A Just Defense of Hearing the Sermons, Answer to preface · Section 16
Sect. 16. National Ministers may be Ministers of Christ, and National Churches true Churches.
To this Querie I answer, 1 That if by [National Ministers] be meant Ministers for the Nation, or such as have inspection over the Nation, whether for the maintenance or propagating of true Doctrine, or Worship, or holiness of life, they may be Ministers of Christ, though no such thing as a National Church were of the institution of Christ. As for instance, I conceive Dr. James Usher (when he was alive) was a Minister of Christ, when he was Primate of Ireland. The assertion I prove thus, If the Apostles were Ministers of Christ, and National Ministers, though a National Church were not instituted of Christ, than National Ministers may be Ministers of Christ, though a National Church be not instituted of Christ: But the Apostles were such, as for instance, Peter had the Apostleship of the Circumcision, Paul of the Gentiles, Gal. 2.7, 8. Rom. 11.13. 1 Tim. 2.7. Therefore National Ministers may be Ministers of Christ. 2. Titus was a National Minister of the Cretians, For this cause, saith St. Paul, Tit. 1.5. left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordain Elders in every City, as I had appointed thee, and yet a Minister of Christ, St. Pauls partner and fellow-helper concerning the Corinthians, 2 Cor. 8.23. Ergo: 3. They that may be Ministers of Christ, though they be Ministers for the Body of Christ, and all the Members thereof, may be Ministers of Christ, though National; because the denial of a National Ministry is upon this supposition; that a Minister of Christ is only for one particular Congregation, but the Pastors and Teachers, as well as Apostles, Evangelists, Prophets, are given for the edifying of the Body of Christ, till we all come in the unity of the faith, unto a perfect man, Eph. 4.11, 12, 13. Therefore, for all, or any; and consequently, for a Nation, and not only for a particular Congregation. 4. If any of the Saints, as well as one particular Congregation, have an interest in all the Ministers of Christ, so as that they are truly theirs, then Ministers of Christ may be National; yea, ought to be; yea, and Oecumenical, if they could be serviceable to them in the things of Christ. But 1 Cor. 3.22, 23. Paul and Cephas, and Apollos, were all the Corinthians, and all others who were Christs; therefore the same may be Ministers of Christ, and National Ministers. I know not whether this might be an argument ad hominem, but this I take to be justifiable, that a man may be a Commissioner for approbation of publick Preachers throughout a Nation, and so a National Minister, or an Itinerant Preacher to the Nation, and yet be a Minister of Christ.
2. A National Church, denominated so, either from the agreement of all the Believers in that Nation, in the same profession, or from their subjection to some Common Rulers Ecclesiastical or Civil, or Convening by Deputies in some National Synod, though not of Divine Institution, may be a true, and not a false Church: which I prove thus. They may be a true Church, who have all things essential to a Church, and nothing destructive of its being such. But Believers of a Nation, or a National Church, so denominated any of those wayes, may have all things essential to a Church, and nothing destructive of its being such; Ergo. The Major is taken from the proper notion of the term [True Church] or its definition. For the definition of a Church of Christ, or a true Church, is and can be no other than a Company or Number of persons believing in Christ, or professing the Faith of the Gospel, and obedience to God by Christ according unto it, not destroying their own profession by any errours concerning the foundation, or unholiness of conversation, even according to the expression of the Congregational men in their Declaration, Octob. 12.1658. ch. 26. The Minor is also manifest by Reason and Experience. A National Church, so denominated, may have the Truth of Doctrine of Faith, the Truth of Worship, the Truth of Holy conversation; besides which, there is nothing essential to a true Church. For the defect of outward order, were the order pretended indeed of Christs Institution, yet could not nullifie the Church, or destroy the Truth of it, but only the regularity. The Corinthians were a true Church 1 Cor. 1.2. even then when there were disorders in their Meeting, 1 Cor. 14.26. in their Discipline, 1 Cor. 5.1, 2. in their Communion, 1 Cor. 11.21. in their Faith, 1 Cor. 15.12. in their Conversation, 2 Cor. 1.1. and 12.2…. As for the outward form of their Combination by a Church Covenant, or their number, or their habitation, or their descent; these and such like things, though for convenience they be requisite, yet not essential to the Church or its Truth. Yea, the having of Baptism, Organizing by Officers, though more necessary and of Divine Institution, yet are not essential to a Church or its Truth; but that the Church without them, may be a true Church, though not so regular and well ordered as it should be. Nor doth the having of National Rulers Ecclesiastical, either single persons, or in a Synod or Convocation, make a false Church. Those of the Congregational way have had Synods, and submitted to Courts even in Ecclesiastical things of larger extent than a Congregation of one Town, and Churches of a greater number, and at greater distance of habitation than could meet in one place every Lords Day for all Ordinances, and deny not a Catholick visible Church, and therefore should not by reason of the number, distance, want of Officers of Divine Institution, or because modelled by humane prudence, call a National Church, a false Church. The proofs used by those that held, that many particular Congregations may be under one Presbyterial Government, Printed in the Year 1645. from the number of the Church at Jerusalem; yet one Church, Acts 8.1. under one Government, besides what is found in the Scripture about the Churches of Corinth, Ephesus, are sufficient to evince, that many Congregations may be one Church; and that the unity and truth of Churches, is to be taken from agreement and verity of Faith: and that a National Church, so denominated, in respect of the agreement in profession, or subjection to Government, or convention by Deputies or Messengers in one Synod, may be one National Church, and a true Church of Christ.
But it is objected, That the first Church is of Christs Institution; and that was of so many as might meet in one Congregation, even the Church at Jerusalem, that was numerous before the dispersion, yet might meet together in one Assembly; as appears, Acts 6.2. When the twelve called the multitude of the Disciples unto them about the election of Deacons.
To this it is answered, 1. That in St. Luke there are many places where the multitude with an universal sign] is not to be taken for every one, not one exempted, as Luke 8.37. Acts 25.24. when it is said that all the multitude of the Disciples began to rejoyce, Luke 19.37. it is to be limited to those that were present. And so in this place, and Act. 16.12, 30. and 21.22. As in many the like expressions, all sorts of Authors are to be interpreted, to understand by the multitude, and all, or the whole multitude, City, Company, of such a number as might be reputed as the whole. Now it is not likely that there was one place fit for that business, which could receive the whole number of the Disciples then at Jerusalem, so as to place them orderly for the hearing and debate of that business, for which they met, and, the multitudes being of Women as well as Men, Act. 5.14. it is not likely every Woman was called to that Meeting.
2. But were it granted that they then met for that business, yet there is no likelyhood they met for all Ordinances. For though it be said, Act. 5.12. that they were all with one accord in Solomons porch, and they continued daily with one accord in the Temple; yet they did break bread from house to house, Acts 2.46.
3. This Church of Jerusalem, though the first Church, cannot be said to be the pattern of all Churches, sith it was not with any distribution of Believers under particular Pastors, nor at that time had any fixed Officers, but was to be surcularis Ecclesia, that Church from whence were to be taken such as might plant other Churches, for which end they were after dispersed, Acts 8.1.4.
4. This disposition of that Church, we find not to have been by any institution of precept, which should make a certain rule to us about the fashioning and setling of Churches: But these things came to pass according to Divine Promises and Providence, which being so various, as that no certain rule can be accommodated to all times, places, and estates of the Church of God, we may judge, that Christ hath left the shaping of Churches much to Humane Prudence, the ends of Christian Assemblies and Societies being observed.