Kingdom of His dear Son. Hereby▪ way is made for a necessary addition unto the work of

Reformation, if not to the closing of it, which could not at first be attained unto, nor well attempted; namely the Reduction of Churches, as unto their matter, or the Members of them unto their Primitive Institution.

The sum of what is designed in this Discourse, is this only. We desire no more to constitute Church Members, and we can desire no less, than what in judgment of Charity may comply with the Vnion that is between Christ the Head and the Church; 1 Cor. 12.27. Eph. 2.22. 1 Cor. 3.16, 17. 2 Cor. 11.1, 18. 1 Thess. 1.1, 2, &c. that may in the same judgment answer the way of the beginning and increase of the Church according unto the Will of God, who adds unto the Church such as shall be saved, Act. 2.47. the Rule of our receiving of them, being because he hath received them, Rom. 14.1, 2. that may answer that Profession of Faith which was the Foundation of the Church, which was not what flesh and blood, but what God himself revealed, Matth. 16.16. and not such as have a form of Godliness but deny the Power thereof, 2 Tim. 3.5. We acknowledge that many Church Members are not what they ought to be, but that many Hypocrites may be among them; that the judgment which is passed on the Confession and Profession of them that are to be Admitted into Churches, is charitative, proceeding on evidence of moral Probability, not determining the reality of the things them∣selves; that there are sundry measures of Light, Knowledge, Experience, and Abilities and Readiness of Mind in those that are to be Admitted, all whose Circumstances are duly to be considered, with indulgence unto their weaknesses: And if the Scripture will allow us any further Latitude, we are ready to embrace it.

Our present Enquiry yet remaining on these considerations, is, What is our Duty in point of Communion with such Churches as are made up or composed of Members visibly unholy; or such as comply not with the Qualifications that are by the Rules of the Gospel indispensably required, to give unto any a Regular entrance into the Church, with a participation of its Privileges. For it is in vain to expect, that such Churches will

Reform themselves, by any Act, Duty or Power of their own; seeing the generality of them are justly supposed averse from, and enemies unto any such Work. I answer therefore,

1. It must be remembred, that Communion with particular Churches is to be regulated absolutely by Edification. No Man is or can be obliged to abide in or confine himself unto the Communion of any particular Church, any longer, than it is for his Edification. And this liberty is allowed unto all persons by the Church of England. For, allow a Man to be born in such a Parish, to be baptized in it, and there educated; yet, if at any time he judge that the Ministry of the Parish is not useful unto his Edification, he may withdraw from all Com∣munion in that Parish, by the removal of his Habitation, it may be to the next door. Wherefore,

2. If the corruption of a Church, as to the matter of it, be such as that,

1. It is inconsistent with, and overthroweth all that Com∣munion that ought to be among the Members of the same Church, in love without dissimulation, whereof we shall treat afterwards.

2. If the scandals and offences which must of necessity abound in such Churches, be really obstructive of Edification.

3. If the ways and walking of the generality of their Mem∣bers, be dishonourable unto the Gospel, and the Profession of it, giving no Representation of the holiness of Christ or his Doctrine.

4. If such Churches do not, can not, will not Reform them∣selves: Then,

It is the Duty of every Man who takes care of his own present Edification, and the future salvation of his Soul, peace∣ably to withdraw from the Communion of such Churches, and to join in such others, where all the ends of Church Societies may in some measure be obtained. Men may not only do so, because all obligation unto the use of means for the attaining of such an end, doth cease, when the means are not suited there∣unto, but obstructive of its attainment; but also the giving of a Testimony hereby against the Declension from the Rule

of Christ in the Institution of Churches, and the dishonour that by this means is reflected on the Gospel, is necessary unto all that desire to acquit themselves as Loyal Subjects unto their Lord and King. And it cannot be questioned by any, who understand the nature, use and end of Evangelical Churches, but that a relinquishment of the Rule of the Gospel in any of them, as unto the practice of Holiness, is as just a cause of withdrawing Communion from them, as their forsaking the same Rule in Doctrine and Worship.

It may be some will judge that sundry inconveniences will ensue on this Assertion, when any have a mind to practise ac∣cording unto it. But when the matter of Fact supposed, is such as is capable of an uncontrollable evidence, no incon∣venience can ensue on the practice directed unto, any way to be compared unto the mischief of obliging Believers to abide always in such Societies, to the ruine of their Souls.

Two things may be yet enquired into, that relate unto this part of the state of Evangelical Churches: As,

1. Whether a Church may not, ought not, to take under its Conduct, Inspection and Rule, such as are not yet meet to be received into full Communion; such as are the Children and Servants of those who are compleat Members of the Church. Answ. No doubt the Church in its Officers, may and ought so to do; and it is a great evil when it is neglected. For, (1.) They are to take care of Parents and Masters as such, and as unto the discharge of their Duty in their Families; which, without an inspection into the condition of their Children and Servants, they cannot do. (2.) Housholds were constantly reckoned unto the Church, when the Heads of the Families were entred into Covenant, Luk. 19.9. Act. 16.15. Rom. 16.10, 11. 1 Cor. 1.16. 2 Tim. 4.19. (3.) Children to belong unto, and have an Interest in their Parents Covenant; not only in the promise of it, which gives them Right unto Baptism; but in the Profession of it in the Church Covenant, which gives them a Right unto all the Privileges of the Church, whereof they are capable, until they voluntarily relinquish their claim unto them. (4.) Baptizing the Children of Church Members, giving

them thereby an Admission into the visible Catholick Church, puts an Obligation on the Officers of the Church, to take care, what in them lieth, that they may be kept and preserved meet Members of it, by a due watch over them, and instruction of them. (5.) Though neither the Church nor its Privileges be continued and preserved as of old, by carnal generation; yet, because of the nature of the Dispensation of Gods Covenant, wherein he hath promised to be a God unto Believers and their Seed; the advantage of the means of a gracious Education in such Families, and of conversion and edification in the Ministry of the Church, ordinarily the continuation of the Church, is to depend on the addition of Members out of the Families already incorporated in it. The Church is not to be like the Kingdom of the Mamalukes, wherein there was no regard unto natural Successors; but it was continually made up of Strangers and Foreigners incorporated into it: Nor like the beginning of the Roman Common-weal, which consisting of Men only, was like to have been the matter of one Age alone.

The Duty of the Church towards this sort of persons, con∣sists, (1.) In Prayer for them. (2.) Catechetical Instruction of them, according unto their Capacities. (3.) Advice to their Parents concerning them. (4.) Visiting of them in the Families whereunto they do belong. (5.) Encouragement of them, or Admonition according as there is occasion. (6.) Direction for a due preparation unto the joining themselves unto the Church, in full Communion. (7.) Exclusion of them from a claim unto the participation of the especial Privileges of the Church, where they render themselves visibly unmeet for them, and unworthy of them.

The neglect of this Duty brings unconceivable prejudice unto Churches, and if continued in, will prove their Ruine. For they are not to be preserved, propagated and continued, at the easie rate of a constant supply by the carnal baptized po∣sterity of those who do at any time justly or unjustly belong unto them: But they are to prepare a meet supply of Members, by all the spiritual means whose administration they are in∣trusted

withal. And besides, one end of Churches, is, to preserve the Covenant of God in the Families once graciously taken thereinto. The neglect therefore herein, is carefully to be watched against. And it doth arise, (1.) From an ignorance of the Duty, in most that are concerned in it. (2.) From the paucity of Officers in most Churches, both Teaching and Ruling, who are to attend unto it. (3.) The want of a Teacher or Catechist in every Church, who should attend only unto the instruction of this sort of persons. (4.) Want of a sense of their Duty in Parents and Masters. (1.) In not valuing aright the great privilege of having their Children and Servants under the inspection, care and blessing of the Church. (2.) In not instilling into them a sense of it, with the Duties that are expected from them, on the account of their Relation unto the Church. (3.) In not bringing them duly unto the Church Assemblies. (4.) In not preparing and disposing them unto an actual entrance into full Com∣munion with the Church. (5.) In not advising with the Elders of the Church about them. And, (6.) Especially by an indul∣gence unto that loose and careless kind of Education in Confor∣mity unto the World, which generally prevails. Hence it is, that most of them on various accounts and occasions, drop off here and there from the Communion of the Church, and all Relation thereunto, without the least respect unto them, or enquiry after them; Churches being supplied by such as are occasionally Converted in them.

Where Churches are compleat in the kind and number of their Officers, sufficient to attend unto all the Duties and occasions of them; where whole Families, in the conjunction of the Heads of them unto the Church, are Dedicated unto God, according unto the several capacities of those whereof they do consist; where the Design of the Church is to provide for its own successive continuation in the preservation of the Interest of Gods Covenant in the Families taken thereinto; where Parents esteem themselves accountable unto God and the Church, as unto the Relation of their Children thereunto, there is pro∣vision for Church Order, Usefulness and Beauty, beyond what is usually to be observed.

2. The especial Duty of the Church in Admission of Members in the time of great Persecution, may be a little enquired into. And, (1.) It is evident, that in the Apostolical and Primitive Times, the Churches were exceeding careful not to admit into their society, such as by whom they might be betrayed unto the rage of their Persecuting Adversaries. Yet, notwithstanding all their care, they could seldom avoid it; but that when Per∣secution grew severe, some or other would fall from them, either out of fear, with the power of Temptation, or by a discovery of their latent hypocrisie and unbelief, unto their great trial and distress. However, they were not so scrupulous herein, with respect unto their own safety, as to exclude such as gave a tolerable account of their sincerity; but in the discharge of their Duty, committed themselves unto the care of Jesus Christ. And this is the Rule whereby we ought to walk on such occasions. Wherefore, (2.) On supposition of the esta∣blishment of Idolatry, and Persecution, there or in any place, as it was of old, under, first the Pagan, and afterwards the Antichristian Tyranny; the Church is obliged to receive into its Care and Communion all such as, (1.) Flee from Idols, and are ready to confirm their Testimony against them with suffering. (2.) Make profession of the truth of the Gospel of the Doctrine of Christ, especially as unto his Person and Offices; are, (3.) Free from scandalous Sins; and, (4.) Are willing to give up themselves unto the Rule of Christ in the Church, and a subjection unto all his Ordinances and Institutions therein. For in such a season, these things are so full an indication of sincerity, as that in the judgment of Charity, they render Men meet to be Members of the visible Church. And if any of this sort of persons, through the severity of the Church in their non Ad∣mission of them, should be cast on a conjunction in Superstitious and Idolatrous Worship, or be otherwise exposed unto Tem∣ptations and Discouragements prejudicial unto their Souls, I know not how such a Church can answer the refusal of them unto the great and universal Pastor of the whole Flock.

Notes

• * 1.1

  Psal. 15.1, 2, 3, 4, 5. Psal. 24.3, 4. Psal. 93 5. 2 Cor. 8.23. Ephes. 5.27.
• * 1.2

  2 Tim. 3.1, 2, 3, 4, 5.
• * 1.3

  Ezek. 22.26.
• * 1.4

  Joh. 3.3. Tit. 3.3, 4, 5.
• * 1.5

  Joh. 3.5. Act. 2.38. 1 Pet. 3.21.
• * 1.6

  Phil. 3 18, 19. Tit. 1.15, 16.
• * 1.7

  Act. 15.8.
• * 1.8

  Revel. 2.23.
• * 1.9

  Act. 8.13.
• * 1.10

  1 Cor. 6.9, 10, 11. Phil. 3.18, 19. 2 Thes. 3.6. 2 Tim. 3.5. Rom. 9.6, 7. Tit. 1.16.
• * 1.11

  Mat. 18.16, 17, 18.
• * 1.12

  1 Cor. 5.11.
• * 1.13

  Rom. 10.10. 2 Cor. 8.5. Chap. 9.13. Matth. 10.32, 33. Luke 9.16. 2 Tim. 2.12. Rom. 15.9. Joh. 12.42. 1 Joh. 4.2, 3, 15.
• * 1.14

  Matth. 28.18, 19, 20. 2 Cor. 8.5.
• * 1.15

  Matth. 10.37, 38, 39. Mar. 8.34, 38. Luke 9.23.
• * 1.16

  Phil. 3.18. Act. 4.10, 11, 20. Act. 24.14.
• * 1.17

  Matth. 28.19, 20.
• * 1.18

  1 Cor. 10.32. Phil. 1.10.