An enquiry into the original, nature, institution, power, order and communion of evangelical churches. The first part with an answer to the discourse of the unreasonableness of separation written by Dr. Edward Stillingfleet, Dean of Pauls, and in defence of the vindication of non-conformists from the guilt of schisme / by John Owen.

CHAP. IX. The Continuation of a Church-state, and of the Ad∣ministration of Evangelical Ordinances of Wor∣ship, briefly vindicated. (Book 9)

THe Controversie about the Continuation of a Church-state, and the Administration of Gospel-Ordinances of Worship, is not new, in this Age, though some pride themselves, as though the Invention of the Errour 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 pre∣tence of a peculiar Spirituality, and imaginary Attain∣ments in Religion, wherein these things are unnecessary, rejected their Observation. I suppose it necessary briefly to confirm the Truth, and vindicate it from this exce∣ption, because though it be sufficiently weak in itself, yet what it is, lies against the foundation of all that we are pleading about. But to reduce things into the lesser compass; I shall first confirm the Truth by those Argu∣ments 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 Cessation of Churches and Ordi∣nances is pretended. For it is granted on all hands, that they had a Divine Original and Institution, and were observed by all the Disciples of Christ, as things by him

commanded. If now therefore they cease as unto their force, efficacy and use, it must be on some of these Rea∣sons.

1. Because a limited Time and Season was fixed unto them, which is now expired. So was it with the Church-state and Ordinances of old; they were appointed unto the time of Reformation, Heb. 9.10. They had a cer∣tain 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 oppo∣sition 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 Comforter, 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 and Rules for themselves. And this continues to be the principal pretence of them by whom the use of Gospel-Ordinances 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 disap∣pear. But nothing can be more vain than this Pre∣tence.

1. It is so as unto the limitation of any Time, as unto their Duration and Continuance. For (1.) there is no

intimation 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 removed, that the Church might not be offended thereby, seeing originally they were all of immediate Divine Institution, God did by all manner of ways, as by Promises, express Decla∣rations, and by the nature of the Institutions them∣selves, foresignifie their removal, as the Apostle proves at large in his Epistle to the Hebrews. But no∣thing of this nature can be pretended concerning the Gospel Church-state or Worship. (2.) There is no Pre∣diction or intimation of any other way of Worship, or serving God in this World, that should be introduced in the room of that established at first; so that upon a cessation thereof, the Church must be left unto all un∣certainties and utter ruine. (3.) The principal Reason why a Church-state was erected of old, and Ordinances of Worship appointed therein, that were all to be remo∣ved 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 unto their Decay, or the loss of their primitive Force and Efficacy. For their Efficacy unto their proper Ends, depends on, (1.) The Institution 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 Worship ap∣pointed by Men, that have not his Institution, how spe∣cious 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 irrevo∣cable, and is not Abrogated by a greater Power than what it was enacted by, whatever defect there may be as unto Faith and Obedience in men, rendring them useless and ineffectual unto themselves; however they may be corrupted by additions unto them, or detracti∣ons from them, changing their nature and use; in them∣selves they continue to be of the same use and efficacy as they were at the beginning. (2.) On the Promise of Christ, that he will be present with his Disciples in the observation of his Commands unto the consumma∣tion of all things, Matth. 28.20. To deny the conti∣nued accomplishment of this Promise, and that on any pretence whatever, is the Venome of Infidelity. If therefore they have an irrevocable Divine Institution, if Christ be present in their Administrations, as he was of old, Revel. 2.1. there can be no abatement of their Ef∣ficacy unto their proper ends, in the nature of Instru∣mental Causes. (3.) On the Covenant of God, which gives an infallible inseparable Conjunction between the Word, or the Church and its Institution by the Word, and the Spirit, Isai. 59.21. God's Covenant with his People is the Foundation of every Church-state, of all Offices, Powers, Priviledges, and Duties thereunto 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 ac∣cording 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 appoint any thing that shall be a means of communi∣cation between God and his People, as unto the Grace of the Covenant, on the one hand, or the Duties of O∣bedience 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 being the state of Churches and their Ordinances, they can∣not be altered, they cannot be liable unto any decay, unless the Covenant whereunto they are annexed, be al∣tered or decayed. And therefore the Apostle to put fi∣nally 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 annex∣ed, was changed and become useless. This I suppose at present will not be said concerning 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 un∣to themselves; thereby charging them with a decay and uselesness, and so reflecting 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 ex∣ternal 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 Gospel 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 useless. 3. One of the principal ends for which the communica∣tion 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 Ʋnction mentioned by the Apostle, was then upon all Believers. Yet (2.) It is known that then they all walked in Church-Or∣der, and the sacred observation of all the Institutions of Christ. (3.) If it takes away any thing, it is the Preaching of the Word, or all manner of Teaching and Instruction; which is to overthrow the whole Scripture, and to reduce Religion into Barbarism. (4.) Nothing is intended in these words, but the different way of Teaching, and de∣grees of Success, between that under the Law, and that now established in the Gospel, by the plentiful effusion of the Spirit, as hath been evidenced at large elsewhere. Nor 3. Do they cease, in their Administration, for want either of Authority or Ability to dispense them; which is pleaded unto the same end. But neither is this pretence of any force; it only begs the thing in Question. The Authority of Office for the Administration of all other Ordinances, is an Institution. And to say that all Institutions cease, because none have Authority to administer them, is to say they must all cease, because they are ceased. (2.) The Office of the Ministry 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 Je∣sus Christ, erecting that Office, and giving warranty for its continuance to the consummation of all things, Matth. 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 it is the principal exter∣nal Evidence of his abiding in the discharge of his Media∣tory Office, and of what nature these gifts are, I have de∣clared 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 solemnly 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 dispen∣sation of Gospel-Ordinances must fail also, and conse∣quently 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 disannul∣led; if his dispensation of Spiritual gifts according unto his promise cannot be impeded; if Believers through his grace will continue in obedience 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 Candlestick. But it hath a living root whence it will spring again in other places and Churches, whilst 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 Churches in the latter Ages, as it was fully foretold in the Scripture. For (1.) This suppositi∣on 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 means, 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 pervert Justice, Righteous∣ness 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 duties and all the priviledges of all true Believers to depend on the wills of wicked Apostates. For if they may not make use of what they have abused, they can never yield Obedience to the commands of Christ, nor enjoy the priviledges which he hath annexed unto his Church and Worship. (3.) On this supposition, all Reformation of an Apostatized Church, is utterly impossible. But it is our duty to heal even Ba∣bylon itself, 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 ourselves, 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 Ar∣guments 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 al∣ways unto the end of the world. So as to the Church it∣self, Matth. 16.18. 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 Instituti∣ons, Publick Prayer, Preaching the Word, the Lords day, singing of Gods Prayses, the exercise of Discipline with what belongs thereunto, they have their foundation in the Law and Light of Nature, being only directed 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 acknow∣ledged, 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 al∣ways 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 ob∣served, 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 sepa∣rate 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 Ordi∣nances 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 ex∣ercise. 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 King∣ly Power. (2.) Unto the Church-state of the Old-Testa¦ment, as the Apostle disputes at large in his Epistle un∣to 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; that is, unto its Consummation, in the most compleat Perfection that God hath designed unto it on this side Glory, Heb. 7.11, 19. For Christ in all his Offices, is the immediate Head of it: Its Constitution, and the Reve∣lation of the ways of its Worship, are an effect of his Wis∣dome; 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 Kingdome 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 ourselves what Notions some men have about the exercise of this King∣dom in the world, with respect unto the outward affairs and concerns of it. But this is certain, that this King∣dom of Christ in the world, so far as it is external and visible, consists in the Laws he hath given, the Institu∣tions he hath appointed, the Rule or Politie he hath pre∣scribed, 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 al∣ways hath 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 Or∣dinances, according to the Original Institution of them in any place; but only of an unalterable Right and Power in Believers to render them visible; which it be∣comes their indispensible Duty to do, when outward Impediments are not absolutely insuperable. But of these things thus far, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.