A Friendly Trial of the Grounds Tending to Separation, Chapter 13
CHAP. XIII. An examination of ſundry poſitions laid down by Mr Jacob in his Expoſition of the ſecond commandement, tending to Separation.
TO know the true ſenſe and meaning, the juſt ſcope and purpoſe of the ſecond commandment, is of continuall and neceſſary uſe; and rightly conceived, might be a means of unity and peace amongſt brethren in matters of worſhip. In this regard Mr Jacob (as he ſaith) compiled a brief expoſition of that commandment, and with a mind deſirous to maintein and keep the people of God within the bounds of truth and peace. I purpoſe a brief, plain and modeſt examination of his expoſition in ſome particulars, concerning the ſpeciall object of the commandment, and poſitions, taken by ſome to be juſt grounds of Separation.
By the ſecond commandment we ſtand bound to embrace all the inſtituted holy doctrines,To the Chriſtian reader. means and ordinances, both inward and outward, appointed of God to bring us life: to believe that we have (to bring us to eternall life) a Mediatour and Saviour given us,Exp…ſit. the 7. and … rule. and that he is a Prieſt, Prophet and King: Theſe things are not in the firſt, but in the ſecond commandment, although they be inward actions of the mind and inward worſhip.
This is a private conceit,Anſw. affirmed without ground or reaſon to ſupport it, croſſe to the commandment and Mr Jacob himſelf. Contrary to the commandment? for the firſt commandment enjoyneth us to take the true Jehovah to be our God, as in covenant he hath bound himſelf unto his Iſrael: But God is not our God in covenant but in and through a Mediatour: And therefore the firſt commandment bindeth us to take the true God in and through a Mediatour, that is, Jeſus Chriſt, to be our God.Expoſit. the 1. rule. Mr Jacob holdeth the tables of the law to be the Lords teſtimony and convenant, wherein all duties whatſoever,Exod. 31. 18. & 32. 15, 16. even the Evangelicall, Deut. 9. 9, 10, 11, 15.as faith, hope, and repentance, are commanded. But in the covenant of grace, in what commandment the Lord hath bound us to know, believe, hope or call upon him, in the ſame he hath obliged us to know him in Chriſt, to believe in him through Chriſt, and to call upon him in and through a Mediatour. For God in Chriſt, or God and Chriſt, is the object of Chriſtian religion: and ſince the fall of Adam there is no throne erected unto which man can come, no way prepared, no liberty granted for man to come, no good ſucceſſe to be expected, but in the name of a Mediatour. It is impoſſible to conceive, how Chriſtians ſhould believe that God is, or that he is a rewarder of them that ſeek him diligently, but according to his covenant of mercy; how they ſhould believe in his free grace and mercy for the remiſſion of ſinnes, but in and through Jeſus Chriſt our onelyonly Saviour. The ſelfſame precept which bindeth Chriſtians to take the true God to be their God, King, Father, Judge and Saviour, bindeth them alſo to take Jeſus Chriſt to be their ſole Mediatour, Redeemer, Saviour, King and Prieſt and Prophet. Not to believe in or worſhip Jeſus Chriſt, is a breach of the firſt commandment: ſo the profeſſion of Turciſme is againſt the firſt commandment. To believe in or pray unto Angels or Saints departed as mediatours, is a breach of the firſt commandment. All honour and ſervice whatſoever, inward or outward, which is due unto God by virtue of the firſt commandment, it muſt be done unto God in and through Jeſus Chriſt: and not to give that honour unto Jeſus Chriſt, or to give it unto any other, is a breach of the firſt commandment. It is true, that inward and outward worſhip both, when they are both of one nature or kind, are required in the firſt precept: as, if I muſt pray unto God in the mediation of Jeſus Chriſt, or pray unto Jeſus Chriſt mine onelyonly Saviour, I may kneel or proſtrate my ſelf, or bow my body in the exerciſe of religion; and theſe actions muſt be referred to the ſame commandment. It is alſo true, that the ſecond commandment reacheth to the heart, and requireth that we rightly conceive of, allow, approve and affect the ordinances of inſtituted worſhip appointed of God as well as exerciſe and maintein it: but ſeeing the worſhip it ſelf commanded is inſtituted, it is alſo outward. Beſides, there be ſome things of mere nſtitution which pertein to the third and fourth commandments: as the inſtitution and obſervation of the ſeventh day from the creation, in time of the Law; and of the firſt day in the week, in time of the Goſpel.Expoſit. the 1. rule. Mr Jacob himſelf ſaith, The fourth commandment (in the word, Sabbath) ſetteth down one particular, even the ordinary ſeventh day of reſt, but underſtandeth all holy dayes inſtituted of God, that they are likewiſe to be ſanctified. By his own confeſſion then all inſtituted doctrines and ordinances are not referred to the ſecond commandment.
The juſt and true generall matter of the ſecond commandment is,Expoſit. the …. part, tit. The expoſit. of the ſecond commandment. a free and voluntary inſtitution (or matter inſtituted) onelyonly or ſpecially in the exerciſe of Gods worſhip, wherein it hath no way any neceſſary uſe of it ſelf. This is the generall matter or full extent of the ſecond commandment, even in the mind and purpoſe of God himſelf the authour of it: And it is likewiſe the juſt and full definition of Gods inſtituted worſhip in generall, that is, whether true or falſe.
This is obſcure and doubtfull.Anſw. If the meaning be, that all inſtituted or poſitive worſhip of God which carrieth the Lords ſtamp and approbation muſt be referred to this commandment, and that all worſhip deviſed by men, for nature, uſe and end one with the worſhip inſtituted of God, is a breach of the ſecond commandment, it will be granted freely, and might have been delivered plainly. But if the meaning be, that all free and voluntary inſtitutions whatſoever muſt be referred to the ſecond commandment, if of God, as juſt and allowable, if of men, as ſinfull, it hath no ground of truth or probability. For many free inſtitutions cannot be referred to the ſecond commandment: and concerning the inſtituted worſhip of God, God hath left many things undetermined, wherein the church may take order and give direction without ſinne, unto what commandment ſoever in generall the things may be referred. The Lord forbidding to bow down unto or ſerve an image, doth therein forbid all approbation, liking or reverence, though never ſo ſmall, ſhewed towards any inſtitutions and inventions of men, ſet up in the room of or matched with the Lords own inſtituted worſhip: But an invention for nature and uſe one with the true worſhip of God, and an inſtitution in the exerciſe of religion are not one and the ſame.
There ought to be very clear and plain proof in Gods word to warrant every viſible church,Expoſit. the third part, tit. The expoſit. of the ſecond commandment. if the members thereof deſire to have comfort to their own ſouls; becauſe this is even the firſt and weightieſt matter in religion that can concern us, viz. to be aſſured that we are in a true viſible and miniſteriall church of Chriſt: For out of a true viſible church ordinarily there is no ſalvation; and by a true viſible church (and not otherwiſe ordinarily) we come to learn the way of life. Therefore above all things it is neceſſary that every Chriſtian do rightly diſcern of the divers kinds of outward ordinances in this behalf, chiefly of viſible churches; and withall to underſtand which kind or form thereof is the true viſible church of Chriſt, or kingdome of heaven upon earth, which is the onelyonly way, and in it the onelyonly truth ordinarily leading to eternall life hereafter. For the true viſible church of Chriſt is but onelyonly one (queſtionleſſe) in nature, form and conſtitution.
There are expreſſe and pregnant texts of ſcripture which ſhew what is the true viſible church of God,Anſw. whereunto Chriſtians may and ought to joyn themſelves in holy fellowſhip in the ordinances of worſhip: As, where the covenant of God is there is the people of God and the viſible church:Epheſ. 2. 12. For communication and receiving the tables of the covenant is a certain ſigne of a people in covenant.Rom. 9. 4. For what is it to be the flock, ſheep, or people of God, but to be in covenant with God, to be the church of God. The word maketh diſciples to Chriſt: and the word given to a people is Gods covenanting with them; and the peoples receiving this word and profeſſing their faith unto God,Lev. 2. 13. is their taking God to be their God.Deut. 29. 11. Thoſe aſſemblies which have Chriſt for their Head,Deut. 33. 3. & 26. 17. and the ſame alſo for their foundation, are the true viſible churches of Chriſt. It is ſimply neceſſary, that the aſſemblies be laid upon Chriſt the foundation by faith: which being done, the remaining of what is forbidden, or the want of what is commanded, cannot put the aſſembly from the title and right of a church. For Chriſt is the foundation and head-corner-ſtone of the church. The form is coming unto Chriſt, and being builded upon him by faith; the matter is the people united and knit unto Chriſt, and ſo one unto another. Now where the matter and form of a church is there is a church. Every ſociety or aſſembly profeſſing the int…re and true faith of Chriſt, and worſhipping God with an holy worſhip, joyning together in prayer and thankſgiving, enjoying the right uſe of the ſacraments, and keeping the unity of the Spirit in the bond of peace, is the true church of Chriſt. The Goſpel may be preached to Infidels; ſome ſupernaturall truths may be profeſſed by hereticks; the uſe of the ſacraments may be in adulterate churches: but the intire profeſſion of all fundamentall articles of faith to be believed, and main precepts and morall laws for practice to be acknowledged, the dwelling of the truth amongſt men, and the right uſe of the ſacraments, which is ever joyned with true doctrine, and to be eſteemed by it, is proper to them that be in covenant with God. The laws and ſtatutes which God gave to Iſrael was the honour and ornament of that nation, a teſtimony that the Lord had ſeparated them from all other people, even the Gentiles themſelves being judges.Deut. 4. 6. This is your wiſedome and your underſtanding in the ſight of the people. Pſal. 147. 19, 20.He gave his law unto Jacob, Neh. 9. 13.his ſtatutes and ordinances unto Iſrael. Thou gaveſt them right judgements and true laws, ordinances and good commandments. Acts 7. 38.Who received the lively oracles to give unto us. Luke 16. 29.They have Moſes and the Prophets. Sound doctrine and intire profeſſion of the truth is to be found in the church alone, and is conteined in the belly of the church as light in an houſe,Iſa. 2. 2, 3. whereby it may be diſcerned. The law ſhall go forth of Sion: it is not elſewhere to be found.Iſa. 59 21. My word ſhall not depart out of the mouth of thy ſeed, See John 8. 31.&c. The ſacraments are ſeals of the covenant of grace,2. Cor. 5. 19. and ſymboles or teſtimonies whereby the people of God are diſtinguiſhed from all other nations. The ſacraments when for ſubſtance they be rightly uſed are tokens and pledges of our admittance into and ſpirituall enterteinment in the Lords family.Gen. 17. 10, 11. This is my covenant that I make with thee. Exod. 12. 1, 2, 3.Go teach all nations, and baptize them into the name of the Father, &c. Amend your lives, Matth. 28. 19, 20.and …e baptized. The ſacraments do neceſſarily preſuppoſe a church conſtituted,Acts 2. 38. unto which they are committed, as the oracles and ordinances of God unto Iſrael. Baptiſme rightly uſed is within and not without the church:Epheſ. 4. 4, 5. It is a ſeal of the covenant (which is the form of the church as ſome call it) to the faithfull and to their ſeed:Acts 2. 41. It is the ſacrament of initiation, whereby members are ſolemnly admitted into the body of Chriſt. To have Paſtours which feed with ſpirituall knowledge and underſtanding, is a gift of matrimoniall love, which God vouchſafeth unto his church:Jer. 3. 15. And I will give you Paſtours according to mine own heart. And though all that heare do not receive the love of the truth, yet where God giveth his word it is a ſigne that ſome in thoſe places belong to the kingdome of heaven. The Apoſtles firſt gathered churches, and then ordained elders in every citie: So that it is proper to the church to be fed and guided by true ſpirituall Paſtours, who do both teach and bleſſe in the name of the Lord. The true worſhip of God is an inſeparable and infallible mark of a people in covenant with God:Pſal. 48. 1. For where Chriſt is there is … church:Matth. 18. 20. but Chriſt ſaith, Where two or three are met together in my name, there am I in the midſt among them. This is the priviledge of the ſaints:Ezek. 46. 10. that Chriſt, the prince of his people, is in the middeſt of them,See Lavater in Ezek. and goeth in when they go in. And for certain, they are gathered in the name of Chriſt, who being lawfully called do aſſemble to worſhip God and call upon his name in the mediation of Jeſus Chriſt. In times paſt the church was acknowledged by theſe ſignes; of continuance in the apoſtles doctrine and fellowſhip,Acts 2. 42. and breaking of bread,Joſh. 24. 14. and prayer, of true fear, intire ſervice,Rom. 10. 14. holy profeſſion, and religious prayer. The weightieſt matter therefore in religion that concerneth a Chriſtian, is to know God and Chriſt, to repent heartily and believe unfeignedly, which is ever accompanied with holineſſe of converſation, if God give time and opportunity: becauſe without theſe there is no ſalvation to men of age and diſcretion. It is a matter of weight and importance alſo, to know where and how God is to be worſhipped, and the right uſe of his ordinances, as of prayer, and the ſacraments; becauſe otherwiſe we cannot know how to joyn our ſelves in holy communion with the people of God in the ordinances of worſhip, which is a neceſſary duty if God give opportunity. But to know the externall order or conſtitution of a particular, miniſteriall, politicall church, is not a matter of weight or importance, to be matched with either of the former. And if Mr Jacob comprehend all theſe things under the name of the church, his ſpeech is falſe, deceitfull, and confuſed, becauſe he diſtinguiſheth not things that be of different kinds. If the latter, it is moſt inconſiderately ſpoken and weakly proved. For out of the catholick inviſible church or ſociety there is no ſalvation; but out of a particular, viſible, miniſteriall church ſalvation is to be had. Internall ſociety with the members of Chriſt, and communion with Chriſt himſelf which is inviſible, is neceſſary; externall not ſo. Chriſt is the Saviour of his body, and ſaved he cannot be by Chriſt that is not a live-member of his body. Noahs ark builded by Gods appointment for the ſafety of all ſuch as were obedient to his preaching, was a type and figure of this onelyonly holy catholick church, not of a viſible, particular, miniſteriall church: for as none of the ſonnes of men beſides ſuch as entred into Noahs ark were ſaved from the deluge,Gen 7. 11. & 8. 12. ſo whoſoever entred into the ark were ſaved from the deluge:Heb. …1. 8. And ſo Noahs ark was a type of that church into which whoſoever entreth he ſhall be ſaved. But this cannot be affirmed of the viſible church.1. Pet. 3. 20, 21. Peter ſpeaking of the ark, wherein few, that is, eight ſouls, were ſaved by water, he ſaith, The like figure whereunto, even baptiſme, doth alſo now ſave us (not the putting away of the filth of the fleſh, but the anſwer of a good conſcience inwards: Gods) by the reſurrection of Jeſus Chriſt. His meaning is, that Noah… ark was a type of that church out of which there is no ſalvation, in which there is moſt certain ſalvation; and the waters by which ſuch as entred into the ark were ſaved, a type of baptiſme. But of what baptiſme? Externall? No: Externall baptiſme and the ark of Noah were types of the ſame rank, both types and ſignes of that internall baptiſme which is wrought by the holy Ghoſt, by which we are incorporated into the body of Chriſt, and become more undoubtedly ſafe from the everlaſting fire then ſuch as entred Noahs ark were from the deluge of water. If the ark which Noah built did ſave all ſuch from the deluge as entred into it, how much more ſhall that holy and catholick church which Chriſt hath built and ſanctified by his moſt precious bloud, give eternall life to all ſuch as in this world become live-members of it? Such members they are made, not by becoming mēbers of the viſible church, but by internall grace or ſanctification. There is not the ſame reaſon of externall and internall communion with the church. The inward is and was ever neceſſary, the externall neceſſary when it may be enjoyed. Some may be of the church in reſpect of the profeſſion, participation of the ordinances and other inferiour priviledges, who are not of the inviſible church, that is, do not communicate in the moſt perfect work, force and effect of ſaving grace. And ſome that be not full members of the true, orthodox and viſible church, may notwithſtanding be found and live, members of the myſticall body of Jeſus Chriſt. For all that truly believe are in the ſtate of ſalvation; and all that be in the ſtate of ſalvation be members of that church out of which no ſalvation is to be hoped for or can be obteined, which doth comprehend all the faithfull and them that ſhall be ſaved. They are in act and in deed both in and of that church, and not in deſire and wiſh onelyonly; becauſe they are actually in the ſtate of ſalvation, the heirs apparent to everlaſting bleſſedneſſe, actuall partakers of the benefits of Chriſts death which accompany ſalvation. They are given unto Chriſt, ſet into him as branches into a vine: and they that be ſuch, be in deed and act, not in deſire alone, members of Chriſts body. All that were not in the ark periſhed in the waters: No member doth live but that which is actually joyned to the head, and draweth life from it. Baptiſme is the ſeal of our ſolemn admiſſion into the church: but it is not the gate of our ſetting into Chriſt, but the ſeal of that admiſſion we have received by grace & are partakers of by a lively faith. True believers thē are in the ſtate of grace; actuall members of the militant church, but of a viſible, particular, miniſterial church or congregation they may be members in deſire onelyonly. For it may ſo fall out many times, that he who is joyned to Chriſt by a true and lively faith hath not means and opportunity to unite himſelf unto a viſible and miniſteriall church. The Catechum…ni who did truly … unfeignedly believe in Chriſt were live-members of his myſticall body, and in reſpect of full, effectuall and ſaving participation of Chriſts benefits, actuall members of the church inviſible, when in reſpect of ſolemn outward and ſacramentall admiſſion they were not members of any viſible congregation. If a Chriſtian be unjuſtly excommunicated, he ſtill reteineth all thoſe things which the beſt parts of the church have, inward or outward: and though he be cut off from the meetings and aſſemblies of particular churches, ſo that he may not bodily be preſent when the people meet together, yet ſtill he hath the communion which onelyonly is eſſentiall, and maketh a man to be of the church, in that he hath all thoſe things which the beſt that remain not ejected have, as faith, hope, love and profeſſion of the whole truth of God: He is the friend of God, an heir apparent of the new Jeruſalem, a living member of the myſticall body of Chriſt: And if he be not cut off from Chriſt, from hope of ſalvation, and fellowſhip of the ſaints triumphant, neither can he be caſt out from the fellowſhip of the church militant: for the church militant and triumphant is one. The performance of holy duties is an action of them that be already of the church, and doth not make a man of the church: yea, the performance of theſe duties is a thing of that nature, that by violence and unjuſt courſes, holden by wicked men, we may be hindred from it without any fault of ours. Now that it often falleth out through the prevailing of factious,Auguſt. De vera relig. cap. 6. ſeditious and turbulent men, that the beſt part is unjuſtly and undeſer… … caſt out of the viſible church is a thing ſo plain and confeſſed that it needeth no proof. In times of grievous and hot perſecution, under which the church hath laboured, the faithfull have been compelled to meet in woods, dens, and caves, ſome in one place, ſome in another, as opportunity was offered; their ſocieties have been broken, and ſet congregations diſperſed and ſcattered; when yet they continued the true church wherein ſalvation was to be had, and enjoyed the ordinary means of ſalvation. And if we ſpeak of a viſible miniſteriall church, as it is here meant by you, the faithfull who profeſſed the truth of the Goſpel intirely, and did communicate in the ordinances of worſhip for the ſpace of this fourteen hundred yeares and upward had not means, or at leaſt did not unite themſelves into a viſible miniſteriall church of Chriſt: And if out of this your church ordinarily there be no ſalvation, no means leading to everlaſting life, the Chriſtian world for theſe many hundred yeares hath wanted ordinary means to bring them to life and ſalvation, and been in that ſtate in which no ſalvation ordinarily can be expected. If we deteſt the conſequence as dreadfull, not ſtanding with the promiſes made to the church of the Gentiles and the tender mercies of God vouchſafed to his people, we muſt acknowledge the poſition from whence it followeth undeniably to be moſt raſh and inconſiderate.
Out of doubt this kind of the viſible church is now under the Goſpel onelyonly lawfull for us,Expoſit. the third part, ubi ſ…prá. even a particular ordinary congregation onelyonly. And whatſoever kind or form of a viſible church is inſtituted or ordained by men, the ſame is conteined manifeſtly in the negative part of the ſecond commandment, that is to ſay, it is ſimply unlawfull and by God himſelf here forbidden unto us.
In the new Teſtament the church doth ſignifie a multitude of believers,Anſw. whether aſſembled or diſperſed: and whether they be met in one place or ſeparated in place they retein tho ſame name ſtill. The church is a ſociety of the faithfull, not an aſſembly, if we ſpeak properly. When the word is put abſolutely, it noteth the multitude or ſociety of the faithfull, which is diſtinguiſhed from their aſſembly or meeting together for the worſhip of God.Heb. 12. 23. For we ſhall reade, the church of God or Chriſt, and ſo the church of the firſt-born; but never, the church of theſe or them, or you or us, but aſſembly or aſſembling of your ſelves. Jam. 2 2.Now the ſociety may be one,Heb. 10. 23. when the congregations be divers in reſpect of place where they do aſſemble. It is not oppoſite to the unitie of an eccleſiaſticall ſociety, that the members ſhould ordinarily aſſemble in divers places for the worſhipping of God, ſo long as they be united by the ſame laws, have communion in the ſame ordinances, and be linked under the ſame ſpirituall guides and officers. When a church did comprehend a citie with its ſuburbs and the countrey circumjacent, I mean the believers who profeſſed that faith within that circuit, it might well be that the number did ſo increaſe through the extraordinary bleſſing of God which did accompany the preaching of the word in thoſe primitive times and firſt planting of that heavenly kingdome, that they could not well meet ordinarily in one place, and yet might and did continue one ſociety. For when a number is gathered in ſmall villages, or ſome added to the number already gathered, it is not meet they ſhould be neglected becauſe ſmall, nor yet divided from the body becauſe the number not competent to make an intire and perfect body of it ſelf. The increaſe of churches doth require an increaſe of miniſters, and if they grow to bigneſſe more then ordinary, an increaſe of places for their aſſembling, when the eſſence of the viſible church is not changed, nor one multiplyed or divided into many. And it is more available for the good of the church, and further removed from all ambition, if the ſociety ſhall aſſemble in divers places as parts and members of one body, then to conſtitute a diſtinct free ſociety conſiſting of ſome few believers, not fit to make up an intire body, contrary to the precedent examples of the apoſtles. In times of hot and grievous perſecutions the churches of God could not aſſemble in any great numbers in publick places, but have been compelled to meet in dens, and caves, and woods, one and the ſame ſociety in divers places, yet ſo as the ſociety was not broken, though their meeting together in one place was interrupted. To meet together therefore in one place is not ſo eſſentiall to the church, but it may continue one in laws, ordinances, government and communion, though in reſpect of multitude, diſtance of places, and many other occurrences they be conſtrained to aſſemble and hold their meeting ſeverally. And that it was thus in the churches planted by the apoſtles, it is moſt probable. May we not well think that the Chriſtian church at Jeruſalem, for whom Chriſt had prayed particularly, to which ſome attribute the firſt miraculous converſion by Peters preaching, and amongſt whom, being now aſcended into glory,Acts 11. 19, 20. & 15. 2, 4, 6, 22, 23. & 16. 4. & 21. 18. he did more abundantly diſplay his power, and more conſpicuouſly ſwallow up the ſcandal of his Croſſe; which had the labour of all or many of the apoſtles for a time in it, whoſe care and induſtry we may gueſſe at by their ordination of Deacons, that they might not be diſtracted; whereunto much people did reſort dayly, who though explicitely they did not believe in Chriſt, yet had they in them the faith of the Meſſias, and ſo were nearer to the kingdome of God then the common heathen; which was to ſend out light to all other churches, and be a common nurſery to the world: May we not well think that this church did quickly riſe to ſuch bigneſſe that they could not well aſſemble in one congregation, as we call them? And the ſame may be ſaid of other churches before mentioned. For at that time the regions were white even unto the harveſt; the time was come when that heavenly kingdome was to be planted amongſt all nations: and at the beginning God did reveal his arm more extraordinarily; and things which have their ſet period of growing do in their beginnings come on the faſteſt. And ſeeing the apoſtles were extraordinarlly furniſhed for the work, and had a great and wide doore ſet open unto them of God, ſeeing they were diligent and induſtrious in their work, and God was pleaſed mightily to accompany their endeavours, is it not more then conjecturall, that within ſhort time the number of believers in thoſe great and populous cities, with their ſuburbs and circumjacent villages, did exceed the capacity of one congregation? The officers alſo which the Apoſtles ordained for the uſe of thoſe churches, were in number more then one ordinary congregation could bear, or were neceſſary for the ſervice thereof, unleſſe it were exceeding great, and could not long continue together with edification, but of neceſſity muſt aſſemble in ſeverall places. It was not the apoſtles practice to ordain paſtours in thoſe places where as yet no ſheep were to be ſeen or very few: and it had been inconvenient to tie the faithfull to one congregation, when by reaſon of multitude they could not meet in one place to their edification. What then remaineth, but that they might aſſemble in divers places, and yet hold communion in laws, ordinances, government and officers? When presbyters were firſt aſſigned to their particular cures, it is not certain.Hiſt. Eccl. l. 2. cap. 15, 16. Euſebius reporteth,Rain. cenſur. that many churches were gathered in Alexandria by Mark:Apo. pra…. 2…. Scalig. De Emend. temp. lib. 6. But what he alledgeth out of Philo, as if it was to be underſtood of Chriſtians, is miſapplied by him. The firſt (as it is commonly received) that divided churches into pariſhes, and aſſigned presbyters diſtinctly to take care of them,Platin. in Euariſt. Onuphr Pauvin, lib. De Epiſc. tit & Diacon. Cardin. & interpr. vocum obſcur. was Euariſtus Biſhop of Rome. But Platina reporteth this upon the credit of Damaſus, and that ſuppoſititious: for the authour of the book carrying the title of Damaſus was Anaſtaſius Bibliothecarius, an Abbot of Rome, who lived about the yeare DCCCLVIII.Tituli, &c. Euſeb. Hist. l. 3. cap. 27. Ruſſ. 32, 33. Er. & lib. 4. cap. 9. And what probability is there, that under the reigne of Trajan, who moved the third perſecution from Nero againſt the church,Plin. epiſt. l. 10. ep. 97. and that moſt violent, there ſhould be place to divide pariſhes, and place ſingular presbyters over their peculiar charges?Tert. Apol. 2. Polyd. Virg. De invent. l. 3. cap. 8. Some think with more probability, that Dionyſius, who was biſhop of Rome in the yeare of Chriſt 267. did ordain pariſhes,Platin. in vit. Dionyſ. & Onuphr. Annot. in Platin. ibid. and commit them ſo ordained to Presbyters: For in his dayes the church had peace, Galienus by publick edict granting liberty. But if it be yielded that there were ſome parochiall diviſions about thoſe times, they were not many, and within the city, and were but as chapells of eaſe, the church holding and continuing the ſame communion. And whenſoever Presbyters were aſſigned to their ſpeciall cures, we may conceive the multitude of believers, though within the cities onelyonly, neceſſarily required their aſſembling in divers places before. For though the number of Chriſtians was ſometimes greatly waſted with hot and fierie perſecutions (as Platina in vita Xisti. 1. who followed Alexander the ſucceſſour of Euariſtus, about the yeare of Chriſt 120. writeth by reaſon of the frequent ſlaughters there were few found at Rome which durſt profeſſe the name of Chriſt. And Onuphrius Annot. in vit. Hig. ſaith, Although all Popes in thoſe times ſuffered not martyrdome, yet they endured many things for the confeſsion of Chriſt, of the raging common people and wicked magiſtrates, who reteined perpetuall hatred againſt Chriſtians) nevertheleſſe at other times the number of Chriſtians did greatly increaſe; as the Eccleſtaſticall ſtory noteth a moſt remarkable growth of the faith in the time of Fabian before Cornelius.Euſcb. Hiſt. lib. 6. cap. 36. Neither muſt we think that an Emperour,Gr. cap. 28. as Philippus, favouring the faith,Lat. 25. Ruff. did not bring on multitudes to the like profeſſion. Cornelius reporteth, that in the church of Rome there were ſeaven Deacons,Euſeb. Hist. l. 6. cap. 35. Lat. 43. Gr. 33. Ruff. ſeaven Subdeacons, two and forty Acolyths, two and fifty Lectours, Porters, Exorciſts, ſix and forty Preſbyters, a thouſand and five hundred widows, poore and ſick: And from hence he doth amplifie Novatus his pertinacy, that none of the numerous clergy nor yet of the people very great and innumerable could turn him or recall him. This was one viſible miniſteriall church, wherein all the members had union and communion together for the mutuall edifying and reſtoring one of another; but it was too great and abundant ordinarily to aſſemble in one place. So that the church might remain one when the multitude was too great to meet in one place ordinarily, and when particular Presbyters were aſſigned to particular cures: For that was not a diviſion of the ſociety into ſocieties diſtinct, but an aſſignement of ſome particular officer to the overſight of one part or branch of the ſociety, for the more fit and commodious government of the whole, as it was conceived: and they ſo attended that branch of the ſociety or church, that their care and overſight reached to the whole. And out of doubt this form or kind of a viſible and miniſteriall church is much nearer to the patterns and precedents ſet by the apoſtles in the firſt plantation of Chriſtian churches then that two three or few believers, uniting themſelves in covenant, ſhould be reputed the onelyonly viſible and miniſteriall church, independent, from whom the officers ſhould, as their ſervants, derive their authority. This kind or form of a viſible church is ſo farre from being the onelyonly lawfull and allowed form of a church in ſcripture, as if we ſpeak of a church complete in reſpect of the inward ſubſtance and externall order, furniſhed for all duties and offices required of the church, it is not ſo much as warranted in ſcripture. To the conſtitution of a viſible diſtinct ſociety or church there is required, Firſt, an intire profeſſion of one and the ſame faith and holyneſſe, intire in all fundamentall articles of faith to be believed as neceſſary to ſalvation, and main precepts and morall laws for practice to be acknowledged. A lively operative faith maketh a man a true member of the church inviſible; and the profeſſion of faith and holyneſſe, a member of the church viſible. Profeſſion of Divine verities revealed in Chriſt, whom onelyonly the companies and ſocieties of Chriſtians acknowledge to be the Sonne of God and Saviour of the world, doth diſtinguiſh Chriſtians from Jews. The intire profeſſion of faith, according to the rule left by Chriſt and his firſt diſciples and ſcholars the holy apoſtles, doth ſeparate the multitude of night-believing Chriſtians, which is the ſound part of the Chriſtian church, from all ſeduced hereticall combinations. Secondly, there is required an union and communion in the true worſhip of God, and ordinances belonging thereunto, appointed of God himſelf, ſc. prayer, adminiſtration of the ſacraments, and diſpenſation of the word. But the time may fall out, that the preaching of the word may be omitted, and reading or meditation may poſſeſſe the place thereof, nay, mere deſire conjoyned with manifold ſighs. So the adminiſtration of the ſacraments may be left off, as it was in the church of the Iſraelites for the ſpace of fourty yeares in the wilderneſſe. But though the being of a church is not abſolutely deſtroyed by the want or omiſſion of theſe exerciſes for a time, yet they are actions neceſſary to the well-being of a church, and ſuch as flow from the very nature of a church if they be not hindred. Thirdly, there muſt be ſubjection to lawfull guides, officers, or paſtours appointed, authorized and ſanctified to lead and direct the flock in the happy wayes of eternall life. Companies of believers were gathered before elders were ordained amongſt them, and the church may continue when guides are wanting (as in caſe they be taken away by death, perſecution, baniſhment) but it is not complete or perfect without them, neither can it hold communion in many ordinances of worſhip, nor execute many offices which belong to the church conſiſting of all its parts. Fourthly, to the making up of an intire, viſible, diſtinct ſociety, orders, laws and diſcipline is required for the perventing of abuſes and ſcandals, the preſervation of the holy things of God from contempt, the recovery of them that fall, and ſuppreſſion of prophaneneſſe. Diſcipline is needfull in every ſociety, without which it cannot long continue but all things will run into confuſion. It is neceſſary the members of the church ſhould live Chriſtianly, otherwiſe the profeſſion of faith and adminiſtration of the holy things of God muſt needs be polluted. Diſcipline, put for the cenſures, hath no practice but in an united body or church, which muſt needs have a being before it can exerciſe its power: But the excerciſe of that power in a body complete is neceſſary, not ſimply to the being but to the well-being of the whole. As a city, ſo the church cannot be without thoſe things which belong to the neceſſary being thereof: but it may be without thoſe that belong unto her ſafety alone, though not ſo well. Fifthly, the members of a viſible church muſt hold fellowſhip in faith and love, not onelyonly one with another, but with all other viſible churches, and all others intirely profeſſing the faith of Chriſt and walking in holyneſſe, ſo farre as they hold communion with Jeſus Chriſt. For all viſible churches, though diſtinct ſocieties; be ſiſters, one in profeſſion, fundamentall laws and ordinances, and ſhould be one in hearty love and affection: And no particular church can be called or be the true church of Chriſt but as it holdeth union with the catholick. From the relation whereby Chriſt is referred to his members, theſe things flow, ſc. That Chriſt doth expound to them his word for the food of eternall life, and doth hang ſeals to his word whereby he doth confirm and ratifie it. From the relation whereby the members of Chriſt are referred to him their Head, theſe things flow, That whoſoever would be accounted for true members of Jeſus Chriſt they muſt acknowledge and receive that food and thoſe ſeals appointed by Divine inſtitution. If the faithfull muſt aſſemble to heare the word of God, call upon his name, and receive the ſacraments, then there muſt be ſome to preach the word, adminiſter the ſacraments, and bleſſe in the name of the Lord, and that by authority from God. If they muſt receive the word, and avouch themſelves to be the people of God, then they muſt walk before him in holyneſſe, and maintein the unity of the Spirit in the bond of peace. If the temple of God muſt be kept from pollution, and the holy things of God from contempt, then there muſt be authority communicated from Chriſt to cenſure ſuch as offend, to repell the notorious, to comfort the afflicted, and receive the penitent. If all promiſcuouſly may not meddle with the diſpenſation of the holy things of God to that purpoſe, then there muſt be order for their election and admiſſion into that office, and for the execution thereof being admitted thereunto. Where all theſe things are to be found purely, the church is excellent for degree, pure and famous: Where any of theſe are wanting or impure, the church is ſo much defective or impure, though it may be pure in compariſon of others. Whereſoever we ſee the word of God truly taught and profeſſed in points fundamentall, and the ſacraments for ſubſtance rightly adminiſtred, there is the true church of Chriſt, though the health and ſoundneſſe of it may be crazed by many errours in doctrine, corruptions in the worſhip of God, and evils in the life and manners of men. Profeſſion of the true faith alone in matters fundamentall, and holy prayer, with exhortation to obedience, is a mark of the true church, though the ſacraments upon occaſion be not there adminiſtred ſo that they be not neglected upon any contempt or erroneous conceit of their not being neceſſary. Where moſt of theſe notes are wanting or impure, the church is of leſſe account, in dignity, excellency and credit coming ſhort of others, according to the degrees of impurity in the marks, the deficiency of ſome marks, and the nature of the marks themſelves in which the impurity is: As impurity in doctrine or adminiſtration of the ſacraments is worſe then diſorder in matter of government onelyonly. Therefore to the full complete conſtitution of a viſible church many things are required, and that of divers kinds in themſelves, and of divers degrees of neceſſity, all which cannot be referred to the ſecond commandment; but many, and they moſt neceſſary, to the firſt; ſome to the third; ſome to all: And though in things eſſentiall and unchangeable, belonging to the being of the church, and matters poſitive determined by God, nothing muſt be done beſides the rule; yet in things not determined, concerning externall order, and the better exerciſe of that authority which Chriſt hath committed to his ſervants, ſome things are permitted to the wiſdome of the church, according to the generall rules of ſcripture. And if the church, holding the true faith, as it hath formerly been ſaid, ſhall exceed or fall ſhort in ſome particulars, for ſuch ſuperfluity or defect ſhe is not to be rejected as no true viſible church of Chriſt.
Every church-miniſtery made and deviſed by the policy of men,Expoſit. of the ſecond commandment. and not inſtituted of God, is againſt the ſecond commandment, &c. And all offices and miniſteries in the church which are found in the ſcripture as inſtituted by God, are in the affirmative part of this ſecond commandment.
The church-miniſtery,Anſw. in reſpect of the main and ſubſtantiall duties belonging thereunto, doth pertein to the ſecond commandment in part, not wholly or onelyonly: but in reſpect of things circumſtantiall annexed to the miniſtery, it belongeth not to the ſecond commandment. And if we conſult ſcripture, that is a new or deviſed miniſtery which for ſubſtance of the office is not of God, be the outward calling never ſo orderly or legall; and that miniſtery is not new or deviſed which for the ſubſtance of the office is of God, though the entrance was diſordered in the perſon admininiſtring many things be amiſſe, and in the execution many defects or ſuperfluities. If a miniſter orderly choſen and ordained ſhall preach falſe and corrupt doctrine in points fundamentall, or adminiſter falſe ſacraments, his miniſtery is new, deviſed, falſe, notwithſtanding his lawfull entrance. If a miniſter enter unlawfully, either by the tumult of the people, partiality of the overſeers, or corruption of patrones, if he preach Chriſt crucified ſoundly, and rightly adminiſter the ſacraments, his miniſtery is true and of God, though his entrance be of men. If a miniſter preach ſound doctrine in the main, though mixed with ſome errours, and adminiſter the holy ſacraments, though with ſome ſuperſtitious rites, his miniſtery is not to be eſteemed new or deviſed for theſe weakneſſes. If ſome things humane be mixed with Divine, a ſound Chriſtian muſt ſeparate the one from the other, and not caſt away what is of God, as a nullity, fruitleſſe, unprofitable, defiled, becauſe ſomewhat of men is annexed unto them. In the body we can diſtinguiſh betwixt the ſubſtance and the ſickneſſe which cleaveth unto it; betwixt the ſubſtance of a part and member, and ſome bunch or ſwelling, which is a deformity, but deſtroyeth not the nature of that part or member. Which of the prophets doth not cry out againſt the pride, oppreſſion, covetouſneſſe, tyranny of the prieſts in the time of the law? Their offices were bought and ſold; they themſelves deſpiſed knowledge, oppoſed the prophets of the Lord, ſtrengthened the hands of the wicked, and were enemies to all piety, and yet their miniſtery was not falſe and deviſed for the main ſubſtance of it.Cann. Neceſſ. of Ref…rre. cap. 1. § 3. It is objected by the rigideſt Separatiſts, with great confidence, That to communicate in a falſe miniſtery, is certainly a breach of the ſecond commandment. For what do they elſe but ſet up an idole, yea and bow down unto it, which ſerve God in and by a deviſed miniſtery? But if firſt they would conſider what a falſe or deviſed miniſtery is, and then what it is to communicate in the worſhip of God with them, they would ſoon forſake this fort, wherein they truſt. For the miniſtery may be true and of God, when the election is diſordered, and the perſon unmeet, and the execution maimed. If this be not granted, there was neither church nor ſacrament nor miniſtery in the world for many hundred yeares: yea, if every ſuperfluity or defect make a nullity of the miniſtery, they that think themſelves the onelyonly miniſters will be found none at all; becauſe they derive their authority from the community of the faithfull, it may be two or three onelyonly united in covenant, which hath none authority to communicate it, as hath been proved before. For ſo we may reaſon as they do, That is no miniſtery which is derived from them and executed in their name who have none authority to give it. What is it to communicate in a falſe miniſtery? Is it to communicate in the worſhip of God with them whoſe calling is not in every reſpect appointed and approved of God? I might entreat them to look to their own ſtanding before they accuſe others, and juſtifie their own calling before they ſeek to draw others from the communion of the church upon ſuch pretenſes. But if that be their meaning, the propoſition is weak, it can neither ſtand alone nor be underſet with any props. For when the prophets propheſied lies;Mic. 3. 11, 12. and the prieſts bare rule by their means,Jer. 5. 31. was their miniſtery true or falſe?Iſa. 56. 10. When the prieſts were dumb dogs that could not bark,Ezek. 44. 7, 8. and greedy dogs that could never have enough, was their miniſtery true or falſe?John 2. 16. When the prieſts bought and ſold doves in the temple, or took upon them to provide doves and ſuch like things for them that were to offer, was their miniſtery true or falſe? When the ſcribes and Phariſees corrupted the law by falſe gloſſes, taught for doctrine mens precepts, made the commandment of God of none effect by their traditions, and ſet themſelves againſt Jeſus Chriſt, was their miniſtery true or falſe? If true; then an ignorant, idole, prophane, idle miniſtery, which deſpiſeth knowledge, oppoſeth godlineſſe, prophaneth the holy things of God, corrupteth the law, polluteth his worſhip, ſtrengtheneth the hands of the wicked, leadeth the blind out of the way, may be a true and lawfull miniſtery. If falſe; then to communicate in a falſe miniſtery is not a breach of the ſecond commandment: For the true prophets forbad not the people to heare the prieſts, nor our Saviour his followers to communicate with the ſcribes and Phariſees in the worſhip of God. He charged them to beware of their leaven, to let them alone, becauſe they were the blind leaders of the blind: but he never laid his commandment upon the faithfull, not to communicate with them in the worſhip of God. And therefore to communicate with miniſters no better then Phariſees in the true worſhip of God, is neither a vain worſhip, nor an abetting of the party in his ſin, nor to rebell againſt the Lord, nor to commit ſpirituall whoredome: but on the contrary, it is to worſhip God aright, to reverence his ordinances, to relie upon his grace, to hearken unto his voice, and ſubmit unto his good pleaſure. If their miniſtery was true in ſome reſpects and falſe in others, then the miniſtery is not abſolutely falſe which in ſome reſpect is not pure as it ought and is to be deſired; then alſo it is no ſin to communicate in a falſe miniſtery in ſome reſpect, ſo farre, to wit, as it hath truth in it, and doth carry the ſtamp of God. The prieſts, ſcribes and Phariſees, were of the tribe of Levi, which was ſet apart for the miniſtery, John 10. 5.yet might they be ſtrangers, thieves, robbers, murderers, which the ſheep of Chriſt will not heare, that is, follow or be led by them. For the miniſters whom our Saviour chargeth as thieves and murderers, were of continuall ſucceſſion of Levi and Aaron eſpecially: and it is to be underſtood of them who teach falſe doctrine, and not of them who enter without a lawfull outward calling. And to enter by Chriſt the doore, teaching him alone to be the onelyonly Saviour and Mediatour, is the note of a good ſhepherd. To heare them, is not ſimply to communicate with them in the ordinances of God, which the godly and faithfull among the Jews might not refuſe to do with the Scribes and Phariſees, who were thieves and robbers; but to receive their doctrine, and embrace their errours, which was evermore unlawfull. The thieves and murderers in the church of the Jews ſprung up with them, and continued amongſt them, and neither departed themſelves nor were caſt out by others that had authority.Acts 20. 25, 26, 27, 28, 29, 30, 31. In the Chriſtian church divers falſe teachers, ravening wolves, Antichriſts, roſe up, not from among the Heathen or Jews, but in and from themſelves: whereof ſome went out from the church and ſeparated themſelves;1. John 2. 19. others were caſt out by excommunication, and delivered up unto Satan,Tit. 3. 10. that they might learn not to blaſpheme; 1. Tim. 1. 20.others were tolerated in the church, either becauſe their hereſies were not ſo pernicious at the firſt, or the better ſide had not power to caſt them out,2. Theſſ. 2. 3, 4. or they preached fundamentall truths but of evil minds.Phil. 2. 5. Theſe in reſpect of outward order were lawfully choſen or called, and yet falſe prophets, diſcovered by their doctrine not by their calling, and ſome of them continuing in the church, the faithfull are warned to beware of their errours that they be not infected by them, but not forbidden to partake at the ordinances of worſhip becauſe they are preſent. And if we look into the Scriptures of the old and new Teſtament, we ſhall never find the prophets called true or falſe in reſpect of their outward calling, but in reſpect of their doctrine. A man may have a lawfull outward calling to the miniſtery and yet be a falſe prophet, becauſe he preacheth the lying viſions of his own heart. But we ſhall never find him called a falſe prophet who teacheth the truth as he hath received it of God, becauſe in ſome particular his calling might be excepted againſt. And ſeeing he that ſpeaketh the truth to edification, exhortation, rebuke and comfort of Gods people, according to the command of God, is a true prophet, he that ſpeaketh the dreams of his own heart is a falſe prophet:Robinſ. Tre…t. Of the lawfulneſſe &c. pag. 47. It were good, if they in whoſe mouthes the chalenge of falſe prophets is rifeſt, would better weigh how they themſelves expound and apply the ſcriptures in their writings or propheſyings, leſt notwithſtanding any outward churchſtate (or calling, as they pretend) they be deeper wounded by the rebound of their accuſations this way then their adverſaries. For whoſoever will be pleaſed to trie and examine the matter unpartially, ſhall find their quotations of ſcripture to be many, impertinent, forced, wreſted, miſerably abuſed, without all fear or reverence. Let no man therefore be diſmayed at their great confidence, big words, multitude of ſcriptureproofs, or pretended grounds from others whoſe principles they put in practice: for if they be particularly examined, they will either diſclaim the cauſe, or put weapons into thy hands truly to fight againſt and put them to flight. But for the preſent I forbear to enter into particulars, becauſe I deſire the ſatisfaction of the more moderate ſort, who though they ſcruple communion in ſome particulars above handled, do yet diſlike that totall Separation which others make, and that bitterneſſe of ſpirit wherewith they proſecute their cauſe. The Lord in tender mercy look down upon his church, make up the breaches which ſinne hath made, remove the ſtumbling-blocks and occaſions of offenſe, recall ſuch as are gone aſtray, cauſe his truth to ſhine more and more in our hearts, and teach them that fear his name to walk in love, and by an holy unblamable converſation in all things to approve the ſoundneſſe of their faith and ſincerity of their religion before all men, for the comfort of their ſouls, the edification of others, and the glory of his great name, through Jeſus Chriſt our Lord.
FINIS.