Humble Inquiry into the Qualifications for Full Communion, Part 2 (3 of 3)

Humble Inquiry into the Qualifications for Full Communion · Part 2 (3 of 3)

p. 57Here if it be objected, th… the Eunuch's Answer and the Profession he hereupon made (wherein he speaks nothing of his Heart, but barely says) I believe that Jesus Christ is the Son of God, shows that he understood no more by the Enquiry, than whether he gave his Assent to that Doctrine: To this … answer; we must take this Confession of the Eunuch's together with Philip's Words, which they were a Reply to, and expound the one by the other. Nor is there any Reason but to understand it in the same Sense in which we find the Words of the like Confession elsewhere in the New-Testament, and as the Words of such a Confession were wont to be used in those Days; as particularly the Words of Peter's Confession, … xvi. 16. And Simon Peter answered and said, Thou art Christ the Son of the living God: Which was a Profession of saving Faith, as appears by what Christ says upon it. And we read, I Cor. xii. 3. No Man can say, that Jesus is the Lord but by the Holy Ghost. Not but that a Man might make a Profession in these Words without the Holy Ghost, but he could not do it heartily, or WITH ALL HIS HEART. So … Job. iv. 15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. i. e. Whoever makes this Christian Confession (this Profession which all Christians were wont to make) cordially, or with his whole Heart, God dwells in him, &c. But it was thus that the Ernuch was put upon making this Confession.

p. 58VIII. 'Tis apparent by the Epistles of the Apostles to the primitive Christian Churches, their Manner of addressing and treating them thro'out all those Epistles, and what they say to 'em and of 'em, that all those Churches were constituted of Members so qualified as has been represented, having such a Visibility of Godliness as has been insisted on; those who were reputed to be real Saints, were taken into the Church under a Notion of their being truly pious Persons, made that Profession, and had this Hope of themselves; and no natural or graceless Men were admitted designedly, but unawares, and beside the Aim of the primitive Churches and Ministers, and was done unawares; and that such as remain'd in good standing, and free from an offensive Behaviour, continued to have the Reputation and Esteem of real Saints, with the Apostles, and one with another.

There were Numbers indeed in these Churches, who after their Admission fell into an offensive Behaviour; some of which the Apostles in their Epistles speak doubtfully of; others that had behaved themselves very scandalously, they speak of in Language that seems to suppose 'em to be wicked Men. The Apostle Paul, in his Epistles to the Corinthians, oftentimes speaks of some among them that had embraced heretical Opinions, and had behaved themselves in a very disorderly and schismatical Manner, whom he represents as exposed to Censure, and to whom he threatens Excommunication; and upon Occasion of so many Offences of this Kind appearing among them that for a while had been thought well of, he puts 'em all upon examining themselves, whether they were indeed in the Faith, and whether Christ was truly in them, as they and others had supposed, 2 Cor. xiii.—And the same Apostle speaks of great Numbers among the Galatians, who had made a high Profession, and were such as he had thought well of when they were first admitted into the Church, but since had given him Cause to doubt of their State, by giving Heed to Seducers that denied the great Gospel-Doctrine of Justification by Faith alone: Yet notwithstanding, the Apostle speaks of them in such Language as shews Surprize and Disappointment, and implies that he had looked upon them as true Christians, and hoped that his Labours among them had had a saving Effect upon them. Gal. i. 6. I marvel, that ye are so soon removed from him that called you into the Grace of Christ, unto another Gospel. Chap. iv. II. I am afraid of you, lest I have bestowed upon you Labour in vain. and ver.20. I desire to be present with you now, and change my Voice; for I stand in Doubt of you. As much as to say, I have heretofore address'd you with the Voice of Love and Charity, as supposing you the dear Children of God; but now I begin to think of speaking to you in other Language. In the same Chapter, to shew them what little Reason he had had to expect that they would come to this, he puts 'em in Mind of the great Profession they had made, and the extraordinary Appearances p. 59there had formerly been in them of servent Piety. ver.15. Where is the Blessedness you spake of? For I bear you Record, that if it had been possible, ye would have plucked out your own Eyes, and have given them unto me.—The Apostle James, in his Epistle, speaks of scandalous Persons among the twelve Tribes that were scattered abroad; some that were Men of unbridled Tongues; some that seem to have been a Kind of Antinomians in their Principles, and of a very bitter and violent Spirit, that reproached, condemned, and cursed their Brethren, and raised Wars and Fightings among professing Christians, and were also very unclean in their Practice, Adulterers and Adulteresses, Chap. iv. 4. And in the fifth Chap. of his Epistle, he seems to speak to the unbelieving Jews, who persecuted the Christians, ver.6.—And the Apostles are also often speaking of some that had once been admitted into the Church, crept in unawares, who had apostatized from Christanity, & finally proved notoriously wicked Men.—But otherwise, and as to such Members of the visible Church as continued in the same good Standing and Visibility of Christianity, wherein they were admitted, 'tis evident by the Epistles of the Apostles, they were all in the Eye of a Christian Judgment truly pious or gracious Persons. And here I desire the following Things may be particularly observed.

The Apostles continually in their Epistles speak to them and of them as supposing and judging them to be gracious Persons. Thus the Apostle Paul in his Epistle to the Church of the ROMANS, Chap. i. 7. speaks of the Members of that Church as beloved of God. In Chap. vi. 17, 18, &c. He thanks God, that they had obeyed from the Heart that Form of Doctrine which had been delivered them, and were made free from Sin, and become the Servants of Righteousness, &c. The Apostle in giving Thanks to God for this, must not only have a Kind of negative Charity for them, as not knowing but that they were gracious Persons, and so charitably hoping (as we say) that it was so; but he seems to have form'd a positive Judgment that they were such: his Thanksgiving must at least be founded on rational Probability; since it would be but mocking of God, to give him Thanks for bestowing a Mercy which at the same Time he did not see Reason positively to believe was bestowed. In Chap. vii. 4, 5, 6. the Apostle speaks of them as those that once were in the Flesh, and were under the Law, but now delivered from the Law, and dead to it. In chap. viii. 15 and following Verses, he tells them, they had received the Spirit of Adoption, and speaks of them as having the Witness of the Spirit that they were the Children of God, Heirs of God, and joint Heirs with Christ. And the whole of his Discourse to the End of the Chapter implies, that he esteemed them truly gracious Persons. In Chap. ix. 23, 24. He speaks of the Christian Romans, together with all other Christians, both Jews and Gentiles, as Vessels of Mercy. In Chap. xiv. 6, 7, 8. Speaking p. 60of the Difference, that then was among professing Christians, in Point of Regard to … ceremonial Institutions of the Law, he speaks of both Parties as acting from a gracious Principle, and as those that lived to the Lord, and should die unto the Lord, He that regardeth the Day, regardeth it unto the Lord, &c. For none of Us liveth to himself, and no Man [i. e. none of us] dieth to himself; For whether we live, we live unto the Lord, or whether we die, we die upto the Lord; Whether we live therefore or die, we are the Lord's. In Chap. xv. 14. He says, I my self also am perswaded of you, my Brethren, that ye are full of Goodness. His being thus perswaded implies a positive Judgment of Charity.—And the same Apostle in his first Epistle to the CORINTHIANS directs it to the Church at Corinth, that are sanctified in Christ Jesus, called to be Saints, with all that in every Place call on the Name of the Lord Jesus; i. e. to all visible Christians through the World, or all the Members of Christ's visible Church every where: And continuing his Speech of these, Chap. i. 8. He speaks of them as those that God would confirm to the End, that they may be Blameless in the Day of our Lord Jesus Christ; Plainly speaking of them all as Persons, in Christian Esteem, savingly Converted. In the next Verse, he speaks of the Faithfulness of God as engaged thus to preserve 'em to Salvation, having called them to the Fellowship of his Son. And in the 30th Verse he speaks of them as having a saving Interest in Christ; Of him are ye in Christ Jesus; who of God is made unto us, Wisdom, Righteousness, Sanctification and Redemption. In Chap. iii. 21, 22, 23. he says to the Members of the Church of Corinth, All Things are yours, whether Paul, or Apollos, or Cephas, or the World, or Life, or Death, or Things present or Things to come; all are yours, and ye are Christ's. In Chap. iv. 15. He tells 'em, he had begotten 'em thro' the Gospel. In Chap. vi. I, 2, 3. He speaks of them as those who shall judge the World, and shall judge Angels. and in ver.II. he says to 'em Ye are washed, ye are sanctified, ye are justified, in the Name of the Lord Jesus, and by the Spirit of God. And in Chap. xv. 49. to the End, he speaks of them as having an Interest, with him and other Christians, in the Happiness and Glory of the Resurrection of the Just. And in his second Epistle, Chap. i. 7. He says to 'em Our Hope of you is stedfast; knowing that as you are Partakers of the Sufferings, so shall ye be also of the Consolation. This stedfast Hope implies a positive Judgment. We must here understand the Apostle to speak of such Members of the Church of Corinth, as had not visibly backslidden, as they whom he elsewhere speaks doubtfully of. Again, in the 14th and 15th Verses, he speaks of a Confidence which he had, that they should be his Rejoycing in the Day of the Lord Jesus In all Reason we must conclude, there was a Visibility of Grace, carrying with it an apparent p. 61Probability in the Eyes of the Apostle, which was the Ground of this his Confidence. Such an apparent Probability, and his Confidence as built upon it, are both express'd in Chap. iii. 3, 4. Ye are manifestly declared to be the Epistle of Christ, ministered by us; written not with Ink, but with the Spirit of the living God; not in Tables of Stone, but in the fleshly Tables of the Heart; and such Trust have we thro' Christ to God-word. And in ver.18. he Apostle speaks of them, with himself and other Christians, as all with open Face beholding, as in a Glass, the Glory of the Lord, and being changed into the same Image from Glory to Glory.—And in the Epistle to the Churches of GALATIA, Chap. iv. 26. the Apostle speaks of visible Christians as visibly belonging to Heaven the Jerusalem which is above. And ver.28, 29. represents them to be the Children of the Promise, as Isaac was; and born after the Spirit. In the 6th ver.of the same Chapter he says to the Christian Galatians, Because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts, crying, Abba, Father. And in Chap. vi. 1. he speaks of those of them that had not fallen into Scandal, as spiritual Persons.—In his Epistle to that great Church of EPHESUS, at the Beginning, he blesses God on Behalf of the Members of that Church, as being together with himself and all the Faithful in Christ Jesus, Chosen in him before the Foundation of the World, to be holy and without Blame before Him in Love, being Predestinated to the Adoption of Children by Jesus Christ to Himself, according to the good Pleasure of his Will, to the Praise of the Glory of his Grace, wherein God had made them accepted in the Beloved; in whom they had Redemption thro' his Blood, the Forgiveness of Sins. In Chap. i. 13, 14. he thus writes to them, In whom ye also trusted—In whom after ye believed, ye were sealed with that holy Spirit of Promise, which is the Earnest of our Inheritance, until the Redemption of the purchased Possession. And in Chap. ii. at the Beginning; You hath he quicken'd, who were dead in Trespasses and Sins. With much more, shewing that they were, in a charitable Esteem, regenerated Persons and Heirs of Salvation.—So in the Epistle to the Members of the Church of PHILIPPI, the Apostle saluting them in the Beginning of it, tells them that he thanks God upon every Remembrance of them, for their Fellowship in the Gospel; being CONFIDENT of this very Thing, that he which had begun a good Work in them, would perform it until the Day of Christ: Even (says he) as it is meet for me to think this of you all. If it was meet for him to think this of them, and to be confident of it, he had at least some appearing rational Probability to found his Judgment and Confidence upon; for surely it is not meet for reasonable Creatures to think at Random, and be confident without Reason. In ver.25, 26. He speaks of his Confidence that he should come to them for their p. 62Furtherance and Joy of Faith, that their Rejoycing might be more abundant in Christ Jesus. Which Words certainly suppose that they were Persons who had already received Christ and Comfort in Him; had already obtained Faith and Joy in Christ, and only needed to have it increased.—In the Epistle to the Members of the Church of Colosse, the Apostle saluting them in the Beginning of the Epistle, gives Thanks for their Faith in Christ Jesus, and Love to all Saints, and the Hope laid up for them in Heaven; and speaks of the Gospel's bringing forth Fruit in them, since the Day they knew the Grace of God in Truth. i. e. since the Day of their saving Conversion. In Chap. i. 8. he speaks of "their Love in the Spirit." ver.12, 13, 14. He speaks of them as made meet to be Partakers of the Inheritance of the Saints in Light; as being delivered from the Power of Darkness, and translated into the Kingdom of God's dear Son; as having Redemption thro' Christ's Blood, and the Forgiveness of Sins. In Chap. iii. at the Beginning, he speaks of 'em as risen with Christ; as being dead [i. e. to the Law, to Sin, and the World] as having their Life hid with Christ in God; and being such as, when Christ their Life should appear, should appear with him in Glory. In ver.7. he speaks of them as having once walked and lived in Lusts, but having now put off the old Man with his Deeds, and put on the new Man, which is renewed in Knowledge after the Image of Him that created him.—In the first Epistle to the Members of the Church of Thessalonica, in Words annex'd to his Salutation, Chap. i. He declares what Kind of Visibility there was of their Election of God, in the Appearance there had been of true and saving Conversion, and their consequent holy Life, ver. 3,—7. And in the Beginning of the second Epistle he speaks of their Faith and Love greatly increasing; and in ver. 7, expresses his Confidence of meeting them in eternal Rest, when the Lord Jesus Christ should be revealed from Heaven with his mighty Angels. And in Chap. ii. 13. He gives Thanks to God, that from the Beginning he had chosen them to Salvation.—In the … to the Christian Hebrews, tho' the Apostle speaks of some that once belonged to their Churches, but had apostatized and proved themselves Hypocrites; yet concerning the rest that remain'd in good Standing, he says, Chap. vi. 9. I am perswaded better Things of you, and Things that accompany Salvation. (Where we may again note, his being thus perswaded evidently implies a positive Judgment.) And in Chap. xii. 22. &c. He speaks of them as visibly belonging to the glorious Society of Heaven. And in Chap. xiii. 5, 6. He speaks of them as those who may boldly say, The Lord is my Helper.—The Apostle James, writing to the Christians of the twelve Tribes which were scattered abroad, speaks of them as regenerated Persons (meaning, as I observed before, those which were in good Standing) Chap. l. 18. Of his own Will begat he us by the Word p. 63of Truth, that we should be a Kind of first Fruits of his Creatures,—The Apostle Peter writing to the Jewish Christians, scattered thro'out Pontus, Galetia, Cappadecia, Asia, and Bithynia (large Countries, and therefore they must in the whole be supposed to be a great Multitude of People) to all these the Apostle in the Inscription or Direction of his first Epistle, gives the Title of Elect, according to the Foreknowledge of God the Father, thro' Sanctification of the Spirit unto Obedience, & Sprinkling of the Blood of Jesus Christ. And in the Versee next following, speaks of them as regenerated or begotten again to a lively Hope, to an Inheritance incorruptible &c. And as kept by the Power of God through Faith unto Salvation. And says to them in ver.8, 9. Whom (namely Christ) having not seen, ye love; in whom tho' now ye see him not, yet believing, ye rejoyce with Joy unspeakable and full of Glory; receiving the End of your Faith, even the Salvation of your Souls. and in ver.18, to the End, the Apostle speaks of them as redeemed from their vain Conversation, by the precious Blood of Christ,—And as having purified their Souls in obeying the Truth thro' the Spirit,—Being born again of incorruptible Seed, &c. And in the former Part of Chap. ii. he speaks of 'em as living Stones, coming to Christ, and on him built up a spiritual House, an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God through Jesus Christ,—And As those that believe, to whom Christ is precious,—As a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People, called out of Darkness into marvellous Light. The Church at Babylon occasionally mention'd in Chap. v. 13. is said to be elected together with them. And in his second Epistle (which appears by Chap. iii. 1. to be written to the same Persons.) the Inscription is, To them which have obtain'd like precious Faith with us, i. e. with the Apostles and Servants of Christ. And in the third Chapter, he tells 'em, both his Epistles were designed to stir up their PURE Minds. In the 1st Epistle of John, written (for ought appears) to professing Christians in general, Chap. ii. 12, &c. the Apostle tells them, he writes to them because their Sins were forgiven, because they had known him that was from the Beginning,—Because they had overcome the wicked One, &c. In ver.20, 21. He tells 'em, they have as Unction from the holy One, and know all Things; and that he did not write to 'em because they had not known the Truth, but because they had known it, &c. and in ver.27. He says, The Anointing which ye have received of him, abideth in you, and ye need not that any Man should teach you; but as the same Anointing teacheth you of all Things, and is Truth, and is no Lie, and even as it hath taught you, ye shall abide in him. And in the Beginning of the iiid Chap. he addresses them as those who were the Sons of God, who when he should appear should be like him, because they should see p. 64him as he is, In Chap. iv. 4. He says, Ye are of God, little Children, and have overcome &c. —The Apostle Jude, in his general Epistle, speaks much of Apostates and their Wickedness; but to other prosessing Christians that had not fallen away, he says ve.r20, 21. But ye, Beloved, building up your selves on your most holy Faith, praying in the holy Ghost, keep your selves in the Love of God, looking for the Mercy of our Lord Jesus Christ, unto eternal Life: Plainly supposing, that they had profess'd Faith with Love to God our Saviour, and were by the Apostle considered as his Friends and Lovers.—Many other Passages to the like Purpose might be observed in the Epistles, but these may suffice.

Now how unaccountable would these Things be, if the Case was, that the Members of the primitive Christian Churches were not admitted into them under any such Notion as their being really godly Persons and Heirs of eternal Life, nor with any Respect to such a Character appearing on them; and that they themselves join'd to these Churches without any such Pretence, as having no such Opinion of themselves!

But it is particularly evident that they had such an Opinion of themselves, as well as the Apostles of them, by many Things the Apostles say in their Epistles. Thus, in Rom. viii. 15, 16. the Apostle speaks of them as having received the Spirit of Adoption, the Spirit of God bearing Witness with their Spirits, that they were the Children of God. And Chap. v. 2. Of their rejoycing in Hope of the Glory of God.—In 1 Cor. i. 7. He speaks of them as waiting for the coming of the Lord Jesus. In Chap. xv. 17. the Apostle says to the Members of the Church of Corinth, If Christ be not raised, your Faith is vain, ye are yet in your Sins: Plainly supposing, that they hoped their Sins were forgiven.—In Philip. i. 25, 26. The Apostle speaks of his coming to Philippi to increase their Joy of Faith, and that their rejoycing in Christ might be more abundant…:—Implying (as was observed before) that they had received Comfort already, in some Degree as supposing themselves to have a saving Interest in Christ.—In 1 Thess. i. 10. Me speaks of the Members of the Church of Thessalonica as waiting for Christ from Heaven, as one who had delivered them from the Wrath to come.—In Heb. vi. 9, 19. He speaks of the Christian Hebrews as having that Hope which was an Anchor to their Souls.—The Apostle Peter, 1. Epis. i. 3,—6, 8, 9, speaks of the visible Christians he wrote to, as being begotten to a living Hope of an Inheritance incorruptible, &c.—Wherein they greatly rejoyced, &c.—And even the Members of the Church of Laodicea, the very worst of all the seven Churches of Asia, yet looked upon themselves as truly gracious Persons, and made that Profession; They said, they were rich, and increased in Goods, and know not that they were wretched and miserable, &c. Rev.iii. 17.

p. 65'Tis also evident, that the Members of these primitive Churches and this Judgment one of another, and … the Members of the visible Church of Christ in general.—In 1. Thes. iv. 13 &c. the Apostle exhorts the Christian Thessalonians, in Mourning for their deceased Friends who were visible Christians, not to sorrow as the hopeless Heathen were wont to do for their departed Friends; and that upon this Consideration, that they had Reason to expect to meet them again in glorious Circumstances at the Day of Judgment, never to part more. The Ground of Comfort concerning their dead Friends, which the Apostle here speaks of, is evidently something more than such an Hope as it may be supposed we ought to have of all that profess Christian Doctrines and are not Scandalous in Life, whom we must forbear to censure, because we don't know but they are true Saints.—The Members of the Church of Sardis, next to Laodicea, the worst of the seven Churches of Asia, yet had a Name that they lived; tho' Christ, who speaks to these seven Churches from Heaven in the Character of the Searcher of Hearts, (see Rev.ii. 23.) explicitly tells them, that they were dead; perhaps all in a dead Frame, and the most in a dead State.

These Things evidently shew, how all the Christian Churches through the World were constituted in those Days; and what Sort of Holiness or Saintship it was, that all visible Christians in good Standing had a Visibility and Profession of, in that Apostolick Age; and also what Sort of Visibility of this they had, viz. not only that which gave 'em Right to a Kind of Negative Charity, or freedom from Censure, but that which might justly induce a positive Judgment in their Favour. The Churches that these Epistles were written to, were all the principal Churches in the World; some of them very large, as the Churches of Corinth and Ephesus; some of the Epistles were directed to all the Churches through large Countries where the Gospel had had great Success, as the Epistle to the Galatians. The Epistle to the Hebrews was written to all the Jewish Christians in the Land of Canaan, in Distinction from the Jews that lived in other Countries, who were called Hellenists or Grecians, because they generally spake the Greek Tongue. The Epistles of Peter were written to all the Christian Jews through many Countries, Pontus, Galatia, Cappadocia, Asia and Bithynia; where were great Numbers of Jews beyond any other Gentile Countries. The Epistle of James was directed to all Christian Jews, scattered abroad thro' the whole World. The Epistles of John and Jude, for ought appears in those Epistles, were directed to all visible Christians through the whole World. And the Apostle Paul directs the first Epistle to the Corinibians, not only to the Members of that Church, but to all professing Christians through the Face of the Earth. 1 Cor. i. 2. and Chap. 14. 33. Speaking of the Churches in general, he calls them all Churches of the Saints. And by what Christ says to the Churches of Sardis and Laodicea in the Apocalypse, of whom more p. 66Evil is said than of any Christian Churches spoken of in the New-Testament, It appears that even the Members of those Churches looked on themselves as in a State of Salvation, and had such a Name with others.

Here possibly some may object, and say, It will not follow from the Apostles speaking to and of the Members of the primitive Church after the Manner which has been observed, as tho' they supposed 'em to be gracious Persons, that therefore a Profession and Appearance of this was looked upon in those Days as a requisite Qualification for Admission into the visible Church; because another Reason may be given for it, viz. Such was the extraordinary State of Things at that Day, that it so came to pass, that the greater Part of those converted from Heathenism and Judaism to Christianity, were hopefully gracious Persons, by Reason of its being a Day of such large Communications of divine Grace, and such great and unavoidable Sufferings of Professors, &c. And the Apostles knowing those Facts, might properly speak to and of the Churches as if they were Societies of truly gracious Persons, because there was just Ground, on such Accounts, to think the greater Part of them to be so; altho' no Profession or Visibility of this was requisite in their Members by th… Constitution of those Churches, and the Door of Admission was as open for others as for such.

But it will appear, this cannot be a Satisfactory nor true Account of the Matter, if we consider the following Things.

(1.) The Apostles in the very Superscription or Direction of their Letters to these Churches, and in their Salutations at the Beginning of their Epistles, Speak of them as gracious Persons. For Instance, The Apostle Peter in the Direction of his first Letter to all professing Jewish Christians through many Countries, says thus, To the strangers scattered through Pontus &c. Elect, according to the Foreknowledge of God the Father, through Sanctification of the Spirit unto Obedience, and sprinkling of the Blood of Jesus Christ. And in directing his 2d Epistle to the same Persons, he says thus, Simon Peter a Servant and an Apostle of Jesus Christ, to them that have obtained like precious Faith with us, &c. And the Apostle 'Paul directs his Epistle to the Romans thus, To them that be at Rome, beloved of God. So he directs his first Epistle to the Corinthians thus, Unto the Church of God which is at Corinth, to them that are Sanctified in Christ Jesus. In what Sense he means Sanctified, his following Words shew, ver. 4, 7, 8, 9. The same was before observed of Words annexed to the Apostle's Salutations in the Beginning of several of the Epistles. This shews, that the Apostles extend this Character as far as they do the Epistles themselves. Which surely would be very improper, and not agreeable to Truth, if the Apostles at the same Time knew very well that such a Character did not belong to Members of Churches, as such, and that they were not received into those Churches with any Regard to such Character, or upon p. 67the Account of any Right they had to be esteemed such Manner of Persons. In the Superscription of Letters to Societies of Men, we are wont to give 'em that Title or Denomination which properly belongs to 'em as Members of such a Body. Thus, if one should write to the Royal Society in London, or the Royal Academy of Sciences at Paris, it would be proper and natural to give 'em the Title of Learned; for whether every one of the Members truly deserve the Epithet, or not, yet the Title is agreable to their Profession, & what is known to be aimed at & is professedly insisted on in the Admission of Members. But if one should write to the House of Commons, or to the East-India-Company, and in his Superscription give 'em the Title of Learned, this would be very improper and ill judg'd; because that Character don't belong to their Profession as Members of that Body, and Learning is not a Qualification looked at or insisted on in their Admission of Members; Nor wou'd it excuse the Impropriety, tho' the Writer might from his special Acquaintance know it to be Fact, that the greater Part of 'em were Men of Learning. If one Man should once happen thus to inscribe a Letter to 'em, it would be something strange; but more strange, if he should do it from Time to Time, or if it should appear by various Instanoes to be a Custom so to direct Letters to such Societies; as it seems to be the Manner of the Apostles, in their Epistles to Christian Churches, to address them under Titles which imply a Profession and Visibility of true Holiness.

(2.) The Apostle John in his general Epistle does very plainly manifest, that all whom he wrote to were supposed to have true Grace, in as much as he declares this the Qualification he has Respect to in writing to them, and lets them know he writes to 'em for that Reason, because they are supposed to be Persons of the Character of such as have known God, over come the wicked One, and have had their Sins forgiven them. I Joh. ii. 12, 13, 14, 21.

(3.) The Apostles, when speaking of such as they write to, viz. visible Christians, as a Society, and representing what belongs to such a Kind or Sort of Society as the visible Church is, they speak of it as visibly (i. e. in Profession and Reputation) a Society of gracious Persons. So the Apostle Peter speaks of 'em as a spiritual House, an holy and royal Priesthood, an holy Nation, a peculiar People, a chosen or elect Generation, called out of Darkness into marvellous Light. 1. Pet. ii.—The Apostle Paul also speaks of them as the Family of God. Eph. ii. 19. And in the next Chapter he explains himself to mean that Family a Part of which is in Heaven. i. e. They were by Profession and in Visibility a Part of that heavenly and divine Family.

(4.) The Apostle Paul speaks expressly, and from Time to Time, of the Members of the Churches he wrote to, as all of them in Esteem and Visibility truly gracious Persons. Philip I. 6. Being confident of this p. 68very Thing, that he which has begun a good Work in you will perform it until the Day of the Lord Jesus Christ: Even as it is meet for me to think this of YOU ALL (that is, all singly taken, not collectively, according to the Distinction before observed) So Gal. iv. 26. "Jerusalem which is above, which is the Mother of us ALL." Rom. vi. AS MANY OF US as have been baptized into Christ, have been baptized into his Death. Here he speaks of all that have been baptized; and in the Continuation of the Discourse, explaining what is here said, he speaks of their being dead to Sin; no longer under the Law, but under Grace; having obeyed the Form of Doctrine from the Heart, being made free from Sin and become the Servants of Righteousness, &c. Rom. xiv. 7, 8. NONE OF US liveth to himself, and NO MAN "dieth to himself" (taken together with the Context) 2 Cor. iii. 18. "We ALL with open Face beholding as in a Glass, &c." and Gal. iii. "Ye are ALL the Children of God by Faith."

5. 'Tis evident, that even in those Churches where the greater Part of the Members were not true Saints, as in those degenerate Churches of Sardis and Laodicea, which we may suppose were become very lax in their Admissions and Discipline; yet they looked upo… themselves as truly gracious Persons, and had with others the Reputation of such.

(6.) If we should suppose, that by Reason of the extraordinary State of Things in that Day, the Apostles had Reason to think the bigger Part of the Members of Churches to be true Christians, yet unless Profession and Appearance of true Christianity was their proper Qualification and the Ground of their Admission, and unless it was supposed that all of them esteem'd themselves true Christians, it is altogether unaccountable that the Apostles in their Epistles to 'em never make any express particular Distinction between those different Sorts of Members. If the Churches were made up of Persons who the Apostles knew look'd on themselves in so exceeding different a State, some the Children of God, and others the Children of the Devil, some the high Favourites of Heaven and Heirs of eternal Glory, others the Children of Wrath, being under Condemnation to eternal Death, and every Moment in Danger of dropping into Hell: I say, if this was the Case, why do the Apostles make no Distinction in what they say to 'em or of 'em, in their Manner of addressing 'em, in the Things they set before 'em, and in the Counsels, Reproofs and Warnings they gave 'em? Why do the Apostles in their Epistles never apply themselves or direct their Speech to the unconverted Members of the Churches, in particular, in a Manner tending to awaken them & make them sensible of the miserable Condition they were in, and press them to seek the converting Grace of God. 'Tis to be considered, that the Apostle Paul was very particularly acquainted with the Circumstances of most of those Churches be wrote to; for he had been among them, was their spiritual p. 69Father, had been the Instrument of gathering and founding those Churches, and they had received all their Instructions and Directions relating to Christianity and their Soul-Concerns from him; nor can it be question'd but that many of them had open'd the Case of their Souls to him. And if he was sensible, that there was a Number among them that made no Pretensions to being in a regenerate State, and that he and others had no Reason to judge them to be in such a State, he knew that the Sin of such who lived in the Rejection of a Saviour, even in the very House of God, in the midst of Gospel-light, and in Violation of the most sacred Vows, was peculiarly aggravated, and their Guilt and State peculiarly dreadful. Why should he therefore never particularly and distinctly point his Addresses to such, applying himself to them in much Compassion to their Souls, and putting them in mind of their awful Circumstances? But instead of this, continually lumping all together, and indifferently addressing the whole Body, as if they were all in happy Circumstances, expressing his Charity for them all, and congratulating them all in their glorious and eternal Privileges; and instead of speaking to them in such a Manner as should have a Tendency to alarm them with a Sense of Danger, on the contrary, calling on all without Distinction, from Time to Time, to rejoyce? Philip iii. I. Finally, my Brethren, rejoyce in the Lord. So 2 Cor. xiii. 11. Finally, Brethren, be of good Comfort. Philip, iv. 4. Rejoyce in the Lord alway, and again I say, Rejoyce. The Matter is insisted upon as tho' Rejoycing were a Duty especially proper for them, and what they had the highest Reason for. The Apostle not only did not preach Terror to those whom he wrote to, but is careful to guard 'em against Fears of God's Wrath; as in I Thess. v. at the Beginning, when the Apostle there observes how that Christ will come on ungodly Men as a Thief in the Night, and when they shall say Peace and Safety, then sudden Destruction shall come upon them, as Travail on a Woman with Child, and they shall not escape; he immediately uses Caution, that the Members of the Church of Thessalonica should not take this to themselves, and be terrified, as tho' they were in Danger; and says in the next Words, But ye, Brethren, are not in Darkness, that that Day should overtake you as a Thief; ye are ALL the Children of Light, and the Children of the Day. And says in the 9, 10, & 11th Verses, For God hath not appointed us to Wrath, but to obtain Salvation by our Lord Jesus Christ; who died for us that whether we wake or sleep, we should live together with him. Wherefore Comfort yourselves together, and edify one another; even as also ye do. And ver.16. he says, Rejoyce evermore. How diverse is this Way of treating Churches, from the Method in which faithful Ministers are wont to deal with their Congregations, wherein are many that make no Pretence to true Piety, and from the Way in which Mr. Stoddard was wont to deal with his Congregation! And how would he have undoubtedly judged such a Way of treating them p. 70the most direct Course in the World eternally to undo them? And shall we determine that the Apostle Paul was one of those Prophets who dawted with unter…pered Mortar, and sewed Pillows under all Arm-Holes, and hear'd the Hurt of immortal Souls slightly, crying Peace, 'Peace, when there was no Peace.—These Things make it most evident, that the primitive Churches were not constituted as those modern Church… where Persons knowing and owning themselves unregenerate, are admitted, on Principle.

If it be here objected, that the Apostle sometimes exhorts those that he writes to, to put off the Old-Man, and put on the New-Man, and to be renewed in the Spirit of their Minds, &c. as exhorting them to seek Conversion. I answer, that the meaning is manifestly but this, That they should mortify the Remains of Corruption or the Old Man, and turn more and more from Sin to God. Thus he exhorts the Ephesians to be renewed, &c. Eph. iv. 22. 23. whom yet he had before in the same Epistle abundantly represented as savingly renewed already; as has been before observed. And the like might be shewn of other Instances.

(7.) It is a clear Evidence, not only that it happen'd the greater Part of the Members of the primitive Churches were to Appearance true Christians; but that they were taken in under that Notion, and because there appeared in them Grounds of such an Estimation of them; and when any happen'd to be admitted that were otherwise, it was beside their Aim; In as much as when others were admitted, they are represented as bro't or crept in unawares. Thus the Matter is represented by the Apostles. Jude v. 4. There are certain Men crept in unawares,—ungodly Men, turning the Grace of God into Losciviousness. Gal. ii. 4. False Brethren, unawares bre't in. If it be said, these here spoken of were openly scandalous Persons and Hereticks: I answer, they were not openly scandalous when they were first brought in; nor is there any Reason to think they were Hereticks when admitted, tho' afterwards they turned Apostates. Mr. Stoddard says, it don't follow that all Hypocrites crept in unawares because some did. (Appeal, P. 17.) To which I would humbly say, it must be certainly true with Respect to all Hypocrites who were admitted, either that the Church which admitted them was aware they were such, or else was not. If there were some [of whom the ] Church was aware, that they were Hypocrites, at the Time when they were taken in, then the Church in admitting them did not follow the Rule that Mr. Stoddard often declares himself to suppose ought to be followed in admitting Members, viz. to admit none but what in a Judgment of rational Charity are true Christians. (Appeal P. 2, 3, 10, 28, 33, 67, 73, 93, 94,) But that not only Hereticks and designing Dissemblers crept in unawares, but that all false Brethrew, all Church-Members not truly gracious, did so, appears by such being represented as Bastards in a Family, who are false Children and false Heirs, brought into it unawares, and imposed upon the Disposers of p. 71those Privileges by Stealth. Heb. xii. 8. If, ye are without Chastisement, whereof all are Partakers, then are ye Bastards, and not Sons.

Thus it is abundantly manifest, from the Apostolical Writings, how the visible Church of Christ through the whole … was at first constituted and ordered, under the Direction of the Apostles themselves, who Regulated it according to the Infallible Guidance of the Spirit of their great Lord and Master. And doubtless, as the Christian Church was constituted then, so it ought to be constituted now. What better Rule have we for our ecclesiastical Regulations in other Respects, than what was done in the primitive Churches, under the Apostles own Direction; as particularly the standing Officers of the Church, Presbyters and Deacons, the Method of Introducing Ministers in their Ordination, &c? In this Matter that I have insisted on, I think the Scripture is abundantly more full, than in those other Things.

IX. Another Evidence, that such as are taken into the Church, ought to be in the Eye of a Christian Judgment truly gracious or pious Persons, is his, that the Scripture represents the visible Church of Christ, as a Society having it's several Members united by the Bond of christian brotherly Love.

Besides that general Benevolence or Charity which the Saints have to Mankind, and which they exercise towards both the Evil and the Good in common, there is a peculiar and very distinguishing Kind of Affection, that every true Christian experiences towards those whom he looks upon as truly gracious Persons; whereby the Soul, at least at Times, is very sensibly and sweetly knit to such Persons, and there is an ineffable Oneness of Heart with them; whereby, to use the Scripture Phrase (Acts iv. 32.) They are of one Heart and one Soul: Which holy Affection is exercised towards others on Account of the spiritual Image of God in them, their supposed Relation to God as his Children, and to Christ as his Members, and to them as their spiritual Brethren in Christ. This sacred Affection is a very good & distinguishing Note of true Grace, much spoken of as such, in Scripture, under the Name of foreign, The love of the Brethren, or brotherly Love; and is called by Christ, The receiving a righteous Man, in the Name of a righteous Man, and receiving one of Christ's little Ones in the Name of a Disciple, or because he belongs to Christ, (Matt.x.41, 42. Mark ix.41.) And a loving one another as Christ has loved them (Joh. xiii. 34. & xv. 13, 14, 15.) having a peculiar Image of that Oneness which is between Christ himself and his Saints. (Compare Joh. xvii. 20th to the End.)

This Love the Apostles are often directing Christians to exercise towards Fellow-Members of the visible Church; as in Rom. xii. 10. Be kindly affectioned one to another with brotherly Love. The Words are much more emphatical in the Original, and …o more livelily represent that p. 72peculiar Endearment that there is between gracious Persons, or those that look on one another as such; foreign The Expressions properly signifies, cleaving one to another with brotherly natural strong Endearment… With the like Emphasis and Energy does the Apostle Peter express himself, Epist. i. 22. Seeing ye have purified your Souls in obeying the Truth through the Spirit, unto unfeigned Love of the Brethren (foreign) See that ye' … another with a pure Heart servently. Again, Chap. iii. 8. Finally, be ye all of one Mind, having Compassion one of another; love as Brethren; be pitiful, be courteous. The Words in the Greek are much more significant, elegant, and forcible; foreign The same peculiar Endearment the Apostle has doubtless Respect to in Chap. iv. Above all Things have servent Charity among yourselves. The Apostle Paul in his Epistles, from Time to Time, speaks of the visible Saints whom he writes to, as being united one to another with this Affection, and considers it as a Note of their Piety. Col. 1. 4. We heard of your Faith in Christ Jesus, and of the LOVE which ye have to all Saints. I Thess. iv. 9. As touching BROTHERLY-LOVE, ye need not that I write unto you; for ye yourselves are taught of God to love one another. So, Phil. 5. Hearing of thy Love, and Faith which thou hast towards the Lord Jesus Christ, and towards all Saints. And this is what he exhorts to, Heb. xiii. 1. Let BROTHERLY-LOVE Continue. I Thess. v. 26. Greet all the Brethren with an holy Kiss. Compare 1 Cor. xvi. 20. 2 Cor. xiii. 12. and 1 Pet. v. 14.

This foreign or Love to the Brethren, is that Vertue which the Apostle John so much insists on in his first Epistle, as one of the most distinguishing Characteristicks of true Grace, and a peculiar Evidence that God dwelleth in us and we in God. By which must needs be understood a Love to Saints as Saints, or on Account of the spiritual Image of God supposed to be in them, and their spiritual Relation to God; according as it has always been understood by orthodox Divines. There is no reasonable Doubt can be made, but that the Apostle John in this Epistle has Respect to the same Sort of Love, which Christ prescribed to his Disciples, in that which he called by Way of Eminency HIS COMMANDMENT, and HIS NEW COMMANDMENT, which he gave as a great Mark of their being truly his Disciples, as this same Apostle gives an Account in his Gospel; and to which he plainly refers, when speaking of the Love of the Brethren in his Epistle, Chap. ii. 7, 8. and iii. 23. But that Love, which Christ speaks of in his new Commandment, is spoken of as between those that CHRIST loves, or is supposed to love; and which has his Love to 'em for its Ground and Pattern. And if this foreign this Love of the Brethren, so much spoken by Christ, and by the Apostles 'Paul and John, ben't that peculiar Affection which gracious Persons or true Saints have one to another, which is so great a Part and so remarkable an Exercise of true Grace, where is it spoken of, at all, in the New-Testament?

p. 73We see how often the Apostles exhort visible Christians to exercise this Affection to all other Members of the visible Church of Christ, and how often they speak of the Members of the visible Church as actually thus united, in Places already mentioned. In 2 Cor. ix. 14. the Apostle speaks of the Members of other Churches loving the Members of the Church of Corinth, with this peculiar Endearment and Oneness of Heart, for the Grace of God in them. And by their Prayer for you, which long after you, for the exceeding Grace of God in you. The Word, translated long after, is foreign; which properly signifies to love with an exceeding & dear Love. And this is represented as the Bond, that unites all the Members of the visible Church; Act. iv. 32. And the Multitude of them that believed were of one Heart and one Soul. This is the same Thing which elsewhere is called being of one Mind: 1 Pet. iii. 8. Finally, be ye all of one Mind. And being of the same Mind: 1 Cor. i. 10. "That ye be perfectly joined together in the same Mind." And being of the same Mind, Phil. iv. 2. I beseech Euodies, and beseech Syntiche, that they be OF THE SAME MIND in the Lord. And being like-minded (the Word is the same in the Greek) Rom. xv. 5, 6. Now the God of Patience and Consolation grant you to be LIKE-MINDED one towards another; that ye may with one Mind, and one Mouth glorify God, even the Father of our Lord Jesus Christ: There is Reason to think, that it is this Oneness of Mind, or being of one Heart and Soul, is meant by that Charity which the Apostle calls the Bond of Perfectness, Col. iii. 14. And represents as the Bond of Union between all the Members of the Body, in Eph. iv. 15, 16. But speaking the Truth in LOVE, may grow up into him in all Things, which is the Head, even Christ; from whom the whole Body FITLY JOINED TOGETHER, AND COMPACTED by that which every Joint supplieth, according to the effectual Working in the Measure of every Part, maketh Increase of the Body unto the edifying it self in LOVE.

Herein seems much to consist the Nature of Scandal in the Members of a Church, viz. Such an Offence as is a Wound & Interruption to this kind of Affection, being a Stumbling-Block to a Christian Judgment, in Regard of it's Esteem of the Offender as a real Christian, and what much lessens the visibility of his Christian Character. And therefore when Scandal is removed by visible Repentance, the Church is directed to confirm their Love to the Offender, 2 Cor. ii. 8.

Now this intimate Affection towards others as Brethren in Christ and Fellow-Members of him, must have some Apprehension of the Understanding, some Judgment of the Mind, for it's Foundation. To say, that we must thus love others as visible Members of Christ, if any Thing else be meant, than that we must love them because they are visibly, or as they appear to our Judgment, real Members of Christ, is in Effect to say, that p. 74we must thus love them without any Foundation at all. In order to a real and servent Affection to another, on Account of some Amiableness of Qualification or Relation, the Mind must first judge there is that Amiableness in the Object. The Affections of the Mind are not so at Command that we can make 'em strongly to go forth to an Object as having such Loveliness, when at the same Time we don't positively judge any such Thing concerning them, but only hope it may be so, because we see no sufficient Reason to determine the contrary. There must be a positive Dictate of the Understanding, and some Degree of Satisfaction of the Judgment, to be a Ground of that Oneness of Heart and Soul, which is agreable to Scripture-Representations of foreign or brotherly Love. And a Supposition only of that moral Sincerity and Vertue, or common Grace, which some insist upon, tho' it may be a sufficient Ground of neighbourly and civil Affection, can't be a sufficient Ground of this intimate Affection to them as Brethren in the Family of a heavenly Father, this servent Love to them in the Bowels of Jesus Christ; that implying nothing in it inconsistent with being Gospel Sinners and domestick Enemies in the House of God; which Christians know are the most hateful Enemies to Christ, of all the Enemies that he has.

It is a Thing well agreeing with the Wisdom of Christ, and that peculiar Favour he has manifested to his Saints, and with his Dealings with them in many other Respects, to suppose, he has made Provision in his Institutions, that they might have the Comfort of uniting, with such as their Hearts are united with in that holy intimate Affection which has been spoken of, in some special religious Exercises and Duties of Worship, and visible Intercourse with their Redeemer, joining with those concerning whom they can have some Satisfaction of Mind that they are cordially united with them in adoring and expressing their Love to their common Lord and Saviour, that they may with one Mind, with one Heart, and one Soul, as well as with one Mouth, glorify him; as in the forementioned Rom. xv. 5, 6. compared with Acts. iv. 32. This seems to be what this heavenly Affection naturally inclines to. And how eminently fit and proper for this Purpose is the Sacrament of the Lord's Supper, the Christian Church's great Feast of Love; wherein Christ's People fit together as Brethren in the Family of God, at their Father's Table, to feast on the Love of their Redeemer, commemorating his Sufferings for them, and his dying Love to them, and sealing their Love to him and one another?—It is hardly credible, that Christ has so ordered Things at that there are no instituted social Acts of Worship, wherein his Saints are to manifest their Respect to him, but such as wherein they ordinarily are obliged (if the Rule for Admissions be carefully attended) to join with a Society of Fellow-Worshippers, concerning whom they have no Reason to think but that the bigger Part of them are Unconverted (and are more provoking p. 75Enemies to that Lord they love and adore, than most of the Very Heathen) which Mr. Stod and supposes to be the Case with the Members of the visible Church. Appeal. p. 16.

X. It is necessary, that those who partake of the Lord's Supper, should judge themselves truly and cordially to accept of CHRIST, as their only Saviour and chief Good; for this is what the Actions, which Communicants perform at the Lord's Table, are a solemn Profession of.

There is in the Lord's Supper a mutual solemn Profession of the two Parties transacting the Covenant of Grace, and visibly united in that Covenant; the Lord Christ by his Minister, on the one Hand, and the Communicants (who are professing Believers) on the other. The Administrator of the Ordinance acts in the Quality of Christ's Minister, acts in his Name, as representing him; and stands in the Place where Christ himself stood at the first Administration of this Sacrament, and in the original Institution of the Ordinance. Christ, by the Speeches and Actions of the Minister, makes a solemn Profession of his Part in the Covenant of Grace: He exhibits the Sacrifice of his Body broken and his Blood shed; and in the Minister's offering the Sacramental Bread and Wine to the Communicants, Christ presents himself to the believing Communicants, as their Propitiation and Bread of Life; and by these outward Signs confirms and seals his sincere Engagements to be their Saviour and Food, and to impart to them all the Benefits of his Propitiation and Salvavation. And they in receiving what is offered, and eating and drinking the Symbols of Christ's Body and Blood, also profess their Part in the Covenant of Grace: They profess to embrace the Promises and lay hold of the Hope set before them, to receive the Atonement, to receive Christ as their spiritual Food, and to feed upon him in their Hearts by Faith. Indeed what is professed on both Sides is the Heart: For Christ, in offering himself, professes the Willingness of his Heart to be theirs who truly receive him; and the Communicants, on their Part, profess the Willingness of their Hearts to receive him, which they declare by significant Actions. They profess to take Christ as their spiritual Food, and Bread of Life. To accept of Christ as our Bread of Life, is to accept of him as our Saviour and Portion; as Food is both the Means preserving Life, and is also the Refreshment and Comfort of Life. The Signification of the word Manna, that great Type of this Bread of Life, is a Portion. That which God offers to us as our Food, he offers as our Portion; and that which we accept as our Food, we accept as our Portions. Thus the Lord's Supper is plainly a mutual Renovation, Confirmation, and Seal of the Covenant of Grace: Both the covenanting Parties profess their Consent to their respective Parts in the Covenant, and each affixes his Seal to his Profession. And there is in this Ordinance the very same Thing acted p. 76over in Profession and sensible Signs, which is spiritually transacted between Christ and his Spouse in the Covenant that unites them. Here we have from Time to Time the glorious Bridegroom exhibiting himself with his great Love that is stronger than Death, appearing cloathed in Robes of Grace, and engaging himself, with all his Glory and Love, and it's infinite Benefits, to be theirs, who receive him: And here we have his Spouse accepting this Bridegroom, chusing him for her Friend, her only Saviour and Portion, and relying on him for all his Benefits. And thus the Covenant-Transaction of this spiritual Marriage is confirmed and seal'd, from Time to Time. The Actions of the Communicants at the Lord's Table have as expressive and significant a Language, as the most solemn Words. When a Person in this Ordinance takes and eats and drinks those Things which represent Christ, the plain Meaning and implicit Profession of these his Actions, is this, I take this crucified Jesus as my Saviour, my sweetest Food, my chief Portion, and the Life of my Soul, consenting to acquiesce in him as such, and to hunger and thirst after him only, renouncing all other Saviours, & all other Portions, for his Sake. The Actions, thus interpreted, are a proper Renovation and Ratification of the Covenant of Grace; and no otherwise. And those that take, and eat and drink the Sacramental Elements at the Lord's Table with any other Meaning, I fear, know not what they do.

The Actions at the Lord's Supper thus implying in their Nature and Signification, a renewing and confirming of the Covenant, there is a declarative explicit Covenanting supposed to preceed it; which is the Profession of Religion, before spoken of, that qualifies a Person for Admission to the Lord's Supper. And there doubtless is, or ought to be, as much explicitly professed in Words, as is implicitly professed in these Actions; for by these significant Actions, the Comumnicant sets his Seal but to his Profession. The established Signs in the Lord's Supper are fully equivalent to Words; they are a renewing and reiterating the same Thing which was done before; only with this Difference, that now it is done by speaking Signs, whereas before it was by speaking Sounds. Our taking the Bread and Wine is as much a professing to accept of Christ, at least as a Woman's taking a Ring of the Bridegroom in her Marriage is a Profession and Seal of her taking him for her Husband. The Sacramental Elements in the Lord's Supper do represent Christ as a Party in Covenant, as truly as a Proxy represents a Prince to a foreign Lady in her Marriage; and lour taking those Elements is as truly a professing to accept of Christ, as in the other Case the Lady's taking the Proxy is her professing to accept the Prince as her Husband. Or the Matter may more fitly be represented by this Similitude: It is as if a Prince should send an Ambassador to a Woman in a foreign Land, proposing Marriage, and by his Ambassador should send her his Picture, p. 77and should desire her to manifest her Acceptance of his Suit, not only by professing her Acceptance in Words to his Ambassador, but in Token of her Sincerity openly to take or accept that Picture, and so Seal her Profession, by thus representing the Matter over again by a symbolical Action.

To suppose, Persons ought thus solemnly to profess that which at the same Time they don't at all imagine they experience in themselves, and don't really pretend to, is a very great Absurdity. For a Man Sacramentally to make such a Profession of Religion, proceeding avowedly on the Foot of such Doctrine, is to profess that which he don't profess; his Actions being no establish'd Signs of the Thing supposed to be professed, nor carrying in them the least Pretension to it. And therefore doing thus can be no Man's Duty; unless it be Men's Duty to make a solemn Profession of that which in Truth they make no Profession of. The Lord's Supper is most evidently a professing Ordinance; and the communicants Profession must be such as is adjusted to the Nature and Design of the Ordinance; which nothing short of Faith in the Blood of Christ will answer, even Faith unfeigned, which worketh by Love. A Profession therefore exclusive of this, is essentially defective, and quite unsuitable to the Character of a Communicant.

XI. When the Apostle says, 1 Cor. xi. 28. Let a Man examine himself, and so let him eat—It seems to be much the most reasonable to understand it of trying himself with regard to the Truth of his Christianity, or Reality of his Grace; the same which the same Apostle directs the same Corinthians to, in his other Epistle, 2 Cor.xiii. 5. where the same Word is used in the Original. The Greek Word (foreign) will not allow of what some have supposed to be the Apostle's Meaning, viz. that a Man should consider and enquire into his Circumstances, and the Necessities of his Case, that he may know what are the Wants he should go to the Lord's Table for a Supply of. The Word properly signifies proving or trying a Thing with Respect to it's Quality and Goodness, or in order to determine whether it be true and of the right Sort. And so the Word is always used in the New-Testament; unless that sometimes 'tis used as it were metonymically, and in such Places is variously translated, either discerning, or allowing, approving, liking, &c. these being the Effects of Trial. Nor is the Word used more frequently in the New Testament for any Sort of Trial whatever, than for the Trial of professors with Regard to their Grace or Piety. The Word (as Dr. Ames, in his Catechaseos Sciagraphia, and Mr. Willard in his Body of Divinity, observe) is borrowed from Goldsmiths, properly signifying the Trial they make of their Silver and Gold, whether it be Genuine or Counterfeit: And with a manifest Allusion to this original Application of the Word, is often used p. 78in the New-Testament for a trying the Piety of Professors. 'Tis used with this View in all the following Texts. 1 Pet. i. 7. That the TRIAL of your Faith, being much more precious than of Gold that perisheth, tho' it be TRIED by Fire, might be found unto praise, &c. 1 Cor. iii. 13. The Fire shall TRY every Man's Work of what Sort it is. Jam. i. 3. The TRYING of your Faith worketh Patience. 1 Thes. ii. 4. God who TRIETH our Hearts. The same Word is used in 2 Cor. viii. 8. To PROVE the Sincerity of your Love. So, Gal. vi. 3, 4. If any Man thinketh himself to be something, when he is nothing, he deceiveth himself: But let every Man PROVE his own Work.—In all these Places there's the same Word in the Greek with that in the Text now under Consideration.

When the Apostle directs professing Christians to try themselves, using this Word indefinitely, as properly signifying the examining or proving a Thing whether it be Genuine, or Counterfeit, the most natural Construction of his Advice is, that they should try themselves with Respect to their spiritual State and religious Profession, whether they are Disciples indeed, real and genuine Christians, or whether they are not false & hypocritical Professors. As if a Man should bring a Piece of Metal that had the Colour of Gold, with the Impress of the King's Coin, to a Goldsmith, and desire him to try that Money, without adding any Words to limit his Meaning, would not the Goldsmith naturally understand, that he was to try whether it was true Gold, or true Money. yea or no?

But here it is said by some, that the Context of the Passage under Debate (1 Cor. xi. 28.) does plainly limit the meaning of the Word in that Place; the Apostle there speaking of those Things that had appear'd among the Communicants at Corinth, which were of a scandalous Nature, so doubtless unfitting 'em for the Lord's Supper; and therefore when the Apostle directs 'em to examine or prove themselves, 'tis but just, to suppose his meaning to be, that they should try whether they ben't disqualified by Scandal.—To this I answer, tho' the Apostle's putting the Corinthians upon trying themselves, was on Occasion of the mentioning some scandalous Practices found among them, yet this is by no Means any Argument of its being only his Meaning, that they should try themselves whether they were scandalous Persons; and not, that they should try whether they were true genuine Christians. The very Nature of Scandal (as was observed before) is, that which tends to obscure the Visibility of the Piety of Professors, and wound others Charity towards them, by bringing the Reality of their Grace into Doubt; and therefore what could be more natural, than for the Apostle, when mentioning such Scandals among the Corinthians, to put them upon trying the State of their Souls, and proving their Sincerity! This is certainly the Case in this Apostle's directing the same Persons to prove themselves, 2 Cor. xiii. 5. using the same Word there, [which he uses here, and giving his Direction on p. 79the like Occasion. For in the 2d Epistle (as well as in the first) his putting them on examining and proving themselves, was on Occasion of his mentioning some Scandals found among them; as is plain from the foregoing Context. And yet there it is expresly said, that the Thing concerning which he directs them to prove themselves, is, whether they be in the Faith, and whether Christ is in them. Nor is there any Thing more in the preceeding Context of one Place, than in that of the other, obliging or leading us to understand the Apostle to intend only a trying whether they were Scandalous, and not whether they were sincere Christians.

And as to the Words following in the next Verse; For he that eateth and arinketh unworthily, eateth and drinketh Judgment to himself, not discerning the Lord's Body: These Words, by no Means, make it evident (as some hold) that what the Apostle would have them examine themselves about, is, whether they have doctrinal Knowledge, sufficient to understand, that the Bread and Wine in the Sacrament signify the Body and Blood of Christ: But on the contrary, to interpret the Apostle in this Sense only, is unreasonable, upon several Accounts. (1) None can so much as go about such an Examination, without first knowing, that the Lord's Body and Blood is signified by these Elements. For meerly a Man's putting this Question to himself, Do I understand that this Bread and this Wine signify the Body & Blood of Christ? supposes him already to know it from a previous Information; and therefore to exhort Persons to go about such an Examination, would be absurd. And then (2) 'Tis incredible, that there should be any such gross Ignorance appearing in a Number of the Communicants in the Corinthian Church, if we consider what the Scripture informs us concerning that Church: As particularly, if we consider what an able and thorough Instructer and spiritual Father they had had, even the Apostle Paul, who founded that Church, bro't them out of their heathenish Darkness, and initiated them in the Christian Religion, and had instructed them in the Nature and Ends of GospelOrdinances, and continued at Corinth, constantly labouring in the Word and Doctrine for a long while together, no less than a Year & six Months; and, as we may well suppose, administring the Lord's Supper among them every Lord's Day; for the Apostle speaks of it as the Manner of that Church to communicate at the Lord's Table with such Frequency, 1 Cor. xvi. 2. And the Corinthian Church at that Day when the Apostle wrote this Epistle, was a Church noted for excelling in doctrinal Knowledge; as is evident by Chap. i. 5, 6, 7. and several other Passages in the Epistle. Besides, the Communicants were expresly told at every Communion, every Week, when the Bread and Wine were delivered to them in the Administration, that that Bread signified the Body, and that Wine signified the Blood of Christ. And then besides, (3) The Apostle by his Argument in Chap. x. 16. supposes the Corinthians doctrinally acquainted p. 80with this Subject already. It therefore appears to me much more reasonable, to apprehend the Case to be thus; The offensive Behaviour of the Communicants at Corinth gave the Apostle Reason to suspect, that some of them came to the Lord's Table without a proper Impression and true Sense of the great & glorious Things there signified; having no habitual Hunger or Relish for the spiritual Food there represented, no inward vital and experimental Taste of that Flesh of the Son of Man, which is Meat indeed. The Word translated discerning, signifies to discriminate or distinguish. The Taste is the proper Sense whereby to discern or distinguish Food. Job xxxiv. 3. And 'tis a spiritual Sense or Taste which is that whereby we discern or distinguish spiritual Food. Heb. v. 14.—Those who by Reason of Use, have their Senses exercised to discern both Good and Evil. foreign&c. A Word of the same Root with that rendered discerning, in 1 Cor xi. 29. He that has no habitual Appetite to and Relish of that spiritual Food, which is represented and offered at the Lord's Table; he that has no spiritual Taste, where with to perceive any Thing more at the Lord's Supper, than in common Food; or that has no higher View, than with a little seeming Devotion to eat Bread, as it were in the Way of an Ordinance, but with us regarding in his Heart the spiritual Meaning and End of it, and without being at all suitably affected with the dying Love of Christ therein commemorated; such a one may most truly and properly be said not to discern the Lord's Body. When therefore the Apostle exhorts to Self-Examination as a Preparative for the Sacramental Supper, he may well be understood to put Professors upon inquiring whether they have such a Principle of Faith, by Means where of they are habitually in a Capacity and Disposition of Mind to discern the Lord's Body practically and spiritually (as well as speculatively and notionally) in their communicating at the Lord's Table: Which is what none can do who have but common Grace, or a Faith short of that which is justifying and saving. It's only a living Faith that capacitates Men to discern the Lord's Body in the Sacrament with that spiritual Sensation or spiritual Gust, which is suitable to the Nature and Design of the Ordinance, and which the Apostle seems principally to intend.