Eshcol;

a cluster of the fruit of Canaan,

brought to the borders for the encouragement 0f the saints travelling thitherward, with their faces towards Zion:

rules of direction for the walking of the saints in fellowship, according to the order of the gospel.

For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men. — 1 Pet. ii. 15.

This little book was published in 1647, soon after Owen had formed a church on the principles of Independency at Coggeshall, in Essex. It is designed to exhibit scriptural rules on the subject of ecclesiastical fellowship and discipline; the first part containing seven rules, on the duties of members of a church to their pastor; and the second fifteen, on their duties to one another. It was prepared by our author after he had adopted Congregational views, but is of such a nature as to be applicable and useful under any form of ecclesiastical polity. Each rule is established by a body of evidence from Scripture, and is followed by a general explanation. Several editions of this treatise have appeared; and we cannot wonder at its favourable reception with the religious public, for it is as remarkable as any work of our author, for deep piety, sound judgment, lucid arrangement, and a comprehensive knowledge of Scripture, and forms a manual on church-fellowship which is to this day unsurpassed. One feature of it can hazily escape the reader's attention, — Owen is here, for once, a master in the art of condensation. — Ed.

To the Reader.

There are, Christian reader, certain principles in church affairs generally consented unto by all men aiming at reformation and the furtherance of the power of godliness therein, however diversified among themselves by singular persuasions, or distinguished by imposed and assumed names and titles. Some of these, though not here mentioned, are the bottom and foundation of this following collection of rules for our walking in the fellowship of the gospel; amongst which these four are the principal:--

First, That particular congregations, or assemblies of believers, gathered into one body for a participation of the ordinances of Jesus Christ, under officers of their own, are of divine institution.

Secondly, That every faithful believer is bound, by virtue of positive precepts, to join himself to some such single congregation, having the notes and marks whereby a true church may be known and discerned.

Thirdly, That every man's own voluntary consent and submission to the ordinances of Christ, in that church whereunto he is joined, is required for his union therewith and fellowship therein.

Fourthly, That it is convenient that all believers of one place should join themselves in one congregation, unless, through their being too numerous, they are by common consent distinguished into more; which order cannot be disturbed without danger, strife, emulation, and breach of love.

These principles, evident in the word, clear in themselves, and owned in the main by all pretending to regular church reformation, not liable to any colourable exception from the Scripture or pure antiquity, were supposed and taken for granted at the collection of these ensuing rules.

The apostolical direction and precept in such cases is, that "whereunto we have attained, we should walk according to the same rule;" unto whose performance the promise annexed is, that "if any one be otherwise minded, God will also reveal that unto him." The remaining differences about church order and discipline are for continuance so ancient, and by the disputes of men made so involved and intricate, the parties at variance so prejudiced and engaged, that although all things of concernment appear to me, as to others both consenting with me and dissenting from me, clear in the Scriptures, yet I have little hopes of the accomplishment of the promise in revelation, of the truth as yet contested about, in men differently minded, until the obedience of walking suitably and answerably to the same rules agreed on be more sincerely accomplished.

This persuasion is the more firmly fixed on me every day, because I see men, for the most part, to spend their strength and time more in the opposing of those things wherein others differ from them than in the practice of those which by themselves and others are owned as of the most necessary concernment. To recall the minds of men, — at least of those who, having not much light to judge of things under debate (especially considering their way of handling in this disputing age), may have yet much heat and love towards the ways of gospel obedience, — from the entanglements of controversies about church affairs, and to engage them into a serious, humble performance of those duties which are, by the express command of Jesus Christ, incumbent on them in what way of order they walk, are these leaves designed. I shall only add, that though the ensuing rules or directions may be observed, and the duties prescribed performed with much beauty and many advantages by those who are engaged in some reformed church society; yet they are, if not all of them, yet for the most part, such as are to be the constant practice of all Christians in their daily conversation, though they are not persuaded of the necessity of any such reformation as is pleaded for. And herein I am fully resolved that the practice of any one duty here mentioned, by any one soul before neglected, shall be an abundant recompense for the publishing my name with these papers, savoring so little of those ornaments of art or learning which in things that come to public view men desire to hold out.

Eshcol;

a cluster of the fruit of Canaan.

Rules of walking in fellowship, with reference to the pastor or minister that watcheth for our souls.

Rule i. The word and all ordinances dispensed in the administration to him committed, by virtue of ministerial authority, are to be diligently attended and submitted unto, with ready obedience in the Lord.

1 Cor. iv. 1, "Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God."

2 Cor. v. 18, 20, "God hath given to us the ministry of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us." Chap. iv. 7, "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." See chap. vi. 1.

Gal. iv. 14, "Ye received me as an angel of God, even as Christ Jesus.

2 Thess. iii. 14, "If any man obey not our word, note that man, and have no company with him."

Heb. xiii. 7, 17, "Remember them which have the rule over you, who have spoken unto you the word of God. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you."

Explication i. There is a twofold power for the dispensing of the word:-- 1. Dunamis, or ability; 2. Exousia, or authority. The first, with the attending qualifications, mentioned and recounted 1 Tim. iii. 2-7, Tit. i. 6-9, and many other places, is required to be previously in those, as bestowed on them, who are to be called to office of ministration: and may be, in several degrees and measures, in such as are never set apart thereunto, who thereby are warranted to declare the gospel, when called by the providence of God thereunto, Rom. x. 14, 15; for the work of preaching unto the conversion of souls being a moral duty, comprised under that general precept of doing good unto all, the appointment of some to the performance of that work, by the way of office, doth not enclose it.

The second, or authority, proper to them who orderly are set apart thereunto, ariseth from, --

1. Christ's institution of the office, Eph. iv. 11.

2. God's providential designation of the persons, Matt. ix. 38.

3. The church's call, election, appointment, acceptation, submission, Gal. iv. 14; Acts xiv. 23; 1 Thess. v. 12, 13; Acts vi. 3; 2 Cor. viii. 5: which do not give them dominion over the faith of believers, 2 Cor. i. 24, nor make them lords over God's heritage, 1 Pet. v. 3; but intrust them with a stewardly power in the house of God, 1 Cor. iv. 1, 2, — that is, the peculiar flock over which, in particular, they are made overseers, Acts xx. 28. Of whom the word is to be received, --

(1.) As the truth of God; as also from all others speaking according to gospel order in his name.

(2.) As the truth held out with ministerial authority to them in particular, according to the institution of Christ.

Want of a due consideration of these, things lies at the bottom of all that negligence, carelessness, sloth, and wantonness in hearing, which have possessed many professors in these days. There is nothing but a respect to the truth and authority of God in the administration of the word that will establish the minds of men in a sober and profitable attending unto it. Neither are men weary of hearing until they are weary of practising.

Motives to the observance of this rule are:--

1. The name wherein they speak and administer, 2 Cor. v. 20.

2. The work which they do, 1 Cor. iii. 9; 2 Cor. vi. 1; 1 Tim. iv. 16.

3. The return that they make, Heb. xiii. 17.

4. The regard that the Lord hath of them in his employment, Matt. x. 40, 41; Luke x. 16.

5. The account that hearers must make of the word dispensed by them, 2 Chron. xxxvi. 15, 16; Prov. i. 22-29, xiii. 13; Luke x. 16; Mark iv. 24; Heb. ii. 1-3, iv. 2.

Rule ii. His conversation is to be observed and diligently followed, so far as he walks in the steps of Jesus Christ.

1 Cor. iv. 16, "I beseech you, be ye followers of me." Chap. xi. 1, "Be ye followers of me, even as I also am of Christ."

Heb. xiii. 7, "Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation."

2 Thess. iii. 7, "Yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you."

Phil. iii. 17, "Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample."

1 Tim. iv. 12, "Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity."

1 Pet. v. 3, "Be ensamples to the flock."

Explication ii. That an exemplary conversation was ever required in the dispensers of holy things, both under the Old Testament and New, is apparent, The glorious vestments of the old ministering priests, the soundness and integrity of their person, without maim, imperfection, or blemish, Urim and Thummim, with many other ornaments, though primitively typical of Jesus Christ, yet did not obscurely set out the purity and holiness required in the administrators themselves, Zech. iii. 4. In the New, the shining of their light in all good works, Matt. v. 16, is eminently exacted; and this not only that no offence be taken at the ways of God, and his worship by them administered (as hath fallen out in the Old Testament, 1 Sam. ii. 17; and in the New, Phil. iii. 18, 19), but also that those who are without may be convinced, 1 Tim. iii. 7, and the churches directed in the practice of all the will and mind of God by them revealed, as in the places cited. A pastor's life should be vocal; sermons must be practised as well as preached. Though Noah's workmen built the ark, yet themselves were drowned. God will not accept of the tongue where the devil hath the soul Jesus did "do and teach," Acts i. 1. If a man teach uprightly and walk crookedly, more will fall down in the night of his life than he built in the day of his doctrine.

Now, as to the completing of the exemplary life of a minister, it is required that the principle of it be that of the life of Christ in him, Gal. ii. 20, that when he hath taught others he be not himself "a cast-away," 1 Cor. ix. 27; with which he hath a spiritual understanding, and light given him into the counsel of God, which he is to communicate, John v. 20; 1 Cor. ii. 12, 16; 2 Cor. iv. 6, 7; — and that the course of it be singular, Matt. v. 46, Luke vi. 32; whereunto so many eminent qualifications of the person and duties of conversation are required, 1 Tim. ii. 2-7, etc., Tit. i. 6-9; — and his aim to be exemplar to the glory of God, 1 Tim. iv. 12. So is their general course and the end of their faith to be eyed, Heb. xiii. 7. And their infirmities, whilst really such, and appearing through the manifold temptations whereunto they are in these days exposed, or imposed on them through the zeal of their adversaries that contend against them, [are] to be covered with love, Gal. iv. 13, 14. And this men will do when they conscientiously consider that even the lives of their teachers are an ordinance of God, for their relief under temptations, and provocation unto holiness, zeal, meekness, and self-denial.

Rule iii. Prayer and supplications are continually to be made on his behalf for assistance and success in the work committed to him.

Eph. vi. 18-20, "Praying always with all prayer and supplication in the Spirit for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador."

2 Thess. iii. 1, 2, "Brethren, pray for us, that the word of the Lord may have free course and be glorified; and that we may be delivered from unreasonable and wicked men;" 1 Thess. v. 25.

Col. iv. 3, "Pray also for us, that God would open unto us a door of utterance, to speak the mystery of Christ;" Heb. xiii. 18.

Acts xii. 5, "Prayer was made without ceasing of the church unto God for him;" Heb. xiii. 7.

Explication iii. The greatness of the work (for which who is sufficient? 2 Cor. ii. 16); — the strength of the opposition which lies against it, 1 Cor. xvi. 9; Rev. xii. 12; 2 Tim. iv. 3-5; — the concernment of men's souls therein, Acts xx. 26-28; Heb. xiii. 7; 1 Tim. iv. 16; — the conviction which is to be brought upon the world thereby, Ezek. ii. 5; 1 Cor. i. 23, 24; 2 Cor. iii. 15, 16; — its aim and tendency to the glory of God in Christ, — call aloud for the most effectual daily concurrence of the saints in their supplications for their supportment. That these are to be for assistance, encouragement, abilities, success, deliverance, and protection, is proved in the rule As their temptations are multiplied, so ought prayers in their behalf. They have many curses of men against them, Jer. xv. 10; — it is hoped that God hears some prayers for them. When many are not ashamed to revile them in public, some ought to be ashamed not to remember them in private. Motives:--

1. The word will doubtless be effectual, when ability for its administration is a return of prayers, Acts x. 1-6.

2. The minister's failing is the people's punishment, Amos viii. 11, 12; Isa. xxx. 20.

3. His prayers are continually for the church, Isa. lxii. 6, 7; Rom. i. 9, etc.

4. That for which he stands in so much need of prayers is the saints' good, and not peculiarly his own. Help him who carries the burden, Eph. vi. 18-20; Phil. ii. 17; Col. i. 24.

Rule iv. Reverential estimation of him, with submission unto him for his work's sake.

1 Cor. iv. 1, "Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God."

1 Thess. v. 12, 13, "We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake."

1 Tim. v. 17, "Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine."

1 Pet. v. 5, "Submit yourselves unto the elders."

Heb. xiii. 17, "Obey them that have the rule over you, and submit yourselves."

Explication iv. The respect and estimation here required is civil, the motive sacred; whence the honour of the minister is the grace of the church, and the regard to him a gospel duty acceptable to God in Christ, 1 Tim. v. 17. Honour and reverence is due only to eminency in some kind or other. This is given to pastors by their employment; proved by their titles. They are called "angels," Rev. i. 20; Heb. xii. 22; — "bishops," or overseers, Ezek. iii. 17; Acts xx. 28; Tit. i. 7; — "ambassadors," 2 Cor. v. 20; — "stewards," 1 Cor. iv. 1; — "men of God," 1 Sam. ii. 27; 1 Tim. vi. 11; — "rulers," Heb. iii. 7, 17; — "lights," Matt. v. 14; — "salt," Matt. v. 13; — "fathers," 1 Cor. iv. 15. And by many more such-like terms are they described. If under these notions they honour God as they ought, God will also honour them as he hath promised; and his people are in conscience to esteem them highly for their work's sake. But if any of them be fallen angels, thrown-down stars, negligent bishops, treacherous ambassadors, lordly revelling stewards, tyrannical or foolish rulers, blind guides, unsavoury salt, insatiate dogs, the Lord and his people shall abhor them and cut them off in a month, Zech. xi. 8.

Rule v. Maintenance for them and their families, by the administration of earthly things suitable to the state and condition of the churches, is required from their flocks.

1 Tim. v. 17, 18, "Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward."

Gal. vi. 6, 7, "Let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap."

1 Cor. ix. 7, 9-11, 13, 14, "Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? who feedeth a flock, and eateth not of the milk of the flock? It is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel." Matt. x. 9, 10, "Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat."

Add to these and the like places the analogy of the primitive allowance in the church of the Jews.

Explication v. It is a promise to the church under the gospel, that "kings should be her nursing fathers, and queens her nursing mothers," Isa. xlix. 23. To such it belongs principally to provide food and protection for those committed to them. The fruit of this promise the churches in many ages have enjoyed; laws by supreme and kingly power have been enacted, giving portions and granting privileges to churches and their pastors. It is so in many places in the days wherein we live. On this ground, where equitable and righteous laws have allowed a supportment in earthly things to the pastors of churches, arising from such as may receive spiritual benefit by their labour in the gospel, it is thankfully to be accepted and embraced, as an issue of God's providence for the good of his. Besides, our Saviour warranteth his disciples to take and eat of their things, by their consent, to whomsoever the word is preached, Luke x. 8. But it is not always thus; these things may sometimes fail: wherefore, the continual care, and frequently the burden, or rather labour of love, in providing for the pastors, lies, as in the rule, upon the churches themselves; which they are to do in such a manner as is suitable to the condition wherein they are, and the increase given them of God. This the whole in general, and each member in particular, is obliged unto; for which they have as motives, --

1. God's appointment as in the texts cited.

2. The necessity of it. How shall he go on warfare if he be troubled about the necessities of this life? They are to give themselves wholly to the work of the ministry, 1 Tim. iv. 15.

Other works had need to be done for them.

3. The equity of the duty. Our Saviour and the apostles plead it out from grounds of equity and justice, and all kinds of laws and rules of righteousness, among all sorts of men, Matt. x. 9, 10, 1 Cor. ix. 10; allowing proportionable rectitude in the way of recompense to it with the wages of the labourer, which to detain is a crying sin, James v. 4, 5, — the wretched endeavours of men of corrupt minds to rob and spoil them of all that, by the providence of God, on any other account, they are righteously possessed of.

Rule vi. Adhering to him and abiding by him in all trials and persecutions for the word.

2 Tim. iv. 16, "At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge."

1 Tim. i. 16-18, "The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well."

Explication vi. A common cause should be carried on by common assistance. That which concerneth all should be supported by all. When persecution ariseth for the word's sake, generally it begins with the leaders, 1 Pet. iv. 17, 18. The common way to scatter the sheep is by smiting the shepherds, Zech. xiii. 7, 8. It is for the church's sake he is reviled and persecuted, 2 Tim. ii. 10, Col. i. 24; and, therefore, it is the church's duty to share with him and help to bear his burden. All the fault in scattering congregations hath not been in ministers; the people stood not by them in their trial. The Lord lay it not to their charge! The captain is betrayed, and forced to mean conditions with his enemy, who going on, with the assurance of being followed by his soldiers, looking back in the entrance of danger, he finds them all run away. In England, usually, no sooner had persecution laid hold of a minister, but the people willingly received another, perhaps a wolf, instead of a shepherd. Should a wife forsake her husband because he is come into trouble for her sake? When a known duty in such a relation is incumbent upon a man, is the crime of a backslider in spiritual things less? Whilst a pastor lives, if he suffer for the truth, the church cannot desert him, nor cease the performance of all required duties, without horrid contempt of the ordinances of Jesus Christ. This is a burden that is commonly laid on the shoulders of ministers, that for no cause whatsoever they must remove from their charge, when those that lay it on will oftentimes freely leave them and their ministry without any cause at all.

Rule vii. Gathering together in the assembly upon his appointment, with theirs joined with him.

Acts xiv. 27, "When they were come, and had gathered the church together."

These are some of the heads wherein the church's duty consisteth towards him or them that are set over it in the Lord, by all means giving them encouragement to the work; saying also unto them, "Take heed to the ministry ye have received in the Lord, that ye fulfil it," Col. iv. 17. For what concerneth other officers may easily be deduced hence by analogy and proportion.

Rules to be observed by those who walk in fellowship, and considered, to stir up their rememberance in things of mutual duty one towards another, which consisteth in, -

Rule i. Affectionate, sincere love in all things, without dissimulation towards one another, like that which Christ bare to his church.

John xv. 12, "This is my commandment, That ye love one other, as I have loved you."

John xiii. 34, 35, "A new commandment I give unto you, ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another."

Rom. xiii. 8, "Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law."

Eph. v. 2, "Walk in love, as Christ also hath loved us."

1 Thess. iii. 12, "The Lord make you to increase and and love one toward another."

1 Thess. iv. 9," Yourselves are taught of God to love one another."

1 Pet. i. 22, "Seeing ye have purified your souls in obeying the troth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently."

1 John iv. 21, "This commandment have we from him, That he who loveth God love his brother also." Rom. xii. 10, "Be kindly affectioned one to another with brotherly love."

Explication i. Love is the fountain of all duties towards God and man, Matt. xxii. 37, the substance of all rules that concerneth the saints, the bond of communion, "the fulfilling of the law," Rom. xiii. 8-10, the advancement of the honour of the Lord Jesus, and the glory of the gospel. The primitive Christians had a proverbial speech, received, as they said, from Christ, "Never rejoice but when thou seest thy brother in love;" and it was common among the heathens concerning them, "See how they love one another!" from their readiness for the accomplishment of that royal precept of laying down their lives for their brethren. It is the fountain, role, scope, aim, and fruit of gospel communion. And of no one thing of present performance is the doctrine of the Lord Jesus more eximious and eminent above all other directions than in this of mutual, intense, affectionate love amongst his followers; for which he gives them innumerable precepts, exhortations, and motives, but, above all, his own heavenly example. To treat of love, in its causes, nature, subject, fruits, effects, tendency, eminency, and exaltation, or but to repeat the places of Scripture wherein these things are mentioned, would not suit with our present intention; only, it may be plainly affirmed, that if there were no cause besides of reformation and walking in fellowship but this one, — that thereby the power and practice of this grace, shamefully, to the dishonour of Christ and his gospel, lost amongst those who call themselves Christians, might be recovered, — it were abundantly enough to give encouragement for the undertaking of it, notwithstanding any oppositions. Now, this love is a spiritual grace, wrought by the Holy Ghost, Gal. v. 22, in the hearts of believers, 1 Pet. i. 22, whereby their souls are carried out, 1 Thess. ii. 8, to seek the good of the children of God as such, Philem. 5, Eph. i. 15, Heb. xiii. 1, uniting the heart unto the object so beloved, attended with joy, delight, and complacency in their good. The motives unto love, and the grounds of its enforcement from, --