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A narrative of the transactions to which the following Treatise refers, may be read in the account of the author's Life, which was printed originally at Boston, New-England, in 1765, and lately reprinted at Glasgow. The works of the Author are now very well known in this country. The world, it is apprehended, owe no small obligation to Dr. John Erskine, one of the ministers of this city, who first introdueed them to their acquaintance.
There are very few persons attentive to the subjects on which President Edwards has written who will not acknowledge, that he has cast much light upon them. And nothing will prevent Christians from considering the present Treatise as one of the most able and interesting parts of his works, but prejudice and indifference about the subject of it. His own opinion of it may be seen in his preface. It will there appear, if persons should even be inattentive to its internal evidence, that it called forth the complete extent of his abilities, and was the fruit of dependence on the Father of Lights for instruction and preservation from error.
The whole of his works are now reprinted in Britain, excepting only his Defence of this Treatise, against the Objections of Mr. Solo mon Williams. If the present performance, which is exceedingly scarce, meets with encouragement, the publisher intends to print it also.
QUALIFICATIONS FOR FULL COMMUNION IN THE
VISIBLE CHURCH OF CHRIST.
THE QUESTION STATED AND EXPLAINED.
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 honours 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 ecclesiasiastical ordinances and privileges : But that some further qualifications are requisite in order to this, to be obtained, cither in a course of na. ture, 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 neglected 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 the profession and in appearance endowed with the 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 a 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 respects 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 recommend them 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 members 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 the 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 it 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 apostle speaks in the epistles, and to such only does God speak throughout his word; and the scriptures especially speak for the sake of these, 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 till 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 the 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 their visible form and appearance, it would be presumed that they described those of these kind of trees in their natural 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, and 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 the 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 scriptures the word of God, are requisite qualifications; and in the same manner as some kind of repentance is the qualification in one that has been suspended for being grossly scandalous, in order to his coming