ANSW. The invisible church is the whole number of the elect, that
have been, are, or shall be gathered into one, under Christ the
Head.
They who are made partakers of Christ’s redemption, and are brought into
a state of salvation, have been before described, as members of Christ’s
body the church; and we are now led to consider them as brought into
this relation to him, and accordingly are to enquire in what sense they
are members of Christ’s church, and so to speak of this church as to its
nature, constitution, subjects, and privileges. And,
I. What we are to understand by the word _church_, as we find it applied
in scripture.
1. It is sometimes used to signify any assembly that is met together,
whatever be the design of their meeting. Though, indeed, it is very
seldom taken in this sense in scripture; nevertheless, there are two or
three places in which it is so understood: thus the multitude that met
together at Ephesus, who made a riot, crying out, _Great is Diana of the
Ephesians_, are called _a church_; for the word is the same, which we
generally so render, in Acts xix. 32. Our translators, indeed, render
it, _The assembly was confused_, and, in ver. 39. it is said, _This
matter ought to be determined in a lawful assembly_, that being an
unlawful one; and, in ver. 41. _The town-clerk dismissed the assembly_;
in all which places, the word, in the Greek[257], is the same which we,
in other places, render _church_; and the reason why our translators
have rendered it _assembly_, is, because the word _church_ is used, in a
very uncommon sense, in these places: and we do not find it taken in
that sense in any other part of scripture.
2. It is frequently used, by the Fathers, metonymically, for the place
in which the church met together for religious worship, and so it is
often taken among us, and some other reformed churches, as well as the
Papists; but it does not sufficiently appear that it is ever so
understood in scripture. It is true, some suppose, that it is taken in
this sense in 1 Cor. xi. 28. where it is said, _When ye come together in
the church, I hear that there are divisions among you_; and, they think,
it is farther explained, and proved to be taken in this sense, from what
the apostle adds, in ver. 20. _When ye come together in one place_; and
also from what is said in ver. 22. _Have ye not houses to eat and drink
in, or despise ye the church of God?_ From whence they conclude that the
apostle means nothing else but the place where they were convened
together, and, more especially, because it is here opposed to their own
_houses_.
But to this it may be replied, that, in the first of these verses but
now mentioned, viz. _when ye come together in the church_, it may be
very easily understood of particular persons met together with the rest
of the church; and when it is said, in ver. 20. that _when ye come
together into one place_, this does not refer to the place in which they
were assembled[258]; but to their meeting together with one design, or
accord. And when it is said, in ver. 32. _Have ye not houses to eat and
drink in, or despise ye the church of God?_ the opposition is not
between their own houses and the place where they were together; but the
meaning is, that by your not eating and drinking in your own houses, but
doing it in the presence of the church, or the assembly of God’s people
that are met together, you are not only chargeable with indecency and
interrupting them in the work which they are come about, but you make a
kind of schism among them, as doing that which they cannot, in
conscience, approve of, or join with you in; and this you are ready to
call caprice, or humour, in them, and hereby you despise them. And,
indeed, the place of worship cannot properly speaking, be said to be the
object of contempt; therefore the apostle does not use the word, in this
metonymical sense, for the place of worship, but for the worshipping
assembly.
_Object._ The word _synagogue_ is often taken metonymically, in
scripture, for the place where persons were assembled to worship: thus
our Saviour is said sometimes to _teach in the synagogue of the Jews_,
Matt. iv. 23. and elsewhere we read of one, concerning whom the Jews
say, _He loveth our nation, and hath built us a synagogue_, Luke xii. 5.
and elsewhere the Psalmist speaking of the church’s enemies, says, they
_have burnt up all the synagogues of God in the land_, Psal. lxxiv. 8.
and the apostle James, adapting his mode of speaking to that which was
used among the Jews, calls the church of God _a synagogue, If there come
unto your assembly_, or synagogue, as it is in the margin, _a man with a
gold ring_, &c. James ii. 2. where the word is taken for the place where
they were assembled; therefore we have as much reason to understand the
word _church_ for the place where the church meets together.
_Answ._ It is true, the word _synagogue_, in most of these scriptures,
is taken for the place where persons meet together on a religious
account, though it is very much to be doubted whether it be to be
understood so in the last of the scriptures referred to, and therefore
our translators render it _assembly_; and so the meaning is, when you
are met together, if a poor man come into your assembly, you despise
him: but suppose the word _synagogue_ were to be taken in this, as it is
in the other scriptures, for the place of worship, and that, by a parity
of reason, the word _church_ may be taken in the same sense; all that
can be inferred from hence is, that they, who call the places of worship
_churches_, speak agreeable to the sense, though it may be not the
express words of scripture: but this is so trifling a controversy, that
it is not worth our while to say any thing more to it.
The learned Mede[259] insists largely on it, in a discourse, founded on
those words of the apostle before-mentioned, _Have ye not houses to eat
and drink in, or despise ye the church of God?_ in which he attempts to
prove, that the apostle, by _the church_, means the place of worship,
from the opposition that there is between their _own houses_ and _the
church of God_, the inconclusiveness of which argument has been before
considered. What he farther says, to prove that there were places in the
apostle’s days, appropriated, or set apart, for divine worship; and, in
particular, that the room in which they met together, on the days of our
Saviour’s resurrection, and eight days after, in which they were
honoured with his presence, was the same in which he eat his last
Passover with them, and instituted the Lord’s Supper, and that it was in
that place that they constantly met together for worship, and that
therein the seven deacons were afterwards chosen, mentioned in Acts vi.
and that after this a goodly church was erected on the same spot of
ground; these are no other than uncertain conjectures. That they met
together in an apartment, or convenient room, in the dwelling-house of
some pious disciple, is very probable; but his observations from its
being an upper room, as freest from disturbance, and nearest to heaven,
seems to be too trifling for so great a man. And what he says farther,
in defence of it, as supposing that this is what is intended by their
_breaking bread from house to house_, in Acts ii, 46. is not so
agreeable to the sense of the Greek words[260], as our translation,
which he militates against, and supposes, that it ought to be rendered
_in the house_, that is, in this house appointed for the same purpose.
What he farther adds, to prove that there were particular places
appropriate for worship, in the three first Centuries, by referring to
several quotations out of the Fathers, who lived in these ages, is not
to be contested; though the objection he brings against this being
universally true, taken from what Origen, Minutius, Felix, Arnobius, and
Lactantius say, concerning the Christians, in their time, declining to
build them, after they had been disturbed and harrassed, by various
persecutions, seems to have some weight in it, and is not sufficiently
answered by him. What he says on this subject, may be consulted in the
place before-mentioned.
All that we shall say, as to this matter, is, that it is beyond dispute,
that, since the church was obliged to convene together for religious
worship, it was necessary that the usual place, in which this was
performed, should be known by them. But it still remains uncertain,
whether, (though, at some times, in the more peaceable state of the
church, they met constantly in one place) they did not, at other times,
adjourn from place to place, or sometimes convene in the open air, in
places where they might meet with less disturbance from their enemies.
All, who are conversant in the history of the church in those ages,
know, that they often met, especially in times of persecution, in caves,
and other subterraneous places, near the graves of those who had
suffered martyrdom, in which their end was not only to encourage them to
bear the like testimony to Christianity, that they had done, but that
they might be more retired and undisturbed in their worship.
But, to add nothing more on this subject, as being of less moment, that
which I would principally militate against is, what that excellent
writer, but now mentioned, attempts to prove, in his following
Dissertation[261], concerning the reverence that is due to these
churches; not only whilst divine duties are performed therein, but at
other times, as supposing that they retain a relative sanctity, which
calls for veneration at all times. The main stress of his argument is
taken from the sanctity of those places, which, by divine appointment,
were consecrated for worship, under the ceremonial law; and the
reverence that was expressed by persons when they entered into them,
which, by a supposed parity of reason, he applies to those places which
are erected for worship under the gospel-dispensation.
To which it may be replied, that it does not follow, that because the
tabernacle and temple had a relative holiness in them, and therefore the
same thing is applicable to the places of worship under the
gospel-dispensation. For the temple was a type of God’s presence among
men, and in particular of the incarnation of Christ, which was a
glorious instance thereof; and it was an ordinance for their faith in
this matter, and therefore holy. And besides, there was a visible
external symbol of God’s presence in these places, whose throne was upon
the _mercy seat_, between the cherubims, in the holy of holies; and
therefore this might well be called _a holy place_, even, when worship
was not performed in it: but it is certain, that other places of
worship, and, in particular, the synagogues were not then reckoned so,
when no worship was performed in them, though they were erected for that
purpose; and our Saviour seems to insinuate, that the holiness of places
is taken away under the gospel-dispensation, as appears by his reply to
the woman of Samaria, when speaking concerning their _fathers
worshipping in that mountain_, viz. in the temple that was erected on
mount Gerizzim, he says, that _the hour cometh when ye shall neither in
this mountain, nor yet at Jerusalem, worship the Father_, John iv. 20,
21. that is, no place shall be so consecrated for religious worship, as
that it shall be more acceptable there than elsewhere, and consequently
no veneration is to be paid to any such place more than another, where
the same worship may be performed[262]. But this is little other than a
digression from our present design, which is to shew, that the word
_church_, in scripture, is, for the most part, if not always, taken for
an assembly of Christians met together for religious worship, according
to the rules which Christ has given for their direction herein.
The Hebrew word, in the Old Testament, by which the church of the Jews
is signified, is generally rendered the _congregation_[263], or
assembly; so that in our translation, we never meet with the word
_church_ in the Old Testament; yet what is there called the
_congregation_, or assembly of the Israelites, might, very properly, be
called a _church_, inasmuch as it is so styled in the New Testament:
thus it is said, concerning Moses, that _he was in the church in the
wilderness_, Acts vii. 38. But it is certain the word _church_ is
peculiarly adapted, in the New Testament, to signify the Christian
church worshipping God, according to the rules prescribed by our
Saviour, and others, delivered by his apostles, under the Spirit’s
direction; which is the sense in which we are to understand it, in
speaking to these answers.[264] And this leads us to consider,
II. That the church is distinguished into _visible_ and _invisible_,
each of which are particularly defined, and will be farther insisted on,
under some following heads; but before this, we may offer something by
way of premisal, concerning the reason of this distinction. The word
_church_, according to the grammatical construction thereof, signifies a
number of persons that are called; and, in its application to this
present subject, every one, who is a member thereof, may be said to be
called to be made partaker of that salvation which is in Christ. Now, as
there is a twofold calling spoken of in scripture, to wit, one visible
and external, whereby some are made partakers of the external privileges
of the gospel, and all the ordinances thereof; the other internal, and
saving, whereby others are made partakers of those special and
distinguishing blessings, which God bestows on the heirs of salvation:
the former of these our Saviour intends, when he says, _Many are called,
but few are chosen_, Matt. xx. 16. the latter is what the apostle speaks
of, when he connects it with _justification_ and _glorification_, Rom.
viii. 30. Now they who are called in the former of these senses, are
included in that branch of the distinction which respects the _visible_
church; the latter are members of that church which is styled
_invisible_; the former are members of Christ by profession; the latter
are united to him, as their Head and Husband, who are made partakers of
spiritual life from him, and shall live for ever with him. The members
of the visible church are the children of God, as made partakers of the
external dispensation of the covenant of grace; such God speaks of, when
he says, _I have nourished and brought up children_, Isa. i. 2. and
elsewhere he says, concerning the church of the Jews, who were
externally in covenant with him, _Israel is my son, even my first-born_,
Exod. iv. 22. But the members of the invisible church, are the children
of God by faith, Gal. iii. 16. and because children, in this sense,
therefore _heirs; heirs of God, and joint-heirs with Christ_, Rom. viii.
17. These things must particularly be insisted on; and accordingly,
I. We shall speak something concerning the invisible church, which is
described, in one of the answers we are explaining, as containing the
whole number of the elect, that have been, are, or shall be gathered
into one, under Christ their Head.
1. They are said to be elect, and subject to Christ their Head; upon
which account, some have included, in this number, the holy angels,
inasmuch as they are styled, by the apostle, elect angels, 1 Tim. v. 21.
and Christ is, in some respects, their Head, as the apostle calls him,
_The Head of all principality and power_, Coloss. ii. 10. and elsewhere
the church is said to come to an _innumerable company of angels_, Heb.
xii. 22. But though they are, indeed, elected, it may be questioned,
whether they were chosen in Christ, as the elect among the children of
men are said to be; and, though Christ be styled their Head: yet his
Headship over them doth not include in it those things that are implied
in his being the Head of his chosen people, as he is the Head of the
covenant of grace, on which their salvation is founded; or _the Captain
of their salvation_, as he is styled, chap. ii. 10. who, having
purchased them by his blood, brings them into a state of grace, and then
to glory. For these and such-like reasons, I would not assert that
angels are properly a part of Christ’s invisible church, and therefore
it only includes those that are elected to salvation among the children
of men.
2. They are farther described as such, who have been, are, or shall be
gathered into one, under Christ the Head; therefore there is a part of
them that are not actually brought into him. These our Saviour speaks of
under the metaphor of sheep, who were _not of this fold_, concerning
whom he says, _Them also I must bring, and they shall hear my voice_,
John x. 16. And there is another part of them, who are triumphant in
heaven, as well as those that are actually called by the grace of God,
who are in their way to heaven, struggling, at present, with many
difficulties, through the prevalency of corruption, and conflicting with
many temptations, and exposed to many evils that attend this present
state. These different circumstances of those who are brought in to
Christ, give occasion to that known distinction between the church
triumphant and militant.
_Object._ To that part of this description of the invisible church,
which includes in it those that shall be gathered unto Christ, it is
objected, that no one can be said to be a member of this church, who is
not actually brought in unto him; for that would be to suppose, that
unconverted persons might be members thereof, and consequently that
Christ is their Head, Shepherd and Saviour; though they be
characterized, in scripture, as children of wrath, running in all excess
of riot, refusing to submit to him, and neglecting that great salvation
which is offered in the gospel: How can such be members of Christ’s
church, and that in the highest sense thereof?
And it is farther objected, against the account given of the invisible
church in this answer, that a part of those who are said, to be the
members thereof, are considered at present as not existing; and
therefore it must be a very improper, if not absurd, way of speaking, to
say, that such are members of Christ’s church.
_Answ._ I am not inclined to extenuate those expressions of scripture,
which represent unconverted persons as children of wrath, in open
rebellion against God, and refusing to submit to him; nor would I say
any thing from whence such might have the least ground to conclude that
they have a right to any of the privileges of God’s elect, or Christ’s
invisible church, or that they are included in that number; for that
would be to expose the doctrine of election to one of the main
objections that is brought against it, as though it led to
licentiousness: nevertheless, let it be considered, that this answer
treats of the invisible church; therefore whatever privileges are
reserved for them, who, though elected, are in an unconverted state,
these are altogether unknown to them; and it would be an unwarrantable
presumption for them to lay claim to them. However, we must not deny
that God knows who are his, who are redeemed by Christ, and what
blessings, pursuant thereunto, shall be applied to them: he knows the
time when they shall be made a willing people, in the day of his power,
and what grace he designs to work in them: he considers the elect in
general, as given to Christ, and Christ as having undertaken to do all
that is necessary to fit them for the heavenly blessedness.
Moreover, we must not suppose but that God knows, without the least
doubt and uncertainty, the whole number of those who shall appear with
Christ, in glory, at his second coming; for things that are future to
us, are present, with respect to him, as with one single view, he knows
all things, past and to come, as well as present; and therefore, if the
expression made use of be thus qualified, which is agreeable to the
design of this answer, I cannot see that the objection has sufficient
force to overthrow it, any more than those arguments that are usually
brought against the doctrine of election, can render it less worthy to
be received by us.
As for the other branch of the objection, that they, who are not _in
being_, cannot be denominated members of Christ’s church in any sense:
though it be allowed, that such cannot be, at present, the subjects of
any privileges; yet we must consider, that, since God seeth not as man
seeth, they may, in his eternal purpose to save them, be considered as
the objects thereof, and therefore in his account, be reckoned members
of Christ’s invisible church, that is, such as he designs to bring into
being, and afterwards to make them meet to partake of the inheritance of
the saints in light. Therefore I see no reason to except against this
mode of speaking, in which they are described as such, who shall be
gathered under Christ, their Head: however, if the objection only
respected the propriety, or impropriety, of a word, provided it had not
a tendency to overthrow the doctrine of God’s certain and peremptory
election, I would not militate against it.
3. This church, which is said to consist of the whole number of the
elect, is styled invisible; by which we are not to understand, that
their election of God cannot be known by themselves, since we have
sufficient ground, from scripture, to conclude, that believers may
attain the assurance thereof in this life: but it is so called, because
many of them have finished their course in this world, and are entered
into that state, in which they are, with respect to those that live
here, no more seen.
Moreover, the number of those who are styled the members of this church,
cannot be determined by any creature. It is only known to God; and that
grace, which any of them experience, how far soever they may arrive to
the knowledge of it themselves, cannot be said to be certainly and
infallibly known by others; and therefore the apostle says, concerning
them, that _their life is hid with Christ in God_, Col. iii. 3.
However, though this church be, at present, invisible, yet when the
whole number of the elect shall be brought in to Christ, and, as the
apostle speaks, _Gathered together unto him_, 2 Thess. ii. 1. then it
shall no longer remain invisible; for _when Christ, who is their life,
shall appear, they also shall appear with him in glory_, Col. iii. 4. We
may farther observe concerning the church, as thus described,
(1.) That it has many glorious characters given of it: thus it is
frequently called Christ’s spouse, in the Song of Solomon, by which he
seems to intend more than what could well be said concerning the Jewish
church; for the description there given of it, as _being all fair, and
without spot_, Cant. iv. 7. and is rather applicable to the state in
which the saints shall be hereafter, than that in which they are at
present; and therefore I am inclined to think, that he speaks of the
invisible church, or the election of grace. And this character, given of
them, is taken from that conjugal union which there is between Christ
and believers; on which account it is said elsewhere, _Thy Maker is
thine Husband, the Lord of hosts is his name; and thy Redeemer the Holy
One of Israel_, Isa. liv. 5. and the Psalmist describes it, in a very
elegant manner, as thus related to Christ, when he says, _upon thy
right-hand did stand the queen in gold of Ophir_, Psal. xlv. 9. and then
speaks of it, as arrived to the highest pitch of honour and happiness,
when introduced into the king’s presence _in raiment of needlework, with
gladness and rejoicing, being brought into his palace_, ver. 14, 15. and
the apostle calls it, _The General Assembly and church of the
first-born, which are written_, Heb. xii. 23. or, as it is in the
margin, enrolled _in heaven_; and it is also considered, when presented
by Christ to himself, or to his own view at last, being brought to
perfection, as a _glorious church; not having spot or wrinkle, or any
such thing; but holy, and without blemish_, Eph. v. 27. In this respect
it may be called, _The holy catholic church_, though many, without
sufficient ground, understand those words of the creed, in which it is
so called, in a sense very different from, and inferior to it.
(2.) This invisible church is but one body, and therefore not divided,
like the visible church, into many particular bodies, as will be
observed under a following head. This seems to be the meaning of that
expression, in which it is said, _My dove, my undefiled is but one_,
Cant. vi. 9.
(3.) It is not the seat of human government, as the visible church is;
nor are persons said to be received into its communion. And whatever
officers Christ has appointed, to secure the order, and to promote the
edification of his churches, these have nothing to do in the church,
considered as invisible; however, it is eminently under Christ’s special
government, who is the Head, as well as the Saviour thereof.
(4.) There are many special privileges, which belong to it, that include
in them all the graces and comforts, which are applied to them by the
Holy Spirit: and so they are considered, as enjoying union and communion
with Christ, in grace and glory, as being called, justified, sanctified,
and many of them assured of their interest in Christ here and all of
them shall be glorified with him hereafter. These privileges are
insisted on, in several following answers; for which reason we pass them
over at present, and proceed to consider another of the answers, which
we are to explain: And accordingly,
II. We have an account of the visible church, which is described as a
society, made up of all such, who, in all ages, and places of the world,
profess the true religion, and of their children. In this description of
the church, we may observe,
1. That it is called visible, not only because the worship performed
therein, and the laws given to those particular churches, of which it
consists, are visible; but its members are so, or known to the world:
and the profession they make of the true religion, or subjection to
Christ, as their Head and Sovereign, is open, free, and undisguised,
whereby they are distinguished from the rest of the world.
2. It is called a society, which denomination it takes from the
communion which its members have with one another: but, inasmuch as the
word is in the singular number, denoting but one body of men, it is to
be enquired whether this be a proper mode of speaking, though frequently
used.
(1.) It is allowed, by all Protestants, that there are, and have been,
ever since the preaching of the gospel by the apostles, many particular
churches in the world[265]; and this is agreeable to what we often read
of in the New Testament, as the apostle Paul directs his epistles to
particular churches; such as that at Ephesus, Corinth, Philippi, &c.
Some of these were larger, others smaller, as denoting, that no regard
is to be had to the number of persons of which each of them consists:
thus we read of churches in particular houses, 1 Cor. xvi. 19. and these
may each of them, without the least impropriety of expression, be styled
a visible church, for the reasons above mentioned.
(2.) It must also be allowed, on the other hand, that the church is
spoken of in the singular number, in scripture, as though it were but
one: thus it is said that Saul _made havoc of the church, entering into
every house, and haling men and women, committed them to prison_, Acts
viii. 3. and, speaking of himself, he says, _Concerning zeal,
persecuting the church_, Phil. iii. 6. and elsewhere, that, _beyond
measure, he persecuted the church of God, and wasted it_, Gal. i. 13.
Now it is certain, that it was not one particular church that he
directed his persecuting rage against, but all the churches of Christ,
wherever he came, especially those in Judea, which he speaks of in the
plural number, ver. 22. by which he explains what he means, by his
_persecuting the church of God_; for it is said, _He which persecuted us
in times past, now preacheth the faith which once he destroyed_, ver.
23. and elsewhere it is said, _God hath set some in the church; first,
apostles; secondarily, prophets; thirdly, teachers_, 1 Cor. xii. 28. by
which we are to understand all the churches; for the apostles were not
pastors of any particular church, but acted as pastors in all the
churches wherever they came, though every church had its own respective
pastor set over it, who was, in a peculiar manner, related to it; yet
all these churches are called, in this place, _the church_. Therefore we
are not to contend about the use of a word, provided it be rightly
explained, whether persons speak of the church in the singular, or
churches in the plural number. If we speak of the church, as though it
were but one, the word is to be taken collectively for all the churches
of Christ in the world: this the apostle explains, when he speaks of
them all, as though they were _one body_, under the influence of the
same _Spirit, called in one hope of their calling, one Lord, one faith,
one baptism, one God and Father of all, who is above all, and through
all, and in them all_, Eph. iv. 4-6. this is that _unity of the Spirit
which_ they were to _endeavour to keep_, and so to act agreeably to
their faith herein; and, in this respect, we freely allow that all the
churches of Christ are one; there is but one foundation on which they
are built, one rule of faith, one way to heaven, in which they all
professedly walk. Moreover, the churches of Christ have not only
communion with one another, in their particular societies, but there is
a communion of churches, whereby they own one another, as walking in the
same fellowship with themselves, express a sympathy with each other in
afflictive circumstances, and rejoice in the edification and flourishing
state of each other. In these respects we consider the churches as one,
and so call them all the church of Christ.
Nevertheless, this is to be understood with certain limitations; and
therefore we are not to suppose that the church, as the seat of
government, is one; or that there is one set of men, who have a warrant
to bear rule over the whole, that is, over all the churches of Christ;
for none suppose that there is one universal pastor of the church,
except the Papists. All Protestants, however they explain their
sentiments about the catholic visible church, allow, that the seat of
government is in each particular church, of which no one has any right
to give pastors to other churches, or to appoint who shall be admitted
into their respective communion.
(3.) There is another thing in this description of the visible church,
which stands in need of being explained and defended, when it is said,
that it consists of all such as, in all ages, and places, of the world,
do profess the true religion: if nothing be intended hereby, but that no
one has a right to the privilege of communion of saints, or fit to be
received into any church of Christ, but those who profess the true
religion, namely, the faith on which it is built; this I am far from
denying; for that would be to suppose that the church professes one
faith, and some of its members another; or that it builds up what it
allows others to throw down.
But I am a little at a loss to account for the propriety of the
expression, when the church is said to be a society, professing the true
religion, _in all ages_. It cannot be supposed that the church, or
churches, that are now in being, are any part of that society which
professed the true religion in Moses’s time, or in the apostolic age;
but it is principally the propriety of expression that is to be excepted
against; for I suppose, nothing is intended hereby, but that as the
church, in every respective foregoing age, consisted of those who
embraced the true religion, it consists of no other in our age.
There is one thing more which I would take leave to observe in this
description of the church, which renders it incomplete, inasmuch as it
speaks of it as consisting of those who profess the true religion; but
makes no mention of that bond of union which constitutes every
particular branch of this universal church of Christ. It speaks, indeed
of those qualifications which belong to every one as a Christian, which
is a remote, though necessary condition of being received into church
communion; but takes no notice of that mutual consent, which is the more
immediate bond by which the members of every church coalesce together:
but this we may have occasion to speak of under a following head.
The last thing I observe, in this description of the visible church, is,
that it consists not only of the professors of the true religion, but of
their children; this is rather to be explained, than denied: however, I
cannot but observe, that many have run too great lengths in what they
have asserted concerning the right of children to this privilege. Some
of the Fathers have not only considered them as members of the church,
but brought them to the Lord’s table, and given them the bread dipped in
the wine, the same way as food is applied to infants, when they were too
young to discover any thing of the design thereof: that which led them
into this mistake, was their misunderstanding the sense of our Saviour’s
words, _Except ye eat the flesh of the Son of Man, and drink his blood,
ye have no life in you_, John vi. 53. supposing that this was meant of
their eating bread, and drinking wine in the Lord’s supper, though they
might easily have known that this was not our Saviour’s meaning;
inasmuch as the Lord’s supper was not instituted, till some time after,
and, when instituted, it was not designed to be reckoned so necessary to
salvation, as that the bare not partaking thereof should exclude from
it. Cyprian gives an account of his administering it to an infant
brought by her mother; and relates a circumstance attending it, that
savours so much of superstition, in that grave and pious Father, that I
forbear to mention it.[266] And this was not only practised by him, but
by several others in some following ages. And many in later ages speak
of children as incomplete members of the church; and some suppose that
this is the result of their baptismal dedication; others that it is
their birth-right, and as the consequence hereof they have maintained,
that when they come to be adult, they rather claim their right to
church-communion than are admitted to it, as those are, who are not the
children of church-members, and as a farther consequence deduced from
this supposition, they assert, that if they are guilty of vile
enormities, and thereby forfeit this privilege, they are in a formal way
to be excommunicated, and that it is a defect in the government of the
churches in our day, that this is not practised by them.
This is not what is intended by children’s being members of churches,
together with their parents, in this answer; but that which I think all
will allow of, _viz._ that children being the property of parents, they
are obliged to dedicate them, together with themselves, to God, and
pursuant thereunto to endeavour to bring them up in the nurture and
admonition of the Lord, hoping that through his blessing on education,
they may, in his own time and way, be qualified for church communion,
and then admitted to it, that hereby the churches of Christ may have an
addition of members to fill up the places of those who are called off
the stage.
As to the concern of the church in this matter, which in some respects
redounds to the advantage of the children of those who are members of
it, they are obliged to shew their regard to them, so far as to exhort
their parents, if there be occasion, to express a due concern for their
spiritual welfare; or, if they are defective herein, to extend their
censure rather to the parents, than to the children, as neglecting a
moral duty, and so acting unbecoming the relation they stand in to them.
Thus concerning the description given of the visible church in this
answer; we shall now proceed to speak more particularly of it, and
accordingly shall consider the former and present constitution and
government thereof. And,
I. As to what concerns the state of the Jewish church before the
gospel-dispensation; this was erected in the wilderness, and the laws by
which it was governed, were given by God, and transmitted to Israel by
the hand of Moses. There was a very remarkable occurrence preceding
their being settled as a church, that we read of, Exod. xix. 7, 8. in
which God demanded an explicit consent from the whole congregation, to
be his people, and to be governed by those laws he should give them,
upon which they made a public declaration, that _all that the Lord hath
spoken we will do_. And Moses _returns the words of the people unto the
Lord_. And soon after this there was another covenant-transaction
between God and them, mentioned in a following chapter, when Moses _came
and told the people all the words of the Lord, and all his judgments;
and the people answered with one voice, saying, All the words which the
Lord hath said will we do_. And this was confirmed by sacrifice, and _he
took half the blood thereof and put it in basons, and half of the blood
he sprinkled on the altar, and he took the book of the covenant and read
it in the audience of the people_; upon which they repeat their
engagement, _all that the Lord hath said will we do, and be obedient_.
And _then he took the blood and sprinkled it on the people, and said,
behold the blood of the covenant which the Lord hath made with you,
concerning all these words_, Exod. xxiv. 3, 5-9. and then we have an
account of an extraordinary display which they had of the divine glory,
_They saw the God of Israel, and did eat and drink_, ver. 11. which was
a farther confirming this covenant. And upon some important occasions
they renewed this covenant with God, _avouched him to be their God_, and
he condescended at the same time _to avouch them to be his peculiar
people_, Deut. xxvi. 17, 18. Thus they were settled in a church-relation
by God’s appointment, and their solemn covenant and consent to be his
people.
After this we read of God’s settling the form of their
church-government, appointing those various ordinances and institutions
which are contained in the ceremonial law, and settling a ministry among
them, and giving directions concerning every branch of the work that was
to be performed by them. Aaron and his sons had the priesthood committed
to them, who were to offer gifts and sacrifices; the High-Priest was to
be chief minister in holy things, the other priests assistants to him in
most branches of his office; and when the temple was built, and the
service to be performed therein established, the priests attended in
their respective courses, each course entering on their ministry every
Sabbath, 2 Chron, xxiii. 4. and there being twenty-four courses, 1
Chron. xxiv. it came to their respective turns twice every year. The
porters also, who were to wait continually at the avenues of the temple
day and night, to prevent any unclean person or thing from coming into
it, as well as its being plundered of the treasures that were laid up in
chambers adjoining to it; these also ministered in their courses, the
number whereof was the same with that of the priests, 1 Chron. xxiii. 5.
compared with chap. xxvi. And the singers, who attended some parts of
the worship, ministered in their courses, 1 Chron. xxiii. 5. compared
with chap. xxv.
And besides these, there were some appointed to represent the people,
who were chosen to come up from their respective places of abode with
the priests when they ministered in their courses; these are called
_stationary men_. Dr. Lightfoot[267] gives an account of them from some
Jewish writers who treat on this subject; not that we have any mention
of them in scripture; but they suppose that it took its rise from that
law in Lev. i. 3, 4. where they who brought an _offering to the Lord_
were obliged to be present, and to _put their hands on the head_
thereof, as well as the priests, who had the main concern in this
service. From hence it is inferred, that since, besides the sacrifices
that were offered for particular persons, there were daily sacrifices
offered in the behalf of the whole congregation; and because it was
impossible for them to be present to bear a part in this service, it was
necessary that some should be deputed to represent the whole body of the
people, that so there might be a number present to assist in this
service, that these acts of worship might be performed in the most
public manner; and inasmuch as this was to be performed daily, it was
necessary that some should be deputed, whose proper business it was to
attend; and he thinks that as there were priests deputed to minister in
their courses, so there was a number deputed to represent the people,
who went up to Jerusalem with the priests of the respective course. And
he farther adds, that at the same time that these were ministering in
the temple, the people met together, and spent that week in those
synagogues which were near the place of their abode, in fasting, and
other acts of religious worship, in which, though at a distance, they
implored a blessing on the service that their brethren were performing.
As for the rest of the people, they were obliged to be present at
Jerusalem, at the solemn and public festival, performed three times a
year; and others of them, who had committed any sin that was to be
expiated by sacrifice, were to come up thither to the temple at other
times, and bring their sacrifices to atone for the guilt which they had
contracted.
If it be said, that this was, indeed, a solemn method of worship,
exceeding beautiful, and also had a circumstance in it, which was its
glory, _viz._ that the temple-service was typical of Christ, and the way
of salvation by him: but what methods were there to instruct the people
in the doctrines of religion? It would not much conduce thereunto for
them to come up to Jerusalem, to worship at the three yearly festivals:
how did they spend their Sabbaths? or, what acts of worship were they
engaged in, in their respective places of abode?
To this we answer, that God also appointed a sufficient number to be
their ministers in holy things, helpers of their faith as to this
matter, _viz._ not only the priests, but the whole tribe of Levi, whose
place of residence was conveniently situated: they had forty-eight
cities in various parts of the land; some of which were not far distant
from any of the people. These instructed them in the way of God, the
people _sought the knowledge_ hereof _from their mouths_, Mal. ii. 7.
And there were, besides the temple, several other places appointed for
religious worship: these were of two sorts, namely,
1. The _synagogues_, which were generally built in cities, of which
hardly any were without them, if they consisted of a number of persons
who were able to erect them, and had leisure, from their secular
employments, to preside over, and set forward, the work to be performed
therein;[268] and that was of a different nature from the
temple-service, in which gifts and sacrifices were to be offered, God
having expressly forbidden the erecting any altars elsewhere; therefore
the worship performed in them was prayers, reading and expounding the
law and the prophets, and instructing the people in all other duties of
religion, which were necessary to be performed in the conduct of their
lives.
The manner of doing this, was not only by delivering set discourses,
agreeable to our common methods of preaching, Acts xiii. 15. and seq.
but holding disputations and conferences together about some important
matters of religion: thus the apostle Paul _disputed in the synagogues_,
chap. xvii. 17, 19, 8. This was done occasionally; but the Jews met
constantly in them for religious worship; and our Saviour encouraged
them herein with his presence and instructions: thus it is said, not
only that _he taught in their synagogues_, but that this was his
constant practice; for it is said, _He came to Nazareth; and, as his
custom was, he went into the synagogue on the Sabbath-day, and stood up
for to read_, Luke iv. 15, 16.
And there were also certain officers appointed over every synagogue:
thus we read sometimes of the _rulers of the synagogues_, Mark v. 22.
Luke viii. 41, 49. whose business was to prevent the doing any thing
that was indecent and disorderly; and there were some persons from whom
a word of exhortation was expected, who were called, chap. iv. 20.
ministers thereof.[269] And we are not to suppose that this method of
promoting religion in the synagogues, was only practised in the last and
most degenerate age of the Jewish church, but that they had their
synagogues in the more early and purer ages thereof, which, if we had no
express account of in the Old Testament, yet it might be inferred from
this account thereof in our Saviour’s time; for certainly there were no
methods used then by the Jews to instruct the people in matters of
religion, that were not as necessary, and consequently in use, in
foregoing ages. It is true, we do not oftentimes read of synagogues in
the Old Testament; notwithstanding there is mention of them in that
scripture, before referred to, in Psal. lxxiv. 8. in which the Psalmist
complains, that _they had burnt up all the synagogues of God in the
land_; where the word being in the plural number, it cannot be meant, as
the Chaldee Paraphrast renders it, of the temple. This appears from the
context, in which he speaks of the _enemies of God roaring in the midst
of the congregations_; and, besides this, he expressly mentions their
burning the temple, by _casting fire into the sanctuary of God, and
casting down the dwelling-place of his name to the ground_, in ver. 3,
7.
2. Besides these synagogues, there were other places, in which public
worship was performed, called, Places of prayer,[270] Mr. Mede gives an
account, from Epiphanius, of the difference that there was between these
and the synagogues, when he says, that a proseucha, or a place appointed
for prayer, was a plot of ground, encompassed with a wall, or some other
like mound, or inclosure, open above, much like to our courts; whereas a
synagogue was a covered edifice as our houses and churches are. He also
adds, that the former of these were generally fixed in places without
the cities, in the fields, in places of retirement; and that they were
generally rendered more private, and fit for the work that was to be
performed in them, by being surrounded with a plantation of trees; and
he supposes, that these were not only made use of in our Saviour’s and
the apostles time, but in foregoing ages; and that the grove that
Abraham is said to have planted, in _which he called on the name of the
Lord_, Gen. xxi. 33. was nothing else but one of these convenient
places, planted for that purpose, in which public worship was performed,
which seems very probable.[271]
And we read, in scripture concerning _high places_. These, as Lightfoot
observes,[272] are sometimes used in scripture, in a commendable sense:
thus Samuel is said to _go up_ to one of these _high places_, 1 Sam. ix.
19. to perform some acts of religious worship; and we read of another
high place, in which there was _a company of prophets, with a psaltery,
and a tabret, and a pipe, and a harp before them, and they did
prophesy_, chap. x. 5. It is true, in other scriptures, we read of them
as abused by that idolatry that was performed in them, 1 Kings xi. 7.
chap. xii. 31. These the pious kings of Judah, who reformed religion,
took away; and when it is said, in some of their reigns, that how much
soever they destroyed idolatrous worship, yet _the high places were not
taken away_, 2 Kings xii. 3. xiv. 4. xv. 4. that learned writer thinks,
that they should not have been destroyed, as places of worship, or
public assemblies, and therefore that this is not reckoned as a blemish
in the reign of these kings, that the high places were not taken away;
for whatever abuse there was, it consisted in that sacrifice and incense
were offered there, which were parts of worship confined to the temple;
so that if they had not only reformed them from the abuse of those that
exercised their idolatry therein; but had also proceeded to reform this
abuse of sacrificing there, they might lawfully have met there to
perform religious worship, which, it is supposed, they did in
synagogues, high places, and groves, that were appointed for that
purpose: thus then they met together for religious worship in other
places besides the synagogues.
Again, we read, in the New Testament, that _Paul went, on the Sabbath
day, out of the city of Philippi, by a river-side, where prayer was wont
to be made_, Acts xvi. 13. where he also preached the word by which
Lydia was converted; this some think to be one of those places where
they resorted for prayer, and other public worship: and others suppose,
that the place mentioned in the gospel, which our Saviour resorted to,
when it is said, that he _went out into a mountain to pray, and
continued all night in prayer to God_, Luke vi. 12. ought to be
rendered, _in that particular place where prayer was wont to be made to
God_.[273] But the Greek words may as well be rendered as they are in
our translation; and then it has no respect to any particular place of
prayer, but imports his retirement to perform this duty. Thus we have
endeavoured to prove, that the church of the Jews had other places in
which worship was performed, besides the temple, which was of very great
advantage for the propagating religion among them. We might have farther
proceeded to consider their church-censures, ordained by God for crimes
committed, whereby persons were cut off from among their people, by
excommunication, when the crimes they were guilty of did not deserve
death: but I shall not enlarge any farther on this head, but proceed to
speak concerning the gospel-church, and so consider,
II. The methods taken, in order to the first planting and increase
thereof, by the apostles. When our Saviour had finished the work of
redemption, after his resurrection, he altered the form of the church,
and appointed his apostles not only to signify this to the world, but to
be instruments in erecting this new church. We have before considered
these apostles as qualified to be witnesses to Christ’s resurrection,
and also as having received a commission from him to preach the gospel
to all nations, and an order to tarry at Jerusalem till they received
those extraordinary gifts from the Holy Ghost, that were necessary for
their performing the work they were to engage in. Now, pursuant
hereunto, they all of them resided at Jerusalem; and, a few days after
Christ’s ascension into heaven, the Holy Ghost was poured upon them _on
the day of Pentecost_, Acts ii. 1, 2. upon which, they immediately began
to exercise their public ministry in that city, in which they had the
advantage of publishing the gospel to a numerous concourse of people,
who resorted thither, from various parts of the world, in which the Jews
were dispersed, to celebrate that festival. Some suppose, that there was
a greater number gathered together in that city, than was usual, it
being one of those three feasts to which the Jews resorted from all
parts of the land: though a learned writer[274] supposes, that the Jews
were not obliged to come to this feast from other nations; neither were
they, that came there, said, as these are, to dwell at Jerusalem;
therefore he thinks that that which brought them here from the several
parts of the world, was the expectation which the Jews, generally had,
that the Messiah would appear, and erect a temporal kingdom, and that
Jerusalem was the place where he would fix his throne, and therefore
they would be there to wait on him, and share the honours they expected
from him.
But, whatever occasion brought them here, it was a seasonable
opportunity for the gospel first to be preached; and accordingly Peter
preached his first sermon to a multitude that were gathered together,
and therein exercised the gift of tongues, by which means his discourse
was not only understood by men of different languages; but they had
herein a plain proof that he was under the inspiration of the Holy
Ghost; and he takes occasion to improve this amazing dispensation of
providence, by telling them that it was an accomplishment of what had
been before predicted by the prophet Joel; and then he preached Christ
to them, declaring that he, and the rest of the apostles, were all
witnesses that God raised him from the dead, and exalted him by his
right-hand, and that, pursuant hereunto, this extraordinary gift of the
Holy Ghost was conferred on them.
The success of his first sermon was very remarkable; for there were
added to the church, as the first-fruits of his ministry, _three
thousand souls_, ver. 41, 47. We also read, that _the Lord added daily
to the church such as should be saved_; and, soon after this it is said,
that _the number of the men_, of whom the church consisted, _was about
five thousand_, chap. iv. 4. a very large and numerous church, meeting,
as is more than probable, in the same city, where we must conclude, that
they fixed their abode, rather than that they returned to the respective
places from whence they came, that they might have an opportunity to sit
under the sound of the gospel, which was, at that time, preached no
where else; and that which makes this more probable, may be inferred
from the method taken for their subsistence in the world; there would
have been no occasion for those who had possessions to sell them, and
dispose of the price thereof to supply the exigences of their
fellow-members, had they not removed their habitations, and forsook all
for the sake of the gospel.
This church had wonderful instances of the presence of God among them,
which did more than compensate for the loss they must be supposed to
sustain, as to their secular affairs. We read, for some after this, of
little else but success attending the gospel, and persecutions raised by
the Jews against it, which rather tended to their own shame and
confusion, than the extirpating of it; and when they so far prevailed,
at length, that, after the death of Stephen, the first martyr, a new
persecution was begun, by the instigation of Saul, (as yet not converted
to the faith) the consequence hereof being the _scattering of this
church throughout the regions of Judea and Samaria_, chap. viii. 1. this
was ordered for the furtherance of the gospel, for wherever they came,
they preached, and many believed: but the apostles, at the same time,
obeying the order that was before given them, continued at Jerusalem,
chap. i. 4. and there still remained a church in that city sitting under
their ministry. This was wisely ordered, by the providence of God, not
only as an accomplishment of those predictions that respected the
gospel’s first being sounded from thence, but that, in this church, a
sufficient number might be trained up for the exercise of the ministry
in other places, when there should be occasion for it; and, in order
hereto, they had some advantages which no schools of learning could
afford them, for they had the extraordinary gifts of the Holy Ghost.
Here it was that the prophets and evangelists were first raised up,
being immediately taught by God. This was the first scene of the
gospel-church. Here it continued till the apostles were ordered, by the
Holy Ghost, to travel into those parts of the world, in which, by his
direction, their ministry was to be exercised: the greatest part of them
were ordered to those places, where some of the Jews resided; but Paul
was ordained to exercise his ministry among the Gentiles. Accordingly we
read, that _the Holy Ghost said, Separate me Barnabas and Saul, for the
work whereunto I have called them_, Acts xiii. 2. This divine command
they immediately obeyed; and then we read of churches erected in various
parts of the world by his ministry, who is styled, _The apostles of the
Gentiles_.
There are several things observable in the exercise of his ministry:
1. Wherever he came he preached the gospel, and confirmed it by
miracles, as occasion served; and this was attended with such wonderful
success and expedition, that, without a remarkable hand of providence
going along with him, the multitudes that were converted by his
ministry, exceeded not only what might be done by one man, in the
compass of his life, but several ages of men. At one time we read of him
exercising his ministry from Jerusalem, round about to Illyricum, Rom.
xv. 19. at other times, in several parts of Asia Minor; then in Spain,
and at Rome, and some parts of Greece, ver. 28. so that, wherever he
came, his ministry was attended with wonderful success, as the Roman
emperor says, _I came, I saw, I conquered_.
2. When the apostle had, by the success of his ministry, prepared fit
materials for a church, inasmuch as it would take up too much of his
time to reside among them till they were provided with a pastor, and
other officers, which were necessary to carry on the work that was begun
in it, he sent for one of the Evangelists, who, as was before observed,
were fitted for this service, by those extraordinary gifts, which they
had received, while they continued in the church at Jerusalem. The
office of these evangelists seems to have been principally this; that
they were to _set in order the things that were wanting_, or left, by
the apostles to be done, _and ordain elders in every city_, as the
apostle Paul intimates, when giving this charge to Titus, Titus i. 5.
who appears to have been an Evangelist, particularly ordained to
minister to him, to build upon the foundation he had laid. These
evangelists appear to have had all the qualifications for the ministry
that the apostles had, excepting what respected their having seen Jesus,
whereby they were qualified to be witnesses of his resurrection; and
they continued till they had performed that part of their work, in
settling pastors, and other officers in churches; and then they were
ready to obey another call, to succeed the apostles in some other
places, and so perform the same work there.
3. While the apostles were thus concerned for the gathering and building
up of churches, and were assisted herein by the evangelists, there was a
continual intercourse between them and those churches, whose first rise
was owing to the success of their ministry. Accordingly they conversed
with them by epistles; some of which they received by the inspiration of
the Holy Ghost, as designed to be a rule of the churches faith in all
succeeding ages. Some of these epistles were written by other apostles,
but most of them by Paul, Phil. ii. 19. who sometimes desires to _know
their state_; at other times, he informs them of his own, and the
opposition he met with; or the success of his ministry, the persecution
he was exposed to for it, Coloss. iv. 7. 2 Cor. i. 8. 1 Cor. xvi. 9. and
the necessity of the churches, which required their contribution for
their support; and therein he often enlarges on those important truths,
which, had he been among them, would have been the subject of his
ministry. This was necessary to strengthen their hands and encourage
them to persevere in that faith which they made profession of.
And to this we may add, that there were, upon several occasions,
messengers sent from the churches to the apostle, to inform him of their
state, to transmit to him those contributions which were necessary for
the relief of other churches, and to give him that countenance,
encouragement, and assistance, that his necessities required; and some
of these were very excellent persons, the best that could be chosen out
of the church for that service. The apostle calls some of them, _The
messengers of the churches, and the glory of Christ_, 2 Cor. viii. 23.
which is an extraordinary character. Some think, he intends hereby that
they were the messengers of those churches, which churches are the glory
of Christ, that is, the seat in which he displays his glory; others
suppose, that he calls these messengers, _the glory of Christ_, as they,
by their wise and faithful conduct, promoted his glory, which was not
dependent on it, but illustrated thereby. Sometimes they were ministers
of churches, sent occasionally on these errands: thus Epaphroditus was a
_messenger and minister of the church at Philippi_, Phil. ii. 25. and
Onesiphorus was sent to strengthen and encourage the hands of the
apostle, when he was a prisoner at Rome, whom he speaks of with great
affection, when he says, _He sought me out diligently, and found me, and
was not ashamed of my chain_, 2 Tim. i. 16, 17. These were very useful
persons to promote the interest of Christ, which was carrying on by the
apostle, though it does not appear that this was a standing office in
the church, their service being only occasional. Thus we have considered
the apostle, as engaged in gathering and building up churches, in such a
way, as was peculiar to them in the first age of the gospel.
III. We shall now proceed to speak concerning that state and government
of the church, that was designed to continue longer than the apostolic
age, and is a rule to the churches of Christ in our day. We have before
considered the evangelists as succeeding the apostles, in appointing
officers over churches, directing them to fit persons, that might be
called to this service, and instructing them how they should behave
themselves in that relation; which was necessary, in that they were not
to expect such extraordinary assistances from the Spirit of God, as the
apostles and the evangelists had received, any more than pastors, and
other church-officers are to expect them in our day; which leads us to
consider the nature, constitution, and government of the churches of
Christ, in all the ages thereof. And,
1. What we are to understand by a particular church, and what is the
foundation thereof. A church is a number of visible professors, called
to be saints, or, at least, denominated, and, by a judgment of charity,
esteemed to be saints; united together by consent, in order to their
having communion with one another; and testifying their subjection to
Christ, and hope of his presence in all his ordinances; designing hereby
to glorify his name, propagate his gospel and interest in the world, and
promote their mutual edification in that holy faith, which is founded on
the scripture revelation; and in order hereunto they are obliged to call
and set over them such pastors, and other officers, as God has qualified
for that service, to be helpers of their faith, and to endeavour to
promote their order, whereby the great and valuable ends of the
church-communion may be answered, and God therein be glorified. This
description of a particular church is agreeable to, and founded on
scripture, as may be easily made appear, by referring to several
scriptures in the New Testament, relating to this matter. Accordingly we
read that the members of Christ are characterized as saints by calling,
or _called to be saints_, Rom. i. 7. and the churches in Macedonia are
said _to give their own selves to the Lord and to the apostles, by the
will of God_, 2 Cor. viii. 5. to sit under their ministry, and follow
their directions, so far as they imparted to them the mind of Christ,
and might be helpers of their faith and order, to his glory; and we read
of their professed _subjection unto the gospel of Christ_, chap. ix. 13.
and the church at Ephesus is farther described, as _built upon the
foundation of the apostles and prophets_, namely, the doctrines laid
down by them, as the only rule of faith and obedience, _Jesus Christ
himself being the chief corner-stone_. And as to what respects their
duty towards one another, they are farther said _to build up themselves
in their most holy faith, and to keep themselves in the love of God_,
that is, to do every thing by the divine assistance, that is necessary
in order thereunto, _looking for the mercy of our Lord Jesus Christ unto
eternal life_, Jude, ver. 20, 21. or, as it is said elsewhere, to
_consider one another, to provoke unto love, and to good works, not
forsaking the assembling of themselves together_, Heb. x. 24, 25.
inasmuch as this is an instituted means for the answering of that great
end. Many other scriptures might have been brought to the same purpose,
tending to prove and illustrate the description of a gospel-church, as
above-mentioned.
But this may be also evinced, in a method of reasoning from the laws of
society, as founded on the law of nature, and applied to a religious
society, which takes its rise from, and is built on divine revelation;
and, in order hereunto, we shall lay down the following propositions.
(1.) It is agreeable to the law of nature, and the whole tenor of
scripture, that God should be glorified by social worship, and that all
the members of these worshipping societies should endeavour to promote
the spiritual interest of one another. Man is, by the excellency of his
nature, fitted for conversation, and, by his relation to others, who
have the same capacities and qualifications, obliged hereunto; and, as
the glory of God is the end of his being, it ought to be the end of all
those intercourses, which we have with one another; and, as divine
worship is the highest instance of our glorifying God, so we are, as
intelligent creatures, obliged to worship him in a social way.
(2.) It is the great design of Christianity to direct us how this social
worship should be performed by us as Christians, paying a due regard to
the gospel, and the glory of the divine perfections, as displayed
therein, which is the subject-matter of divine revelation, especially
that part thereof from whence the laws of Christian society are taken.
(3.) They who have been made partakers of the grace of God, are obliged,
out of gratitude to him, the Author thereof, to proclaim his glory to
the world; and as the experience thereof, and the obligations persons
are laid under hereby, is extended to others, as well as ourselves; so
all, who are under like engagements, ought to be helpers of the faith
and joy of each other, and to promote their mutual edification and
salvation; and, that this may be done,
(4.) It is necessary that they consent, or agree, to have communion with
one another in those duties in which they express their subjection to
Christ, and desire to wait on him together in all his holy institutions.
(5.) The rule for their direction herein, is contained in scripture,
which sets forth the Mediator’s glory, as King of saints; gives a
perfect directory for gospel worship, and encouragement to hope for his
presence therein, whereby it may be attended with its desired success.
(6.) Since Christ, in scripture, has described some persons as qualified
to assist and direct us in this matter, as well as called them to this
service, it is necessary that these religious societies should choose
and appoint such to preside over them, who are styled pastors, after his
own heart, that may feed them with knowledge and understanding, whereby
his ordinances may be rightly administered, and the ends of
church-communion answered, to his glory, and their mutual advantage.
In this method of reasoning, the constitution of churches appears to be
agreeable to the law of nature: nevertheless, we are not to suppose with
the Erastians, and others, that the church is wholly founded on the laws
of civil society, as though Christ had left no certain rule by which it
was to be governed, besides those that are common to all societies, as
an expedient to maintain peace and order among them; for there are other
ends to be answered by church-communion, which are more immediately
conducive to the glory of Christ and the promoting revealed religion,
which the law of nature, and those laws of society, which are founded
thereon, can give us no direction in. It is a great dishonour to Christ,
the King and Head of his church, to suppose that he has left it without
a rule to direct them, in what respects the communion of saints; as much
as it would be to assert that he has left it without a rule of faith. If
God was so particular in giving directions concerning every part of that
worship that was to be performed in the church before Christ’s coming,
so that they are not, on pain of his highest displeasure, to deviate
from it, certainly we must not think that our Saviour has neglected to
give these laws, by which the gospel-church is to be governed, which are
distinct from what are contained in the law of nature.
And, from hence, it may be inferred, that no church, or religious
society of Christians, has power to make laws for its own government, in
those things that appertain to, or are to be deemed a part of religious
worship: I don’t say a church has no power to appoint some discretionary
rules to be observed by those who are of the same communion, provided
they are kept within due bounds, and Christ’s Kingly office be not
hereby invaded. There is a very great controversy in the world, about
the church’s power to decree some things that are styled indifferent;
but persons are not generally agreed in determining what they mean by
indifferent things. Some hereby understand those rites and ceremonies
that are used in religious matters, which they call indifferent, because
they are of less importance; whereas, by being made terms of communion,
they cease to be indifferent; and whether they are of greater or less
importance, yet if they respect a necessary mode of worship, conducive
to the glory of God, so that hereby he is more honoured than he would
be, by the neglect of it, this is to carry the idea of indifference too
far, and to extend the power of the church beyond its due bounds: for as
the terms of communion are only to be fixed by Christ, and the means by
which he is to be glorified, (which have in them the nature of
ordinances, wherein we hope for his presence and blessing) must be
sought for from him; so the church has not power to ordain, or give a
sanction to them, without his warrant; therefore, when we speak of those
indifferent matters, which the church has power to appoint, we mean
those things which are no part of religious worship, but merely
discretionary, which may be observed, or not, without any guilt
contracted, or censure ensuing hereupon; which leads us to consider,
2. The matter of a church, or the character of those persons who are
qualified for church-communion. We have already considered the church as
a religious society; it is therefore necessary that all the members
thereof embrace the true religion, and, in particular, that they deny
none of those fundamental articles of faith, which are necessary to
salvation. It is not to be supposed that the members of any society have
a perfect unanimity in their sentiments about all religious matters, for
that is hardly to be expected in this world; but they are obliged, as
the apostles says, _to hold the head, from which all the body, by joints
and bands, having nourishment ministered, and knit together, increaseth
with the increase of God_, Col. ii. 19. and publicly to avow, or
maintain, no doctrine subversive of the foundation on which the church
is built. Revealed religion centres in Christ, and is referred to his
glory, as Mediator; therefore every member of a church ought to profess
their faith in him, and willingness to own him, as their Lord and
Law-giver, and to give him the glory that is due to him, as a divine
Person, and as one who is appointed to execute the offices of Prophet,
Priest, and King. The apostle gives a short, but very comprehensive
description of those who are fit matter for a church, when he says, _We
are the circumcision which worship God in the Spirit, and rejoice in
Christ Jesus, and have no confidence in the flesh_, Phil. iii. 3. It
follows, from hence, that every religious society is not a church; for
false religions have been propagated among the Heathen, and others, in
distinct societies of those who performed religious worship; but yet
they had no relation to Christ, and therefore not reckoned among his
churches.
On the other hand, we cannot determine concerning every member of a
particular church, that his heart is right with God; for that is a
prerogative that belongs only to the Searcher of hearts; it is the
external profession that is our rule of judging All are not in a state
of salvation, who are church-members; as the apostle says, _They are not
all Israel which are of Israel_, Rom. ix. 6. He makes a distinction
between a real subjection unto Christ by faith, and a professed
subjection to him: as he says, concerning the church of the Jews, _He is
not a Jew which is one outwardly, neither is that circumcision which is
outward in the flesh; but he is a Jew which is one inwardly, and
circumcision is that of the heart in the Spirit, and not in the letter,
whose praise is not of men, but of God_, chap. ii. 28, 29. nevertheless,
they were all church-members, professedly or apparently devoted to God.
Concerning such, we are bound, by a judgment of charity, to conclude,
that they are what they profess themselves to be, till their
conversation plainly gives the lye to their profession. The visible
church is compared to the _net_, that had _good and bad fish_ in it,
Matt. xiii. 47. or to the _great house_, in which are _vessels_ of
various kinds; _some to honour, and some to dishonour_, 2 Tim. ii. 20.
some fit for the master’s use, others to be broken, as _vessels wherein
is no pleasure_, Jer. xxii. 28. some are sincere, others hypocrites:
nevertheless, till their hypocrisy is made manifest, they are supposed
to be fit matter for a church.
3. We are now to consider the form, or bond of union, whereby they are
incorporated into a society, and so denominated a church of Christ. It
is neither the profession of faith, nor a conversation agreeable
thereunto, that constitutes a person a member of a particular church;
for, according to the laws of society, there must be a mutual consent to
walk together, to have communion one with another in all the ordinances
which Christ has established. As the materials, of which a building
consists, do not constitute that building, unless they are cemented and
joined together; so the union of professing Christians, whereby they are
joined together, and become one body, by mutual consent, is necessary to
constitute them a church, as much as their professed subjection to
Christ to denominate them a church of Christ. Hereby they become a
confederate body; and as every one, in a private capacity, was before
engaged to perform those duties which are incumbent on all men, as
Christians, now they bring themselves, pursuant to Christ’s appointment,
under an obligation to endeavour, by the assistance of divine grace, to
walk becoming the relation they stand in to each other; or, as the
apostle expresses himself, _Building up themselves on their most holy
faith_, Jude, ver. 20. whereby the ends of Christian society may be
answered, and the glory of Christ secured; and they have ground to
expect his presence in waiting on him in all his holy institutions. By
this means they, who were before considered as fit matter for it, are
said to be united together, as a church of Christ. But, inasmuch as this
principally respects the foundation, or erection of churches, there are
other things necessary for their increase, and the maintaining that
purity, which is the glory thereof, and thereby preventing their
contracting that guilt which would otherwise ensue; which leads us to
consider,
4. The power which he has given them, and the rules which he has laid
down, which are to be observed by them in the admission to, and
exclusion of persons from church-communion. And,
(1.) As to what respects the admission of members, that may fill up the
places of those, whose relation to them is dissolved by death. Here we
must consider, that it is highly reasonable that they should have all
the satisfaction that is necessary, concerning the fitness of those for
it, who are to be admitted into church-communion; and also enquire what
terms, or conditions, are to be insisted on, and complied with, in order
thereunto. We must not suppose that these are arbitrary, or such as a
church shall please to impose; for it is no more in their power to make
terms of communion, than it is to make a rule of faith, or worship. In
this, a church differs from a civil society, where the terms of
admission into it are arbitrary, provided they do not interfere with any
of the laws of God, or man: but the terms of Christian communion are
fixed by Christ, the Head of his church; and therefore no society of men
have a right to make the door of admission into their own communion
straighter or wider than Christ has made it.
This is a matter in which some of the reformed churches differ among
themselves, though the dissention ought not to arise so high as to cause
any alienation of affection, or any degree of uncharitableness, so as to
occasion any to think, that because they do not, in all things, agree,
as to this matter, therefore they ought to treat one another as those
who hold the head, and are designing to advance the interest of Christ,
in the various methods they are pursuing, in order thereunto. I think it
is allowed, by most of the churches of Christ, at least those who
suppose that persons have no right to church-communion, without the
consent of that particular society, of which any one is to be made a
member, that nothing short of a professed subjection to Christ, and a
desire to adhere to him in all his offices, as well as worship him in
all his ordinances, can be reckoned a term of church-communion. For we
suppose the church to be built upon this foundation; and nothing short
of it can sufficiently set forth the glory of Christ, as the Head
thereof, or to answer the valuable ends of church-communion. Therefore
it follows from hence, that as ignorance of the way of salvation by
Jesus Christ, disqualifies for church-communion; so do immoralities in
conversation, both of which denominate a person to be alienated from the
life of God, a stranger to the covenant of promise, and in subjection to
Satan, the god of this world, which is inconsistent with a professed
subjection to Christ. Therefore a mind rightly informed in the great
doctrines of the gospel, with a conduct of life answerable thereunto, is
to be insisted on, as a term of church-communion.
But that in which the sentiments of men are different, is with respect
to the way and manner in which this is to be rendered visible, and
whether some things that are merely circumstantial, are to be insisted
on, as terms of communion.