Chapter 4: What Churches Christians May Rightly Join

We have proved before that it is the duty of all individual Christians, to give themselves up to the conduct, fellowship and communion of some particular church or congregation. Our present inquiry 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 Lo there is Christ, what church, of what constitution and order, any one that takes care of his own edification and salvation, ought to join himself to. This I shall speak to 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 to the right stating of the subject of our inquiry.

1. The diversities and divisions among churches which respect is to be had to, in the choice of any which we will or ought to join to, are of two sorts.

(1.) Such as are occasioned by the remaining weaknesses, infirmities and ignorance of the best of men, whereby they know but in part, and prophesy only in part wherein our edification is concerned, but our salvation 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 to 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 to the truth, by heretics and apostates; neither of which hindered the church communion of true believers. But the diversity, difference, and divisions that are now among churches in the world, is the effect of the great apostasy which befell them all in the latter ages, as to the spirit, rule, and practice of those which were planted by the Apostles, and will not be healed, until that apostasy 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 therefore great wisdom to deport ourselves aright among these divisions, so as to contribute nothing to 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 ways yet proposed and insisted on; the inquiry is concerning the duty of any one who takes care of his own soul, as to a conjunction with some church or other. And on the negative part I say,

1. Such an one is bound not to join with any church or society where any fundamental article of faith is rejected or corrupted. There may be a fundamental error in a true church for a season, when the church errs not fundamentally (1 Corinthians 15; 2 Timothy 2:18). But I suppose the error in or against the foundation, is part of the profession of the church or society to be joined to. For thereby the nature of the church is destroyed; it does not hold the Head, nor abide on the foundation, nor is the ground and pillar of truth. Therefore although the societies 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 join in church fellowship or communion 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 mere creature, is introduced by them.

2. Where there is any church taught or allowed, a mixture of doctrines or opinions, that are prejudicial to gospel holiness or obedience, no man that takes due care of his salvation can join himself to it. For the original rule and measure of all church communion, is agreement in the doctrine of truth. Where therefore 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 to any truths, of the importance before mentioned; 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, [illegible]; and to join with such a church, would (1.) stain their profession, (2.) hinder their edification; (3.) establish a new rule of communion unknown to the Scriptures; namely, besides truth; as might easily be manifested.

3. Where the fundamentals of religious worship, are corrupted or overthrown, it is absolutely unlawful to join to, or abide in any church. So is it with the Church of Rome. The various ways whereby 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 pernicious.

4. Nor can any man be obliged to join 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 changed by any additions to it, or subtractions 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 prescription, no man can be obliged to communion therewith.

5. Where the fundamentals of church order, practice and discipline are destroyed, it is not lawful for any man to join in church communion. These fundamentals are of two sorts; (1.) such as concern the ministry of the church; (2.) such as concern the church itself.

There are four things that are necessary fundamentals to the order of the church, on the part of the ministry.

That all the Ministers or Officers of it, be duly chosen by the Church it self, and solemnly set apart in the Church to their Office, according to the Rule and Law of Christ. This is Fundamental to Church Order, the Root of it, from where all other parts of it do Spring. And it is that which is [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 appointment, or if there be a Temporary disposal of Persons into a discharge of that Office, without a solemn Call, Choice, Ordination, and Separation to the Office it self and its work, the Law of Christ is violated, and the Order of the Church disturbed in its Foundation.

That those who are called to the Office of the Ministry be duly qualified, by their Endowment with Spiritual Gifts for the discharge of their Duty, is Fundamental to the Ministry; that the Lord Jesus Christ does still continue his Dispensation of Spiritual Gifts to Men, to fit and enable them to the Office and work of the Ministry; that if he does 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 outward 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. Therefore a Communication of Spiritual Gifts peculiarly enabling Men to the Work of the Ministry, antecedent to their solemn Separation to the Office, in some good Measure, is absolutely necessary to the due continuance of the Office and its Work; See (Ephesians 4:7, 11, 12, 13, 14, 15). To suppose that the Lord Christ does call and appoint Men, to 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 to him, which is every way unbecoming his Wisdom and Grace, with his Love to 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 to 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.

It is of the same Importance that Persons so called do take heed to their Ministry that they fulfil it, that they give themselves to the Word and Prayer, that they labor continually in the Word and Doctrine, and all those other Duties which in the Scripture are prescribed to them; and this not only as to the Matter of them, but as to 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 to it; when they suppose that they may discharge their Office at a cheaper rate, and with less trouble, as to their present Interest, by such ways as I shall not here express, No Man is, no Man can be obliged to confine his Church Communion, to such a Ministry.

It is required that they be Examples, to 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 Practice, as to the Ministry of it, that no Man who takes care of his own Edification, can joyn himself to 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 to 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 to their Interest in Christ, and Eternal Salvation, the Law of Moral Obedience does 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 to Church Practise and Order in the Church it self, which where they are neglected, no man ought of choice to joyn himself to that Church, seeing he cannot do it without the Prejudice of his Edification, the furtherance whereof he ought to design in that Duty. And these are,

That the Discipline of Christ be duly exercised in it, according to his mind, and by the Rules of his Prescription. 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 to the Ends of their Design, to be observed in and by all that belong to them. Where the Erection of such Societies is continued 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 to themselves. And this is done by them in great Variety; for being ignorant of the Discipline of the Gospel, and so esteeming it insufficient to their Design, they have made no end of Coyning Rules to themselves. To suppose that our Lord Jesus Christ, who in this Church-state according to his infinite Wisdom, has erected the most perfect Society for the most perfect Ends, of Religion, of Obedience towards God, of Love and Usefulness among our selves, has not appointed a Discipline, and given Rules concerning its Administration, for the Preservation of that Society, and the attaining of those Ends, is highly injurous to his Honor 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 another, not administered by the laws and rules that he prescribed, no Disciple of Christ can be obliged to join to, 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 preservation of love; and that which is public, in and by the authority of the rulers of the Church, for the preservation of purity and order, a neglect in either of them, does much impeach the fundamental constitution of a Church as to its practice.

2. There are sundry other things which belong to this discipline in general, which are of great consideration 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 flagitiously wicked, be not admitted into the Society of the Church, or a participation of its privileges.

(3.) That holiness, love, and usefulness, be openly avowed as the design and interest of the Church. But they are all so comprised in the general head of discipline, as that I shall not in particular insist upon them.

From what has 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 join himself to in complete communion. 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 determine concerning it, according to the principles before evinced.

1. It must be such a Church as wherein all the fundamental truths of the Gospel are believed, owned, and professed, without controversy, and those not born withal by whom they are denied or opposed. Without this a Church is not the ground and pillar of truth, it does not hold the Head, it is not built on the foundation of the Prophets and Apostles. Neither is it sufficient, that those things are generally professed or not denied. A Church that is filled with wranglings and contentions about fundamental or important truths of the Gospel, is not of choice to be joined to. 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 exercised, with respect to a variety in apprehensions in some doctrines of lesser moment; yet the incursion that has been made into sundry Protestant Churches in the last and present age, of novel doctrines and opinions, with differences, divisions, and endless disputes which have ensued thereon, have rendered it very difficult to determine, how to engage in complete communion with them. For I do not judge, that any man is, or can be obliged to constant total communion with any Church, or to give up himself absolutely to the conduct thereof, wherein there are incurable dissensions about important doctrines of the Gospel. And if any Church, shall publicly avow, countenance, or approve of doctrines contrary to those which were the foundation of its first communion, the members of it are at liberty, to refrain the communion 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 diligently observed, without any addition made thereunto. In the observation of this worship as to all external, occasional incidencies and circumstances of the acts wherein it does consist, it is left to 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, does unmake them from being rational creatures, or refuses 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 ourselves aright in the observance of his commands, as to the outward discharge of them in his worship and the circumstances of it. And this he does by that gift of spiritual wisdom, whereof we shall treat afterwards.

But if men, if Churches, will make additions in or to the rites of religious worship, to what is appointed 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 virtue of any divine institution or command, to join in total, absolute communion, with any such Church. He may be induced on various considerations to judge, that something of that nature at some season, may not be evil and sinful to him, which therefore he will bear with, or comply withal; yet he is not, he cannot be obliged by virtue of any divine rule or command, to join himself with, or continue in the communion of such a Church. If any shall suppose that hereby too much liberty is granted to 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 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 edification of Believers, which they are bound to make use of, in obedience to the commands of Christ, and no otherwise. 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 indispensable duty to join in the celebration 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, has 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 has 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 has appointed, and what he has not appointed, both on the same grounds, namely, the authority of the Church, and on the same penalties of their omission, no man can be divinely obliged to embrace the communion of any Church on such terms.

3. It is required that the ministry of a church so to be joined with, is not defective in any of those things which according to the rule of the Gospel are fundamental thereunto. What these are, has been declared. And because edification, which is the end of church communion, does 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 joining of ourselves to 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 attendance to their duty, is insufficient to the due edification of the souls of them that believe, no man can account himself obliged to 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 intelligible how a man should be obliged to that communion, and that alone, wherein due edification cannot be obtained. Therefore, a ministry enabled by spiritual gifts, and engaged by sense of duty to labor 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 join himself to. And where it is otherwise, let men cry out schism and faction while 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 according to the judgment which they make, they will be continually parting from one church to 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 judgment 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 denied to 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 all the writers and preachers of both parties give their reasons and arguments to the people, why 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 reasons and arguments, 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 according to 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 judgment of discretion in things of religion. The term was invented to grant them some liberty of judgment in opposition to the blind obedience required by the Church of Rome; but withal to put a restraint upon it, and a distinction of some superior judgment, it may be, in the church or others. But if by discretion, they mean the best of men's understanding, 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 exercise. But to allow men a judgment of discretion, and not to grant it their duty to act according to that judgment, is to oblige them to be fools, and to act, not discreetly, at least not according to 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 neglect, the loss, the abuse hereof, is that which has 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 mutual love been abated, yes, utterly lost. For that love which Jesus Christ requires among his disciples, is such as never was in the world before among men, nor can be in the world, but on the principles of the Gospel, and faith therein. Therefore it is called his new commandment. The continuation of it among the generality of Christians is but vainly pretended; little or nothing of the reality of it in its due exercise is found. And this has ensued on the neglect of evangelical discipline 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 brother's keeper, than to attend to the command of the Apostles. Exhort one another daily, lest any be hardened through the deceitfulness of sin; or comply with the command of our Savior, if your brother offend you, tell him of it between him and you. By this means likewise is the purity of communion lost, and those received principal members of churches, who by all the rules of primitive discipline, ought to be cast out of them. Therefore this also is to be considered in the choice we are to make of what churches we will join ourselves to, as to constant complete 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 to whom they are not so, who would on the one hand have them to be things that men may be compelled to, 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 duty to join with some of them, in particular, every one is obliged to join himself to such a church, as whose principles and practices are most suited to his edification.