A GUIDE TO Church-Fellowship and Order According to the Gospel-Institution WHEREIN These following Particulars are distinctly handled I. The Necessity of Believers to joyn themselves in Church-Order II. The Subject Matter of the Church III. The Continuation of a Church-state and of the Administration of Evangelical Ordinances of Worship briefly vindicated IV. What sort of Churches the Disciples of Christ may and ought to joyn themselves unto as unto Entire Communion By the Late Pious and Learned Minister of the Gospel John Owen D. D. John 5.39 Search the Scriptures c. London Printed for William Marshall at the Bible in Newgate-street 1692. A GUIDE TO Church-Fellowship and Order According to the Gospel-Institution CHAP. I. The Necessity of Believers to joyn themselves in Church-Order IT is the Duty of every Believer of every Disciple of Christ to joyn himself for the due and orderly observation and performance of the Commâ—nds of Christ unto the Glory of God and their own Edification Maâ—th 28.18 19 20. This in general is grâ—nted by all sorts and Parties of men the grant of it is the ground whereon they stand in the management of their mutual feâ—ds in Religion pleading that men ought to be of or joyn themselves unto this or that Church still supposing tâ—at it is thâ—ir Duty to be of one or another Yea it is granted also that Persons ought to chuse what Churches they will joyn themselves unto wherein they may have the best advanâ—age unto their Edification and Salvation They are to chuse to joyn themselves unto that Church which is in all things most according to the mind of God This it is supposed is the Liberty and Duty of every Man for if it be not so it is the foolishest thing in the World for any to attempt to get others from one Church unto another which is almost the whole business of Religion that some think themselves concerned to attend unto But yet notwithstanding these Concessions when things come to the â—riâ—l in particular there is very little gâ—anted in complyance with the Assertion laid down For besides that it is not a Church of Divine Institution that is intended in these Concessions when it comes unto the issue where a Man is born and in what Church he is Baptized in his Infancy there all choice is prevented and in the Communion of that Church he is to abide on the penalties of being esteemed and dealt with as a Schismatick In what National Church any person is baptized in that National Church he is to continue or answer the contrary at his peril And in the Precincts of what Parish his Habitation falls to be in that particular Parish Church is he bound to Communicate in all Ordinances of Worship I say in the judgment of many whatever is pretended of mens jâ—yning themselves unto the truest and purest Churches there is no Liberty of Judgment or Practice in either of these things left unto any of the Disciples of Christ Wherefore the Liberty and Duty proposed being the Foundation of all orderly Evangelical Profession and that wherein the Consciences of Believers are greatly concerned I shall lay down one Proposition wherein 't is asserted in the sence I intend and then fully confirm it The Proposition it self is this It is the duty of every one who professeth Faith in Christ Jesus and takes due care of his own Eternal Salvation voluntarily and by his own choice to joyn himself unto some particular Congregation of Christs Institution for his own Spiritual Edification and the right discharge of his Commands 1. THIS Duty is prescribed 1. unto them only who profess Faith in Christ Jesus who own themselves to be his Disciples that call Jesus Lord. For this is the method of the Gospel that first men by the Preaching of it be made Disciples or be brought unto Faith in Christ Jesus and then be taught to do and observe whatever he commands Matth. 28.18 19 20. first to believe and then to be added unto the Church Act. 2.41 42 46 47. Men must first joyn themselves unto the Lord or give up themselves unto him before they can give up themselves unto the Church according to the mind of Christ 2 Cor. 8.5 We are not therefore concerned at present as unto them who either not at all profess Faith in Christ Jesus or else through ignorance of the Fundamental Principles of Religion and wickedness of Life do dâ—stroy or utterly render useless that Profession We do not say it is the duty of such persons that is their immediate duty in the state wherein they are to joyn themselves unto any Church Nay it is the duty of every Church to refuse them their Communion whilst they abide in that state There are other duties to be in the first place pressed on them whereby they may be made meet for this So in the Primitive times although in the extraordinary Conversions unto Christianity that were made among the Jews who before belonged unto Gods Covenant they were all immediately added unto the Church yet afterwards in the ordinary way of the Conversion of men the Churches did not immediately admit them into compleat Communion but kept them as Catechumeners for the eâ—crease of their knowledge and trial of their profession until they were judged meet to be joyned unto the Church And they are not to blame who receive not such into compleat Communion with them unto whom it is not a present duty to desire that Communion Yea the admission of such persons into Church-Societies much more the compelling of them to be Members of this or that Church almost whethâ—r they will or no is contrary to the rule of the Word the example of the Primitive Churchâ—s and a great expedient to harden men in their sins We do therefore avow that we cannot admit any into our Church Societies as to compleat Membership and actual Interest in the priviledges of the Church who do not by a profession of Faith in and obedience unto Jesus Christ no way contradicted by sins of life manifest themselves to be such as whose duty it is to joyn themselves unto any Church Neither do we injure any baptized Persons hereby or oppose any of their Right unto and Interest in the Church but only as they did universally in the Primitive Churches after the death of the Apostles we direct them into that way and method wherein they may be received unto the glory of Christ and their own edification And we do therefore affirm that we will never deny that Communion unto any person high or low rich or poor old or young male or female whose duty it is to desire it 2. IT is added in the description of the Subject That it is such an one who takes due care of his own Salvation Many there are who profess themselves to be Christians who it may be hear the word willingly and do many things gladly yet do not esteem themselves obliged unto a diligent enquiry into and a precise
observation of all the commands of Christ. But it is such whom we intend who constantly fix their minds on the enjoyment of God as their chiefest good and utmost end who thereon duely consider the means of attaining it and apply themselves thereunto And it is to be feared that the number of such persons will not be found to be very great in the world which is sufficient to take off the reproach from some particular Congregations of the smalness of their number Such they ever were and such is it foretold that they should be Number was never yet esteemed a note of the true Church by any but those whose worldly interest it is that it should so be yet at present absolutely in these Natiâ—ns the number of such persons is not small 3. Of these persons it is said that it is their duty so to dispose of themselves It is not that which they may do as a convenience or an advantage not that which others may do for them but which they must do for themselves in a way of duty It is an Obediential Act unto the commands of Christ whereunto is required subjection of Conscience unto his Authority Faith in his promises as also a respect unto an appearaâ—ce before his Judgment-Throne at the last day The way of the Church of Rome to compel men into their Communion and keep them in it by fire and fagot or any other means of external force derives more from the Alcoran than the Gospel Neither doth ir answer the mind of Christ in the Institution End and Order of Church-Societies that men should become Members of them partly by that which is no way in their own power and partly by what their wills are regulated in by the Laws of men For it is as was said commonly esteemed that men being born and baptized in such a Nation are tâ—ereby made members of the Church of that Nation and by living within such Parochial Precincts as the Law of the Land hath Arbitrarily established are members of this or that particular Congregation At least they are accounted so far to belong unto these Churches as to render them liable unto all outward punishments that shall be thought meet to be inflicted on them who comply not with them So far as these perswasions and actings according unto them do prevail so far are they destructive of the principal foundation of the external Being and Order of the Church But that mens joyning themselves in or unto any Church Society is or ought to be a voluntary act or an act of free choice in mere obedience unto the Authority and commands of Christ is so sacred a truth so evident in the Scripture so necessary from its subject matter so testifyed unto by the practice of all the first Churches as that it despiseth all opposition And I know not how any can reconcile the common practice of giving men the reputation or reality of being Members of or belonging unto this or that Church as unto total Communion who desire or chuse no such thing unto this acknowledged principle 5. THERE is a double joâ—ning unto the Church 1. That which is as unto total Communion in all the duties and priviledges of the Church which is that whereof we treat 2. An adherence unto the Church as unto the means of Instruction and Edification to be attained thereby So persons may adhere unto any Church who yet are not meet or free on some present consideration to confederate with it as unto total Communion see Act. 5.13 14. And of this sort in a peculiar manner are the baptized Children of the members of the Church For although they are not capable of performing Church duties or enjoying Church-priviledges in their tender years nor can have a right unto total Communion before the testification of their own voluntary corsent thereunto and choice thereof yet are they in a peculiar manner under the care and inspection of the Church so far as the outward administration of the Covenant in all the means of it is committed thereunto and their duty it is according to their capacity to attend unto the Ministry of that Church whereunto they do belong 6. THE Proposition respects a visible professing Church And I intend such a Church in general as avoweth Authority from Christ 1. For the Minâ—sterial Preaching of the Word 2. Administration of the Sacraments 3. For the Exercise of Evangelical Discipline and 4. To give a publick testimony against the Devil and the World not contradicting their profession with any corrupt Principles or Practices inconsistent with it What is required in particular that any of them may be meet to be joyned unto such a Church we shall afterwards enquire 7. IT is generally said that out of the Church there is no Salvation and the truth hereof is testified unto in the Scriptures Act. 2.47 1 Pet. 3.20 21. Matth. 16.18 Ephes. 5.26 27. Joh. 10.16 8. THIS is true both positively and negatively of the Catholick Church invisible of the Elect All that are of it shall be saved and none shall be saved but those that belong unto it Ephes. 5.25 26 27. Of the Catholick visible professing Church negatively that no Adult person can be saved that doth not belong unto this Church Rom. 10.10 9. THIS Position of Truth is abused by Interest and Pride an enclosure of it being made by them who of all Christians in the World can lay the least and weakest claim unto it namely the Church of Rome For they are so far from being that Catholick Church out of which there is no Salvation and wherein none can perish like the Ark of Noah that it requires the highest charity to reckon them unto that visible professing Church whereof the greatest part may perish and do so undoubtedly 10. Our enquiry is what truth there is in this Assertion with respect unto these particular Churches or Societies for the celebration of Gospel-worship and Discipline whereof we treat And I say 1. No Church of what denâ—mination soever can lay a claim unto this Priviledge as belonging unto it self alone This waâ— the antient Donatism They confined Salvation unto the Churcâ—es of their way alone And after many false charges of it on others it begins really to be renewed in our dâ—ys For some dispute that Salvation is confined unto that Church alone wherein there is a Succession of Diocesan Bishops which is the height of Donatism The Judgments and Determinations made concerning the Eternal Salvation or Damnation of Men by the measures of some differences among Christians about Churches their State and Order are absurd foolish and impious and for the most part used by them who sufficiently preclaim that they know neither what it is to be saved nor do use any diligence about the necessary means of it Salvation depends absolutely on no particular Church-state in the world he knows not the Gospel who can really think it doth Persons of Believers are not for the Church but the Church is
for them if the Ministry of Angels be for them who are Heirs of Salvation much more is the Ministry of the Church so If a man be an Adulterer an Idolater a Rayler a hater and scoffer of Godliness if he choose â—o live in any known sin without Repentance or in the neglect of any known duty if he be ignorant and prophane in a word if he be not boâ—n again from above be he of what Church he will and whatsoever place he possess therein he cannot be saved And on the other side if a man believe in Christ Jesus that is know him in his Person Offices Doctrine and Grace trust unto him for all the ends of the wisdom and love of God towards Mankind in him if he endeavour to yield sincere and universal obedience unto all his coâ—mands and to be confirmed unto him in all things following his example having for these ends received of his Spirit though all the Churches in the world should reject him yet he shall undoubtedly be saved If any shall hence infer that then it is all one of what Church any one is I answer 1. That although the being of this or that or any particular Church in the world will not secure the Salvation of any men yet the adherence unto some Churches or such as are so called in their constitution and worship may prejudice yea ruine the Salvation of any that shall so do 2. The choice of what Church we will joyn unto belongs unto the choice and use of the means for our Edification And he that makes no conscience hereof but merely with râ—spect unto the event of being saved at last will probably come short thereof 2. ON this Supposition that there be no insuperable difficulties lying in the way of the discharge of this duty as that a person be cast by the providence of God into such a place or season as wherein there is no Church that he can possibly joyn himself unto or that he be unjustly refused Communion by unwarrantable conditions of it as it was with many during the prevalâ—ncy of the Papacy in all the Western Empire it is the indispâ—nsible duty of every Disciple of Christ in order unto his Edification and Salvation voluntarily and of his own choice to joyn himself in and unto some particular congregation for the Celebration of divine Worship and the due observation of all the Institutions and commands of Christ which we shall now farther confirm 1. THE foundation of this duty as was before declared doth lye in the law and light of Nature Man cannot exercise the principal powers and faculties of his Soul with which he was created and whereby he is enabled to glorifie God which is the end of him and them without a consent and conjunction in the Worship of God in Communion and Society as hath been proved before 2. The way whereby this is to be done God hath declared and revealed from the beginning by the Constitution of a Church-state through the addition of Arbitrary Institutions of worship unto what was râ—quired by the Law of Nature For this gives the true state and is the formal reason of a Church namely a divine Addition of Arbitrary Institutions of worship unto the necessary Dictates of the Law of Nature unto that end And the especial nature of any Church-state doth depend on the especial nature of those Institutions which is constitutive of the difference between the Church-state of the Old Testament and that of the New 3. SUCH a Church-state was constituted and appointed under the Old Testament founded in and on an especial Covenant between God and the People Exod. 24. Unto this Church every one that would please God and walk before him was bound to joyn himself by the ways and means that he had appointed for that end namely by Circumcision and their laying hold on the Covenant of God Exod. 12.48 Isa. 56.4 And this joyning unto the Church is called joyning unto the Lord Isa. 56.6 Jerem. 50.5 as being the means thereof without which it could not be done Herein was the Tabernacle of God with men and he dwelt among them 4. AS a new Church-state is prophesied of under the New Testament Ezek. 34.25 26 27. Isa. 66.18 19 20 21 22. and other places innumerable so it was actually erected by Jesus Christ as we have declared And whereas it is introduced and established in the place and room of the Church-state under the Old Testament which was to be removed at the time of Reformation as the Apostle demonstrates at large in his Epistle to the Hebrews all the commands promises and threatnings given or annexed unto that Church-state concerning the conjunction of men unto it and walking in it are transferred unto this of the new erection of Christ. Wherefore although the State of the Church it self be reduced from that which was Nationally Congregational unto that which is simply and absolutely so and all Ordinances of its instituted worship are changed with new rules for the observation of what we are directed unto by the light of Nâ—ture yet the commands promises and threatnings made and given unto it as a Church are all in full force with respect unto this new Church-state and we need no new commands to render it our duty to joyn in Evangelical Churches for the ends of a Church in general 5. THE Lord Christ hath disposed all the ways and means of edification unto these Churches so that ordinarily and under an expectation of his presence in them and concurrence unto their efficacy they are not otherwise to be enjoyed Such are the ordinary dispensation of the Word and Administration of the Sacraments For any Disciple of Christ to live in a neglect of these things and the enjoyment of them according to his mind is to despise his care and wisdom in providing for his eternal welfare 6. HE hath prescribed sundry duties unto us both as necessary and as evidences of our being his Disciples such as cannot be orderly performed but as we are members of some particular Congregation this also hath been before declared 7. THE Institution of these Churches is the way which Christ hath ordained to render his Kingdom visible or conspicuous in distinction from and opposition unto the Kingdom of Satan and the world And he doth not in a due manner declare himself a subject in or unto the Kingdom of Christ who doth not solemnly ingage in this way It is not enough to constitute a legal subject of the Kingdom of England that he is born in the Nation and lives in some outward observance of the Laws of it if he refuse solemnly to express his Allegiance in the way appointed by the Law for that end Nor will it constitute a regular subject of the Kingdom of Christ that he is born in a place where the Gospel is professed and so professeth a general complyance therewith if he refuse to testifie his subjection by the way that Christ hath appointed for that
Covenant unto him They are the Way means and Instruments appointed of God for this end and other end they have none And hereon it follows that if it be not in the power of Men to appoint any thing that shall be a means of Communication between God and his People as unto the Grace of the Covenant on the one Hand or the Duties of Obedience which it requires on the otherâ— they have no power to erect any new Church-state or enact any thing in Divine Worship not of his Institution This being the state of Churches and their Ordinances they cannot be altered they cannot be liable unto any decay unless the Covenant whereunto they are annexed be altered or decayed And therefore the Apostle to put finally and absolutely his Argument unto an Issue to prove that the Mosaical Church-State and Ordinances were changed because useless and ineffectual doth it on this ground that the Covenant whereunto they were annexed was changed and become useless This I suppose at present will not said concerning the New Covenant whereunto all Ordinances of Divine Worship are inseparably annexed Men might at a cheaper Rate as unto the Eternal interest of their own Souls provide another Covering for their sloth negligence unbelief and indulgence unto proud foolish imaginations whereby they render the Churches and Ordinances of the Gospel useless and ineffectual unto themselves thereby charging them with a decay and uselesness and so reflâ—cting on the honour and faithfulness of Christ himself 2. THEY do not cease because there is at present or at least there is shortly to be expected such an effusion of the Gifts and Graces of the Spirit as to render all these external Institutions needless and consequently useless This also is falsely pretended For 1. The greatest and most plentiful effusion of the Holy Spirit in his Gifts and Graces was in the days of the Apostles and of the first Churches planted by them nor is any thing beyond it or indeed equal unto it any more to be expected in this World But yet then was the Gâ—spel Church-state erected and the use of all its Ordinances of Worship enjoyned 2. The Ministry of the Gospel which comprizeth all the Ordinances of Church worship as its object and end is the Ministration of the Spirit and therefore no supplies or Communication of him can render it useleless 3. One of the principal ends for which the Communication of the Spirit is promised unto the Church is to make and render all the Institutions of Christ effectual unto its edification 4. 1 Joh. 2.20 27. is usually pleaded as giving countenance unto this fond pretence But 1. The Vnction mentioned by the Apostle was then upon all Believers Yet 2. It is known that then they all walked in Church-Order and the sacred observation of all the Institutions of Christ. 3 If it takes away any thing it is the Preaching of the Woâ—d or all manner of Teaching and Instruction which is to overthrow the whole Scripture and to reduce Religion into Barbarism 4 Nothing is inâ—â—nded in these words buâ— the dâ—fâ—â—rent way of Teaching and degrees of Success betwâ—en that under the Law and tâ—aâ— now established in the Gospâ—â— by the 〈◊〉 effusion of the Spiâ—it a◠〈◊〉 been 〈◊〉 at large elsewhere Nor 3. Do they cease in their Administration for want either of Authority or Ability in dispense them which is pleaded unto the same end But neither is thiâ— preâ—enâ—â— of any force it only begs the thing in Question The Auâ—hority of Office for the Administration of all other Ordinances is an Institution And to say that all Institutions cease bâ—cause none have Authority to administer them is to say they must all cease because they are ceased 2. The Office of the Ministâ—y for the continuation of the Church-state and Administration of all Ordinances of Worship unto the end of the World is sufficiently secured 1. By the Law constitution and appointment of our Lord Jesus Christ erecting that Office and giving waranty for its continuance to the Comsumation of all things Matt. 28.20 Ephes. 4.13 2. By his continuance according unto his promise to communicate Spiritual Gifts unto Men for the Ministerial Edification of the Church That this he doth so continue to do that is is the principal external Evidence of his abiding in the discharge of his Mâ—diatory Office and of what nature these gifts are I have declared at large in a peculiar Discourse on that subject 3. On the duty of Believers or of the Church which is to choose call and soâ—emnly set apart unto the Office of the Ministry such as the Lord Christ by his Spirit hath made meet for it according unto the rule of his word If all these or any of them do fail I acknowledge that all Ministerial Authority and Ability for the dispensation of Gospel-Ordinances must fail also and consequently the state of the Church And those who plead for the continuation of a successive Ministry without respect unto these things without resolving both the Authority and Office of it unto them do but erect a dead Image or embrace a dead carcase instead of the living and life giving Institutions of Christ. They take away the living Creature and set up a skin stuffed with straw But if these things do unalterably continue if the Law of Christ can neither be changed abrogated or disannulled if his dispensation of Spiritual gifts according unto his promise cannot be impeded if Believers through his grace will continue in obâ—dience unto his commands it is not possible there should be an utter failure in this Office and Office-power of this Ministry It may fail in this or that place in this or that Church when the Lord Christ will remove his Candlâ—stick But it hath a living root whence it will spring again in other places and Churches whiâ—st this world doth endure Neither 4. Do they cease because they have been all of them corrupted abused and defiled in the Apostacy which fell out among all the Châ—rches in the latter Ages as it was fully foretold in the Scripture For 1. This supposition would make the whole Kingdom of Christ in the world to depend on the corrupt Lusts and wills of men which have got by any mâ—â—ns the outward possession of the Administration of his Laws and Ordinances This is all one as if we should say that if a pack of wicked Judges should for a season pâ—rvert Justice Righteousness and Judgment that the being of the Kingdom is so overthrown thereby as that it can never be restored 2. It would make all the dâ—â—ies and all the priviledges of all true Believers to depend on the wills of wicked Apostares For if they may not make use of what they hrve abused they can never yield Obedience to the câ—mmands of Christ nor enjoy the priviledges which he hath annexed unto his Church and Worship 3. On this supposition all Reformation of an Apostarized Church is utterly impossible But it is our duty to
to be blamed they do but discharge their Duty who refuse to receive into Church Communion such as are ignorant of the fundamental Doctrines and Mysteries of the Gospel or if they have learned any thing of them from a form of words yet really understand nothing of them The promiscuous driving of all sorts of persons who have been baptized in their Infancy unto a participation of all Church privileges is a profanation of the holy Institutions of Christ. This knowledge therefore belonging unto profession is it self to be professed 2. THERE is required unto it a professed subjection of Soul and Conscience unto the Authority of Christ in the Church Matth. 28.18 19 20. 2 Cor. 8.5 This in general is performed by all that are Baptized when they are Adult as being by their own actual consent baptized in the Name of Christ. And it is required of all them who are baptized in their Infancy when they are able with Faith and Understanding to profess their consent unâ—o and abiding in that Covenant whereinto they were initiated 3. An Instruction in and consent unto the Doctrine of Self-denial and bearing of the Cross in a particular manner For this is made indispensably necessary by our Saviour himself unto all that will be his Disciples And it hath been a great disadvantage unto the Glory of Christian Religion that men have not been more and better instructed therein It is commonly thought that who ever will may be a Christian at an easie rate it will cost him nothing But the Gospel gives us another account of these things For it not only warns us that Reproaches Hatred Sufferings of all sorts oft-times to Death it self are the common lot of all its Professors who will live godly in Christ Jesus but also requires that at our initiation into the Profession of it we consider aright the dread of them all and engage cheerfully to undergo them Hence in the Primitive Times whilst all sorts of miseries were continually presented unto them who embraced the Christian Religion their willing engagement to undergo them who were converted was a firm evidence of the sincerity of their Faith as it ought to be unto us also in times of Difficulty and Persecution Some may suppose that the Faith and Confession of this Doctrine of Self-denial and readiness for the Cross is of use only in time of Persecution and so doth not belong unto them who have continually the countenance and favour of publick Authority I say it is at least as they judge well for them with others it is not so whose outward state makes the publick avowing of this Duty indispensably necessary unto them And I may add it as my own thoughts though they are not my own alone That notwithstanding all the Countenance that is given unto any Church by the publick Magistracy yet whilst we are in this World those who will faithfully discharge their Duty as Ministers of the Gospel especially shall have need to be prepared for sufferings To escape sufferings and enjoy worldly advantages by sinful compliances or bearing with men in their Sins is no Gospel Direction 4 Conviction and Confession of Sin with the way of deliverance by Jesus Christ is that answer of a good Conscience that is required in the Baptism of them that are Adult 1 Pet. 3. 5. Unto this Profession is required the constant performance of all known Duties of Religion both of Piety in the publick and private Worship of God as also of Charity with respect unto others Shew me thy Faith by thy Works 6. A careful Abstinence from all known Sins giving scandal or offence either unto the World or unto the Church of God And the Gospel requires that this Confession be made with the Mouth Confession is made unto Salvation against 1. Fear 2. Shame 3. The Course of the World 4. The Opposition of all Enemies whatever Hence it appears that there are none excluded from an Entrance into the Church State but such as are either 1. grosly Ignorant or 2. Persecutors or reproachers of those that are good or of the ways of God wherein they walk or 3. Idolaters or 4. Men scandalous in their Lives in the Commission of Sins or Omission of Duties thro' vitious Habits or Inclinations or 5. such as would partake of Gospel Privileges and Ordinances yet openly avow that they will not submit unto the Law and Commands of Christ in the Gospel concerning whom and the like the Scripture Rule is peremptory From such turn away And herein we are remote from exceeding the example and care of the Primitive Churches Yea there are but few if any that arrive unto it Their endeavour was to Preach unto all they could and rejoiced in the multitudes that came to hear the Word But if any did essay to join themselves unto the Church their diligence in their Examination and Instruction their severe Enquiries into their Conversation their disposing of them for a long time into a state of Expectation for their Trial before their Admittance were remarkable And some of the Ancients complain that their promiscuous Admittance of all sorts of persons that would profess the Christian Religion into Church Membership which took place afâ—erwards ruined all the Beauty Order and Discipline of the Church The things ascribed unto those who are to be esteemed the proper Subject Matter of a Visible Church are such as in the judgment of Charity entitles them unto all the Appellations of Saints Called Sanctified that is Visibly and by Pâ—ofession which are given unto the Members of all the Churches in the New Testament and which must be answered in those who are admitted into that Priledge if we do not wholly neglect our only Patterns By these things although they should any of them not be real living Members of the Mystical Body of Christ unto whom he is an Head of spiritual and vital influance yet are they meer Members of that Body of Christ unto which he is an Head of Rule and Goveâ—nment as also meer to be esteeâ—ed Suâ—jects of his Kingdom And none are excluded but such as concerning whom Rules are given either to withdraw from them or to cast them â—ut of Church Society or are expresly excluded by God himself from any share in the Prieiledges of his Covenant Psal. 50.16 17. But unto the Wicked God saith What hast thou to do to declare my Statutes or that thou shouldest take my Covenant in thy Mouth Seeing thou hatest instruction and castest my wâ—rds behind thee Advertisement OF the Subject Matter of the Church You may be saâ—isfied farther in a Book lâ—tely Published Intituled Tâ—e true Nature of a Gâ—spel Church and its Government â—y the same Author wherein those following particulars are distinctly handled I. The Subject Matter of the Church II. Formal Cause of a particular Church III. Of the Polity unto or Discipline of the Church in General IV. The Officers of the Church V. The Duty of Pastors of Churches VI. The
cannot be obtained Wherefore a Ministry eâ—abled by Spiritual Gifts and ingaged by sense of Duty to labour constantly in the use of all means appointed by Christ for the Edification of the Church or increase of his Mystical Body is required in such a Church as a Believer may conscientiously joyn himself unto And where it is otherwise let Men cry out Schism and Faction whilst they please Jesus Christ will acquit his Disciples in the Exercise of their Liberty and accept them in the Discharge of their Duty If it be said that if all Men be thus allowed to judge of what is best for their own Edification and to act according unto the Judgment which they make they will be continually paâ—ting from on Church unto another untill all things are filled with disturbance and Confusion I say 1. That the contrary Assertion namely that Men are not allowed to judge what is meer and best for their own Edification or not to act according to the Judgment they make herein may possible keep â—p some Churches but is the ready way to destroy all Religion 2. That many of those by whom this Liberty is denyed unto professing Câ—ristians yet do indeed take it for grantâ—d that they have such a Liberty and that it is their Duty to make use of it For what are all the Contests between the Church of Rome and the Church of England so far as Christians that are not Church-men are concerned in them Is it â—ot in whether of these Churches Edification may be best obtained If this be not the Ball between us I know not what is Now herein do all the Writers and Preachers of both Parties give their Reasons and Arguments unto the People wâ—y Edification is better to be had in the one Church than in the other And do they not require of them to form a Judgment upon those Reasons and Arguments and to act accordingly if they do not they do but make a Fourish and act a Part like Players on a stage without any determinate design 3. All Christians actually do so they do judge for themselves unless they are brutish they do Act according unto that Judgment unless they are hardened in Sin and therefore who do not so are not to be esteemed Disciples of Christ. To suppose that in all things of Spirituaâ— and Eternal Concernment that men are not determined and acted every one by his own Judgment is an Imagination of men who think but little of what they are or do or say or write Even those who shut their Eyes against the Light and follow in the Hâ—rd resolving not to enquire into any of these things do it because they judge it is best for them so to do 4. It is commonly acknowledged by Protestants that private Christians have a Judgment of Discretion in things of Religion The Term was invented to grant them some Liberty of Judgment in Opposition unto the blind Obedience required by the Church of Rome but withal to put a restraint upon it and a distinction of some Superiour Judgment it may be in the Church or oâ—hers But if by Discretion they mean the best of Mens Vnderstanding Knowledge Wisdom and Prudence in and about the things wherein it is exercised I should be glad to be informed what other Judgment than this of Discretion in and â—bout the things of Religion this or that or any Church in the World can have or exercise But to allow Men a Judgment of Discretion and not to grant it their Duty to act acconding unto that Judgment is to oblige them to be Fools and to act not discreetly at least not according unto their own Discretion 5. The same is to be spoken of Gospel Discipline without which neither can the Duties of Church Societies be observed nor the ends of them attained The neglect the loss the abuse hereof is that which hath ruined the Glory of Christian Religion in the World and brought the whole Profession of it into Confusion Hereon have the servency and sincerity of true Evangelical mutual Love been abated yea utterly lost For that Love which Jesus Christ requireth among his Disciples is such as never was in the World before amongst men nor can be in the World but on the Principles of the Gospel and Faith therein Therefore it is called his New Commandement The Continuation of it amongst the Generality of Christians is but vainly pretended little or nothing of the Reality of it in its due Exercise is found And this hath ensued on the Neglect of Evangelical Discipline in Churches or the turning of it into a Worldly Domination For one principal End of it is the Preservation Guidance and acting of this Love That mutual Watch over one another that ought to be in all the Members of the Church the Principal Evidence and Fruit of Love without Dissimulation is also lost hereby Most Men are rather ready to say in the Spirit and Words of Cain Am I my Brothers Keeper than to attend unto the Command of the Apostles Exhort one another daily least any be hardened through the Deceitfulness of Sin or comply with the Command of our Saviour if thy Brother offend thee tell him of it between him and thee By this means likewise is the Purity of Communion lost and those received principal Members of Churches who by all the Rules of Primitive Discipline ought to be cast out of them Wherefore this also is to be considered in the Choice we are to make of what Churches we will joyn our selves unto as unto constant compleat Communion and in whose Communion we will abide For these things are matters of Choice and consist in Voluntary free Acts of Obedience With those unto whom they are not so who would on the one hand have them to be things that Men may be compelled unto and ought so to be or on the other that follow no other Guidance in them but outward Circumstances frâ—m the Times and Places where they are born and inhabit I will have no Contest It follows from hence also That Where there are many Churches wherein these things are found whereon we may lawfully and ought in Duty to joyn with some of them in particular every one is obliged to joyn himself unto such a Church as whose Principles and Practises are most suited unto his Edification ADVERTISEMENT FOR your further carrying on of this Work there is another Book Doctor Owen liv'd to finish and left it as his last Legacy to the Church Intituled The true Nature of a Gospel Church and its Government wherein these following particulars are distinctly handled I. The Subject Matter of the Church II. Formal Cause of a particular Church III. Of the Polity Rule or Discipline of the Church in General IV. The Officers of the Church V. The Duty of Pastors of Churches VI. The Office of Teachers in the Church VII Of the Rule of the Church or of Ruling Elders VIII The Nature of the Polity or Rule with the Duty
render them visible which it becomes their indispensible Duty to do when outward Impediments are not absolutely insuperable But of these things thus far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. IV. What sort of Churches the Disciples of Christ may and ought to joyn themselves unto as unto Entire Communion WE have proved before that it is the Duty of all individual Christians to give themselves up unto the Conduct Fellowstip and Communion of some particular Church or Congregation Our present Enquiry heâ—eon is that whereas there is a great Diversity among professing Societies in the World concerning each whereof it is said Lâ— here is Christ and Lo there is Christ what Church of what Constitution and Order any one that takes care of his own Edification and Salvation ought to joyn himself unto This I shall speak unto first in General and then in the Examination of one particular Case or Instance wherein many at this day are concerned And â—ome things must be premised unto the right stating of the Subject of our Enquiry 1. The Diversities anâ— Divisions among Churches which respect is to be had unto in the choice of any which we will or ought to joyn unto are of two sorts 1. Such as are â—ccasiâ—ned by the remaining Weaknesses Infirmities and Ignorance of the best of Men whereby they know but in parâ— and Prophesie only in part wherein our Edification is concerned but our Salvation not endangered 2. Such as are in and about things Fundamental in Faith Worship and Obedience We shall speak to both of them 2. All Christians were Originally of one Mind in all things needful unto Joynt-Communion so as that there might be among them all Love without Dissimulation Howbeit there was great Variety not only in the Measure of their apprehensions of the Doctrines of Truth but in some Doctrines themselves as about the continuance of the observations of the Law or at least of some of them as also Oppositions from without unto the Truth by Hereticks and Apostates neither of which hindred the Church Communion of true Believers But the Diversity Difference and Divisions that are now among Churches in the World is the effect of the great Aâ—ostasie which befel them all in the latter Ages as unto the Spirit Rule and Practice of those which were planted by the Apostles and will not be healed until that Apostasie be Abolished 3. Sâ—tan having possessed himself of the Advantage of these Divisions whereâ—f he was the Author he makâ—s use of them to act his Malice and Râ—ge in stirring up and iâ—stigating one Party to Persecute Oppress and Devour anothâ—r until the Life Power and Glory of Christian Religion is almost lost in the World It requireâ— therefore great Wisdom to depart our selves aright among these Divisions so as to conâ—ribute nothing unto the Ends of Malice designed by Satan iâ— them 4. In this staâ—e of things until it may be cured which it â—ill never be by any of the ways yet proposed and insisted on the Enquiry is concerning the Duty of any one who takes care of his own Soul as unto a Conjunction with some Church or other And on the Negative Part I say 1. Such an one is bounâ— not to joyn with any Church or Society where any Fundamental Article of Faith is rejected or corrupted There may be a Fundamental Error in a true Church for a season when the Church erreth not Fundamentally 1 Cor. 15. 2 Tim. 2.18 But I suppose the Error in or against the Foundation is part of the Profession of the Church or Society to be joyned unto For thereby the Nature of the Church is destroyed it doth not hold the Head nor abide on the Foundation nor is the Ground and Pillar of Truth Wherefore althâ—ugh the Soâ—iâ—iâ—â—s under a Pretence of Love Forbearance and Mutual Toleration do offer us the Communion of their Churches wherein there is somewhat of Order and Discipline commendible yet it is unlawful to joyn in Church Fellowship or Communion with them For their Errors about the Trinity the Incarnation of Christ and his Satiâ—faction are destructive of the Foundation of the Prophets and Apostles and Idolotry in the Divine Worship of a meer Creature is introduced by them 2. Where there is any Church taught or allowed a Mixture of Doctrines or Opinions that are prejuâ—icial unto Gospel Holiness or Obedience no man that takes due care of his Salvation can joyn himself unto iâ— For the Original Rule and Measure of all Church Communion is agreement in the Doctrine of Truth Where therefore there is either not a stable Profession of the sâ—me Doctrine in all substantial Truths of the Gospel but an uncertain sâ—uâ—d is given some sâ—ying one thing some anothâ—r or that Opposition is made unto any Truths of the Importance before mentioned None can be bound or obliged to hold Communion with it nor can incur any blame by refraining from it For it is the Duty of a Christian in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to joyn with such a Church would 1. Stain their Profession 2. Hinder their Edification 3. Establish a new Rule of Communion unknown to the Scriptures namely besides Truth as might easily be manifested 3. Where the Fundamentals of Religious Worship are corrupted or overthrown it is absolutely unlawful to joyn unto or abide in any Church So is it with the Church of Rome The various ways whereby the Foundations of Divine Religious Worship are overthrown in that Church by Superstition and Idolatry have been sufficiently declared These render the Communion of that Church pernitious 4. Nor can any Man be obliged to joyn himself with any Church nor can it be his Duty so to do where the Eternally fixed Rule and Measure of Religious Worship namely that it be of Divine Institution is varied or change by any Additions unto it or Substractions from it For whereas one principal end of all â—hurches is the joynt celebration of Divine VVorship if there be not a certain stable Rule thereof in any Church of Divine Prescription no Man can be obliged unto Communion therewith 5. Where the Fundamentals of Church Order Practice and Discipline are destroyed it is not lawful for any man to joyn in Church Communion These Fundamâ—ntals are of two sorts 1. Such as concern the Ministry of the Church 2. Such as concern the Church it self There are four things that are necessary Fundamentals unto the Order of the Church on the part of the Ministry 1. That all the Ministers or Officers of it be duly chosen by the Church it self and solemnly set apart in the Church unto their Office according unto the Rule and Law of Christ. This is Fundamental unto Church Order the Root of it from whence all other parts of it do Spring And it is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or expresly provided for in the Scripture as we shall see If there be a neglect herein and no other Relation required between Ministers Elders Rulers Bishops and
heal even Babylon it self by a reduction of all things unto their first Institution if it would be healed Jerem. 51.9 and if not we are to forsake her and reform our selves Rev. 18.4 There is nothing therefore in all these pretences that should in the least impeach the infallible continuation of the Evangelical Churches and Worship as to their right unto the end of the world And the Heads of those Arguments whereby the Truth is invincibly confirmed may be briefly touched on 1. There are express Testimonies of the Will of Christ and his promise for its accomplishment that the Church and all its Ordinances of Worship should be continued always unto the end of the world So as to the Church it self Matth. 16.13 Rev. 21.3 The Ministry Matth. 28.20 Ephes. 4.13 Baptism Matth. 28.18 19 20. The Lords Supper 1 Cor. 11.26 As for other Institutions Publick Prayer Preaching the word the Lords day singing of Gods Praises the exercise of Discipline with what belongs thereunto they have their foundation in the Law and Light of Nature being only directâ—d and applied unto the Gospel-Church-state and worship by Rules of especial Institution and they can no more cease than the original Obligation of that Law can so do If it be said that notwithstanding what may be thus pleaded yet de facto the true state of Gospel-Churches and their whole worship as unto its Original Institution did fail under the Papal Apostacy and therefore may do so again I Answer 1. We do not plead that this state of things must be always visible and conspicuous wherein all Protestant Writers do agree It is acknowledged that as unto publick view Observation and Notoriety all these things were lost under the Papacy and may be so again under a renewed Apostacy 2. I do not plead it to be necessary de facto that there should be really at all times a true visible Church as the seat of all Ordinances and Administrations in the world but all such Churches may fail not only as unto Visibility but as unto their Existence But this supposition of a failure of all instituted Churches and Worship I grant only with these Limitations 1. That it is of Necessity from innumerable Divine Promises and the nature of Christ's Kingly office that there be always in the world a number greater or lesser of sincere Believers that openly profess subjection and obedience unto him 2. That in these Persons there resides an indefeazable Right always to gather themselves into a Church state and to administer all Gospel ordinances which all the world cannot deprive them of which is the whole of what I now plead for And let it be observed that all the ensuing Arguments depend on this Right and not on any Matter of Fact 3. I do not know how far God may accept of Churches in a very corrupt state and of worship much depraved until they have new means for their Reformation Nor will I make any judgment of Persons as unto their eternal Condition who walk in Churches so corrupted and in the performance of worship so depraved But as unto them who know them to be so corrupted and depraved it is a damnable sin to joyn with them or not to separate from them Revel 18.4 2. The Nature and Use of the Gospel Church-state require and prove the uninterrupted continuance of the Right of its Existence and the observance of all Ordinances of Divine Worship therein with a Power in them in whom that Right doth indefeazably reside that is all true Believers to bring it forth into exercise and practice notwithstanding the external Impediments which in some places at some times may interrupt its exercise In the observation of Christ's Institutions and Celebration of the ordinances of Divine Worship doth the Church-state of the Gospel as professing consist It doth so in opposition 1. Unto the World and the Kingdom of Satan For hereby do men call Jesus Lord as 1 Cor. 12.3 and avow their subjection unto his Kingly Power 2. Unto the Church-state of the Old Testament as the Apostle disputes at large in his Epistle unto the Hebrews And this state of the professing Church in this World is unalterable because it is the best state that the Believing Church is capable of For so the Apostle plainly proves that hereby the believing Church is brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it was not under the Law â—hat is unto its Consummation in the most compleat Perfection that God hath designed unto it on this side Glory Heb. 7. â—1 19. For Christ in all his Offices is the immediate Head of it Its Constâ—â—uâ—ion and the Revelation of the ways of its Wâ—rship are an effect of his Wisdâ—m and from thence is it eminently suited unto all the ends of the Covenant both on the part of God and man and is therefore liable to no Intercision or Alteration 3. The visible Administration of the Kingdom of Christ in this World consists in this Church-state with the Administration of his Institutions and Laws therein A Kingdom the Lord Jesus Christ hath in this World and though it be not of the World yet in the World it must be until the World shall be no more The Truth of all God's Promises in the Scripture depends on this one Assertion We need not here concern our selves what Notions some men have about the exercise of this Kingdom in the world with respect unto the outward affairs and concerns of it Rut this is certain that this Kingdom of Christ in the world so far as it is external and visible consists in the Laws he hath given the Institutions he hath appointed the Rule or Politie he hath prescribed with the due observance of them Now all these things do make constitute and are the Church-state and Worship enquired after Wherefore as Christ alway hâ—â—h and ever will have an Invisible Kingdom in this world in the Souls of Elect Believers led guided ruled by his Spirit so he will have a visible Kingdom also consisting in a professed avowed Subjection unto the Laws of his word Rom. 10.10 And although this Kingdom or his Kingdom in this sence may as unto the essence of it be preserved in the external Profession of individual persons and it may be so exist in the world for a season yet the honour of it and its compleat establishment consists in the visible profession of Churches which he will therefore maintain unto the end But by Visible in this Discourse I understand not that which is conspicuous and eminent unto all though the Church hath been so and shall yet be so again nor yet that which is actually seen or known by others but only that which may be so or is capable of being so known Nor do I assert a Necessity hereof as unto a constant preservation of Purity and Regularity in Order and Ordinances according to the Original Institution of them in any place but only of an unalterable Right and Power in Believers to