Chapter 1: The Necessity of Joining Church-Order

It is the duty of every believer, of every disciple of Christ, to join himself, for the due and orderly observation and performance of the commands of Christ, to the glory of God, and their own edification (Matthew 28:18, 19, 20).

This in general is granted by all sorts and parties of men; the grant of it, is the ground whereon they stand in the management of their mutual feuds in Religion, pleading that men ought to be of, or join themselves to this or that Church, still supposing that it is their duty to be of one or another.

Yes, it is granted also that persons ought to choose what Churches they will join themselves to, wherein they may have the best advantage to their edification and salvation. They are to choose to join themselves to that Church which is in all things most according to the mind of God.

This it is supposed is the liberty and duty of every man; for if it be not so, it is the foolishest thing in the world, for any to attempt to get others from one Church to another; which is almost the whole business of Religion, that some think themselves concerned to attend to.

But yet notwithstanding these concessions, when things come to the trial in particular, there is very little granted in compliance with the assertion laid down. For besides that it is not a Church of divine institution, that is intended in these concessions, when it comes to the issue, where a man is born, and in what Church he is baptized in his infancy, there all choice is prevented, and in the communion of that Church he is to abide, on the penalties of being esteemed and dealt with as a schismatic. In what national Church any person is baptized, in that national Church he is to continue, or answer the contrary at his peril. And in the precincts of what parish his habitation falls to be, in that particular parish Church is he bound to communicate in all ordinances of worship. I say, in the judgment of many, whatever is pretended of men's joining themselves to the truest and purest Churches, there is no liberty of judgment or practice in either of these things left to any of the disciples of Christ.

Therefore the liberty and duty proposed, being the foundation of all orderly evangelical profession, and that wherein the consciences of believers are greatly concerned, I shall lay down one proposition wherein 'tis asserted, in the sense I intend, and then fully confirm it.

The proposition itself is this:

It is the duty of every one who professes faith in Christ Jesus, and takes due care of his own eternal salvation, voluntarily and by his own choice to join himself to some particular congregation of Christ's institution, for his own spiritual edification, and the right discharge of his commands.

1. This duty is prescribed (1.) to them only who profess faith in Christ Jesus, who own themselves to be his disciples, that call Jesus Lord. For this is the method of the Gospel, that first men by the preaching of it be made disciples, or be brought to faith in Christ Jesus, and then be taught to do and observe whatever he commands (Matthew 28:18, 19, 20); first to believe, and then to be added to the Church (Acts 2:41, 42, 46, 47). Men must first join themselves to the Lord, or give up themselves to him, before they can give up themselves to the Church, according to the mind of Christ (2 Corinthians 8:5). We are not therefore concerned at present as to them, who either not at all profess faith in Christ Jesus, or else through ignorance of the fundamental principles of Religion, and wickedness of life, do destroy or utterly render useless that profession. We do not say it is the duty of such persons, that is, their immediate duty, in the state wherein they are, to join themselves to any Church. No, it is the duty of every Church, to refuse them their communion, while they abide in that state. There are other duties to be in the first place pressed on them, whereby they may be made meet for this. So in the primitive times, although in the extraordinary conversions to Christianity that were made among the Jews, who before belonged to God's covenant, they were all immediately added to the Church, yet afterwards, in the ordinary way of the conversion of men, the Churches did not immediately admit them into complete communion, but kept them as catechumens, for the increase of their knowledge, and trial of their profession, until they were judged meet to be joined to the Church. And they are not to blame who receive not such into complete communion with them, to whom it is not a present duty to desire that communion. Yes, the admission of such persons into Church-societies, much more the compelling of them to be members of this or that Church, almost whether they will or no, is contrary to the rule of the Word, the example of the primitive Churches, and a great expedient to harden men in their sins.

We do therefore avow, that we cannot admit any into our Church societies, as to complete membership, and actual interest in the privileges of the Church, who do not, by a profession of faith in, and obedience to Jesus Christ, no way contradicted by sins of life, manifest themselves to be such, as whose duty it is, to join themselves to any Church. Neither do we injure any baptized persons hereby, or oppose any of their right to, and interest in the Church, but only as they did universally in the primitive Churches, after the death of the Apostles, we direct them into that way and method, wherein they may be received to the glory of Christ, and their own edification. And we do therefore affirm, that we will never deny that communion to any person, high or low, rich or poor, old or young, male or female, whose duty it is to desire it.

2. It is added in the description of the subject, that it is such an one who takes due care of his own salvation. Many there are who profess themselves to be Christians, who it may be hear the word willingly, and do many things gladly, yet do not esteem themselves obliged to a diligent enquiry into, and a precise observation of all the commands of Christ. But it is such whom we intend, who constantly fix their minds on the enjoyment of God, as their chiefest good and utmost end, who thereon duly consider the means of attaining it, and apply themselves thereunto. And it is to be feared, that the number of such persons will not be found to be very great in the world; which is sufficient to take off the reproach from some particular congregations of the smallness of their number. Such they ever were, and such is it foretold that they should be. Number was never yet esteemed a note of the true Church, by any but those, whose worldly interest it is that it should so be; yet at present absolutely in these nations, the number of such persons is not small.

3. Of these persons it is said, that it is their duty so to dispose of themselves. It is not that which they may do, as a convenience, or an advantage; not that which others may do for them, but which they must do for themselves in a way of duty. It is an obediential act to the commands of Christ; whereunto is required subjection of conscience to his authority, faith in his promises, as also a respect to an appearance before his judgment-throne at the last day. The way of the Church of Rome to compel men into their communion, and keep them in it, by fire and fagot, or any other means of external force, derives more from the Alcoran than the Gospel. Neither does it answer the mind of Christ in the institution, end, and order of church-societies, that men should become members of them, partly by that which is no way in their own power, and partly by what their wills are regulated in, by the laws of men. For it is, as was said, commonly esteemed, that men being born and baptized in such a nation, are thereby made members of the Church of that nation; and by living within such parochial precincts, as the law of the land has arbitrarily established, are members of this or that particular congregation. At least they are accounted so far to belong to these churches, as to render them liable to all outward punishments, that shall be thought meet to be inflicted on them, who comply not with them. So far as these persuasions and actings according to them, do prevail, so far are they destructive of the principal foundation of the external being and order of the Church. But that mens joining themselves in, or to any church society, is, or ought to be, a voluntary act, or an act of free choice, in mere obedience to the authority and commands of Christ, is so sacred a truth, so evident in the Scripture, so necessary from its subject matter, so testified to by the practice of all the first churches; as that it despises all opposition. And I know not how any can reconcile the common practice of giving men the reputation or reality of being members of, or belonging to this or that Church, as to total communion, who desire or choose no such thing, to this acknowledged principle.

5. There is a double joining to the Church: (1.) that which is, as to total communion in all the duties and privileges of the Church, which is that whereof we treat; (2.) an adherence to the Church, as to the means of instruction and edification to be attained thereby. So persons may adhere to any Church, who yet are not meet, or free on some present consideration, to confederate with it, as to total communion (see Acts 5:13, 14). And of this sort in a peculiar manner, are the baptized children of the members of the Church. For although they are not capable of performing church duties, or enjoying church-privileges in their tender years; nor can have a right to total communion before the testification of their own voluntary consent thereunto, and choice thereof; yet are they in a peculiar manner under the care and inspection of the Church, so far as the outward administration of the Covenant in all the means of it, is committed thereunto; and their duty it is, according to their capacity, to attend to the ministry of that Church whereunto they do belong.

6. The proposition respects a visible professing Church. And I intend such a Church in general, as avows authority from Christ: (1.) for the ministerial preaching of the Word; (2.) administration of the Sacraments; (3.) for the exercise of evangelical discipline; and (4.) to give a public testimony against the Devil and the world, not contradicting their profession with any corrupt principles or practices inconsistent with it. What is required in particular, that any of them may be meet to be joined to such a Church, we shall afterwards enquire.

7. It is generally said, that out of the Church there is no salvation; and the truth hereof is testified to in the Scriptures (Acts 2:47; 1 Peter 3:20, 21; Matthew 16:18; Ephesians 5:26, 27; John 10:16).

8. This is true both positively and negatively of the Catholic Church invisible of the elect: all that are of it shall be saved; and none shall be saved but those that belong to it (Ephesians 5:25, 26, 27). Of the Catholic visible professing Church negatively; that no adult person can be saved, that does not belong to this Church (Romans 10:10).

9. This position of truth is abused by interest and pride; an enclosure of it being made by them, who of all Christians in the world can lay the least and weakest claim to it; namely, the Church of Rome. For they are so far from being that Catholic Church, out of which there is no salvation, and wherein none can perish, like the Ark of Noah, that it requires the highest charity to reckon them to that visible professing Church, whereof the greatest part may perish; and do so undoubtedly.

10. Our enquiry is, what truth there is in this assertion, with respect to these particular churches or societies, for the celebration of Gospel-worship and discipline, whereof we treat. And I say,

1. No Church, of what denomination soever, can lay a claim to this privilege as belonging to it self alone. This was the ancient Donatism; they confined Salvation to the Churches of their way alone. And after many false charges of it on others, it begins really to be renewed in our days. For some dispute, that Salvation is confined to that Church alone, wherein there is a Succession of Diocesan Bishops; which is the height of Donatism. The judgments and determinations made concerning the eternal salvation or damnation of men, by the measures of some differences among Christians about Churches, their state and order, are absurd, foolish, and impious, and for the most part used by them, who sufficiently proclaim, that they know neither what it is to be saved, nor do use any diligence about the necessary means of it. Salvation depends absolutely on no particular church-state in the world; he knows not the Gospel, who can really think it does. Persons of believers are not for the Church, but the Church is for them: if the ministry of Angels be for them who are heirs of Salvation, much more is the ministry of the Church so. If a man be an adulterer, an idolater, a railer, a hater and scoffer of godliness; if he choose to live in any known sin, without repentance, or in the neglect of any known duty; if he be ignorant and profane; in a word, if he be not born again from above, be he of what Church he will, and whatever place he possess therein, he cannot be saved. And on the other side, if a man believe in Christ Jesus, that is, know him in his Person, Offices, Doctrine and Grace, trust to him for all the ends of the wisdom and love of God towards mankind in him; if he endeavour to yield sincere and universal obedience to all his commands, and to be conformed to him, in all things following his example, having for these ends received of his Spirit, though all the Churches in the world should reject him, yet he shall undoubtedly be saved. If any shall hence infer, that then it is all one of what Church any one is: I answer, (1.) That although the being of this or that, or any particular Church in the world, will not secure the salvation of any men; yet the adherence to some Churches, or such as are so called, in their constitution and worship, may prejudice, yes, ruin the salvation of any that shall so do. (2.) The choice of what Church we will join to, belongs to the choice and use of the means for our edification. And he that makes no conscience hereof, but merely with respect to the event of being saved at last, will probably come short thereof.

2. On this supposition, that there be no insuperable difficulties lying in the way of the discharge of this duty, as that a person be cast by the providence of God into such a place or season, as wherein there is no Church that he can possibly join himself to, or that he be unjustly refused communion, by unwarrantable conditions of it, as it was with many during the prevalency of the Papacy in all the Western Empire; it is the indispensible duty of every disciple of Christ, in order to his edification and salvation, voluntarily, and of his own choice, to join himself in and to some particular congregation, for the celebration of divine worship, and the due observation of all the institutions and commands of Christ; which we shall now farther confirm.

1. The foundation of this duty, as was before declared, does lye in the law and light of nature. Man cannot exercise the principal powers and faculties of his soul, with which he was created, and whereby he is enabled to glorify God, which is the end of him and them, without a consent and conjunction in the worship of God in communion and society, as has been proved before.

2. The way whereby this is to be done, God has declared and revealed from the beginning, by the constitution of a church-state, through the addition of arbitrary institutions of worship, to what was required by the law of nature. For this gives the true state, and is the formal reason of a Church, namely, a divine addition of arbitrary institutions of worship, to the necessary dictates of the law of nature, to that end. And the especial nature of any church-state, does depend on the especial nature of those institutions, which is constitutive of the difference between the church-state of the Old Testament and that of the New.

3. Such a church-state was constituted and appointed under the Old Testament, founded in and on an especial covenant between God and the people (Exodus 24). To this Church every one that would please God, and walk before him, was bound to join himself, by the ways and means that he had appointed for that end; namely, by circumcision, and their laying hold on the covenant of God (Exodus 12:48; Isaiah 56:4). And this joining to the Church, is called joining to the Lord (Isaiah 56:6; Jeremiah 50:5), as being the means thereof; without which it could not be done. Herein was the tabernacle of God with men, and he dwelt among them.

4. As a new church-state is prophesied of under the New Testament (Ezekiel 34:25, 26, 27; Isaiah 66:18, 19, 20, 21, 22) and other places innumerable; so it was actually erected by Jesus Christ, as we have declared. And whereas it is introduced and established in the place and room of the church-state under the Old Testament, which was to be removed at the time of Reformation, as the Apostle demonstrates at large in his Epistle to the Hebrews; all the commands, promises, and threatenings given or annexed to that church-state, concerning the conjunction of men to it, and walking in it, are transferred to this of the new erection of Christ. Therefore although the state of the Church itself, be reduced from that which was nationally congregational, to that which is simply and absolutely so; and all ordinances of its instituted worship are changed, with new rules for the observation of what we are directed to by the light of nature: yet the commands, promises, and threatenings, made and given to it as a Church, are all in full force with respect to this new church-state; and we need no new commands to render it our duty to join in evangelical Churches, for the ends of a Church in general.

The Lord Christ has disposed all the ways and means of edification, to these Churches; so that ordinarily, and under an expectation of his presence in them, and concurrence to their efficacy, they are not otherwise to be enjoyed. Such are the ordinary dispensation of the Word, and administration of the Sacraments. For any Disciple of Christ to live in a neglect of these things, and the enjoyment of them according to his mind, is to despise his care and wisdom, in providing for his eternal welfare.

He has prescribed sundry duties to us, both as necessary, and as evidences of our being his Disciples, such as cannot be orderly performed, but as we are members of some particular congregation: this also has been before declared.

The institution of these Churches, is the way which Christ has ordained to render his Kingdom visible or conspicuous, in distinction from, and opposition to, the Kingdom of Satan and the world. And he does not in a due manner, declare himself a subject in or to the Kingdom of Christ, who does not solemnly engage in this way. It is not enough to constitute a legal subject of the Kingdom of England, that he is born in the Nation, and lives in some outward observance of the Laws of it, if he refuse solemnly to express his Allegiance in the way appointed by the Law for that end. Nor will it constitute a regular subject of the Kingdom of Christ, that he is born in a place where the Gospel is professed, and so professes a general compliance therewith; if he refuse to testify his subjection, by the way that Christ has appointed for that end. It is true, the whole Nation in their civil relation and subordination according to Law, is the Kingdom of England. But the representation of the Kingly power and rule in it, is in the Courts of all sorts, wherein the Kingly power is acted, openly and visibly. And he that lives in the Nation, yet denies his homage to these Courts, is not to be esteemed a Subject. So does the whole visible professing Church, in one or more Nations, or lesser precincts of people and places constitute the visible Kingdom of Christ; yet is no particular person to be esteemed a legal true Subject of Christ, that does not appear in these his Courts with a solemn expression of his Homage to him.

The whole administration of the rule and discipline appointed by Christ, is confined to these Churches; nor can they be approved by whom that rule is despised. I shall not argue farther, in a case whose truth is of so uncontrollable evidence. In all the writings of the New Testament, recording things after the Ascension of Christ, there is no mention of any of his Disciples with approbation, unless they were extraordinary Officers, but such as were entire Members of these Assemblies.