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. X. What sort of Churches the Disciples of Christ, may▪ and ought to joyn themselves unto as unto Entire Communion. (Book 10)

WE have proved before that it is the Duty of all individual Christians, to give themselves up unto the Conduct, Fel∣lowship and Communion of some par∣ticular Church or Congregation. Our present Enquiry hereon is, that whereas there is a great Diversity among professing Societies in the World, concerning each whereof it is said, Lo here is Christ and loe there is Christ, what Church, of what Constitution and Order, any one that takes care of his own Edification and Salvation, ought to joyn himself unto. This I shall speak unto first in General, and then in the Examination of one particular Case or Instance, wherein many at this day are concerned. And some things must be premised unto the right stating of the Subject of our Enquiry.

1. The Diversities and 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 occasioned by the remaining Weak∣nesses, Infirmities and Ignorance of the best of Men, whereby they know but in part, and prophesie only in part, wherein our Edification is concerned, but our Sal∣vation not endangered.

(2.) Such as are in and about things Fundamental in Faith, Worship, and Obedience; We shall speak to both of them.

2. All Christians were Originally of one Mind in all things needful unto Joint-Communion, so as that there might be among them all, Love without Dissimulation. Howbeit there was great variety not only in the Measure of their apprehensions of the Doctrines of Truth, but in some Doctrines themselves, as about the continuance of the Observations of the Law, or at least of some of them; as also Oppositions from without unto the Truth, by Hereticks and Apostates; neither of which hindred the Church Communion of true Believers. But the Diver∣sity, Difference, and Divisions that are now among Churches in the World, is the effect of the great Apo∣stasie 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 Apo∣stasie be Abolished.

3. Satan having possessed himself of the Advantage of these Divisions, whereof he was the Author, he makes use of them to act his Malice and Rage, in stirring up and instigating one Party to Persecute, Oppress and Devour another, until the Life, Power and Glory of Christian

Religion is almost lost in the World. It requires there∣fore great Wisdom to deport our selves aright among these Divisions, so as to contribute nothing unto the Ends of Malice designed by Satan in them.

4. In this state of things until it may be cured, which it will never be, by any of the wayes yet proposed and insisted on; the Enquiry is concerning the Duty of any one who takes care of his own Soul, as unto a Conjun∣ction with some Church or other. And on the Nega∣tive Part I say,

1. Such an one is bound not to joyn with any Church or Society where any fundamental Article of Faith is re∣jected or corrupted. There may be a fundamental Er∣ror in a true Church for a season, when the Church erreth not Fundamentally; 1 Cor. 15. 2 Tim. 2.18. But I suppose the Error in or against the Foundation, is part of the Profession of the Church or Society to be joyned unto. For thereby the Nature of the Church is destroyed; it doth not hold the Head, nor abide on the Foundation, nor is the Ground and Pillar of Truth. Wherefore although the Socinians 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 commendable; yet it is unlawful to joyn in Church Fellowship or Communi∣on with them. For their Errors about the Trinity, the Incarnation of Christ, and his Satisfaction, are destructive of the Foundation of the Prophets and Apostles; and Idolatry, in the divine Worship of a meer Creature, is introduced by them.

2. Where there 〈…〉〈…〉 any Church taught or allowed, a Mixture of Doctrines or Opinions, that are prejudicial unto Gospel▪ Holiness or Obedience, no man that takes due care of his Salvation can joyn himself unto it. 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 same Doctrine in all substantial Truths of the Gospel, but an uncertain sound is given, some saying one thing, some another; or that Opposition is made unto any Truths, of the importance before men••••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 Edification; (3.) Esta∣blish a new Rule of Communion unknown to the Scrip∣tures; namely, besides Truth; as might easily be mani∣fested.

3. Where the Fundamentals of Religious Worship are corrupted or overthrown, it is absolutely unlawful to joyn unto, or abide in any Church. So is it with the Church of Rome. The various wayes whereby the Foun∣dations of Divine Religious Worship are overthrown in that Church by Superstition and Idolatry have been suf∣ficiently declared. These render the Communion of that Church pernitious.

4. Nor can any man be obliged to joyn himself with a∣ny Church, nor can it be his Duty so to do, where the E∣ternally fixed Rule and Measure of Religious Worship, namely, that it be of Divine Institution, is varied or

changed by any Additions unto it, or Substractions from it. For whereas one principal end of all Churches is the joint celebration of Divine Worship, if there be not a certain stable Rule thereof in any Church of Divine Pre∣scription, no Man can be obliged unto Communion therewith.

5. Where the Fundamentals of Church Order, Practice and Discipline are destroyed, it is not Lawful for any man to joyn in Church Communion. These Funda∣mentals are of two sorts; (1.) Such as concern the Ministry of the Church; (2.) Such as concern the Church it self.

There are four things that are necessary Fundamentals unto the Order of the Church, on the Part of the Ministry.

(1.) That all the Ministers or Officers of it, be duely chosen by the Church it self, and solemnly set apart in the Church unto their Office, according unto the Rule and Law of Christ. This is Fundamental unto Church Order, the Root of it, from whence all other Parts of it do Spring. And it is that which is 〈 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 Wayes and Rules of mens appointment; or if there be a Temporary disposal of Persons into a discharge of that Office, with∣out a solemn Call, Choice, Ordination, and Separation unto the Office itself 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 duely 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 un∣to 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 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 continuance 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 and 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 enli∣ven every part of it, the true Disciples of Christ will re∣ceive no advantage thereby.

(3.) It is of the same Importance that Persons so cal∣led, do take heed unto their Ministry that they fulfil it, that they give themselves unto the Word and Prayer, that they labour continually in the Word and Doctrine, and all those other Duties which in the Scripture are pre∣scribed 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 Pre∣tence soever it be; Where Men esteem themselves ex∣empted 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 wayes 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 Practise as unto the Mini∣stry of it, that no man who takes care of his own Edi∣fication, 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 Practise at present would fall under severe Charges and Accusations, as also brutish Penalties in some places. But when all Church Craft shall be defeat∣ed, and the uses that are made of its imaginary Autho∣rity 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 itself, which where they are neglected, no Man ought of choice to joyn himself unto that Church, seeing he cannot do it with∣out 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 duely exercised in it, according unto his Mind, and by the Rules of his Prescription. There never was any Sect, Order, or So∣ciety 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. Where the Erection of such Societies is con∣tinued in the World, 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 Go∣spel, 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 Wisdom, 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 Administrati∣on, for the Preservation of that Society, and the attain∣ing of those Ends, is highly injurious unto his Honour and Glory.

Where 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 ano∣ther, not administred by the Laws and Rules that he hath 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, a∣mong 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 considera∣tion in the Discharge of the Duty we enquire into. A∣mong them are,

(1.) That constant Difference be put between the

Good and the Bad in all Church Administrations;

(2.) That Persons openly or flegitiously wicked, be not admitted into the Society of the Church, or a participa∣tion 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 Disci∣pline, 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 Discipline of Christ, who takes due care of his own Edification and Salvation, ought in Duty to joyn himself unto in compleat Commu∣nion. To Answer this Enquiry, is the End of all those Discourses and Controversies which have been about the Notes of the true Church. I shall briefly deter∣mine concerning it, according to the Principles before Evinced.

1. It must be such a Church as wherein all the Funda∣mental Truths of the Gospel are believed, owned, and professed, without Controversie, and those not borne 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 Founda∣tion of the Prophets and Apostles. Neither is it suffici∣ent, that those things are generally professed or not de∣nied. A Church that is filled with wranglings and con∣tions 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 Edi∣fication. And although both among distinct Churches, and among the Members of the same Church, mutual

Forbearance be to be exercised, with respect unto a varie∣ty in Apprehensions in some Doctrines of lesser Moment; Yet the Incursion that hath been made into sundry Pro∣testant Churches in the last and present Age, of Novel Doctrines and Opinions, with Differences, Divisions, and endless Disputes which have ensued thereon, have ren∣dered 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 Com∣munion 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 dili∣gently observed, without any Addition made thereunto. In the Observance 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 itself, 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 Creatures, or refuseth the Exercise of the rational Faculties of our Soules in his service. But this is so remote from Truth, that on the contrary, he gives them an improve∣ment for this very end, that we may know how to de∣port

our selves aright in the Observance of his Com∣mands, 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, whereof we shall Treat afterwards.

But if Men, if Churches will make Additions in or unto the Rites of Religious Worship, unto what is ap∣pointed 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 con∣siderations 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 sup∣pose 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 re∣member 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 Advan∣tages of any sort of Men; but only means of the Edifica∣tion of Believers, which they are bound to make use of, in Obedience unto the Commands of Christ, and no o∣therwise. 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 Celebration of all that Religious Worship, which the Lord Christ the only Lawgiver of the Church, and who was faithful both in and over the House of God, as the Son, hath Instituted and Commanded; but have no such Warranty or Com∣mand 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 Breath, in the same Rule, Law or Canon, they are commanded and obliged to observe in the Worship of God, what the Lord Christ hath appoint∣ed, and what he hath not appointed, both on the same Grounds, namely, the Authority of the Church, and on the same Penalties for their Omission, no man can be di∣vinely 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 Com∣munion, 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 through a defect in Gifts, Grace, or conscientious at∣tendance 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 Edifi∣cation 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 cannot be obtained. Wherefore, a Ministry enabled by Spiritual Gifts, and ingaged by sense of Duty to labour constantly in the use of all meanes appointed by Christ for the Edification of the Church, or encrease of his Mystical Body, is required in such a Church, as a Be∣liever may conscientiously joyn himself unto. And where it is otherwise, let Men cry out Schisme and Faction whilst they please, Jesus Christ will acquit his Disciples, in the Exercise of their Liberty, and accept them in the Discharge of their Duty.

If it be said, that if all men be thus allowed to judge of what is best for their own Edification, and to act ac∣cording unto the Judgement which they make, they will be continually parting from one Church unto another, until all things are filled with disturbance and Confusion; I say▪

(1.) That the contrary Assertion, namely, that Men are not allowed to judge what is meet and best for their own Edification, or not to act according to the Judge∣ment they make herein, may possibly keep up some Churches, but is the ready way to destroy all Religion.

(2.) That many of those by whom this Liberty is de∣nyed unto professing Christians, yet do indeed take it for granted, 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 not, in whether of these

Churches Edification may be best obtained? If this be not the Ball between us, I know not what is. Now herein do not all the Writers and Preachers of both Parties give their Reasons and Arguments unto the Peo∣ple, why Edification is better to be had in the one Church then in the other? and do they not require of them to form a Judgment upon those Reasons and Argu∣ments, and to act accordingly; if they do not, they do but make a Flourish, 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 accord∣ing 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 Spiritual 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 Herd, 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 Judgement of Discretion in things of Religion. The Term was invented to grant them some Liberty of Judgement in Opposition unto the blind Obedience required by the Church of Rome; but withal to put a restraint upon it, and a distinction of some superiour Judgement, it may be in the Church or others. But if by Discretion, they mean the best of mens Vnderstanding, Knowledge, Wisdom, and Prudence, in and about the things wherein it is exercised, I should be glad to be informed, what other Judgment, than this

of Discretion in and about the things of Religion, this or that or any Church in the World, can have or exer∣cise. But to allow men a Judgement of Discretion, and not to grant it their Duty to act according unto that Judgement, is to oblige them to be Fools, and to act, not discreetly, at least not according unto their own Dis∣cretion.

4. The same is to be spoken of Gospel Discipline, with∣out which neither can the Duties of Church Societies be observed, nor the Ends of them attained. The neglect, the loss, the abuse hereof, is that which hath ruined the Glory of Christian Religion in the World, and brought the whole Profession of it into Confusion. Hereon have the fervency and sincerity of true Evangelical mu∣tual 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 Go∣spel, 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 Di∣scipline in Churches, or the turning of it into a Worldly Domination. For one principal End of it, is the Pre∣servation, Guidance, and acting of this Love. That mutual Watch over one another that ought to be in all the Members of the Church, the Principal Evidence and fruit of Love without Dissimulation, is also lost hereby. Most men are rather ready to say in the Spirit and Words of Cain, Am I my Brothers Keeper, than to at∣tend unto the Command of the Apostles, Exhort one

another dayly, least any be hardened through the Deceitful∣ness of Sin; Or comply with the Command of our Sa∣viour, if thy Brother offend thee, tell him of it between him and thee. By this means likewise is the Purity of Com∣munion lost, and those received as principal Members of Churches, who by all the Rules of Primitive Discipline, ought to be cast out of them. Wherefore this also is to be considered in the Choice we are to make of what Churches we will joyn our selves unto, as unto constant compleat Communion, and in whose Communion we will abide. For these things are Matters of Choice, and consist in Voluntary free Acts of Obedience. With those unto whom they are not so, who would on the one hand have them to be things that men may be compelled unto, and ought so to be; or on the other that follow no other Guidance in them but outward Circumstances from the Times and Places where they are born and inhabit, I will have no Contest. It follows from hence also, That,

Where there are many Churches wherein these things are found, whereon we may lawfully and ought in Du∣ty to joyn with some of them, in particular, every one is obliged to joyn himself unto such a Church, as whose Principles and Practises are most suited unto his Edification.