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 ... John Owen ...

CHAP. III. The Continuation of a Church-state▪ and of the Administration of E∣vangelical Ordinances of Worship, briefly Vindicated. (Book 3)

THE Controversie about the Continua∣tion of a Church-state, and the Admi∣nistration of Gospel Ordinances of Wor∣ship, is not new, in this Age, though some pride the••selves, as though the Inventi∣on of the Error whereby they are denied, were their own: In former Ages, both in the Papacy, and among some of them that forsook it, there were divers who on a pretence of a peculiar Spiritually, and imaginary Attainments in Religion, wherein these things are unnecessary, re∣jected their Observation. I s••pp••se it necessary briefly to confirm the Tru••h, and Vindicate it from this exception, be∣cause though it be sufficiently w••ak in it self, yet what it is, lies against the Foun∣dation of all that we are pleading about. But to reduce things into the lesser com∣pass; I shall first confirm the Truth by those Arguments or Considerations, which will defeat all the Pleas and Pretences of

them, by whom it is opposed; and then confirm it by positive Testimonies and Arguments, with all Brevity possible.

First, therefore I shall argue from the removal of all causes, whereon such a Cess••tion of Churches and Ordinances is pre∣tended. For it is granted on all hands, that they had a Divine Original and Insti∣tution, and were observed by all the Dis∣ciples of Christ, as thing•• by him comman∣ded. If now therefore they cease as un∣to their force, efficacy and use, it must be on some of these Reasons.

1. Because a limited Time and Season was fixed upon them, which is now expi∣red. So was it with the Church-state and Ordinances of old; they were appointed ••nto the time of Reformation, Heb. 9.10 They had a certain time prefixed unto their duration, according to the Degrees of whose approach they waxed old, and at length utterly disappeared, chap. 8.13. until that time they were all punctually to be observed, Mal. 4.4. But there were many antecedent Indications of the Will of God concerning their Cessation and Abolition, whereof the Apostle disputes at large in his Epistle unto the Hebrews. And from a pretended supposition, that such was the state of Evangelical Ordinances, namely, that they had a time prefixed unto their

Duration, did the first opposition against them arise. For Montanus, with his Fol∣lowers, imagined that the appointments of Christ and his Apostles in the Gospel, were to continue in force only unto the coming of the Paraclete, or the Comfor∣ter, promised by him. And adding a new Phrensie hereunto, that that Paraclete was then first come in Montanus, they rejected the Institutions of the Gospel, and made new Laws & Rules for themselves. And this continues to be the principal pretence of them by whome the use of Gospel-Ordi∣nances is at present rejected, as that which is of no force or efficacy. Either they have received, or do speedily look for such a Dispensation of the Spirit, or his Gifts, as wherein they are to cease and disappear. But nothing can be more vain than this pretence.

1. It is so as unto the limitation of any Time, as unto their Duration and Conti∣nuance. For (1.) There is no Intimati∣on given of any such thing, either in the Divine-Word, Promise, Declaration about them, or the Nature of the Institutions themselves. But whereas those of the Old Testament were in Time to be remo∣ved, that the Church might not be offend∣ed thereby, seeing Originally they were all of immediate Divine Institution, God

did by all manner of ways, as by Promi∣ses, express Declarations, and by the Na∣ture of the Institutio••s themselves, fore∣signifie their removal, as the Apostle proves at large in his Epistle to the Hebrews. But nothing of this Nature can be pretended concerning the Gospel Church state or Wor∣ship. (2.) There is no Prediction or In∣timation of any other way of VVorship, or serving God in this VVorld, that should be introduced in the room of that esta∣blished at first; so that upon a Cessa••ion thereof, the Church must be left unto all uncertainties and utter ruin. (3.) The principal Reason why a Church-state was erected of old, and Ordinances of VVor∣ship appointed therein, that were all to be removed and taken away, was, that the Son, the Lord over his own House, might have the Preheminence in all things. His Glory it was to put an end unto the Law, as given by the Disposition of Angels, and the Ministry of Moses, by the Institution of a Church-state and Ordinances of his own appointment. And if his Revelation of the Will of God therein be not compleat, perfect, ultimate, unalterable, if it be to expire, it must be, that Honour may be given above him, unto one greater than he.

2. It is so, as unth their Decay, or the loss of their primitive Force and Efficacy. For

their Efficacy unto their proper Ends, de∣pends on, (1.) The I••••••i••ution of Christ: This is the Foundation of all Spiritual Efficacy unto Edification in the Church, or whatever belongs thereunto. And therefore whatever Church-state may be framed, or Duties, ways or means of Wor∣ship appointed by Men, that have not his Institution, how specious soever they may appear to be, have no Spiritual Force or Efficacy, as unto the Edification of the Church, But whilst this Institution of Christ continues irrevocable, and is not Abroga∣ted by a greater Power than what it was enacted by, whatever defect there may be as unto Faith and Obedience in Men, ren∣dring them useless and ineffectual unto themselves; however they may be cor∣rupted by additions unto them, or detra∣ctions from them, changing their Nature and Use; in themselves they continue to be of the same Vse and Efficacy as they were at the beginning. (3.) On the Promise of Christ, that he will be present with his Disciples in the Observation of his Com∣mands unto the Consumation of all things, Matt. 28.20. To deny the continued ac∣complishment of this Promise, and that on any pretence whatever, is the Venom of Infidelity. If therefore they have an ir∣revocable Divine Institution; if Christ be

present in their Administrations, as he was of old, Revel. 2.1. there can be no abatement of their Efficacy unto their pro∣per ends, in the Nature of Instrumental Causes. (3.) On the Covenant of God, which gives an infal••i••le i••seperable Con∣junction between the Word, or the Church and its Institution by the Word, and the Spirit, Isa. 59.21. God's Covenant with his People is the Foundation of eve∣ry Church-state, of all Offices, Powers, Pri∣viledges, and Duties there unto belonging. They have no other end, they are of no other use, but to Communicate, express, declare, and exemplifie on the one hand, the Grace of God in his Covenant unto his People; and on the other, the Duties of his People according unto the Tenor of the same 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 ap∣point any thing that shall be a means of Communication between God and his Peo∣ple, as unto the Grace of the Covenant, on the one Hand, or the Duties of Obe∣dience which it requires, on the other••; they have no power to erect any new Church-state, or enact any thing in Divine Worship, not of his Institution. This be∣ing

the state of Churches and their Ordi∣nances, they cannot be altered, they can∣not 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 ineffe∣ctual, doth it on this ground, that the Co∣venant whereunto they were annexed, was changed and become useless. This I sup∣pose at present will not said concer∣ning the New Covenant, whereunto all Ordinances of Divine Worship are insepa∣rably 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 refl••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 consequent∣ly 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 Apo∣stles, and of the first Churches planted by them; nor is any thing beyond it, or in∣deed equal unto it, any more to be ex∣pected in this World. But yet then was the G••spel Church-state erected, and the use of all its Ordinances of Worship en∣joyned. (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 there∣fore no supplies or Communication of him can render it useleless. (3.) One of the principal ends for which the Commu∣nication of the Spirit is promised unto the Church, is to make and render all the In∣stitutions of Christ effectual unto its edifi∣cation. (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 up∣on all Believers. Yet (2.) It is known that then they all walked in Church-Order, and the sacred observation of all the Insti∣tutions of Christ. (3) If it takes away any thing, it is the Preaching of the Wo••d, or all manner of Teaching and Instruction;

which is to overthrow the whole Scrip∣ture, and to reduce Religion, into Barba∣rism (4) Nothing is in••••nded in these words▪ bu•• the d••f••••rent way of Teaching, and degrees of Success, betw••en that un∣der the Law, and t••a•• now established in the Gosp•••• by the 〈◊〉〈◊〉 effusion of the Spi••it, a•• 〈◊〉〈◊〉 been 〈◊〉〈◊〉 at large else∣where. Nor 3. Do they cease in their Administration, for want either of Autho∣rity or Ability in dispense them; which is pleaded unto the same end. But neither is thi•• pre••en•••• of any force; it only begs the thing in Question. The Au••hority of Office for the Administration of all other Ordinances, is an Institution. And to say that all Institutions cease, b••cause none have Authority to administer them, is to say they must all cease, because they are ceased. (2.) The Office of the Minist••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, con∣stitution 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 ac∣cording unto his promise to communicate Spiritual Gifts unto Men, for the Ministe∣rial

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 M••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 Belie∣vers or of the Church, which is, to choose; call, and so••emnly set apart unto the Of∣fice 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 consequent∣ly 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 Au∣thority 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 dispen∣sation of Spiritual gifts according unto his promise cannot be impeded; if Believers

through his grace will continue in ob••∣dience unto his commands, it is not possi∣ble 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 Candl••stick. But it hath a living root whence it will spring again in other places and Churches, whi••st this world doth endure. Neither

4. Do they cease, because they have been all of them corrupted, abused, and de∣filed in the Apostacy which fell out among all the Ch••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 m••••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 p••rvert Justice, Righteousness and Judgment, that the being of the Kingdom is so over∣thrown thereby, as that it can never be restored. (2.) It would make all the d••∣••ies and all the priviledges of all true Be∣lievers 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 c••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 Evangeli∣cal 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 continu∣ed 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, Preach∣ing 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 direct••d and applied unto the Gospel-Church-state and worship, by Rules of especial Institution, and they can no more cease, than the original Ob∣ligation 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 Insti∣tution 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 conspi∣cuous, wherein all Protestant Writers do agree. It is acknowledged, that as unto publick view, Observation and Notorie∣ty, 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 un∣to Visibility, but as unto their Existence. But this supposition of a failure of all in∣stituted Churches and Worship, I grant on∣ly 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 Gos∣pel ordinances, which all the world can∣not 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 ve∣ry corrupt state, and of worship much de∣praved▪ 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 cor∣rupted, and in the performance of wor∣ship so depraved. But as unto them who know them to be so corrupted and depra∣ved, 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 unin∣terrupted continuance of the Right of its Existence, and the observance of all Or∣dinances 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 exter∣nal 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 Di∣vine 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which it was not under the Law; ••hat is, unto its Consum∣mation, in the most compleat Perfection that God hath designed unto it on this side Glory, Heb. 7.••1, 19. For Christ in all his Offices▪ is the immediate Head of it: Its Const••••u••ion, and the Revelation of the ways of its W••rship, are an effect of his Wisd••m; and from thence is it emi∣nently suited unto all the ends of the Cove∣nant,

both on the part of God and man, and is therefore liable to no Intercision, or Alteration.

3. The visible Administration of the King∣dom of Christ in this World, consists in this Church-state, with the Administrati∣on 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, un∣til the World shall be no more. The Truth of all God's Promises in the Scrip∣ture depends on this one Assertion. We need not here concern our selves what Notions some men have about the exer∣cise of this Kingdom in the world, with respect unto the outward affairs and con∣cerns 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 h••••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 vi∣sible Kingdom also, consisting in a profes∣sed

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 under∣stand 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 here∣of, as unto a constant preservation of Pu∣rity and Regularity in Order and Ordi∣nances, according to the Original Insti∣tution of them in any place; but only of an unalterable Right and Power in Believers to render them visible; which it becomes their indispensible Duty to do, when out∣ward Impediments are not absolutely in∣superable. But of these things thus far, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.