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. IV. What sort of Churches the Disciples of Christ, may, and ought to joyn themselves unto as unto Entire Communion. (Book 4)

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 par∣ticular Church or Congregation. Our pre∣sent Enquiry he••eon is, that whereas there is a great Diversity among professing So∣cieties in the World, concerning each whereof it is said, L•• 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 Sal∣vation, 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 ••ome things must be premised unto the right stating of the Subject of our Enquiry.

1. The Diversities an•• 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 ••ccasi••ned by the re∣maining Weaknesses, Infirmities and Ig∣norance of the best of Men, whereby they know but in par••, and Prophesie on∣ly in part wherein our Edification is con∣cerned, but our Salvation not endangered.

(2.) Such as are in and about things Fundamental in Faith, Worship and Obe∣dience; 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 Dissimulati∣on. Howbeit, there was great Variety, not only in the Measure of their apprehensi∣ons 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 ef∣fect of the great A••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. S••tan having possessed himself of the Advantage of these Divisions, where••f he was the Author, he mak••s use of them to act his Malice and R••ge▪ in stirring up and i••stigating one Party to Persecute, Oppress and Devour anoth••r, until the Life, Power and Glory of Christian Re∣ligion is almost lost in the World. It re∣quire•• therefore great Wisdom to depart our selves aright among these Divisions, so as to con••ribute nothing unto the Ends of Malice designed by Satan i•• them.

4. In this sta••e of things until it may be cured, which it ••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 boun•• not to joyn with any Church or Society where any Funda∣mental Article of Faith is rejected or cor∣rupted. 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 Na∣ture

of the Church is destroyed; it doth not hold the Head, nor abide on the Foun∣dation, nor is the Ground and Pillar of Truth. Wherefore alth••ugh the So••i••i••••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 Trini∣ty, the Incarnation of Christ, and his Sati••∣faction, are destructive of the Foundation of the Prophets and Apostles; and Idolo∣try, 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 Opi∣nions, that are preju••icial unto Gospel Holi∣ness or Obedience, no man that takes due care of his Salvation can joyn himself un∣to i••. For the Original Rule and Measure of all Church Communion, is agreement in the Doctrine of Truth. Where there∣fore there is either not a stable Profession of the s••me Doctrine in all substantial Truths of the Gospel, but an uncertain s••u••d is given, some s••ying one thing, some ano∣th••r; or that Opposition is made unto any Truths, of the Importance before menti∣oned; 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And to joyn with such a Church, would (1.) Stain their Profession, (2.) Hinder their Edificati∣on; (3.) Establish a new Rule of Com∣munion unknown to the Scriptures; name∣ly, besides Truth; as might easily be ma∣nifested.

3. Where the Fundamentals of Religi∣ous 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 where∣by 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 where∣as one principal end of all ••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 destroy∣ed, it is not lawful for any man to joyn in Church Communion. These Funda∣m••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 necessa∣ry 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 Fun∣damental unto Church Order, the Root of it, from whence all other parts of it do Spring. And it is that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 the Church, but what is raised and created by Ways and Rules of mens ap∣pointment, 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 Fun∣damental 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 use∣less for any Churches or Persons to erect an Image of the Gospel Ministry by out∣ward Rites and Ceremonies, without the enlivening form of these Spiritual Gifts, I have proved sufficiently in my Discourse of Spiritual Gifts and their c••ntinuance in the Church. Wherefore a Communication of Spiritual Gifts peculiarly enabling Men unto the Work of the Ministry, antece∣dent unto their solemn Separation unto the Office, in some good Measure, is ab∣solutely necessary unto the due continu∣ance of the Office and its Work; See Ephes. 4.7, 11, 12, 13, 14, 15. To sup∣pose 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 Of∣fice a••d Work, is to ascribe that unto him, which is every way▪ unbecoming his Wis∣dom 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, with∣out 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 un∣to 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 Inte∣rest, by such ways as I shall not here ex∣press, No Man is, no Man can be obliged to confine his Church Communion, unto such a Ministry.

(4.) It is required that they be Exam∣ples, unto the Flock, in the Expression of the Nature and Power of the Do∣ctrine which they Preach, in their Con∣versation, 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 Edificati∣on, can joyn himself unto a Church, la∣bouring under it. For Ministers and Churches are nothing but instituted means of the Conversion of Sinners, and the Edi∣fication 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 peace∣able 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 neg∣lected, no man ought of choice to joyn himself unto that Church, seeing he can∣not 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 Prescripti∣on. 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 continu∣ed 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 them∣selves. 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 per∣fect Ends, of Religion, of Obedience to∣wards God, of Love and Usefulness among our selves, hath not appointed a Discipline, and given Rules concerning its Administra∣tion, 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, where∣in 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 Preser∣vation 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 Pra∣ctise.

2. There are sundry other things which belong unto this Discipline in General, which are of great considera∣tion 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 fl••gitiously wicked, be not admitted into the Society of the Church, or a participation of its Priviledges.

(3.) That Holiness, Love, and Useful∣ness, 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 an∣s••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, ac∣cording to the Principles before Evinc••d.

1. IT must be such a Church as wherein all the Fundamental Truths of the Gospel are believed, owned, and pro∣fessed, without Controversie, and those not born withal by whom they are de∣nied 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 Apo∣stles. Neither is it sufficient, that those things are generally professed or not de∣nied. A Church that is filled with wrang∣lings 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 ex∣ercised, with respect unto a variety in Apprehensions in some Doctrines of lesser Moment; Yet the Incursion that hath been made into sundry Protestant Church∣es

in the last and present Age, of Novel Doctrines and Opinions, with Differen∣ces, Divisions, and endless Disputes which have ensued thereon, have rendered it very difficult to determine, how to en∣gage in compleat Communion with them. For I do not judge, that any man is, or can be obliged unto constant total Com∣munion with any Church, or to give up himself absolutely unto the conduct there∣of, wherein there are incurable dissensi∣ons about important Doctrines of the Gospel. And if any Church, shall pub∣lickly 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 re∣frain the Communion of it, and to pro∣vide otherwise for their own Edification.

2. IT must be such a Church as where∣in the Divine Worship Instituted or appro∣ved by Christ himself, is diligently obser∣ved, without any Addition made there∣unto. In the Observation of this Wor∣ship as unto all external, occasional Inci∣dencies and Circumstances of the Acts wherein it doth consist, it is left unto the Prudence of the Church it self, ac∣cording to the Light of Nature, and ge∣neral Rules of Scripture; and it must be so unless we shall suppose that the Lord

Jesus Christ, by making men his Disci∣ples, doth unmake them from being ra∣tional Crea••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 Circum∣stances of it. And this he doth by that Gift of Spiritual Wisdom, whe••eof we shall treat afterwards.

But if Men, if Churches, will make Ad∣ditions in or unto the Rites of religious Worship, unto what is appointed by Christ himself, and require their Obser∣vance in their Communion, on the force and efficacy of their being so by them ap∣pointed, no Disciple of Christ is or can be obliged, by vertue of any Divine Insti∣tution or Command, to joyn in total, ab∣solute Communion, with any such Church. He may be induced on various conside∣rations 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 Com∣munion 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 In∣conveniences and Evils, which will en∣sue; 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 Edi∣fication of Believers, which they are bound to make use of, in Obedience un∣to the Commands of Christ, and no other∣wise. Whereas therefore the Disciples of Christ, have not only a Divine warran∣ty justifying them in the doing of it, but an express command making it their in∣dispensible Duty to joyn in the Celeb••ati∣on 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, ••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 ••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 s••••e Penal∣ties of their Omission, no man can be di∣vinely obliged to embrace the Communi∣on 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 fundamen∣tal thereunto. What these are, hath been declared. And because Edification, which is the end of Church Communion, doth so eminently depend on the Mini∣stry 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 in∣curably 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 intel∣ligible how a Man should be obliged unto that Communion, and that alone, where∣in due Edification cannot be obtained. Wherefore, a Ministry e••abled by Spiri∣tual 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 Dis∣ciples, 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 al∣lowed to judge of what is best for their own Edification, and to act according unto the Judgment which they make, they will be continually pa••ting from on Church unto ano∣ther, untill all things are filled with di∣sturbance 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 Edifi∣cation, or not to act according to the Judg∣ment

they make herein, may possible keep ••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 C••risti∣ans, yet do indeed take it for grant••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 ••ot, in whe∣ther 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 Ar∣guments unto the People, w••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 Rea∣sons and Arguments, and to act accor∣dingly; 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 Spiritua•• 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 H••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 Religi∣on. The Term was invented to grant them some Liberty of Judgment in Oppo∣sition 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 o••hers. But if by Dis∣cretion, they mean the best of Mens Vnder∣standing, Knowledge, Wisdom, and Pru∣dence, in and about the things wherein it is exercised, I should be glad to be in∣formed, what other Judgment, than this of Discretion in and ••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 ac∣conding 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 neg∣lect, 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 Dis∣cipline 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 Bro∣thers Keeper, than to attend unto the Com∣mand of the Apostles. Exhort one another daily, least any be hardened through the De∣ceitfulness 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 Pu∣rity of Communion lost, and those re∣ceived principal Members of Churches, who by all the Rules of Primitive Disci∣pline, 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 Obe∣dience. With those unto whom they are not so, who would on the one hand have them to be things that Men may be com∣pelled unto, and ought so to be; or on the other, that follow no other Guidance in them but outward Circumstances fr••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 where∣in 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 Pra∣ctises are most suited unto his Edificati∣on.