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
end It is true the whole Nation in their civil relation and subordination according to Law is the Kingdom of England But the representation of the Kingly power and rule in it is in the Courts of all sorts wherein the Kingly power is acted openly and visibly And he that lives in the Nation yet denies his hâ—mage unto these Courts is not to be esteemed a Subject So doth the whole visible professing Church in one or more Nations or lesser precincts of people and places constitute the visible Kingdom of Christ yet is no particular person to be esteemed a legal true Subject of Christ that doth not appear in these his Courts with a Solemn expression of his Homage unto him 8. THE whole Administration of the Rule and Discipline appointed by Christ is confined unto these Churches nor can they be approved by whom that rule is despised I shall not argue farther in a case whose truth is of so uncontroulable evidence In all the writings of the New Testament recording things after the Ascension of Christ there is no mention of any of his Disciples with approbation unless they were extraordinary Officers but such as were entire Members of these Assemblies CHAP. II. The Subject Matter of the Church THE Church may be considered eithâ—r as unto his Essence Constitution and Being or as unto its Power and Order when it is Organized As unto its Essence and Being its constituent parts are its Matter and Form These we must enquire into By the Matter of the Church we understand the persons whereof the Church doth consist with their Qualifications And by its Form the reason cause and way of that kind of Relation among them which gives them the Being of a Church and theâ—ewithal an Interest in all that belongs unto a Church either privilege or powâ—r as such Our first Enquiry being concerning what sort of Persons our Lord Jesus Christ requireth and admitteth to be the visible Subjects of his Kingdom we are to be regulated in our Determination by respect unto his Honour Glory and the Holiness of his Rule To reckon such persons to be Subjectâ— of Christ Members of his Body such as he requires and owns for others are not so who would not be tolerated at least not approved in a well governed Kingdom or Commonwealth of the World is highly dishonourable unto him But it is so come to pass that let Men be never so notoriously and flâ—gitiously wicked until they become pâ—sts of the earth yet are they esteemed to belong to the Church of Christ. And not only so but it is thought little less than Schism to forbid them the Communion of the Church in all its sacred Privileges Howbeit the Scripture doth in general represent the Kingdom or Church of Christ to consist of persons called Saints separated from the World with manâ— other things of alike nature as we shall see immediately And if the Honour of Christ were of such weight with us as it ought to be if we understood aright the nature and eâ—ds of his Kingdom and that the peculiar Glory of it above all the Kingdoms in the World consists in the Holiness of its Subjectâ— such an Holiness as the world in its wisdom knoweth not we would duly consider whom we avow to belong thereunto Those who know ought of these things will not profess that persons openly prophane vicious sensual wicked and ignorant are approved and owned of Christ as the Subjects of his Kingdom or that it is his will that we should receive them into the Communion of the Church But an old opinion of the unlawfulness of separation from a Church on the account of the mixture of wicked men in it is made a scare-crow to frighten men from attempting the Reformation of the greatest Evils and a covert for the composing Churches of such members only Some things therefore are to be premised unto what shall be offered unto the right stating of this Enquiry As 1. THAT if there be no more required of any as unto Personal Qualifications in a visible uncontroulable profession to constitute them Subjects of Christs Kingdom and Members of his Church but what is required by the most righteous and severe Laws of men to constitute a good Subject or Citizen the distinction between his visible Kingdom and the Kingdoms of the World as unto the principal causes of it is utterly lost Noâ— all negative Qualifications as that Men are not Oppressors Drunkards Revilers Swearers Adulterers c. are required hereunto But yet it is so fallen out that generally more is required to constitute such a Citizen as shall represent the righteous Laws he liveth under than to constitute a Member of the Church of Christ. 2. THAT whereas Regeneration is expresly required in the Gospel to give a Right and Privilege unto an entrance into the Church or Kingdom of Christ whereby that Kingdom of his is distinguished from all other Kingdoms in and of the World unto an Inteâ—est wherein never any such thing was required it must of necessity be something better more excellent and sublime than any thing the Laws and Polities of men pretend unto or prescribe Wherefore it cannot consist in any outward Rites easie to be observed by the worst and vilest of men besides the Scripture gives us a description of it in opposition unto its consisting in any such Rite 1 Pet. 3.21 And many things required unto good Citizens are far better than the meer observation of such a Rite Of this Regeneration baptism is the Symbol the Sign Expression and Representation Wherefore unto those who are in a due manner partakers of it it giveth all the external Rights and Privileges which belong unto them that are Regenerate until they come unto such Seasons wherein the personal performance of those Duties whereon the continuation of the estate of visible Regeneration doth depend is required of them Herein if they fail they lose all privilege and benefit by their Baptism So speaks the Apostle in the case of Circumcision under the Law Rom. 2.25 For Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision It is so in the case of baptism Verily it profiteth if a man stand unto the Terms of the Covenant which is tendered therein between God and his Soul for it will give him Right unto all the outward Privileges of a Regenerate State but if he do not as in the sight of God his baptism is no baptism as unto the real Communication of Grace and acceptance with him so in the sight of the Church it is no baptism as unto a participation of the external Rights and Privileges of a Regenerate state 4. GOD alone is judge concerning this Regeneration as unto its internal real principle and state in the Souls of men whereon the participation of all the spiritual advantages of the Covenant of Grace doth depend The Church is
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
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
the Church but what is raised and created by Ways and Rules of mens appointment or if there be a Temporary disposal of Persons into a discharge of that Office without a solemn Call Choice Ordination and Separation unto the Office it self and its work the Law of Christ is violated and the Order of the Church disturbed in its Foundation 2. That those who are called unto the Office of the Ministry be duly qualified by their Endowment with Spiritual Gifts for the discharge of their Duty is Fundamental unto the Ministry that the Lord Jesus Christ doth still continue his Dispensation of Spiritual Gifts unto Men to fit and enable them unto the Office and work of the Ministry that if he doth not do so or should at any time cease so to do the whole Office of the Ministry must cease and the Being of the Church with it that it is altogether useless for any Churches or Persons to erect an Image of the Gospel Ministry by outward Rites and Ceremonies without the enlivening form of these Spiritual Gifts I have proved sufficiently in my Discourse of Spiritual Gifts and their câ—ntinuance in the Church Wherefore a Communication of Spiritual Gifts peculiarly enabling Men unto the Work of the Ministry antecedent unto their solemn Separation unto the Office in some good Measure is absolutely necessary unto the due continuance of the Office and its Work See Ephes. 4.7 11 12 13 14 15. To suppose that the Lord Christ doth call and appoint Men unto a certain Office and Work in his Church secluding all others from any Interest in the one or other and yet not endow them with peculiar Gifts and Abilities for the discharge of that Office aâ—d Work is to ascribe that unto him which is every way unbecoming his Wisdom and Grace with his Love unto the Church But when Men look on all Church Order as a lifeless Machine to be acted moved and disposed by External Rules Laws Canons and Orders without respect unto the Actings of the Spirit of Christ going before in the Rule of his Word to enliven every part of it the true Disciples of Christ will receive no advantage thereby 3. It is of the same Importance that Persons so called do take heed unto their Ministry that they fulfil it that they give themselves unto the VVord and Prayer that they labour continually in the VVord and Doctrine and all those other Duties which in the Scripture are prescribed unto them and this not only as unto the Matter of them but as unto the Manner of their performance with Zeal Love Compassion and Diligence Where there is a great Defect in any of these things on what Pretence soever it be where Men esteem themselves exempted from this Work or not obliged unto it when they suppose that they may discharge their Office at a cheaper rate and with less trouble as unto their present Interest by such ways as I shall not here express No Man is no Man can be obliged to confine his Church Communion unto such a Ministry 4. It is required that they be Examples unto the Flock in the Expression of the Nature and Power of the Doctrine which they Preach in their Conversation especially in Zeal Humility Self-denial and readiness for the Cross. Where these things are not there is such a defect in the Fundamentals of Church Practice us unto the Ministry of it that no Man who takes care of his own Edification can joyn himself unto a Church labouring under it For Ministers and Churches are nothing but instituted means of the Conversion of Sinners and the Edification of Believers And when any of them through their own default cease so to be there is no obligation unto any man to joyn or continue in their Communion nor do they contract any Guilt in a peaceable departure from them but discharge their Duty That this be done peaceably without strife or contention without judging of others as unto their Interest in Christ and Eternal Salvation the Law of Moral Obedience doth require That it be done with Love and Compassion and Prayer towards and for them who are left is the peculiar Direction of that moral Duty by the Gospel Such a Practice at present would fall under severe charges and accusations as also brutish Penalties in some places But when all Church Craft shall be defeated and the uses that are made of its imaginary Authority be discarded there will be little occasion of this Practise and none at all of Offence Again There are Things Fundamental unto Church Practise and Order in the Church it self which where they are neglected no man ought of choice to joyn himself unto that Church seeing he cannot do it without the Prejudice of his Edification the furtherance whereof he ought to design in that Duty And these are 1. That the Discipline of Christ be duly exercised in it according unto his mind and by the Rules of his Prescription There never was any Sect Order or Society of men in the world designed for the Preservation and Promotion of Vertue and things Praise-worthy but they had Rules of Discipline proper unto the Ends of their Design to be observed in and by all that belong unto them VVhere the Erection of such Societies is continued in the VVorld as it is much in the Papacy both their Constitution and their Conversation depend on the especial Rules of Discipline which they have framed unto themselves And this is done by them in great Variety for being ignorant of the Discipline of the Gospel and so esteeming it insufficient unto their Design they have made no end of Coyning Rules unto themselves To suppose that our Lord Jesus Christ who in this Church-state according unto his infinite VVisdom hath erected the most perfect Society for the most perfect Ends of Religion of Obedience towards God of Love and Usefulness among our selves hath not appointed a Discipline and given Rules concerning its Administration for the Preservation of that Society and the attaining of those Ends is highly injurous unto his Honour and Glory VVhere therefore there is a Church or any Society that pretends so to be wherein there is an utter Neglect of this Discipline of Christ or the establishment of another not administred by the Laws and Rules that he prescribed no Disciple of Christ can be obliged to joyn unto or to continue in the Total sole Communion of such a Church And whereas there are two Parts of this Discipline of Christ That which is Private among the Members of the Church for the Exercise and Preservation of Love and that which is Publick in and by the Authority of the Rulers of the Church for the Preservation of Purity and Order a Neglect in either of them doth much impeach the Fundamental Constitution of a Church as unto its Practise 2. There are sundry other things which belong unto this Discipline in General which are of great consideration in the Discharge of the Duty we enquire into Among
them are 1. That constant Difference be put between the Good and the Bad in all Church Administrations 2. That Persons openly or flâ—gitiously wicked be not admitted into the Society of the Church or a participation of its Priviledges 3. That Holiness Love and Usefulness be openly avowed as the Design and interest of the Church But they are all so comprized in the General Head of Discipline as that I shall not in particular insist upon them From what hath been thus declared it will appear on the other hand what Church it is that a Disciple of Christ who takes due care of his own Edification and Salvation ought in duty to joyn himself unto in compleat Communion To ansâ—er this Enquiry is the end of all those Discourses and Controversies which have been about the Notes of the true Church I shall briefly determine concerning it according to the Principles before Evincâ—d 1. IT must be such a Church as wherein all the Fundamental Truths of the Gospel are believed owned and professed without Controversie and those not born withal by whom they are denied or opposed Without this a Church is not the Ground and Pillar of Truth it doth not hold the Head it is not built on the foundation of the Prophets and Apostles Neither is it sufficient that those things are generally professed or not denied A Church that is filled with wranglings and contentions about fundamental or important Truths of the Gospel is not of choice to be joyned unto For these things subvert the Souls of Men and greatly impede their Edification And although both among distinct Churches and among the Members of the same Church mutual Forbearance be to be exercised with respect unto a variety in Apprehensions in some Doctrines of lesser Moment Yet the Incursion that hath been made into sundry Protestant Churches in the last and present Age of Novel Doctrines and Opinions with Differences Divisions and endless Disputes which have ensued thereon have rendered it very difficult to determine how to engage in compleat Communion with them For I do not judge that any man is or can be obliged unto constant total Communion with any Church or to give up himself absolutely unto the conduct thereof wherein there are incurable dissensions about important Doctrines of the Gospel And if any Church shall publickly avow countenance or approve of Doctrines contrary unto those which were the Foundation of its first Communion the Members of it are at Liberty to refrain the Communion of it and to provide otherwise for their own Edification 2. IT must be such a Church as wherein the Divine Worship Instituted or approved by Christ himself is diligently observed without any Addition made thereunto In the Observation of this Worship as unto all external occasional Incidencies and Circumstances of the Acts wherein it doth consist it is left unto the Prudence of the Church it self according to the Light of Nature and general Rules of Scripture and it must be so unless we shall suppose that the Lord Jesus Christ by making men his Disciples doth unmake them from being rational Creaâ—ures or refuseth the Exercise of the rational Faculties of our Souls in his service But this is so remote from Truth that on the contrary he gives them an improvement for this very end that we may know how to deport our selves aright in the Observance of his Commands as unto the outward discharge of them in his Worship and the Circumstances of it And this he doth by that Gift of Spiritual Wisdom wheâ—eof we shall treat afterwards But if Men if Churches will make Additions in or unto the Rites of religious Worship unto what is appointed by Christ himself and require their Observance in their Communion on the force and efficacy of their being so by them appointed no Disciple of Christ is or can be obliged by vertue of any Divine Institution or Command to joyn in total absolute Communion with any such Church He may be induced on various considerations to judge that something of that Nature at some season may not be evil and sinful unto him which therefore he will bear with or comply withal yet he is not he cannot be obliged by vertue of any Divine Rule or Command to joyn himself with or continue in the Communion of such a Church If any shall suppose that hereby too much Liberty is granted unto Believers in the choice of their Communion and shall thereon make severe Declamations about the Inconveniences and Evils which will ensue I desire they would remember the Principle I proceed upon which is that Churches are not such sacred Machines as some suppose erected and acted for the outward Interest and Advantages of any sort of men but only means of the Edification of Believers which they are bound to make use of in Obedience unto the Commands of Christ and no otherwise Whereas therefore the Disciples of Christ have not only a Divine warranty justifying them in the doing of it but an express command making it their indispensible Duty to joyn in the Celebâ—ation of all that Religious Worship which the Lord Christ the only Law giver of the Church and who was faithful both in and over the House of God as the Son â—ath Instituted and commanded but have no such warranty or command for any thing else it is their Duty to stand fast in the Liberty wherewith Christ hath made them free And if by the same â—reath in the same Rule Law or Canon they are commanded and obliged to observe in the Worship of God what the Lord Christ hath appointed and what he hath not appointed both on the same Grounds namely the Authority of the Church and on the sâ—â—e Penalties of their Omission no man can be divinely obliged to embrace the Communion of any Church on such Terms 3. IT is required that the Ministry of a Church so to be joyned with is not defective in any of those things which according to the Rule of the Gospel are fundamental thereunto What these are hath been declared And because Edification which is the end of Church Communion doth so eminently depend on the Ministry of the Church there is not any thing which we ought to have a more diligent consideration of in the joyning of our selves unto any such Communion And where the Ministry of any Church be the Church of what sort or size it will is incurably Ignorant or Negligent or thro' a defect in Gifts Grace or conscientious attendance unto their Duty is insufficient unto the due Edification of the Souls of them that believe no man can account himself obliged unto the Communion of the Church but he that can be satisfied with a Shadow and the Names of things for the Substance and Reality of them If therefore it be granted as I think it is that Edification is the principal End of all Church Communion it is not intelligible how a Man should be obliged unto that Communion and that alone wherein due Edification