Second London Confession 26.4

“The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.”

(Colossians 1:18; Matthew 28:18-20; Ephesians 4:11, 12; 2 Thessalonians 2:2-9)

Scripture Reading: Matthew 28:18–20

“And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.’” (Matthew 28:18–20)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

The first three paragraphs of chapter 26 of our confession are very important because they are fundamental. In paragraph 1, the catholic or universal church is defined. In paragraph 2, the local, visible church is described. And in paragraph 3 we find a word of caution and clarification about local churches: “The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.” 

As I have said, the first three paragraphs of chapter 26 of our confession are very important because they present the most fundamental of truths regarding the church. Essentially, they answer the question, what is the church, and who are its members to be? But if you were to ask me, what is the most important paragraph in chapter 26 of our confession, or what is the most important principle in chapter 26, I think I would say, apart from the fundamental principles articulated in paragraphs 1 & 2, paragraph 4 is the most significant, especially the principle articulated in the first sentence:  “The Lord Jesus Christ is the Head of the church…” It is this principle – the principle of the exclusive Lordship and Headship of Jesus Christ over the church – that informs all that will be said in the subsequent paragraphs regarding the calling, institution, and government of local churches.

Stated differently, if you were to ask me to state the most important principle in our doctrine of the church and do so in one sentence, I would choose the opening line of Second London Confession (2LCF) 26.4: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” everything else we will say about the doctrine of the church and church polity flows from this governing principle. 

Sadly, the supreme importance of the first half of paragraph 4 is often eclipsed by the now-controversial statement made in the second half of the paragraph. And to be clear, when I say “sadly” I do not mean that I am sad that the second half of the paragraph says what it says! The thing that saddens me is that some are bothered by the statement and allow it to distract them from the main point of the paragraph, which is to assert that the Lord Jesus Christ is alone the Head of the church.

The statement made in the second half of paragraph 4 is probably considered the most controversial statement in our confession by modern readers. I say, by modern readers, because the Protestants and the Reformed living in the 17th century would not have hesitated in the least to confess, “neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.” I confess this without hesitation, and I think you should too! But to confess this without hesitation we need to understand what it means. To understand what it means, we need to interpret these words in their context. And that is what we will do.    

The Lord Jesus Christ Is The Head Of The Church 

In the introductory sermon in this series, I asked you to look for two themes as we progress through chapter 26 together. Look for Jesus Christ and ask, what is the relationship between Christ and the church? And look for the theme of power. Where does church power supremely reside, where does it go, and how is it distributed? Look for Jesus Christ and the theme of church power. That was my request.

Jesus Christ has already appeared in the first three paragraphs. 

Who are the members of the catholic or universal church? 2LCF 26.1 says, that the universal church is invisible and it  “consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.” Jesus is there identified as the head of the catholic church. And the members of the catholic church are made to be members only through their faith-bound and Holy Spirit-wrought union with him. Christ is the head of the church universally, and all of the elect become members of his body when they repent and believe. 

To review: Who is the head of the catholic church, friends? Christ alone. Is the catholic church visible or invisible? It is invisible, presently. Will the catholic church always be invisible? No, it will be made visible someday. When will the catholic church be made visible? When Christ, the head of the church, returns to judge, make all things new, and bring his body into the new heaven and earth that he has prepared for them. I would encourage you to keep these facts about the catholic church in mind as we progress.    

Jesus Christ also appears in 2LCF 26.2. Who are to be received as members of local, visible churches? Visible saints are. And who are we to regard as visible saints? All people “throughout the world professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints…” These are to be received as members of local, visible churches. They are those who profess faith in Jesus Christ, who is the Head of the catholic or universal church. 

Christ also appears in 2LCF 26.3. That paragraph, remember, is about local, visible churches. Notice the word churches is plural. There is one universal church of Christ. There are many local churches. And notice that these churches are said to be on earth, not in heaven. This paragraph is about the local church. It reminds us that no local church is perfectly pure. The best of them are subject to mixture and error. Mixture and error in a local church does not mean that it is not a church of Christ. But it is possible for a church to so degenerate, either through the abandonment of the foundational truths of the faith or by being thoroughly overrun by sin, that it is no longer a church of Christ but a synagogue of Satan. The paragraph concludes with a comforting truth: “Nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.” So then, the local church is the visible manifestation of Christ’s heavenly kingdom. 

Christ is all over the first three paragraphs of 2LCF 26. Christ is the head of the invisible, universal church. He is the head, therefore, of every visible, local church. It’s members are those who credibly profess to be united to him by faith. It is in the local church that the kingdom of heaven is manifest. Christ is the King of that kingdom! The citizens of this kingdom are those who credibly say, “Jesus is Lord!”

Notice how all of this comes to a climax in the first sentence of 2LCF 26.4: “The Lord Jesus Christ is the Head of the church.” The title Christ appears four times in the first three chapters of 2LCF 26, but here Jesus is called the “Lord Jesus Christ”. This is to stress his Lordship or Kingship over the church. 

When our confession says that Christ is head of the church it means he is above the church and rules over it, just as the head rules over the body. It means that he gives life to the church, just as the head gives life to the body. It means that he provides for the church, just as the head does the body.  

This imagery of Christ being the head of the church comes from Scripture. 

It appears in Colossians 1:18 and 2:19. In Colossians 1:18 Paul says that Christ, “is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.” In Colossians 2:19 the Christian is warned to not go astray and is urged to hold “fast to the Head [that is, to Christ], from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God” (Colossians 2:19). 

Paul uses the same language in his letter to the Ephesians. 

In Ephesians 1:22, after speaking of the death, resurrection, and ascension of Christ into heaven, Paul says, “And [God] put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.” (Ephesians 1:22–23)

In Ephesians 4:15 Paul exhorts the Christian to speak “the truth in love” and to “grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.” (Ephesians 4:15–16)

And finally, in Ephesians 5:23-26 Paul says, “For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands. Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word…” (Ephesians 5:23–26) That passage is about marriage, but in it, we also learn a great deal about Christ and his relationship to the church. He is the head of the church, and the church his is body. The church is to submit to Christ in all things.

How did Jesus Christ come to be the head of the catholic church? Our confession says “it was by the appointment of the Father.” It was God the Father who appointed Christ the Son to this position of headship. Christ earned this position through his obedient life and sacrificial death. This reminds me of Psalm 110:1 “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (Psalm 110:1). This Psalm is about God inviting the Messiah to take his seat on his heavenly throne until the final judgment and consummation of all things. When the Father appoints Christ to this position of headship over the catholic church. When Christ died, rose again, ascended to heaven, and sat down at the Father’s right hand!

What does it mean that Christ sat down at the Father’s right hand? It means that he sat down upon his heavenly throne and assumed power.

Power over what? The Scriptures say that Christ has been given power over all things.

In Ephesians 1 Paul told the Christians in Ephesus that he prayed constantly for them. He also told them what he prayed for them about. It’s interesting, he did not say that he prayed for their ailments and comfort here on earth, but that God would give them “that the God of our Lord Jesus Christ, the Father of glory, [woukd] give [them] the Spirit of wisdom and of revelation in the knowledge of [Christ]” (Ephesians 1:17). In particular, he prayed that they would have the eyes of the hearts enlightened and come to know the hope to which God had called them and how rich and glorious their inheritance is in Christ Jesus, “and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come” (Ephesians 1:19–21). 

What does Christ have power and authority over? All things. This is what he meant when he spoke to his Apostles after his resurrection, saying, “All authority in heaven and on earth has been given to me” (Matthew 28:18). But notice that Christ has a special kind of power and authority over the church, for this is where his heavenly and eternal kingdom is now manifest – in the church. 

In the Ephesians passage we were just considering, after saying that God seated Christ “at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come” (Ephesians 1:19–21), Paul adds these words, “And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all” (Ephesians 1:22–23).

What does Christ have power and authority over? All things in heaven and on earth. And where is the power of his kingdom especially manifest? In the church! For God has given the one who has all things under his feet as head over all things to the church, which is his body, the fullness of him who fills all in all. That Christ exercises a special kind of headship, authority, and power over the church is also made clear in the great commission. “And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20). It is Christ’s supreme authority and power over the church that our confession highlights, for that is what this chapter is about – the church! Does Christ rule the nations? Yes! God now rules the nations through him! Chapter 24 or our confession is about that! But here in chapter 26, we are considering the way in which God rules his church through Christ the King. The Lord Jesus Christ has all church power entrusted to him. Here is the full statement: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…”

Not only did I ask you to look out for Jesus Christ in 2LCF 26. I also asked you to look for the theme of church power. It is here in 2LCF 26.4 that the word power appears for the first time. “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power”, that is to say, church power, “is invested in a supreme and sovereign manner.” The word power will appear five more times in this chapter of the confession and we will need to pay careful attention to it. The question will need to ask is, where does this power go and how is this power executed? But think we must notice today is that church power belongs to the Lord Jesus Christ in a supreme and sovereign manner. His power over the church is supreme. No one is equal to or above him, except the Father who has granted this authority to him. And his power is sovereign. It is unlimited.

How does Christ execute this power that has been invested in him? We will learn more about this in the following paragraphs, but we find a summary here in 2LCF 26.4. Our confession says that Christ has “all power for the calling, institution, order or government of the church.”

2LCF 26.5  will elaborate on the power Christ has to call his church into existence. There we read, “In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.”

2LCF 26.6 will elaborate on the power Christ has to institute (begin, establish, or form) local churches. There we read, “The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.” 

2LCF 26.7 will elaborate on the power Christ has to order his churches. There we read, “To each of these churches thus gathered, according to his mind declared in his word, he hath given all that power and authority, which is in any way needful for their carrying on that order in worship and discipline, which he hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power.

Finally, 2LCF 26.8 will elaborate on the power Christ has to govern his churches. There we read, “A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which he intrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders, and deacons.

This is the power that is invested in Christ in a supreme and sovereign manner. For this reason, the catholic (or universal) church is subject to him and him alone.

The Pope Of Rome Is Not Head Of The Chruch

 It is only against this backdrop that the second portion of 2LCF 26.4 can be rightly understood. Quoting now James Renihan, “It is not primarily a statement about eschatology (which is frequently how it is viewed) but rather of ecclesiology, intended as a contrast with the sovereign lordship granted to Christ. To create a visible head on earth as a replacement for the true invisible head who is enthroned above is blasphemous” (Renihan, Baptist Symboliucs Volume 2, 488). Renihan is correct! And that is precisely what the Roman Catholics have done! They claim that the Pope is the vicar of Christ on earth. They regard him to be the visible head of the catholic church. But alone Christ is the head! And he rules in reigns, not visibly on earth, but in heaven. In the Roman Catholic system, the Pope is exulted to a position he has no right to. He is regarded as the head of the catholic church! And what have they done with Christ? They have, in the sacrifice of the mass, moved Christ off of his heavenly home and have placed him perpetually back on the cross. Both the papacy and the sacrifice of the mass are to be regarded as blasphemies. 

But in reality, “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.” 

Today, when protestants hear the word “antichrist” they will typically think of an individual who will appear at the end of time. And so many modern readers of the confession have assumed our confession is claiming the Pope who was alive in the 17th century when the confession was written was the Antichrist. But that is not what the men who wrote the confession (the Westminster or ours) believed. Notice, our confession does not say the Pope is the Antichrist, but that Antichrist. This is a reference to 1 John 2:18 which says, “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.” (1 John 2:18, AV). James Renihan states, “Unlike the Roman interpretations, among the Protestants, Antichrist was not identified as an individual, but as a designation for a system dominated by men” (Renihan, Baptist Symboliucs Volume 2, 488). When the Protestants of the 16th and 17th centuries considered the Pope and the papacy that then existed, they saw a system worthy of the designation “antichrist.” They saw a manifestation of that man of sin, and son of perdition that Paul describes in 2 Thessalonians 2:2-9. That man of sin and son of perdition is, in that passage, said to exalt himself against all that is called God and to take his seat in the temple of God, that is to say, the church. Again I say, that the papacy of the 16th and 17th centuries, and the papacy of today, fits the bill. Finally, our confession adds these words (they are not found in the WCF): “whom the Lord shall destroy with the brightness of his coming.”

Concerning this phrase, Renihan says, “This supplemental sentence does introduce an eschatological element into the doctrine, but its intention may be slightly different to what the modern reader might presume. Commenting on 2 Thessalonians 2.8, which states that the Lord ‘shall destroy with the brightness of his coming’ the Man of Sin, the English Annotations places this event at ‘the day of judgment.’ This fits the language of 32.1, which asserts that judgment will be meted out and all must give an account. Modern eschatological views must not be read back into these confessions” (Renihan, Baptist Symboliucs Volume 2, 490).  

Conclusion

As I have said, I am glad our confession contains this statement about the Pope as that antichrist for is it a concrete example of the usurpation of the power that belongs to Christ alone. But let’s be honest. We have our own problems within Protestantism. Over the years I’ve grown convinced that one of the biggest problems we have within Protestantism today is a deficient doctrine of the church. And if you were to ask me what is the most important principle that has been lost and needs to be regained, it is this: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” May the Lord have mercy on us and grant us the understanding, wisdom, and strength to build God’s house, not on the shifting sands of the opinions of man, but upon the rock solid truth of Christ and his word.    

Second London Confession 26.3

“The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.” (1 Corinthians 5; Revelation 2; Revelation 3; Revelation 18:2; 2 Thessalonians 2:11, 12; Matthew 16:18; Psalms 72:17; Psalm 102:28; Revelation 12:17)

Scripture Reading: Revelation 2:18–29

“And to the angel of the church in Thyatira write: ‘The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze. ‘I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols. I gave her time to repent, but she refuses to repent of her sexual immorality. Behold, I will throw her onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works, and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works. But to the rest of you in Thyatira, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay on you any other burden. Only hold fast what you have until I come. The one who conquers and who keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. And I will give him the morning star. He who has an ear, let him hear what the Spirit says to the churches.’” (Revelation 2:18–29)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

In this sermon, we will eventually come to consider Second Confession (2LCF) 26.3. But I wish to begin with a question. Please do not answer out loud. Instead, answer the question, quickly and definitively, in the privacy of your mind.  

The question is this: are Christians called to judge?

I do suspect that many in the world and many in the church today would say, no. Christians must never judge. Judging is strictly forbidden! Judging is a sin! 

Christians Must Judge

Dear brothers and sisters, if it is your view that a Christian must never judge, the Word of God disagrees with you. 

Passages such as Matthew 18:15-20, 1 Corinthians 5, and 2 Thessalonians 3:6-15 clearly command Christians to judge. For the sake of time, I’ll read only 1 Corinthians 5 to prove the point. Here Paul is dealing with a situation in the church of Corinth wherein a man had sinned in a heinous way and was unrepentant. He wrote to the church and said, “It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife. And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth. I wrote to you in my letter not to associate with sexually immoral people— not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. ‘Purge the evil person from among you” (1 Corinthians 5). Other texts of scripture could be read to demonstrate that Christians operating as members of a local church, with elders in the lead, are called to make and pronounce judgments, but this text alone settles the issue. If it is your opinion that a Christian is never to judge, you are at odds with God’s Word. 

Christians must judge if they are to obey God’s word. And what are they to judge? In brief, Christians, operating as members of a rightly ordered local church with elders in the lead, are called to judge the credibility of a person’s profession of faith. 

This we must do before receiving a person into the membership of the church. Let me remind you that in 2LCF 26.2 we are told that local churches are to be made up of visible saints, and that visible saints are those who have professed “the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation…” the meaning is this: it is those who have made a credible profession of faith who are to be received into the membership of the church and given baptism if they have not been baptized upon profession before. Stated differently, before a new member can be received into the church the existing members, with the elders in the lead, must judge the credibility of the person’s profession of faith. 

The great commission that Christ delivered to the church through the Apostles demands this. “And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20). Who is to be baptized? Disciples of Jesus are to be baptized. And who is to be taught to observe all that Christ has commanded (the Lord’s Supper is undoubtedly included in this). Baptized disciples are to be taught to observe all that Christ has commanded. If baptism is to be applied and if the Lord’s Supper is to be faithfully administered, then judgments must be made. A person’s profession of faith must be heard, considered, and judged to be credible before he or she is baptized and received into the church and recognized as a member of the body of Christ.  

And there is another situation that will sometimes arise within church life that requires the judgment of the congregation with the elders in the lead, and that is in cases of church discipline. Two of the most famous passages on the topic of church discipline are Matthew 18:15-20 and 1 Corinthians 5. There are other texts on the topic of disciple that must be considered, but these are the most famous. These two passages are about different circumstances. Matthew 18 teaches us what to do in a situation where one member sins against another. In 1 Corinthians 5, we see how to handle heinous sin in the congregation when the sinner remains unrepentant. The situations are different and so the processes are different. But in the end, the result is the same. If a church member – if a person who bears the name, “brother” –  if a person who was baptized into Christ upon profession of faith in the name of the Father, Son, and Holy Spirit – is living in unrepentant sin, the members of the church (with the elders in the lead) must act. In Matthew 18, Christ Jesus the Lord commands that the unrepentant sinner be put out of the congregation and regarded as a Gentile and tax collector. This means the person is no longer to be regarded as a brother or sister in Christ, but as a non-believer. The person is removed from the church, wherein the kingdom of God is made visible, and is put out into the world where Satan reigns as king. In 1 Corinthians 5, Paul the Apostle instructed the church in Corinth to do the same thing with the unrepentant sinner. The process was different because the sin was different. This was no private offense. It was very public. The whole church knew about it. And the sin was heinous. It was the kind of sin that would make even a non-believer blush. And the sinner was clearly unrepentant. The sinner was even boasting about it and members of the church we boasting too. And so there was no need for the three-step process of Matthew 18 –  go to him alone – if he does not listen to you take one or two others to serve as witness – and if he does not listen to them, tell it to the church. No, this man was to quickly be removed from the church because the case was so clear. But the end result of the Matthew 18 scenario and the 1 Corinthians 5 scenario is the same. The members of the church with the elders in the lead were commanded by Paul to put the unrepentant sinner out of the church. Paul put it this way: “you [church] are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.” This means that man was to be removed from the church, wherein the kingdom of Christ is made visible, and put out into the world. No longer was he to be regarded as a brother but as a nonbeliever. The hope and prayer of the church was that this mans flesh – that is to say, his sinful flesh would be destroyed, so that his soul would be saved. In other words, when a person is excommunicated or excluded from the church, the hope must always be that they will turn from their sins and to Christ, and thus be saved.  

Dear brothers and sisters, the Holy Scriptures are very clear about this. Christians, operating as members of local congregations, with elders in the lead, are called by Jesus Christ, the Lord of the Church, to judge the credibility of a person’s profession of faith when receiving new members and in cases of discipline. It is the elders who are to lead in matters of discipline, it is the members who are to judge, and it is the elders who are called to pronounce the judgment! If a church will not judge in these matters according to the commands and directions of Holy Scripture, the whole church will find itself living in rebellion against Christ the King and under his displeasure, just as the church of Thyatira found itself under the displeasure of Christ for tolerating that false teacher and seductress, Jezebel, and allowing her to remain in their midst to spread her poison.   

Christians Must Judge Not

Now please hear me. I do understand where this idea that Christians must never judge comes from. 

For one, the culture has criticized Chritsians and churches for being judgemental. In some cases, the criticism is probably valid. And so some Christians, wishing to avoid that charge and wishing to avoid that error, will not only do away with a sinful, judgemental spirit but will refuse to judge at all, even in those cases where God’s word demands it. These Christians have failed to distinguish between judgment that is good and right and judgment that is sinful. Sadly, they have thrown the baby out with the bathwater.

Two, I do believe that some Christians think that Christians must never judge because they have read the Bible, but they have read it poorly. Friends, there are many passages of Scripture that command us not to judge sinfully, harshly, unjustly, or hypocritically. And there are many other passages that command us to love one another (see John 13:34-35; John 15:12), to be willing to cover or overlook personal offenses and sins (see Proverbs 10:12 and 1 Peter 4:8), to be gentle and patient with one another (see Ephesians 4:2), to always forgive one another (see Ephesians 4:32; Colossians 3:13), and to restore those who repentant after being disciplined (see 2 Corinthians 2:6-11). These passages need to be taken very seriously and obeyed. But they must also be interpreted properly. This involves interpreting them in the light of the passages that call the church to judge. 

Perhaps the most famous passage forbidding judgment of a sinful kind is Matthew 7:1-6. There Christ speaks to his disciples saying, “Judge not, that you be not judged.” That seems rather straightforward, doesn’t it? I can see how someone, after reading this one Bible verse, could come to the conclusion that judgment of all kinds is strictly forbidden by God. But we must read on. Verse 2: “For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.” Ah, so the judgment that Christ forbids is a particular kind of judgment, namely judgment that is overly harsh or stringent. We must read on. Verse 3: “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” Interesting. Christ here teaches that we are to take the speck out of our brother’s eye. If we love them, we will. But we must be careful to avoid the sin of pride and hypocrisy. So it is prideful, hypocritical judgement that is here forbidden. And We must read on. In verse 6 we find these words: “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you” (Matthew 7:1–6). So then, the passage that begins with the words of Christ, “Judge not, that you be not judged” ends with Christ commanding his disciples to judge (distinguish) between those who are worthy to receive the holy things of God and those who are dogs and pigs.  

Don’t ever read a Bible verse, friends. Most theological errors have arisen by taking Bible verse out of context. We must always remember what we have read before and read on to be sure we understand the true meaning of a text in its context. And do not forget that the context of every verse in the Bible is ultimately every other verse in the Bible. And so we must not only read Matthew 7:1, “judge not, that you be not judged”, but read on through verse 6. More than this, we must read on through Matthew 16 to consider the keys given to Peter – the keys that bind on earth and in heaven. We must read on through Matthew 18 to consider what Christ taught concerning the use of these keys in church discipline. And we must read on to consider passages like 1 Corinthians 5 to see how these keys of judgment and authority were used in the churches established by the Apostles of Christ, consisting of officers and members. Read on, read on, read on. Study the scriptures with care, dear brothers and sisters, to be sure that what you believe about the church is true. Our aim must be to obey Jesus Christ, for he is indeed the Lord of the church, and we are his servants. 

Second London Confession 26.3

What does this have to do with Second London Confession 26.3?

I’ve introduced this paragraph in this way because I want to draw your attention to how our Confession of Faith, on the one hand, insists that judgments be made in the reception and removal of members, while on the other hand, protecting us against the error of judging too harshly. In fact, paragraphs 2 and 3 both state things in such a way as to keep us from judging too strictly. 

Paragraph 2 answers the question, who should the members of the local church be? Who is to be received into the membership of local churches? Or to speak in terms of the sacraments, who is to be given baptism and the Lord’s Supper? Answer: only visible saints. So the question becomes, who is to be regarded by the church, with the elders in the lead, as a visible saint? Our confession summarizes the teaching of the Holy Scriptures when it says, “all people throughout the world professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints…”

We considered this statement last Sunday. I will not repeat all that was said in that sermon. But notice what our confession does not say. Who should be received into the membership of local churches? Thankfully, our confession does not say, only those who have mastered Christian doctrine, or only those who agree with every point of doctrine expressed in this confession, or only those whose belief is pure and without any error, or only those who do not ever sin, or only those who are mature in matters of faith and obedience. Our confession state the qualifications for membership in the local church perfectly. Who should be received into the membership of our churches? The answer is simple and clear. Christians must be received. All people who make a credible profession should be received. All who profess
“the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation”, must be received. 

Must the church judge the credibility of a person’s profession of faith before receiving that person into the membership of the church? Yes, of course! But the bar for being received into the church must not be set even a millimeter higher than where the Scriptures set it. 

Stated possibly, must a person trust in Jesus? Must they know the fundamentals of the faith and claim to believe those fundamentals to be received into the church a regarded as a believer? Yes. Stated negatively, should we regard a person to be a believer who destroys the credibility of their profession of faith by holding to theological errors that undermine the foundation of the faith they claim to believe? No. 

Stated positively, must a person turn from sin and endeavor to obey God and Christ if their profession of faith is to be judged true? Yes, of course. True faith always involves repentance and a striving after new obedience. Real Christians obey Jesus (see John 14:15). Stated negatively, should we regard a person to be a Christian – should we call them “brother” or “sister” – if they have destroyed the credibility of their profession by living a life of sin? No.

The thing I want you to see is that our confession slams the bar or standard for membership in the local church down as far as the Scriptures will allow it to go. Or to use the image of a door, our confession opens the door to the church as wide as the Scriptures allow it to be opened. If the bar were set any lower than our confession sets it, or if the door was opened any wider, the world would be permitted membership in the church and granted access to the holy things of God (baptism and the Lord’s Supper), and this cannot be. To quote Nehemiah Coxe, if this error were made, “our numbers may increase, but not our joy” (A Sermon Preached At The Ordination Of An Elder And Deacon In A Baptized Congregation In London, Nehemiah Coxe)! 

But the consequence of raising the bar for membership in the church higher than the Scriptures set it would be truly tragic. The result would be that God’s children – people for whom Christ died – brothers and sisters in the faith – would be kept out of the membership of the church and unjustly denied access to the holy things of God, namely, baptism and the Lord’s Supper. Brothers and sisters, our standards for membership in the church must be low enough to obey Romans 14:1 which says, “Receive one who is weak in the faith, but not to disputes over doubtful things” (Romans 14:1).  But our standards for membership must be high enough to distinguish between the church and the world.  Our standards for membership must agree perfectly with the Scriptures. And because we can only judge based upon what we see and hear, I do believe it is right for us to judge graciously and to give the benefit of the doubt whenever possible.

And of course, everything I have just said regarding the standard for becoming a member of the church applies to the question of discipline as well. Who must be put out of the church? Should those who are immature be put out? Should those who are offensive be put out? Should those who hold to errors in minor points of doctrine be put out? Should those who sin be put out?  No. If these were the standards, there would be no church left! But those who destroy the credibility of the profession of faith they once made by holding to errors that evert or undermine the very foundation of faith, or live an unholy life and will not repent, must be put out. Those who destroy their profession lose the right to be called visible saints. They also lose access to the Lord’s Table wherein our union with Christ and fellowship within one another is signified. 

Brothers and sisters, the church must judge in these matters. It must judge in a spirit of love, in gentleness, and with much patience. And the church must judge, not according to the arbitrary standards set by the fallible opinions of men, but according to the standards of God’s Holy Word. Some refuse to judge in these matters because they feel it is not loving. The truth is, by judging in these matters, we show our love for God, for Christ, for the church he has purchased with his blood, and even for the person who has destroyed their profession of faith. If you love a person, you will call them to repentance and faith when you see them persistently living in error and sin.  

2LCF 26.3 also keeps us from judging too strictly. The focus here is not on the credibility of an individual’s profession of faith but on whether or not a local church is to be regarded as a true church. Our confession says, “The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.”

Notice, first of all, that our confession links the local, visible church with the kingdom of Christ. Christ’s kingdom is invisible. It is spiritual. But where is it manifest on earth? Where is Christ’s kingdom made visible?  In and through the local church. Those who are citizens of Christ’s kingdom ought to be members of local churches. Ordinarily, to be a citizen in Christ’s kingdom is to be a member of Christ’s church, and to be a member of Christ’s church is to be a citizen in Christ’s kingdom. This is what is meant by the language of Matthew 16 and 18, “whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:19). If you have loved ones who claim to be Christians and they are not members of a local church, you should warn them concerning their sin. Real Christians obey Jesus. And Jesus commanded his disciples to walk together in churches.

But what church should a person join? Preferably, a healthy one, but at the very least a true church must be joined. There are false churches. Our confession says, “some have so degenerated as to become no churches of Christ, but synagogues of Satan…” When does this happen? We can borrow the concepts from 2LCF 26.2 to gain some clarity. A church degenerates to this level when it corporately destroys its profession by preaching and teaching errors that evert the foundation of faith, or is overrun by members and officers who live unholy lives. Historically, true churches are said to bear these three marks: they preach and teach the word of God truthfully, they administer the sacraments of baptism and the Lord’s Supper faithfully, and they exercise church discipline. Healthy churches will do these things well. Unhealthy churches will do these things poorly. A church that does not do one or all of these things should be avoided. To be clear, it is Jesus’ job to remove the lampstands of false churches (see Revelation chapters 2 and 3). But true believers are to separate themselves from false churches so they can join true churches.

And to keep us from judging churches too harshly, our confession says, “The purest churches under heaven are subject to mixture and error…” In other words, even the best, most healthy, and strongest churches on earth still have a mixture in them. This means, there will always be false professors in our churches and there will always be sin, for even true Christians are not perfect. And there will be errors too. This must refer to errors in doctrine, order, and practice. This line in our confession should keep us from judging the church we are members of too harshly and it should also keep us from judging other local churches too harshly. 

Please allow me to read you a quote from Benjamin Keach, a prominent pastor who lived in the 17th century and subscribed to the confession that we subscribe to. Are Particular or Reformed Baptist churches the only true churches? Keach said no. He warned his readers against judging too harshly, saying,

“Speak well of all your brethren who hold the Head [that is, Christ], or are sound in the faith, in respect of all fundamental principles, though not in everything of your opinion in some points of religion: for peace among ourselves ought not to be restrained only to the members of that church we belong unto, but to all the saints, let them be Presbyterians, Independents, or Baptists. I do not mean that it is your duty to hold church communion [i.e. membership in one congregation] with all; no, that cannot be, unless all were of one judgment in all the essentials of church constitution: for mutual love is not to be the rule of our church-communion and fellowship, but the word of Christ. But though we cannot as yet be all of one judgment in this case, yet we ought not to censure one another but own each other for brethren, and be all united in love and affections. How unchristian-like is it to render them that differ from us odious, as if they were not members of the mystical body of Christ, or belonged not to the universal church? ‘Speak evil of no man’, no, nor speak of the evils of any, except the evil or sin they are guilty of be public, and notorious; and that not then out of an ill purpose, to expose the person out of spite and revenge; for that is most hateful and abominable in the sight of God, and tends to strife and discord. ‘As much as lieth in you, live peaceably with all men’[Romans 12:18], but much more with all the saints and people of God.” (James Renihan quoting Benjamin Keach in Baptist Symbolics Volume 2, 484).

Conclusion

Brothers and sisters, I am aware that this sermon is much longer than the sermons in the second portion of our liturgy typically are. Don’t worry this isn’t the new norm. I’ve taken the time to address this subject with you in some detail because I think it is needed. For some time I have been concerned that we are weak in our understanding of the doctrine of the church we confess. And though I thought that the members meeting we had last Sunday was the best one we have ever had (due to the dialogue that took place amongst the members – our ecclesiology requires deliberation amongst the members) it did confirm my suspicion that there is still some confusion regarding the nature of the church, the purpose and end of discipline, and the responsibilities of the members in discipline. One of the most fundamental questions we must have settled in our minds is, who are the members of the church to be? Once we see that the members are to be those who make and maintain a credible profession of faith, then we must ask, what are the qualities or marks of a credible profession of faith? God’s word is our standard. Our confession of faith does a fine job of summing up the teaching of Holy Scripture. Brothers and sisters, we need to have these truths straight in our minds. We need to hold to these truths with conviction. And we must be willing to act upon these convictions out of love for God, Christ, the church he has purchased with his blood, and one another. May the Lord help us. Amen.

Old Testament Reading: Proverbs 24

“Be not envious of evil men, nor desire to be with them, for their hearts devise violence, and their lips talk of trouble. By wisdom a house is built, and by understanding it is established; by knowledge the rooms are filled with all precious and pleasant riches. A wise man is full of strength, and a man of knowledge enhances his might, for by wise guidance you can wage your war, and in abundance of counselors there is victory. Wisdom is too high for a fool; in the gate he does not open his mouth. Whoever plans to do evil will be called a schemer. The devising of folly is sin, and the scoffer is an abomination to mankind. If you faint in the day of adversity, your strength is small. Rescue those who are being taken away to death; hold back those who are stumbling to the slaughter. If you say, ‘Behold, we did not know this,’ does not he who weighs the heart perceive it? Does not he who keeps watch over your soul know it, and will he not repay man according to his work? My son, eat honey, for it is good, and the drippings of the honeycomb are sweet to your taste. Know that wisdom is such to your soul; if you find it, there will be a future, and your hope will not be cut off. Lie not in wait as a wicked man against the dwelling of the righteous; do no violence to his home; for the righteous falls seven times and rises again, but the wicked stumble in times of calamity. Do not rejoice when your enemy falls, and let not your heart be glad when he stumbles, lest the LORD see it and be displeased, and turn away his anger from him. Fret not yourself because of evildoers, and be not envious of the wicked, for the evil man has no future; the lamp of the wicked will be put out. My son, fear the LORD and the king, and do not join with those who do otherwise, for disaster will arise suddenly from them, and who knows the ruin that will come from them both? These also are sayings of the wise. Partiality in judging is not good. Whoever says to the wicked, ‘You are in the right,’ will be cursed by peoples, abhorred by nations, but those who rebuke the wicked will have delight, and a good blessing will come upon them. Whoever gives an honest answer kisses the lips. Prepare your work outside; get everything ready for yourself in the field, and after that build your house. Be not a witness against your neighbor without cause, and do not deceive with your lips. Do not say, ‘I will do to him as he has done to me; I will pay the man back for what he has done.’ I passed by the field of a sluggard, by the vineyard of a man lacking sense, and behold, it was all overgrown with thorns; the ground was covered with nettles, and its stone wall was broken down. Then I saw and considered it; I looked and received instruction. A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, and want like an armed man.” (Proverbs 24)

New Testament Reading: Luke 14:25-35 

“Now great crowds accompanied him, and he turned and said to them, ‘If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple. For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’ Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. So therefore, any one of you who does not renounce all that he has cannot be my disciple. Salt is good, but if salt has lost its taste, how shall its saltiness be restored? It is of no use either for the soil or for the manure pile. It is thrown away. He who has ears to hear, let him hear.’” (Luke 14:25–35)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

These words from our Lord and Savior regarding the requirements for being a disciple of his are shocking. Hear him again: “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple.” These words from our Lord grab the attention, don’t they? They are meant to! But they must be properly interpreted if they are to be properly applied. So let us consider these words of Jesus carefully and be sure to take then in their context. 

Luke has just told us about an interaction Jesus had with a group of Pharisees and other prominent people at a dinner hosted by a ruler of the Pharisees. Someone invited Jesus to this dinner and judging by the hard things Jesus said to these elites, as recorded in Luke 14:1-24, I don’t think he made many friends at this banquet! What did Christ condemn these Pharisees for? He condemned them for their legalistic and loveless observance of the Sabbath day, their self-exalting pride, and the favoritism they showed to friends, relatives, and rich neighbors while neglecting the poor and the needy in their midst. Christ concluded his condemning remarks with a classic parable – a story about a man who gave a great banquet and invited many through his servant. The servant obeyed the will of his master and invited the guests of honor, but they all made excuses! The man then instructed his servant to go into the streets and lanes of the city to bring in the poor and the crippled. This the servant did, but there was still room at the table! And so the master “said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled.” And then the master remarked, “For I tell you, none of those men who were invited shall taste my banquet” (Luke 14:23-24). The meaning of this parable was and is clear. The guests of honor were the Pharisees and other religious elite within Israel. The gospel of the kingdom of God came to them through Jesus, God’s servant, but they rejected the invitation. The gospel of the kingdom would go to the poor and crippled within Israel and would be received more readily by them. And because room remained at God’s banquet table, the invitation would be extended to all nations. 

As we approach our text for today, it is important for us to remember a few things: 

One, the hostility between Jesus and the religious elite within Israel was growing. It was back in Luke 9:22 that Christ spoke to his disciples, “saying, ‘The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised’” (Luke 9:22). Since then, we have watched the hostility grow! Indeed, the hostility would culminate in the crucifixion of Jesus and the persecution of the disciples of Jesus. 

Two, Christ warned his disciples that they would experience hostility, not only from the religious elite within Israel but from their fellow Jews and even from members of their household. It was in Luke 12:49 that we heard Christ say, “I came to cast fire on the earth, and would that it were already kindled! I have a baptism to be baptized with, and how great is my distress until it is accomplished! Do you think that I have come to give peace on earth? No, I tell you, but rather division. For from now on in one house there will be five divided, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law” (Luke 12:49–53).

Three, we must remember how Luke portrays the Pharisees and others who rejected Jesus. He portrays them as people in love with the world and the things of this world. They are hypocrites who love to appear clean and righteous before men but inwardly they are full of greed and wickedness (see Luke 11:39). They clamored for positions of power and prestige while neglecting the poor. Stated differently, Luke portrays those who rejected Christ as people who loved the world supremely. Love is the most powerful motivator. And what did these people love most? They loved themselves most. They loved the praise of men most. They loved the pleasures of this world most. 

When we remember these things – the increasing hostility between Christ and the religious elite within Israel (a hostility that would result in the crucifixion of Christ, and the persecution of the disciples of Christ), the hostility that would arise against Christians even from the members of their own households, and the thing that hindered people from following after Jesus, namely, a supreme love for self,  the world, and the things of the world – then we will better understand the shocking words of Jesus concerning what is required to follow after him. 

Hear his words again: “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple.”  

Disciples Of Jesus Must Hate Their Parents, Spouse, Children, Siblings, And Even Their Own Life 

What does Jesus mean when he says that to be his disciple we must hate our father and mother, wife and children, yes, even our own life? Does this not flatly contradict the clear teaching of Scripture?  

As it pertains to the requirement of hating father and mother, what about the fifth of the Ten Commandments which requires us to honor father and mother (see Deuteronomy 5:16)? Did Jesus mean to abrogate the fifth commandment? This cannot be! For one, it is a part of God’s ever-abiding moral law. Two, in another place Christ commands obedience to the fifth, saying, “You know the commandments: ‘Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and mother’” (Luke 18:20). 

As it pertains to the requirement to hate wife and children, what about those places in Scripture that clearly command the husband to love the wife and fathers to lovingly care for their children? For example, Colossians 3:19 says, “Husbands, love your wives, and do not be harsh with them”. And in Ephesians 6:4 fathers are commanded to not provoke their children to anger, but to bring them up in the discipline and instruction of the Lord.

Even the requirement to hate your own life seems to be a contradiction, for elsewhere Christ sums up the last six of the Ten Commandments with the command to love your neighbor as yourself (Luke 10:27). Indeed when Paul commands husbands to love their wives in Ephesians 5 he says that “husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church…” (Ephesians 5:28–29). And a little later he says, “let each one of you love his wife as himself, and let the wife see that she respects her husband” (Ephesians 5:33).

If the words of Christ found here in Luke 14:26 are taken in a strict and literal sense, then Christ contradicts himself and the very Scriptures he has inspired. This cannot be. And so we must ask ourselves, can these words be interpreted in another sense? Indeed they can. 

What then does Christ mean by the words, “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple”? He means that the love we naturally have for our mother and father, our spouse and our children, yes, even the natural love and concern that we have for our own well-being, must pale in comparison to the love that we have for him. The love that we have for God and Christ must supersede the love we have for parents, spouses, children, yes, even for our own lives. And here is the real point: if a choice must be made between father and mother, spouse and children, yes, even one’s own life and following after Christ, our love for Christ must prevail, and those who would hinder us from following after him must be neglected, forsaken, and turned away from. 

To be clear, there is nothing about being a disciple of Jesus that requires us to break off relationships with parents, spouses, and children. Ideally, if a parent, spouse, or child does not follow Christ along with you, the natural relationship will remain happy and intact (see 1 Corinthians 7:12). But Christ is here anticipating hostility from the non-believing world and he is calling his disciple to count the cost. 

The point is this: to be a disciple of Christ, one must be willing to lose relationships with the people they love most – parents, spouses, and children – indeed, they must be willing to lose their own lives for the sake of following after Jesus. 

Contrast this with the unbelieving Pharisees at the dinner party. What did those men love supremely? They loved themselves supremely. They loved the world and the pleasures and prestige of the world supremely. What hindered them from following Jesus? Many things, I’m sure. It seems that one of the hindrances was this: they would not let go of their places of honor (see Luke 14:8), or the approval they received from friends, brothers, relatives, or the rich (see Luke 14:12) to follow after Jesus. This, friends, is why Christ said, “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.” 

Disciples Of Jesus Must Bear Their Own Cross

Christ then stated this same principle in another way: “Whoever does not bear his own cross and come after me cannot be my disciple.” 

In modern times the image of the cross has been sterilized and romanticized. In Jesus’ day, the cross was known only as a brutal instrument of death. The Romans would execute criminals by hanging them on crosses. There they would die, typically of asphyxiation. 

Jesus would soon bear his cross. Quite literally, he would carry his cross part of the way to the place of his crucifixion. He would die on that cross, and there make atonement for the sins of those given to him by the Father in eternity.     

Here Jesus says that all who follow him must bear their own cross. 

Notice, it is not the cross of Christ that we are called to bear. Only Christ could bear that cross. He atoned for the sins of his people on that cross. He bore the wrath of God in the place of sinners on that cross. Only Jesus the Messiah, the eternal Son of God incarnate, could bear the weight of that awful load. The disciples of Jesus cannot bear the cross of Christ, but we are called to bear our own cross.   

This is actually the second time the word “cross” appears in Luke’s gospel. Back in Luke 9:23, we heard Christ say, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23). These two sayings of Jesus are very similar. When we take them together it is very clear what Christ means. To take up your cross is to deny yourself. To take up your cross is to die to yourself.  

Sometimes disciples of Jesus will be called to take up their cross in the ultimate sense, that is, to die the death of a martyr. As you know, many of the original disciples of Jesus would be called to take up their cross in this ultimate sense – many were put to death because of their allegiance to Jesus. Indeed, there have been many martyrs throughout the history of the church. Even so, the truth remains that most disciples of Jesus have and will die a natural death. But notice, that all of Jesus’ disciples are called to bear their own cross. And in Luke 9:23 Christ says that this cross is to be carried daily. This means that all disciples of Jesus must die to themselves in metaphorical or spiritual way. This we must do to follow Jesus in the beginning, and this we must do throughout the Christian life.

What does it mean to take up your cross daily and to die to yourself? It means that you no longer live for yourself, for this world, or for the pleasures of this world, but for the pleasure of knowing and serving God and Christ, and for the joy of serving others. 

Paul the Apostle spoke of his personal cross-bearing when he said, “But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.” (Philippians 3:7–11)

Earlier in the same letter, Paul urged the believers to bear their own crosses, when he said, “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:3–8).

Dear brethren, this is truly the essence of the Christian life. The Christian life begins when a sinner, by the grace of God, dies to self and trusts in Christ. And the Christian life is to be marked by continual and daily cross-bearing. There are many hindrances to this. Pride will rear its ugly head. Selfish ambition will sometimes reemerge. A love for the world and the pleasures of this world will intrude. But the disciples of Jesus must daily put to death what is earthly in them (see Colossians 3:5).

Disciples Of Jesus Must Count The Cost

Now that Jesus has told the multitudes what is required to be a true disciple of his, he urges them to count the cost before continuing with him, lest their profession of faith be found false. This exhortation to count the cost was delivered by Jesus to the crowd through three illustrations.

The first is found in verses 28-30. There we read, “For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish’” (Luke 14:28–30).

This great multitude that followed Jesus was filled with excitement. They had high hopes for Jesus. But as has been said in previous sermons, the hopes of many in this multitude were misguided. Many expected him to immediately bring an earthly kingdom and earthly prosperity, and so Christ set them straight. Following me may cost you your relationship with your parents, your spouse, or your children. Following me may cost you your life! Those who wish to follow me must bear their own cross. Are you sure you want to continue with me? Are you sure you have what it takes to finish what you are beginning to build?

Of course, we know that all who have true faith in Christ will finish. True believers will persevere because God will preserve them (see Philippians 1:6). But one of the means God uses to preserve his elect is his word. And here, the Word of God says, count the cost! The elect of God will count the cost and will continue with Christ to the end. The nonelect will either turn back immediately or make false professions and turn back later. Why? Because they love this world more than Christ! Their god is their belly; their minds are set on earthly things (see Philippians 3:18-19). But the elect of God will hear the Word of God. The Spirit will call them inwardly and make the word effectual. They will understand what the cost of discipleship is. They will count the cost. And they will say, it is worth it! They will agree with the Apostles and say, “But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him…” (Philippians 3:7–9).   

The second illustration is found in verses 31-32. There we read, “Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace” (Luke 14:31–32). 

The illustration is different, but the message is the same. Wise builders will count the cost before building, and wise kings will count the cost before waging war. Disciples of Jesus must do the same. Those who follow after Jesus must first count the cost.

By the way, I do wonder if Jesus used the illusion of building a tower because being a disciple of Jesus involves participating in the building of Christ’s kingdom. Christ’s kingdom is built as the disciples of Jesus die to self daily and testify concerning the hope that is in them through faith in the gospel of Jesus Christ. And I do wonder if Jesus uses the illustration of waging war because being a disciple of Jesus involves spiritual warfare, “For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds” (2 Corinthians 10:4).

Clearly, Christ calls those who wish to follow him to first count the cost. 

In verse 33 we read, “So therefore, any one of you who does not renounce all that he has cannot be my disciple” (Luke 14:33). This is another way of saying what was said before: “Whoever does not bear his own cross and come after me cannot be my disciple” (Luke 14:27). To renounce is “to willingly give up or set aside what one possesses—‘to give up, to part with one’s possessions’”(Johannes P. Louw and Eugene Albert Nida, 565). Just as not all Christians are called to bear their cross in the extreme by dying the death of a martyr, but must carry their cross daily by dying daily to self, so too, not all Christians will be called to actually give up all that they have. The first disciples of Christ did. In Luke 18:28 we hear Peter speak to Jesus, saying, “See, we have left our homes and followed you.” And [Jesus] said to them, ‘Truly, I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times more in this time, and in the age to come eternal life” (Luke 18:28–30). Some disciples of Jesus throughout the history of the church, and even in the present time, have been called by God to renounce all to follow Christ, but many disciples of Christ are, by God’s grace, permitted to retain the good things of this life – house, wife, brothers, parents, and children. Those disciples of Jesus who enjoy these blessings must be very careful to obey Christ’s words still! These earthly blessings must be enjoyed and held onto with an open hand and not a clenched fist. Hear again the words of our Savior: “So therefore, any one of you who does not renounce all that he has cannot be my disciple” (Luke 14:33).

The third and final illustration is found in verses 34-35. “Salt is good, but if salt has lost its taste, how shall its saltiness be restored? It is of no use either for the soil or for the manure pile. It is thrown away. He who has ears to hear, let him hear” (Luke 14:34–35).

Salty salt makes things savory. Salty salt preserves things. But salt that loses its saltiness is good for nothing. It’s not good for the soil. It’s not even good for the manure pile. It is simply thrown away. And this is a warning to the backslider, the apostate, and the false professor. The person who once made a profession of faith but then afterward turns back from it is like salt that has lost its savor. He is in a most miserable condition, for at one time he knew the truth and claimed to love it, but afterward, he went back to the world.  Hebrews 6:4-6 speaks of the miserable condition of the apostate and says, “For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt” (Hebrews 6:4–6).

Conclusion

Count the cost. That is what Christ called the multitude that followed him to do. Christ was not interested in having many followers. He was interested in having sincere and faithful followers though. And the same is true to this present day. Do you wish to follow Jesus? Then count the cost.  “If anyone comes to [him] and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be [his] disciple. Whoever does not bear his own cross and come after [him] cannot be [his] disciple” (Luke 14:25–27). Those who do not renounce all they have cannot be a disciple os Jesus (Luke 14:33). Those who love themselves, this world, and the things of this world will surely say, the price is too high! Those whom God has graciously chosen and is calling by his Word and Spirit will say, the price is just right. I’ll gladly suffer the “loss of all things and count them as rubbish, in order that I may gain Christ and be found in him…”

Second London Confession 26.2

“All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted.” (1 Corinthians 1:2; Acts 11:26; Romans 1:7; Ephesians 1:20-22)

Scripture Reading: 1 Corinthians 1:1–3

“Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes, To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours: Grace to you and peace from God our Father and the Lord Jesus Christ.” (1 Corinthians 1:1–3, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

I thought it best to begin this brief sermon with a few reminders. Last Sunday I delivered the first of, what I think will be, 15 sermons on the doctrine of the church. Many of you are members of this church. You assemble with the church each Lord’s Day. You love the church and long to see her prosper. But what is the church according to the Scriptures? This is a very important question, but it is often neglected. I hope to answer it in the weeks and months to come. 

Those who were here last Sunday will remember that Chapter 26 of our confession of faith – the Second London Confession (2LCF) is about the church. The fifteen paragraphs of this chapter provide us with a succinct yet sufficiently thorough summary of what the Bible teaches about this important topic. Last Sunday, we considered 2LCF 26.1. That paragraph is about the universal or catholic church. It says, “The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.” 

In the sermon I delivered on this paragraph, I said that I am glad our confession begins with a statement about the universal or catholic church. After all, this is the church for whom Christ died. Christ is the head of the church universal. The church universal is the bride of Christ and is his body. Brothers and sisters, it is very important for us to remember the universal or catholic church. Does this church assemble on earth now? No. Does this church have officers? No. Does this church administer the sacraments? No. Are you and I able to see this church? No. But God sees it. And it will be this church – the one true church – that assembles in the new heavens and earth after Christ returns to make all things new. It is important for us to remember the universal church lest we loose sight of the bigger picture of the redemption accomplished by Christ. He came to redeem, not you and I only, but his elect living in all times and places. This is the church for whom. Christ died. This is the church that will assemble in the new heavens and earth. 

But what about now? Are God’s people to assemble now as we sojourn in this world and eagerly await the assembly of the redeemed at the consummation? Yes, of course. God’s people are to assemble every Lord’s Day (see Hebrews 10:24-25). They are to assemble as members of particular, local, visible churches. That is what 2LCF 26.2 is about. In fact, the remainder of the paragraphs in 2LCF 26 are about the local church and the relationship that local churches are to have with one another. 

Paragraph 2 of 2LCF 26 is very important, for it clarifies who the members of local churches are to be. 

Paragraph 1 told us who the members of the universal church are. They are the elect of God gathered into one body under Christ the head, having been united to him by faith. But who are the members of local churches to be? The answer provided by our confession is very good. It is good, first of all, because it is true to the Scriptures. It is also good because it is sufficiently thorough and clear.  

Local Or Particular Congregations Are Constituted Of Visible Saints

To understand what 2LCF 26.2 is teaching, I think it is best to begin at the end. Who are the members of local congregations to be? The end of the paragraph tells us that particular congregations are to be constituted (composed, comprised, or made up) of visible Saints. 

Notice a few things about this statement.

One, our confession uses the word “Congregation” instead of the word church here. This is to clarify that the word church means assembly. A church is a group of people who congregate together. The church and the word congregation can be used interchangeably. By the way, the idea of attending church virtually is ridiculous. We do stream our services online so that those who are ill or otherwise hindered from assembling with the church may be encouraged from home or wherever they are. But this is no replacement for assembling with the church in person. This should be clear to all. When you watch and listen to a worship service online, you see the pastor, but you do not see the whole congregation. And the pastor and the congregation cannot see you! I’m afraid this is what many of those who “attend” church virtually want! They want to see and hear but to not be seen. This is not Biblical Christianity. A true church is a church that assembles for worship. More than this, a true church has members. As we will soon see, a true church is not a service to attend but a body to belong to as a member.     

Two, when our confession uses the word “particular” it is a reference to a local, visible church. As was said last Sunday, the Scriptures do sometimes use the word church to refer to the universal or catholic church, but more often than not, the word church is used in the Scriptures to refer to particular, local congregations, like this one. 

A moment ago, we read 1 Corinthians 1:1-3. There we heard Paul the Apostle address his letter to “the church of God that is in Corinth.” There the word church refers, not to the church universal, but to one, particular, local, and visible congregation in the city of Corinth. We could pile up many examples like this from the New Testament. One more will do.  In Galatians 1:2 Paul Paul addresses his letter, “To the churches of Galatia…” (Galatians 1:2). Here the word “church” appears in the plural. Why? Because Paul wrote this letter to many particular, local, and visible congregations spread throughout the region of Galatia. So then, the Scriptures sometimes use the word “church” to refer to the universal or catholic church. More often than not, the word “church” is used to refer to particular, local, and visible congregations.

Three, our confession states that these particular churches are to be constituted of visible Saints. In this context the word “constituted” means, composed, comprised, or made up of. Who is a local church made up of? Who are the parts of the whole? Answer: local churches are made up of visible saints. 

Let’s focus on the word “saints” for a moment. In the previous sermon I said, brothers and sisters, we must not be afraid to use the word catholic! We believe in the catholic or universal church. This has nothing to do with Roman Catholicism. And now I say, brothers and sisters, we must not be afraid to use the word “saint”. The Roman Catholics have ruined this word. They claim that only a handful of super Christians are saints. But the Scriptures often use the word “saint” or “saints” to refer to all who have faith in Christ. A saint is one who is holy. All Christians have been made holy through faith in Christ, having been washed in the blood of the lamb. And all true Christians are pursuing a holy life and will make progress in it, by God’s grace. If you read the letters of Paul you will see that he often uses the word “saint” to refer to the Christians who were members of the particular churches to whom he was writing. Listen to Ephesians 1:1: “Paul, an apostle of Christ Jesus by the will of God, To the saints who are in Ephesus, and are faithful in Christ Jesus…” (Ephesians 1:1). Listen to Philippians 1:1: “Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons…” (Philippians 1:1). Saints are simply Christians.

And now let us consider the word “visible”. The universal church is invisible, remember?  We cannot see with total certainty who the members of the universal church are. Why? For one, the universal church is made up of God’s elect living in all places and times, past, present, and future. We cannot see that body of believers yet. Two, the universal church is invisible because we cannot see the hearts of men or discern with utter certainty whether or not they have been regenerated or have true saving faith. But the invisible, universal, church of Christ is made visible (in a limited and imperfect way). How so? Through the visible saints as they assemble in Jesus’ name as members of particular, local congregations.     

Visible Saints Identified

Now the big question is, who are we to regard as visible saints and thus receive into the membership of the local church?

The first portion of paragraph 2 tells us. There we read,  “All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints…” And then the paragraph concludes, “…and of such ought all particular congregations to be constituted.”

Who should our churches be made up of? Who should the members be? The simplest way to say it is like this: The members of local churches are to be those who have made a credible profession of faith in Christ Jesus. In the simplest of terms, that is what our confession is stating. I am glad, though, that our confession says more, for in saying more, our confession clarifies what a credible profession of faith is. 

Dr. James Renihan’s commentary on the confession is helpful here. He observes that in this paragraph there is “a mirror image of positive and negative qualities of visible saints” (Renihan, Baptist Symbolics Volume 2, 481). Who are the visible saints? Positively, they are those who profess the faith of the gospel and offer up their obedience unto God by Christ. Negativity, the visible saints are those who do not destroy their own profession by any errors everting the foundation, or unholiness of conversation.

Let us consider these positive and negative qualities side by side. 

First, visible saints are those who positively profess the faith of the gospel. According to Renihan, “To profess the faith of the gospel is an ability to articulate [or express] a personal appropriation [or taking ahold] of Jesus Christ by faith and acknowledge and own Christian orthodoxy” (Renihan, Baptist Symbolics Volume 2, 481). Stated differently, a person who professes the faith of the gospel is one who claims to trust in Jesus Christ personally and to rely upon him for the forgiveness of sins and life eternal. More than this, a person who professes the faith of the gospel also knows the fundamental truths of God’s word – the truth about God, creation, man, sin, and salvation in Jesus Christ – and claims to agree with these orthodox tenets of the Christian faith.   

Negatively, visible saints will not destroy their own profession by any errors everting the foundation. Take careful note of this: Our confession does not say that visible saints will not destroy their own profession by any errors. Rather, they will not destroy their own profession by any errors everting the foundation.   

Quoting Renihan again, errors everting the foundation are errors in “those doctrines without which Christianity cannot exist and would include denial of original sin and personal sinfulness, false views of Christ as the God-man and of His work of redemption and resurrection, and a rejection of the ‘scriptural Word as the ground of faith.’ Edward Leigh says, ‘Fundamental truths are all such points of doctrine which are so plainly delivered in Scripture, that whosoever doth not know or follow them shall be damned, but he that doth know and follow these (though erring in other things) shall be saved,’ and then proposes twelve fundamentals of the faith grouped into four sets of three” (Renihan, Baptist Symbolics Volume 2, 481). In brief, the first is about God, the second is about man, the third is about Christ, and the fourth fundamental category presented by Edward Leigh is about “‘the means of applying’ the work of the ‘Redeemer’: salvation is only by faith in Christ and repentance, which produce a holy life…” (Renihan quoting Leigh’s, A Systeme or Body Of Divinity, unnumbered pages 8-9).

The second positive quality of a visible saint is “obedience unto God by Christ.” Renihan says, “Obedience unto God by Christ simply means living carefully under the lordship of Christ” (Renihan, Baptist Symbolics Volume 2, 481). I saw a billboard this past week when driving the 15 freeway. It said, “Real Christians obey Jesus”. Typically, the billboards and church marques that Christians put up really annoy me. I think that was the best Christian billboard I’ve ever seen! “Real Christians obey Jesus”. How true that is! To be a Christian one must confess that Jesus is Lord! And Lords are to be obeyed. Christ himself said, “If you love me, you will keep my commandments” (John 14:15). John the Apostle wrote, “And by this we know that we have come to know him, if we keep his commandments.” (1 John 2:3). In another place he said, “No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him” (1 John 3:6). To be clear, there is not a Christian alive who does not sin. But a true Christian will not live a life of sin. True Christians will repent. True Christians will pursue obedience to Christ the Lord. 

Negatively, visible saints will not destroy their own profession by unholiness of conversation. Today the word “conversation” means to talk. In the seventeenth century, when our confession was written, the word “conversation” was used to refer to someone’s conduct or behavior”. Unholiness of conversation means and unholy way of life.  True believers will not destroy their own profession by living an unholy or sinful life in disobedience to God’s moral law. 

To bring it all together, local churches are to have members. The members of local churches are to be visible saints. Who are these visible saints? They are those who have made a credible profession of faith. Positively, they are those who say they trust in Jesus for the forgiveness of their sins. They know the foundational truths contained within Holy Scripture – the truths about God, creation, sin, and salvation in Christ Jesus – and claim to believe those truths. Furthermore, a credible profession of faith also involves repentance and a life of new obedience in Christ the Lord. Stated negatively, those who make a credible profession of faith will not destroy their own profession by holding to fundamental theological errors – erroneous beliefs that undermine the very foundation of the faith. And neither destroy their own profession by living an unholy life of sin and rebellion against God’s law. 

Conclusion

Brothers and sisters, all of this might sound very obvious to you. But it has not been obvious to all. In the days when our confession was written, the doctrine of the church expressed in 2LCF 26.1-2 seemed radical to many. In those days, church and state were wed together so that citizenship in a nation would mean membership in the church. Connected to this, in those days most believed that the members of the church were to be those who professed faith in Christ and their children! Many who are reformed still believe this.

As you may know, our confession of faith is based on the Westminster Confession of Faith (WCF) – it’s an alteration of it. The Westminster Confession is the confession of the Presbyterians. We agree with them on an awful lot. We disagree with them on some points. The most well-known point of disagreement is over the doctrine of baptism. The Presbyterians believe that the infant children of believers are to be baptized. We believe that baptism is for those who make a credible profession of faith only. But I would like to suggest to you that it is our doctrine of the church that is more fundamental. Who are the members of local churches to be? We say, visible saints, or those who make a credible profession. But listen to what the Westminster Confession of Faith says about the visible church: “The visible church, which is also catholic or universal under the gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion; and of their children: and is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation.” We disagree with a number of things that the WCF says about the visible church. For the sake of time, I draw your attention to the remark about the children of believers. They are regarded as members of the church from birth before they can make a credible profession of faith. It is no wonder we also disagree about the timing of baptism, which marks a person’s entrance into the visible church.

Even more concerning to me than the Presbyterian error is the trend that I see today within Evangelicalism. Churches seem to care less and less about formal membership. If a church has formal membership, little effort will be made to discern a credible profession of faith in prospective members. Also, professing Christians will be allowed to bounce from one local church to the next with out much concern over where the Christians are coming from and why they are leaving their previous church. Just as 2LCF seemed radical to the majority of churches in the day it was written, I suspect it would seem radical to most of the churches that surround us if properly understood. 

Brothers and sisters, we must understand what our confession teaches about the church and we must strive to have our practice conform to our beliefs. One of the most important things that a church does is receive and release or remove members. This is what the keys that Christ gave Peter were for (see Matthew 16:19). Keys have the power to bind and lose. Keys have the power to open and close doors. Where did these keys that Christ gave to Peter go? Those who pay careful attention to the rest of the New Testament will see that they were not given to the Pope as the Roman Catholics claim but to the elders and members of local congregations. The elders and members of each congregation each have a key. The elders hold, what has been called, the key of authority. The members hold, what has been called, the key of liberty. One of the things these keys are used for is the opening or unlocking of the door of the church to new members. To receive new members the elders must turn their key and the members must turn theirs. Don’t you think we should know what the qualifications for church membership are? It would be a shame to lock a believer out when he should be received in! And it would also be a shame (and a danger) to let a non-believer in when he should be locked out! And the very same points could be made about church discipline resulting in exclusion or excommunication. The keys that Christ has given to the church through Peter are powerful keys. Christ says, “whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:19). The elders of the church do not hold the keys alone. No, one key belongs to the elders. The elders have the key of authority. And the other key belongs to the members. The members have the key of liberty, that is to say, the power and freedom to appoint officers, and to agree or disagree with the elders in the reception and removal of members from the church of Jesus Christ. Again I say, we all better know what the church is and who its members are to be.    

Who are the members of the church to be? “All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted.” (1 Corinthians 1:2; Acts 11:26; Romans 1:7; Ephesians 1:20-22)