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occasion of their encouraging or strengthening themselves in those notions and practices of theirs. To prevent which, I would now take occasion to declare, I am still of the same mind concerning them, that I have formerly manifested. I have the same opinion concerning the religion and inward experiences chiefly in vogue among them, as I had when I wrote my Treatise on Religious Affections, and when I wrote my Observations and Reflections on Mr. Brainerd's Life. I have no better opinion of their notion of a pure church by means of a spirit of discerning, their censorious outcries against the standing ministers and churches in general, their Lay ordinations, their Lay preachings, and public exhortings, and administering Sacraments; their assuming, self-confident,'contentious, uncharitable, separating spirit; their going about the country, as sent by the Lord, to make proselytes; with their many other extravagant and wicked ways. My holding the doctrine that is defended in this discourse, is no argument of any change of my opinion concerning them; for when I wrote those two books betore mentioned, I was of the same mind concerning the qualifications of communicants at the Lord's Table, that I am of now.

However, it is not unlikely, that some will still exclaim against my principles, as being of the same pernicious tendency with those of the Separatists: to such I can only by a solemn protestation aver the sincerity of my aims, and the great care I have exercised to avoid whatsoever is erroneous, or might be in any respect mischievous. But as to my success in these my upright aims and endeavors, I must leave it to every reader to judge for himself, after he has carefully perused, and impartially considered the following discourse; which, considering the nature and importance of the subject, I hope, all serious readers will accompany with their earnest prayers to the Father of lights, for his gracious direction and influence. And to him be glory in the churchee by Christ Jesus. AMEN.





The main question I would consider, and for the negative of which, I would offer some arguments in the following discourse, is this: Whether, according to the rules of Christ, any ought to be admitted to the communion and privileges of members of the visible church of Christ in complete standing, but such as are in profession, and in the eye of the church's Christian judgment, godly or gracious persons ?

When I speak of members of the visible church of Christ, in complete standing, I would be understood of those who are received as the proper immediate subjects of all the external privileges Christ has appointed for the ordinary members of his church. I say ordinary members, in distinction from any peculiar privileges and honors of church officers and rulers. All allow, there are some that are in some respect in the church of God, who are not members in complete standing, in the sense that has been explained. All that acknowledge infant baptism, allow infants, who are the proper subjects of baptism, and are baptized, to be in some sort members of the Christian church ; yet none suppose them to be members in such standing as to be the proper immediate subjects of all ecclesiastical ordinances and privileges. But that some further qualifications are requisite in order to this, to be obtained, either in a course of nature, or by education, or by divine grace. And some who are baptized in infancy, even after they come to be adult, may yet remain for a season short of such a standing as has been spoken of; being destitute of sufficient knowledge, and perhaps some other qualifications, through the neglect of parents, or their own negligence, or otherwise; or because they carelessly neglect to qualify themselves for ecclesiastical privileges by making a public profession of the Christian faith, or owning the Christian covenant, or forbear to offer themselves as candidates for these privileges; and yet not be cast out of the church, or cease to be in any respect its members. This, I suppose, will also be generally allowed.

One thing mainly intended in the foregoing question is, whether any adult persons but such as are in profession and appearance endued with Christian grace or piety, ought to be admitted to the Christian Sacraments : particularly whether they ought to be admitted to the Lord's supper; and, if they are such as were not baptized in infancy, ought to be admitted to baptism. Adult persons having those qualifications that oblige others to receive them as the proper immediate subjects of the Christian sacraments, is the main thing intended in the question, by being such as ought to be admitted to the communion and privileges of members of the visible church, in complete standing. There are many adult persons that by the allowance of all are in some respect within the church of God, who are not members in good standing, in this respect. There are many, for instance, that have not at present the qualifications proper to reVOL. I.


commend them to admission to the Lord's supper. There are many scandalous persons, who are under suspension. The late venerable Mr. Stoddard, and many other great divines suppose, that even excommunicated persons are still mem bers of the church of God; and some suppose the worshippers of Baal in Israel, even those who were bred up such from their infancy, remained still members of the church of God. And very many Protestant divines suppose, that the members of the church of Rome, though they are brought up and live continually in gross idolatry, and innumerable errors and superstitions that tend utterly to make void the gospel of Christ, still are in the visible church of Christ. Yet, I suppose, no orthodox divines would hold these to be properly and regularly qualified for the Lord's supper. It was therefore requisite, in the question before us, that a distinction should be made between members of the visible church in general, and members in complete standing.

It was also requisite that such a distinction should be made in the question, to avoid lengthening out this discourse exceedingly with needless questions and debates concerning the state of baptized infants;—that is needless as to my present purpose. Though I have no doubts about the doctrine of infant baptism ; yet God's manner of dealing with such infants as are regularly dedicated to him in baptism, is a matter liable to great disputes and many controversies, and would require a large dissertation by itself to clear it up; which, as it would extend this discourse beyond all bounds, so it appears not necessary in order to a clear determination of the present question. The revelation of God's word is much plainer and more express concerning adult persons, that act for themselves in religious matters, than concerning infants. The Scriptures were written for the sake of adult persons, or those that are capable of knowing what is written. It is to such the apostles speak in their epistles, and to such only does God speak throughout his word. And the Scriptures especially speak for the sake of those, and about those to whom they speak. And therefore if the word of God affords us light enough concerning those spoken of in the question, as I have stated it, clearly to determine the matter with respect to them, we need not wait until we see all doubts and controversies about baptized infants cleared and settled, before we pass a judgment with respect to the point in hand. The denominations, characters, and descriptions, which we find given in Scripture to visible Christians, and to the visible church, are principally with an eye to the church of Christ in its adult state and proper standing. If any one was about to describe that kind of birds called doves, it would be most proper to describe grown doves, and not young ones in the egg or nest, without wings or feathers. So if any one should describe a palm-tree or olive-tree by its visible form and appearance, it would be presumed that he described those of these kinds of trees in their mature and proper state ; and not as just peeping from the ground, or as thunder-struck or blown down. And therefore I would here give notice, once for all, that when in the ensuing discourse I use such like phrases as visible saints, members of the visible church, &c., I, for the most part, mean persons that are adult and in good standing.

The question is not, whether Christ has made converting grace or piety itself the condition or rule of his people's admitting any to the privileges of members in full communion with them There is no one qualification of mind whatsoever, that Christ has properly made the term of this; not so much as a common belief that Jesus is the Messiah, or a belief of the being of a God. It is the credible profession and visibility of these things, that is the church's rule in this case. Christian piety or godliness may be a qualification requisite to communion in the Christian sacraments, just in the same manner as a belief that Jesus is the Messiah, and the Scripture the word of God, are requisite qualifications ; and in the same manner as some kind of repentance is a qualification requisite in one that has been suspended for being grossly scandalous, in order to his coming again to the Lord's supper; and yet godliness itself not be properly the rule of the church's proceeding, in like manner as such a belief and repentance, as I have mentioned, are not their rule. It is a visibility to the eye of a Christian judgment, that is the rule of the church's proceeding in each of these cases.

Two distinctions must be here observed; as, 1. We must distinguish between such qualifications as are requisite to give a person a right to, ecclesiastical privileges in foro ecclesiæ, or a right to be admitted by the church to those privileges, and those qualifications that are a proper and good foundation for a man's own conduct in coming and offering himself as a candidate for immediate admission to these privileges. There is a difference between these. Thus, for instance, a profession of the belief of a future state and of revealed religion, and some other things that are internal and out of sight, and a visibility of these things to the eye of a Christian judgment, is all, relating to these things, that is requisite to give a man a right in foro ecclesiæ, or before the church; but it is the real existence of these things, that is what lays a proper and good foundation for his making this profession, and so demanding these privileges. None will suppose that he has good and proper ground for such a conduct, who does not believe another world, nor believe the Bible to be the word of God. And then,

2. We must distinguish between that which nextly brings an obligation on a man's conscience to seek admission to a Christian ordinance, and that which is a good foundation for the dictate of an enlightened, well informed conscience, and so is properly a solid foundation of a right in him to act thus. Certainly this distinction does really take place among mankind in innumerable cases. The dictates of men's consciences are what do bring them under a next or most immediate obligation to act: but it is that which is a good foundation for such a dictate of an enlightened conscience, that alone is a solid foundation of a right in him so to act. . A believing the doctrine of the Trinity with all the heart, in some sense (let us suppose a moral sense) is one thing requisite in order to a person's having a solid foundation of a right in him to go to and demand baptism in the name of the Trinity : but his best judgment or dictate of his conscience, concerning his believing this doctrine with this sincerity, or with all his heart, may be sufficient to bring an obligation on his conscience. Again, when a delinquent has been convicted of scandal, it is repentance in some respect sincere (suppose a moral sincerity) that is the proper foundation of a right in him to offer himself for forgiveness and restoration : but it is the dictate of his conscience or his best judgment concerning his sincerity, that is the thing which immediately obliges him to offer himself. It is repentance itself, that is the proper qualification fundamental of his right, and what he cannot have a proper right without; for though he may be deceived, and think he has real repentance when he has not, yet he has not properly a right to be deceived; and perhaps deceit in such cases is always owing to something blamable, or the influence of some corrupt principle: but yet his best judgment brings him under obligation. In the same manner, and no otherwise, I suppose that Christian grace itself is a qualification requisite in order to a proper solid ground of a right in a person to come to the Christian sacraments. But of this I may say something more when I come to answer objections, ..

When I speak, in the question, of a being godly or gracious in the eye of a Christian judgment, by Christian judgment I intend something further than a

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