and good faith, can point out to us any errors,[26] we will consider
the matter, forsake the evil, and follow the good. But if it is
apparent to us, that not sincerity and faithfulness (that is, love of
truth), but envy and ill-will caused by prejudiced partiality against
our faith, are the prime motors in the case, we shall not very easily
be induced to give it closer consideration; but it shall only the more
confirm and assure us of the truth of what we have written and do
believe.
[26] It is always easier to criticise a thing than to do it better.
Therefore Karel van Mander, at the completion of a great work, adds
these words: “Ye stiff-necked critics must first consider that too
great a mountain lies between doing and saying, before you accuse a
free conscience with your audacious babbling. Many have mouth enough
to contemn the work of everybody; but not the hands to make something
better. Saying is mere wind; but doing I esteem.” We say the same,
and will let the matter rest here.
No one must expect, that if he, for the purpose of refuting or
assailing with the pen, attacks this book (that is, as far as the work
which we have written is concerned) in one or the other point, and
not in its entire extent; we shall readily answer or oppose him; for
we do not consider such a procedure worth the trouble of replying to
it. But should the whole work be attacked or contested, yet so that no
alteration is made in the language, nor anything essential left out, we
would state, that, if God will spare our health and grant us strength,
we will attend to the matter; since, for the sake of our brethren
and companions, we shall, like Paul, not be ashamed of the Gospel of
Christ, either to reply to, or refute the things advanced, or to do
anything else we may deem necessary to the service of the defenseless
and oppressed little flock of Christ.
But judgment shall return unto righteousness: and all the upright in
heart shall follow it. Psalm 94:15.
VALEDICTORY.
Hitherto hath the Lord helped us.[27] We have longed much for the hour
that would bring us to the conclusion of our work. This hour has come;
and therefore we will now rest.
[27] “Then Samuel took a stone, and set it between Mizpeh and Shen,
and called the name of it Ebenezer” (that is, stone of help),
“saying, Hitherto hath the Lord helped us.” 1 Sam. 7:12. Thus say we
in reference to our history.
Receive this according to the nature of love. We have had naught in
view, but that it should promote the honor of God, and your, our, and
the salvation of all men. Your and our days are drawing to a close. O,
may God grant, that the end of your and our life may be the beginning
of the true and blissful life; that the setting of your and our days
which are but misery and vanity, may be the rising of the eternal and
glorious day of immortal glory.[28]
[28] The end of our work must remind us of the end of our life; and
what we may yet lack in this, we shall ask of the Lord, “Lord, make
me to know mine end, and the measure of my days, what it is; that I
may know how frail I am.” Ps. 39:4.
O Lord, bless us and all who may read this work; that they and we, in
the true faith and with a godly conversation, may spread abroad thine
honor, and afterwards, being honored by thee, receive a like reward.
We look forward with joy to the day which can bring us consolation. It
will deliver us from this evil and perverse world. It will bring us to
the true rest, where unrest will be no more, It will give us what our
heart desires. O that this time had come already!
The Lord Almighty calleth me:
My earthly work is done; and now
I long to get away from thee,
O world so vain! O house of pain!
For though my flesh in thee yet moves,
The soul immortal heavenward tends.[29]
[29] Then say we with Job: I know that my Redeemer liveth, and that
he shall stand at the latter day upon the earth: and though after my
skin worms destroy this body, yet in my flesh shall I see God; whom
I shall see for myself, and mine eyes shall behold, and not another;
Job, 19:25–27; and with Paul: we know that if our earthly house of
this tabernacle were dissolved, we have a building of God, a house
not made with hands, eternal in the heavens. For in this we groan,
earnestly desiring to be clothed upon with our house which is from
heaven. 2 Cor. 5:1,2. This caused John to say: Even so, come, Lord
Jesus. Rev. 22:20. The grace of our Lord be with us all.
This was spoken by one of the ancients, when he thought that he had
finished a good work, and that the hour of his departure was near at
hand. Certainly a great confidence springing from a well-meaning heart.
We say in the same manner: Our earthly work is now finished. We do not
know that we shall be able to do much more good upon earth. But as long
as we are here, we hold ourselves bound to our Creator, being confident
that we have not lived in vain. We have, in our weakness, done what we
could for the promotion of our own and the welfare of our fellow-men.
Be then, O God, gracious unto the least of thy servants, and grant that
none of his natural or spiritual kindred, or of those who have been
instructed by him, may be lost, but that they all may come to the rest
of thy saints and be eternally saved.
With this, beloved reader, whoever you may be, we commend you to the
Lord; and to you we commend the consideration of the things which
you will find here; feeling assured that if you will do so, you will
certainly receive that for which we have prayed the Lord in your behalf.
Yours very affectionately, as seeking your soul,
THIELEM J. VAN BRAGHT.
_Dort_, July the 31st, 1659.
OF THE TRUE CHURCH OF GOD, ITS ORIGIN, PROGRESS, AND IMMOVABLE
STABILITY, THROUGH ALL TIMES.
[As in the following work a survey is given, to some degree, of the
succession and establishment of the church, we find it expedient in
order that the same may not be misinterpreted, and because some of our
good friends have requested and besought us (though we had intended to
leave it as it was), to precede, by way of introduction, that which
follows, by our exposition of the true and the false church, and of
their respective good and evil succession and progress; also, to state
the views we hold in regard to the right of succession. We will,
therefore, begin here, and, so as not to be tedious, endeavor to be as
brief as possible.]
As there are two different peoples, two different congregations and
churches, the one of God and from heaven, the other of Satan and
from the earth; so there is also a different succession and progress
belonging to each of them.[30]
[30] Not only the word of God, but also experience, confirms the
truth of our statement with reference to the two different churches;
since daily and universally we may observe people who lead a very
modest, devout and godfearing life; and, on the other hand, such
whose life is extremely profligate, impious and godless: thus it is
also with the root of life, that is, with the matter of faith or of
unbelief. How can these be called or recognized by a different name
than that of members of the two above mentioned churches?
We shall first speak of the divine and heavenly church, and then of the
last mentioned one.
The divine and heavenly church, which is the separated holy flock and
people of God, originated upon earth at the beginning of the world; has
existed through all the ages up to the present time; and will continue
to the end of the world.
OF THE DIVINE SERVICE OF THE CHURCH.
The state and divine service of this church have varied from the
beginning according to the different periods in which it existed and
flourished.
From Adam to Noah, from Noah to Abraham, from Abraham to Moses, from
Moses to Christ, from Christ to the end of the world, God ordained,
for each of these periods, different customs, as regards the external
divine service of this church; also different signs, seals, and
appurtenances; though it is, was and shall be, the same church, the
same people, and also the same God whom they served, still serve, and
shall serve unto the end.
Before Adam fell, divine service had no respect to Christ; he had not
yet been presented to men as a means of salvation, much less as their
only Prophet, Priest, and King, or as the only true way, entrance
and door to heaven, through whom alone men can be saved; but their
happiness depended on their obedience to the command not to eat of the
tree of the knowledge of good and evil. Gen. 2:16,17.[31]
[31] The religion before the fall of Adam, with which we begin, was
of short duration; hence little is said of it in the word of God.
After the fall, divine service had respect altogether to Christ, Acts
4:12. Truly God promised his Son to men, represented him by types, and
finally gave him to them. In the meantime, the fathers who were before
the advent of Christ, hoped in him, longed for his coming, and ordered
and founded all their divine services, whatever these, according to
the time and the command of God, might be, on his only and eternal
reconciliation. Compare Gen. 3:15; 22:18; 49:10,18 with John 5:46;
8:56; 1 Peter 1:10,11.
Touching the external mode of divine service, this was not uniform
at all periods, but varied very much; for it seems that in the time
from Adam to Noah, men followed the implanted light of nature, or,
to speak properly, the engraven law of the conscience or the mind;
observing no essential and express ceremonial commandments, excepting
Abel’s offering, and the commandment that the sons of God, that is, the
members of his church, should not marry the daughters of men, that is,
those who were not members of the church of God; which was enjoined
under a severe penalty. Compare Gen. 4:4 with Gen. 6:3.[32]
[32] Abel’s offering was by faith. Compare Gen. 4:4 with Heb.
11:4--The sons of God were commanded to render obedience to the
Spirit of God; which injunction they did not heed in the days of Noah.
In the time from Noah to Abraham, there was added God’s command, not to
eat blood, nor to shed human blood. At that time God made a covenant
with Noah and every living creature; that he would destroy them no more
by a flood; and he set the bow in the clouds as a sign of the covenant.
Compare Gen, 9:4,5 with verses 11,12,13.
In the time from Abraham to Moses God instituted the circumcision
among his people; which served for the purpose of distinguishing the
descendants of Abraham, of whom the church of God consisted, from all
other nations, and as a seal of the covenant which God had made with
Abraham and his seed, in particular. See Gen. 17:10,11,12, compare with
Rom. 4:11.
From the time of Moses to Christ God gave, in addition to circumcision,
many laws and commandments, too numerous to mention, which were to
be observed by his people. These consisted in manifold sacrifices,
oblations, purifications, etc., for the performance of which holy times
were set apart, as the Passover, Pentecost, feast of tabernacles, new
moons, and fast days; together with sacred places, as the tabernacle of
Moses, the temple of Solomon; Shiloh, Mizpah, Moriah, etc.; also holy
persons, as prophets, priests, Levites, singers, and door-keepers. See
Ex., Lev., Num., and Deut.
From the time of Christ to the end of the world, God, through Christ,
has taken away the ceremonies of the Mosaic law as well as the signs by
which it was sealed; and, to the acknowledgment of the grace of Christ,
commended the observance of other ceremonies and signs, as baptism,
supper, etc. These external commandments, together with faith, and true
penitence of life, which is the spiritual and moral virtue, the Lord
has very strictly enjoined upon all members of the church of Christ.
See Matt. 28:18–20; Mark 16:15,16, compared with 1 Cor. 11:2–28; also
the entire epistles of the apostles, which treat of the fulfillment of
the Mosaic ceremonial law, as Rom. 10:4; Gal, 4:10,11 and 5:1–4; Col.
2:16.
Having now briefly shown the diversity of the external divine service
of the church of God, through all the times; it behooves us to state,
on the other hand, in what points this church has always continued the
same.
IN WHAT POINTS THE CHURCH OF GOD HAS ALWAYS CONTINUED THE SAME.
God has always ordained teachers in his church, and, therefore, always
caused his will to be proclaimed to the people; which commenced
principally in the days of Enos, the grandson of Adam; for then began
men to call upon the name of the Lord. Gen. 4:26.
Enoch, the seventh from Adam, preached of the judgment and the great
day of vengeance of the Lord. Jude vs. 14,15.
Abraham, the father of the faithful, preached of the name of the
everlasting God. Gen. 21:33.
Moses preached of the faithfulness, goodness, and righteousness of God;
so that his doctrine dropped as the rain, and his speech distilled as
the dew. Deut. 32:2–5.
David preached of the righteousness of God in the great (God’s)
congregation, and would not let his mouth be stopped, that is, he would
not be overcome by his adversaries. Ps. 40:10.
Afterwards, all the holy prophets: Isaiah, Jeremiah, Ezekiel, Daniel,
Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah,
Haggai, Zechariah and Malachi, preached of the laws, punishments and
promises of God, and prophesied of the blessed and felicitous coming
of the Messiah whom God had promised. Read the books containing their
prophecies, throughout.
After the time of the Prophets, Christ himself preached of the
fulfillment of the time, the coming of the kingdom of heaven,
repentance, and faith in the Gospel. Mark 1:15.
The apostles followed the example and the command of their Lord,
in proclaiming the will of God; and not that alone, but when their
departure was nigh at hand, they appointed others in their stead, as
Timothy, Titus, the seven teachers in the seven churches in Asia, who
also, especially Timothy, were charged to appoint faithful men, who
would be able to teach others also. 2 Tim. 2:2.
In order, moreover, that the church of Jesus Christ might always know,
according to what rule persons were to be chosen for the ministry, the
Holy Spirit, through the hand of Paul, has written concerning this
matter, and transmitted it to posterity. 1 Tim. 3:1–7; Tit. 1:5–9.
Besides the office of preaching, which has always belonged to the
church, various other articles, in faith[33] and life as well as in
outward worship, which have always obtained, and must still obtain,
could be mentioned; however, since we think we have pointed out the
chief article, by virtue of which, principally, a church is a church,
and through what the same is sustained, we will, so as not to bring too
much of the same thing, dismiss the subject here, and proceed to the
stability, durability, and visible discernibility of this church, as we
have promised in the beginning.
[33] In the matter of faith all the pious, from the beginning,
looked to the Messiah; to whom also we, in these last days, must
look; for he is the foundation not only of the apostles, but also of
the prophets. Eph. 2:20.--Divine worship, humility, righteousness,
faithfulness, and many other virtues, have been common in the ancient
church as well as now in the last church.
OF THE STABILITY, DURABILITY, AND VISIBLE CHARACTERISTICS OF THE CHURCH
OF GOD.
That this church, from the beginning to the time of David, was always
visible, discernible, and distinguished from other nations, is clear
and manifest, and, as far as we know, not doubted by anybody. There
remains, then, only to be proven, that the same after the time of
David, has always been discernible, according to the preceding manner,
and will continue to be so to the end.[34]
[34] The discernibility of the church of God before the time
of David, will, we think, not be disputed; and we shall begin,
therefore, from that period, leaving the time previous to that
untouched.
To show this, the song of David of the city or church of God, Ps.
46:3,4, serves an excellent purpose. “Though the sea rage and roll,
so that through its tempest the mountains fall in, Selah! the city
of God shall nevertheless remain glad with her fountains, where the
holy tabernacles of the Almighty are.” This passage, beginning with
the preceding verse reads as follows according to the original text:
“Therefore will not we fear, though the earth be removed, and though
the mountains be carried into the midst of the sea; though the waters
thereof roar and be troubled, though the mountains shake with the
swelling thereof, Selah. There is a river, the streams whereof shall
make glad the city of God, the holy place of the tabernacles of the
Most High. God is in the midst of her; she shall not be moved: God
shall help her, and that right early.”[35]
[35] The swelling sea and the tempests of which David speaks here,
must not be understood as having reference to elemental water, or
a disturbance of the natural, created things; but to the onset of
the evil practices and doctrines of evil-minded and ungodly men,
through the wiles of Satan, the hellish adversary. The removing of
the earth and the displacing or falling in of the mountains through
the aforesaid tempests may be understood to refer to the ruin and
destruction of the earthly-minded and great of this world, who perish
through the noxious waters and commotions of evil doctrines. The
streams which make glad the city of God, can very properly be applied
as having reference to the saving doctrines through which the city
or church of God is refreshed, gladdened, and through the divine
promises contained in his word, made to rejoice in the Spirit.
Who is there so ill versed in the word of God, as to suppose that he
is to understand by the words _city of God_ and _the holy place of
the tabernacles of the Most High_, etc., the city of Jerusalem in the
land of Palestine, and the temple which was built in that city? for
this city and the temple which was in it, were laid waste and totally
demolished and destroyed, first by the Chaldeans, in the time of
Jeremiah, and subsequently by the Romans, who conquered the land of
Canaan and Jerusalem; so that, according to the prophecy of Christ, not
one stone was left upon another. We must, therefore, understand this
as relating to the church of God, which is called, in holy Scripture,
the city of God. Heb. 12:22; for of the same it is said that God is in
the midst of her, and that, therefore, she shall not be moved, etc.,
as shall appear more fully from the following testimonies, Isaiah 2:2:
“And it shall come to pass in the last days, that the mountains[36] of
the Lord’s house shall be established ... and all nations shall flow
unto it.” It is beyond dispute that here, by the words _the Lord’s
house_, we are to understand the church of the Lord, unless there be
one who holds, with the Jews, that it must be understood as having
reference to the house of stone, which, in former time, Solomon built,
to the honor of God, on Mount Moriah; which house is now in ruins, but
was to be rebuilt. But this cannot be expected, for the prophet Daniel,
with respect to this desolation, says clearly that it shall be poured
upon the desolate, even until the consummation (that is, the end of the
world). Dan. 9:27 compared with Matt. 24:15.
[36] The mountain of which Isaiah says that the house of the Lord is
built upon, must necessarily be understood as referring to Christ
who, in the language of the prophets, is called a mountain in holy
Scripture. Dan. 2:35. On the other hand, the house which Solomon
built upon Mount Moriah, has been destroyed, and lain waste now
for about 1600 years, without being rebuilt. But Christ is such a
foundation, that whatever is truly built on it, cannot fall: for
“Other foundation can no man lay than that is laid, which is Jesus
Christ,” 1 Cor. 3:11.
No small proof of this is furnished by the fact that about forty
years after the ascension of Christ, this very house was destroyed,
demolished and burned by Titus Vespasian, and has not yet been rebuilt,
though about sixteen hundred years have elapsed since; and, on account
of the continual quarrels of the Palestinean and other eastern rulers,
it is, viewing it from a human standpoint, not likely that it will ever
be done.
Since it is true, then, that by the words “the house of the Lord,” we
must understand the church of the Lord, there follows also what is said
in connection with it namely: that the same shall be firmly, _i. e._
invincibly, established on the mountain, that is, Christ, the immovable
foundation.
Besides the adduced prophecy, Isaiah 2:2, showing the firmness and
immovability of the house (or the church) of God, which is founded
upon the mountain of the Lord--Christ Jesus--the same prophet treating
of the durability, glory and divine dignity of this church, under the
type of the New Jerusalem, produces various commendatory testimonies
for this purpose, saying among other things, chap. 60, verse 11: “Thy
gates shall be open continually; they shall not be shut day nor night.”
This is a simile drawn from a peaceful city which has neither fear nor
care that enemies will attack her, and, therefore, leaves her gates
open by night as well as by day, for the accommodation of the citizens,
and the messengers and strangers who are traveling in the night. Thus,
he would say, will it also be with the future church of Jesus Christ.
Then, in verse 14, speaking of the enemies of the church of God, and of
those who had slandered her, he says: They “shall bow themselves down
at the soles of thy feet; and they shall call thee, the city of the
Lord, the Zion of the Holy One of Israel.”
When a city has become so great that even her deadly enemies who had
purposed to lay waste and destroy her, come bending their knees, and,
as begging for favor, bow down before her, as is shown here of the
enemies of the city and church of God; there is no probability that
such city will easily be conquered, laid waste, or subjugated. So it
is, in a spiritual sense, with the city and church of Jesus Christ; for
it is this to which this prophecy has reference.
Immediately after, in the 15th verse, the prophet declares that God
will make this city or church an eternal excellency, a joy of many
generations.
And, as though by this the durability and excellency of this city,
well-beloved of God, were not yet sufficiently expressed, he adds these
words, verse 19: “But the Lord shall be unto thee an everlasting light,
and thy God thy glory.”
And, lastly, verse 21: “Thy people, O God, also shall be all
righteousness: they shall inherit the land forever.” Here no further
explanation is required, since the text plainly and clearly expresses
our meaning; and we will, therefore let it suffice.
We then proceed to what Christ, the Son of God, himself testifies
concerning this matter. Matt. 16:18: “Upon this rock I will build my
church; and the gates of hell shall not prevail against it.”
Christ, in another place, speaking by parable of a man who built his
house upon the sand, adds the explanation: that the same was a foolish
man; because such a foundation, and, therefore, also the building which
is founded upon it, cannot stand before the floods, rains, and storms,
which beat against it.
On the other hand, he commends him as wise and prudent, who built his
house upon a rock; since the same, being well-founded, is able to
withstand all dangers.
But the foundation of which the Lord speaks here, that he will build
his church upon it, is much firmer than any material rock, for these
must all pass away with time; but the foundation which is Christ
himself, remains, shall remain, and shall never decay: for “the
foundation of God standeth sure,” 2 Tim. 2:19.
Yet not only the foundation, but also the building of the church shall
not decay, though in nature it is otherwise; for a house, church, or
tower, resting on an immovable foundation, but being not sufficiently
firm or strong in itself, finally decays, yea falls to the ground;
but here it stands so that no opposing agencies, not even the devil
himself, can prevail against it, which is evident from these words:
“And the gates of hell shall not prevail against it.”