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Introduction to the Worship of God

by John Owen

Question 40: How often is that ordinance to be administered?

Answer: Every first day of the week, or at least as often as opportunity and conveniency may be obtained.

1 Cor. 11:26; Acts 20:7.

Question 41: What is the discipline of the church?

Answer: It consists in the due exercise of that authority and power which the Lord Christ, in and by his word, hath granted unto the church, for its continuance, increase, and preservation in purity, order, and holiness, according to his appointment.

Matt. 16:19; Rom. 12:8; 2 Cor. 10:4-6; Rev. 2:2,20.

Explication: Sundry things are to be considered about this discipline of the church; as, --

First, The foundation of it, which is a grant of power and authority made unto it by Jesus Christ as mediator, head, king, and lawgiver of his church; for all discipline being an act of power, and this being exercised in and about things internal and spiritual, no men can of themselves, or by grant of any others, have any right or authority to or in the exercise thereof. Whoever hath any interest herein or right hereunto, it must be granted unto him from above by Jesus Christ, and that as mediator and head of his church; for as all church-power is in an especial manner, by the authority and grant of the Father, vested in him alone, Matt. 28:18, Eph. 1:20-23, so the nature of it, which is spiritual, the objects of it, which are the consciences and gospel privileges of believers, with the ends of it, -- namely, the glory of God in Christ, with the spiritual and eternal good of the souls of men, -- do all manifest that it can have no other right nor foundation. This in the first place is to be fixed, that no authority can be exercised in the church but what is derived from Jesus Christ, as was spoken before.

Secondly, The means whereby the Lord Christ doth communicate this power and authority unto his church in his word or his law and constitution concerning it in the gospel; so that it is exactly limited and bounded thereby. And no power or authority can be exercised in the church but what is granted and conveyed unto it by the word, seeing that Christ communicates no power or authority any other ways. Whatever of that nature is beside it or beyond it is mere usurpation, and null in its exercise. Herein is the commission of the guides and rulers of the church expressed, which they are not to exceed in any thing. Herein are bounds and limits fixed to the actings of the whole church, and of every part and member of it.

Thirdly, This power or authority, thus granted and conveyed by Jesus Christ, is to be exercised, as to the manner of the administration of discipline, with skill and diligence, Rom. 12:8; 1 Cor. 12. And the skill required hereunto is a gift, or an ability of mind, bestowed by the Holy Ghost upon men, to put in execution the laws of Christ for the government of the church in the way and order by him appointed, or a spiritual wisdom, whereby men know how to behave themselves in the house of God in their several places, for its due edification in faith and love, 1 Tim. 3:15. And this ability of mind to make a due application of the laws of the gospel unto persons, times, and actions, with their circumstances, is such a gift of the Holy Ghost as whereof there are several degrees, answering to the distinct duties that are incumbent on the rulers of the church on the one hand, and the members on the other. And where this skill and wisdom is wanting, there it is impossible that the discipline of the church should be preserved or carried on. Hereunto also diligence and watchfulness are to be added, without which ability and power will never obtain their proper end in a due manner, Rom. 12:6-8.

Fourthly, The end of this discipline is the continuance, increase, and preservation of the church, according to the rule of its first institution, 1 Cor. 5:7. This power hath Christ given his church for its conservation, without which it must necessarily decay and come to nothing. Nor is it to be imagined that where any church is called and gathered according to the mind of Christ, he hath left it destitute of power and authority to preserve itself in that state and order which he hath appointed unto it. And that which was one principal cause of the decays of the Asian churches was the neglect of this discipline, the power and privilege whereof the Lord had left unto them and intrusted them withal, for their own preservation in order, purity, and holiness. And, therefore, for the neglect thereof they were greatly blamed by him, Rev. 2:14,15,20, 3:1,2; as is also the church of Corinth by the apostle, 1 Cor. 5:2; as they are commended who attended unto the diligent exercise of it, Rev. 2:2, 3:9. The disuse, also, of it hath been the occasion of all the defilements, abominations, and confusions that have spread themselves over many churches in the world.

Question 42: Unto whom is the power and administration of this discipline committed by Jesus Christ?

Answer: As to the authority to be exerted in it, in the things wherein the whole church is concerned, unto the elders; as unto trial, judgment, and consent in and unto its exercise, unto the whole brotherhood; as unto love, care, and watchfulness in private and particular cases, to every member of the church.

Matt. 24:45; Eph. 4:11,12; Acts 20:28; 1 Tim. 3:5,5:17; Heb. 13:7,17; 1 Pet. 5:2; 1 Thess. 5:12; Gal. 6:1,2; 1 Cor. 4:14,5:2,4,5;2 Cor. 2:6-8; 2 Tim. 4:2.

Explication: It hath been showed that this power is granted unto the church by virtue of the law and constitution of Christ. Now, this law assigns the means and way whereby any persons do obtain an interest therein, and makes the just allotments to all concerned in it. What this law, constitution, or word of Christ assigns unto any, as such, that they are the first seat and subject of, by what way or means soever they come to be intrusted therein. Thus, that power or authority which is given unto the elders of the church doth not first formally reside in the body of the church unorganized or distinct from them, though they are called unto their office by their suffrage and choice; but they are themselves, as such, the first subject of office-power, for so is the will of the Lord Christ. Nor is the interest of the whole church in this power of discipline, whatever it be, given unto it by the elders, but is immediately granted unto it by the will and law of the Lord Jesus.

First, In this way and manner the authority above described is given in the first place, as such, unto the elders of the church. This authority was before explained, in answer unto the 28th question; as also was the way whereby they receive it. And it is that power of office whereby they are enabled for the discharge of their whole duty, in the teaching and ruling of the church, called the "power of the keys," from Matt. 16:19; which expression being metaphorical, and in general liable unto many interpretations, is to be understood according to the declaration made of it in those particular instances wherein it is expressed. Nor is it a twofold power or authority that the elders of the church have committed unto them, -- one to teach and another to rule, commonly called the power of order and of jurisdiction; but it is one power of office, the duties whereof are of several kinds, referred unto the two general heads, first of teaching, by preaching the word and celebration of the sacraments, and secondly, of rule or government. By virtue hereof are they made rulers over the house of God, Matt. 24:45; stewards in his house, 1 Cor. 4:1; overseers of the church, Acts 20:28, 1 Pet. 5:2; guides unto the church, Heb. 13:7,17. Not that they have a supreme or autocratorical power committed unto them, to enable them to do what seems right and good in their own eyes, seeing they are expressly bound up unto the terms of their commission, Matt. 28:19,20, to teach men to do and observe all and only what Christ hath commanded; nor have they by virtue of it any dominion in or over the church, -- that is, the laws, rules, or privileges of it, -- or the consciences of the disciples of Christ, to alter, change, add, diminish, or bind by their own authority, 1 Pet. 5:3, Mark 10:42-44. But it is a power merely ministerial, in whose exercise they are unto the Lord Christ accountable servants, Heb. 13:17, Matt. 24:45, and servants of the church for Jesus' sake, 2 Cor. 4:5. This authority, in the discipline of the church they exert and put forth by virtue of their office, and not either as declaring of the power of the church itself, or acting what is delegated unto them thereby, but as ministerially exercising the authority of Christ committed unto themselves.

Secondly, The body of the church, or the multitude of the brethren (women being excepted by especial prohibition, 1 Cor. 14:34,35, 1 Tim. 2:11,12), is, by the law and constitution of Christ in the gospel, interested in the administration of this power of discipline in the church, so far as, --

1. To consider, try, and make a judgment in and about all persons, things, and causes, in reference whereunto it is to be exercised. Thus, the brethren at Jerusalem joined in the consideration of the observation of Mosaical ceremonies with the apostles and elders, Acts 15:23; and the multitude of them to whom letters were sent about it likewise did the same, verses 30-32; and this they thought it their duty and concernment to do, Acts 21:22. And they are blamed who applied not themselves unto this duty, 1 Cor. 5:2-6. Thence are the epistles of Paul to the churches to instruct them in their duties and privileges in Christ, and how they ought to behave themselves in the ordering of all things amongst them according to his mind. And these are directed unto the churches themselves, either jointly with their elders, or distinctly from them, Phil. 1:1. And the whole preservation of church-order is, on the account of this duty, recommended unto them. Neither can what they do in compliance with their guides and rulers be any part of their obedience unto the Lord Christ, unless they make previously thereunto a rational consideration and judgment, by the rule, of what is to be done. Neither is the church of Christ to be ruled without its knowledge or against its will; nor in any thing is blind obedience acceptable to God.

2. The brethren of the church are intrusted with the privilege of giving and testifying their consent unto all acts of church-power, which, though it belong not formally unto the authority of them, is necessary unto their validity and efficacy; and that so far forth as that they are said to do and act what is done and effected thereby, 1 Cor. 5:4,5,13; 2 Cor. 2:6-8. And they who have this privilege of consent, which hath so great an influence into the action and validity of it, have also the liberty of dissent, when any thing is proposed to be done, the warrant whereof from the word and the rule of its performance are not evident unto them.

Question 43: Wherein doth the execise of the authority for discipline committed unto the elders of the church consist?

Answer: 1In personal private admonition of any member or members of the church, in case of sin, error, or any miscarriage known unto themselves; 2in public admonition in case of offences persisted in, and brought orderly to the knowledge and consideration of the church; 3in the ejection of obstinate offenders from the society and communion of the church; 4in exhorting, comforting, and restoring to the enjoyment and exercise of church-privileges such as are recovered from the error of their ways; all according to the laws, rules, and directions of the gospel.

1Matt. 18:15; 1 Thess. 5:14; 1 Cor. 4:14; Tit. 1:13,2:15; 2 Tim. 4:2. 21 Tim. 5:19,20; Matt. 18:16,17. 3Tit. 3:10; 1 Tim. 1:20; Matt. 18:17; 1 Cor. 5:5; Gal. 5:12. 42 Cor. 2:7,8; Gal. 6:1; 2 Thess. 3:15.

Question 44: May the church cast any person out of its communion without previous admonition?

Answer: It may in some cases, where the offence is notorious and the scandal grievous, so that nothing be done against other general rules.

1 Cor. 5.

Question 45: Wherein doth the liberty and duty of the whole brotherhood in the exercise of discipline in the church in particular consist?

Answer: 1In a meek consideration of the condition and temptations of offenders, with the nature of their offences, when orderly proposed unto the church; 2in judging with the elders, according to rule, what, in all cases of offence, is necessary to be done for the good of the offenders themselves, and for the edification and vindication of the whole church, 3in their consent unto, and concurrence in, the admonition, ejection, pardoning, and restoring of offenders, as the matter shall require.

Gal. 6:1,2; 1 Cor. 5:2,4,5,12,6:2; 2 Cor. 2:6-8.

Question 46: What is the duty of private members in reference unto the discipline appointed by Christ in his church?

Answer: It is their duty, in their mutual watch over one another, to exhort each other unto holiness and perseverance; and if they observe any thing in the ways and walkings of any of their fellow-members not according unto the rule and duty of their profession, which, therefore, gives them offence, to admonish them thereof in private, with love, meekness, and wisdom; and in case they prevail not unto their amendment, to take the assistance of some other brethren in the same work; and if they fail in success therein also, to report the matter, by the elders' direction, unto the whole church.

Matt. 18:16-18; 1 Thess. 5:14.

Explication: In these questions an inquiry is made after the exercise of discipline in the church, -- as to that part of it which belongs unto the reproof and correction of miscarriages, according to the distribution of right, power, and privilege before explained.

The first act hereof consists in private admonition; for so hath our Lord ordained, that in case any brother or member of the church do in any thing walk disorderly, and not according to the rule of the gospel, he or they unto whom it is observed, and who are thereby offended, may and ought to admonish the person or persons so offending of their miscarriages and offence; concerning which is to be observed, --

First, What is previously required thereunto; and that is, --

1. That in all the members of the church there ought to be "love without dissimulation." They are to "be kindly affectioned one to another with brotherly love," Rom. 12:9,10; which as they are taught of God, so they are greatly exhorted thereunto, Heb. 13:1. This love is the bond of perfection, the most excellent way and means of preserving church-order, and furthering the edification thereof, 1 Cor. 13, without which, well seated and confirmed in the hearts and minds of church-members, no duty of their relation can ever be performed in a due manner.

2. This love is to exert and put forth itself in tender care and watchfulness for the good of each other; which are to work by mutual exhortations, informations, instructions, according as opportunities do offer themselves, or as the necessities of any do seem to require, Heb. 3:13, 10:24.

Secondly, This duty of admonishing offenders privately and personally is common to the elders with all the members of the church; neither doth it belong properly unto the elders as such, but as brethren of the same society. And yet, by virtue of their office, the elders are enabled to do it with more authority morally, though office-power properly be not exercised therein. By virtue, also, of their constant general watch over the whole flock in the discharge of their office, they are enabled to take notice of and discern miscarriages in any of the members sooner than others: but as to the exercise of the discipline of the church in this matter, this duty is equally incumbent on every member of it, according as the obligation on them to watch over one another, and to exercise especial love towards each other, is equal; whence it is distinguished from that private pastoral admonition, which is an act of the teaching office and power, not directly belonging unto the rule or government inquired after. But this admonition is an effect of love; and when it proceedeth not from thence it is irregular, Matt. 18:16-18; Rom. 15:14.

Thirdly, This duty is so incumbent on every member of the church, that in case of the neglect thereof, he both sinneth against the institution of Christ and makes himself partaker of the sin of the party offending, and is also guilty of his danger and ruin thereby, with all that disadvantage which will accrue to the church by any of the members of it continuing in sin against the rule of the gospel. They have not only liberty thus to admonish one another, but it is their express and indispensable duty so to do; the neglect whereof is interpreted by God to be "hatred of our brother," such as wherewith the love of God is inconsistant, Lev. 19:17; 1 John 3:15, 4:20.

Fourthly, Although this duty be personally incumbent on every individual member of the church, yet this hinders not but if the sin of an offender be known to more than one at the same time, and they jointly take offence thereat, they may together in the first instance admonish him, which yet still is but the first and private admonition; which is otherwise when others are called into assistance who are not themselves acquainted with the offence, but only by information, and join in it, not upon the account of their own being offended, but of being desired according unto rule to give assistance to them that are so.

Fifthly, The way and manner of the discharge of this duty is, that it be done with prudence, tenderness, and due regard unto all circumstances; whence the apostle supposeth a spiritual ability to be necessary for this work: Rom. 15:14, "Ye also are full of goodness, filled with all knowledge, able also to admonish one another." Especially four things are to be diligently heeded: --

1. That the whole duty be so managed that the person offending may be convinced that it is done out of love to him and affectionate, conscientious care over him, that he may take no occasion thereby for the exasperation of his own spirit.

2. That the persons admonishing others of their offence do make it appear that what they do is in obedience unto an institution of Christ, and therein to preserve their own souls from sin, as well as to benefit the offenders.

3. That the admonition be grounded on a rule; which alone gives it authority and efficacy.

4. That there be a readiness manifested by them to receive satisfaction, -- either (1.) in case that, upon trial, it appeareth the information they have had of the miscarriage whence the offence arose was undue or not well grounded; or, (2.) of acknowledgement and repentance.

Sixthly, The ends of this ordinance and institution of Christ are, --

1. To keep up love without dissimulation among all the members of the church; for if offences should abide unremoved, love, which is the bond of perfection, would not long continue in sincerity, which tends to the dissolution of the whole society.

2. To gain the offender, by delivering him from the guilt of sin, that he may not lie under it, and procure the wrath of God against himself, Lev. 19:17.

3. To preserve his person from dishonour and disreputation, and thereby to keep up his usefulness in the church. To this end hath our Lord appointed this discharge of this duty in private, that the failings of men may not be unnecessarily divulged, and themselves thereby exposed unto temptation.

4. To preserve the church from that scandal that might befall it by the hasty opening of all the real or supposed failings of its members. And, --

5. To prevent its trouble in the public hearing of things that may be otherwise healed and removed.

Seventhly, In case these ends are obtained, either by the supposed offending persons clearing of themselves and manifesting themselves innocent of the crimes charged on them, as Josh. 22:21-29, 2 Cor. 7:11, or by their acknowledgement, repentance, and amendment, then this part of the discipline of the church hath, through the grace of Christ, obtained its appointed effect.

Eighthly, In case the persons offending be not humbled nor reformed, nor do give satisfaction unto them by whom they are admonished, then hath our Lord ordained a second degree of this private exercise of discipline: -- that the persons who, being offended, have discharged the foregoing duty themselves according unto rule, shall take unto them others, -- two or three, as the occasion may seem to require, -- to join with them in the same work and duty, to be performed in the same manner, for the same ends, with that before described, Matt. 18:15-17. And it is the duty of these persons so called in for assistance, --

1. To judge of the crime, fault, or offence reported to them, and not to proceed unless they find it to consist in something expressly contrary to the rule of the gospel, and attested in such a manner and with such evidence as their mutual love doth require in them with respect unto their brethren. And they are to judge of the testimony that is given concerning the truth of the offence communicated unto them, that they may not seem either lightly to take up a report against their brother or to discredit the testimony of others.

2. In case they find the offence pretended not to be a real offence, indeed contrary to the rule of the gospel, or that it is not aright grounded as to the evidence of it, but taken up upon prejudice or an over-easy credulity, contrary to the law of that love which is required amongst church-members, described 1 Cor. 13, and commanded as the great means of the edification of the church and preservation of its union, then to convince the brother offended of his mistake, and with him to satisfy the person pretended to be the offender, that no breach or schism may happen among the members of the same body.

3. Being satisfied of the crime and testimony, they are to associate themselves with the offended brother in the same work and duty that he himself had before discharged towards the offender.

Ninthly, Because there is no determination how often these private admonitions are to be used in case of offence, it is evident from the nature of the thing itself that they are to be reiterated, first the one and then the other, whilst there is any ground of hope that the ends of them may be obtained, through the blessing of Christ, -- the brother gained, and the offence taken away. Neither of these, then, is to be deserted or laid aside on the first or second attempt, as though it were performed only to make way for somewhat farther; but it is to be waited on with prayer and patience, as an ordinance of Christ appointed for attaining the end aimed at.

Tenthly, In case there be not the success aimed at obtained in these several degrees of private admonition, it is then the will of our Lord Jesus Christ that the matter be reported unto the church, that the offended may be publicly admonished thereby and brought to repentance; wherein is to be observed, --

1. That the persons who have endeavoured in vain to reclaim their offending brother by private admonition are to acquaint the elders of the church with the case and crime, as also what they have done according to rule for the rectifying of it; who, upon that information, are obliged to communicate the knowledge of the whole matter to the church. This is to be done by the elders, as to whom the preservation of order in the church and the rule of its proceedings do belong, as we have showed before.

2. The report made to the church by the elders is to be, -- (1.) Of the crime, guilt, or offence; (2.) Of the testimony given unto the truth of it; (3.) Of the means used to bring the offender to acknowledgment and repentance; (4.) Of his deportment under the private previous admonitions, either as to his rejecting of them, or as to any satisfaction tendered; all in order, love, meekness, and tenderness.

3. Things being proposed unto the church, and the offender heard upon the whole of the offence and former proceeding, the whole church or multitude of the brethren are, with the elders, to consider the nature of the offence, with the condition and temptation of the offender, with such a spirit of meekness as our Lord Jesus Christ, in his own person, set them an example of in his dealing with sinners, and which is required in them as his disciples, Gal. 6:1,2; 2 Cor. 2:8.

4. The elders and brethren are to judge of the offence and the carriage of the offender according to rule; and if the offence be evident and persisted in, then, --

5. The offender is to be publicly admonished by the elders, with the consent and concurrence of the church, 1 Thess. 5:14; 1 Tim. 5:20; Matt. 18:17. And this admonition consists of five parts: -- (1.) A declaration of the crime or offence, as it is evidenced unto the church. (2.) A conviction of the evil of it, from the rule or rules transgressed against. (3.) A declaration of the authority and duty of the church in such cases. (4.) A rebuke of the offender in the name of Christ, answering the nature and circumstances of the offence. (5.) An exhortation unto humiliation, and repentance, and acknowledgment.

Eleventhly, In case the offender despise this admonition of the church, and come not upon it unto repentance, it is the will and appointment of our Lord Jesus Christ that he be cut off from all the privileges of the church, and cast out from the society thereof, or be excommunicated; wherein consists the last act of the discipline of the church for the correction of offenders. And herein may be considered, --

1. The nature of it, that it is an authoritative act, and so principally belongs unto the elders of the church, who therein exert the power that they have received from the Lord Christ, by and with the consent of the church, according to his appointment, Matt. 16:19, 18:18; John 20:23; 1 Cor. 5:4,5; Titus 3:10; 1 Tim. 1:20; 2 Cor. 2:6. And both these, the authority of the eldership and the consent of the brethren, are necessary to the validity of the sentence, and that according to the appointment of Christ, and the practice of the first churches.

2. The effect of it, which is the cutting off or casting out of the person offending from the communion of the church, in the privileges of the gospel, as consequently from that of all the visible churches of Christ in the earth, by virtue of their communion one with another; whereby he is left unto the visible kingdom of Satan in the world. -- Matt. 18:17; 1 Cor. 5:2,5,13; 1 Tim. 1:20; Titus 3:10; Gal. 5:12.

3. The ends of it, which are, --

(1.) The gaining of the party offending, by bringing him to repentance, humiliation, and acknowledgment of his offence, 2 Cor. 2:6,7, 13:10.

(2.) The warning of others not to do so presumptuously.

(3.) The preserving of the church in its purity and order, 1 Cor. 5:6,7; all to the glory of Jesus Christ.

4. The causes of it, or the grounds and reasons on which the church may proceed unto sentence against any offending persons. Now, these are no other but such as they judge, according to the gospel, that the Lord Christ will proceed upon in his final judgment at the last day; for the church judgeth in the name and authority of Christ, and are to exclude none from its communion but those whom they find by the rule that he himself excludes from his kingdom; and so that which they bind on earth is bound by him in heaven, Matt. 18:18. And their sentence herein is to be declared, as the declaration of the sentence which the Head of the church and Judge of all will pronounce at the last day; only with this difference, that it is also made known that this sentence of theirs is not final or decretory, but in order to the prevention of that which will be so unless the evil be repented of. Now, although the particular evils, sins, or offences that may render a person obnoxiuos unto this censure and sentence are not to be enumerated, by reason of the variety of circumstances, which change the nature of actions, yet they may in general be referred unto these heads: --

(1.) Moral evils, contrary to the light of nature and express commands or prohibitions of the moral law, direct rules of the gospel, or of evil report in the world amongst men walking according to the rule and light of reason. And, in cases of this nature, the church may proceed unto the sentence whereof we speak without previous admonition, in case the matter of fact be notorious, publicly and unquestionably known to be true, and no general rule (which is not to be impeached by particular instances) lie against their procedure, 1 Cor. 5:3-5; 2 Tim. 3:2-5.

(2.) Offences against that mutual love which is the bond of perfection in the church, if pertinaciously persisted in, Matt. 18:16,17.

(3.) False doctrines against the fundamentals in faith or worship, especially if maintained with contention, to the trouble and disturbance of the peace of the church, Gal. 5:12; Titus 3:9-11; 1 Tim. 6:3-5; Rev. 2:14,15.

(4.) Blasphemy or evil speaking of the ways and worship of God in the church, especially if joined with an intention to hinder the prosperity of the church or to expose it to persecution, 1 Tim. 1:20.

(5.) Desertion, or total causeless relinquishment of the society and communion of the church; for such are self-condemned, having broken and renounced the covenant of God, that they made at their entrance into the church, Heb. 10:25-31.

5. The time or season of the putting forth the authority of Christ in the church for this censure is to be considered, and that is ordinarily after the admonition before described, and that with due waiting, to be regulated by a consideration of times, persons, temptations, and other circumstances; for, --

(1.) The church in proceeding to this sentence is to express the patience and long-suffering of Christ towards offenders, and not to put it forth without conviction of a present resolved inpenitency.

(2.) The event and effect of the preceding ordinance of admonition is to be expected; which though not at present evident, yet, like the word itself in the preaching of it, may be blessed to a good issue after many days.

6. The person offending thus cut off, or cast out from the present actual communion of the church, is still to be looked on and accounted as a brother, because of the nature of the ordinance which is intended for his amendment and recovery, -- 2 Thess. 3:15, "Count him not as an enemy, but admonish him as a brother," -- unless he manifests his final impenitency by blasphemy and persecution: 1 Tim. 1:20, "whom I have declared unto Satan, that they may learn not to blaspheme."

7. The church is, therefore, still to perform the duties of love and care towards such persons, --

(1.) In praying for them, that "they may be converted from the error of their way," James 5:19,20. 1 John 5:16, "If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death."

(2.) In withdrawing from them even as to ordinary converse, for their conviction of their state and condition, 1 Cor. 5:11, "With such an one no not to eat;" 2 Thess. 3:14.

(3.) In admonishing of him: 2 Thess. 3:15, "Admonish him as a brother:" which may be done, -- [1.] Occasionally, by any member of the church; [2.] On set purpose, by the consent and appointment of the whole church: which admonition is to contain, -- 1st, A pressing of his sin from the rule on the conscience of the offender; 2dly, A declaration of the nature of the censure and punishment which he lieth under; 3dly, A manifestation of the danger of his impenitency, in his being either hardened by the deceitfulness of sin or exposed unto new temptations of Satan.

8. In case the Lord Jesus be pleased to give a blessed effect unto this ordinance, in the repentance of the person cut off and cast out of the church, he is, --

(1.) To be forgiven both by those who in an especial manner were offended at him and by him, and by the whole church, Matt. 18:18; 2 Cor. 2:7.

(2.) To be comforted under his sorrow, 2 Cor. 2:7, and that by, -- [1.] The application of the promises of the gospel unto his conscience; [2.] A declaration of the readiness of the church to receive him again into their love and communion.

(3.) Restored, -- [1.] By a confirmation or testification of the love of the church unto him, 2 Cor. 2:8; [2.] A re-admission unto the exercise and enjoyment of his former privileges in the fellowship of the church; all with a spirit of meekness, Gal. 6:1.

Question 47: The preservation of the church in purity, order, and holiness, being provided for, by what way is it to be continued and increased?

Answer: The way appointed thereunto is by adding such as, being effectually called unto the obedience of faith, shall voluntarily offer themselves unto the society and fellowship thereof.

Acts 2:41; 2 Cor. 8:5.

Explication: The means appointed by our Lord Jesus Christ for the continuance and increase of the church are either preparatory unto it or instrumentally efficient of it. The principal means subservient or preparatory unto the continuance and increase of the church is the preaching of the word to the conviction, illumination, and conversion of sinners, whereby they may be made meet to become living stones in this spiritual building, and members of the mystical body of Christ. And this is done either ordinarily, in the assemblies of the church, towards such as come in unto them and attend to the word dispensed according to the appointment of Christ amongst them, -- 1 Cor. 14:24,25, "If there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God," -- or occasionally, amongst the men of the world, Acts 8:4.

Secondly, The instrumentally efficient cause is that which is expressed in the answer, -- namely, the adding in due order unto it such as, being effectually called unto the obedience of the faith and profession of the gospel, do voluntarily, out of conviction of their duty and resolution to walk in subjection to all the ordinances and commands of Christ, offer themselves to the society and fellowship thereof, whereby they may be laid in this spiritual building as the stones were in the temple of old, which were hewed and fitted elsewhere.

Question 48: What is required of them who desire to join themselves unto the church?

Answer: 1That they be free from blame and offence in the world; 2that they be instructed in the saving truths and mysteries of the gospel; 3sound in the faith; 4that, the Lord having called them unto faith, repentance, and newness of life by Jesus Christ, they give up themselves to be saved by him, and to obey him in all things; and, therefore, 5are willing and ready, through his grace, to walk in subjection to all his commands, and in the observation of all his laws and institutions, notwithstanding any difficulties, oppositions, or persecutions, which they meet withal.

1Phil. 1:10, 2:15; 1 Cor. 10:32; 1 Thess. 2:11,12; Tit. 2:10. 2John 6:45; Acts 26:18; 1 Pet. 2:9; 2 Cor. 4:3,4,6. 31 Tim. 1:19,20; 2 Tim. 4:3,4; Tit. 1:13; Jude 3. 4Eph. 4:20-24. 52 Cor. 8:5.

Question 49: What is the duty of the elders of the church towards persons desiring to be admitted unto the fellowship of the church?

Answer: 1To discern and judge by the rule of truth, applied in love, between sincere professors and hypocritical pretenders; 2to influence, direct, comfort, and encourage in the way, such as they judge to love the Lord Jesus in sincerity; 3to propose and recommend them unto the whole church, with prayers and supplications to God for them; 4to admit them, being approved, into the order and fellowship of the gospel in the church.

1Acts 8:20,23; Tit. 1:10; Rev. 2:2; Jer. 15:19. 2Acts 18:26; 1 Thess. 2:7,8,11. 3Acts 9:27,28. 4Rom. 14:1.