The Government of the Churches of Christ, Book 6 · Chapter 3
CHAP. III.
A Comparison between the Church Mystical, Universal, and an Instituted particular Church. Wherein they both agree, and in what Respects there is a difference between the one and the other. The Definition of a Congregational Church.
SInce there is like Reason for the Universal Mystical Church, and particular Churches; and since every particular Church hath the Resemblance, Name, Priviledges, and Attributes of the general, and all that it hath, is Modificated by a special Institution: Let us therefore compare a little the one with the other, by which we shall the more clearly see the true Notion and Nature of an Instituted Church, by seeing both what is common to both, and wherein the one is Modificated, and differs from the other.
A Church Instituted, is a company as well as the other, 1 Cor. 10. 16, 17. for the Ordinances of it are a communion, ver. 16. And we being many, are one Body, and partakers of that one Bread, ver. 17. There is only this difference, that an Instituted Church is but of as many as come together in one place, 1 Cor. 14. 23. When the whole Church is come together in one place; mark that, he calls that the whole Church, which yet was but those Saints at Corinth, 1 Cor. 11. 20. When you come together in one, not with one mind only, but in one place: But that other Mystical Church, is the company of Saints all the World over. And the Reason why God did contract this Instituted Church to such a number, as could meet in one place, was because the end of that Institution and Meeting, was full communion and entire, such as that they who meet, should partake in all Ordinances together with one accord, as Acts 2. 46. And then Nature doth teach, that it can be but such a company, and so many as can all hear and edifie one another, &c. and who may from the same Pastor, receive the Holy Ghost, and the same provocation of Grace at the same time; and who may Glorifie God with one Mouth, and one Mind, Rom. 15. 6. and serve him with one shoulder, Zach. 3. 6. And therefore in that Institution of a Church, Matth. 18. he mentions their agreement. 'Tis agreement as met together, which is essential to every Ordinance. If two shall agree, our Saviour, Matth. 18. 19. The word is foreign that is make up a Consort, an Harmony; for Ordinances and Prayer are so to God, Ephes. 5. 19. And therefore, 1 Cor. 10. 16. Though he says, many made that one Body at Corinth; yet they were but so many, as could be partakers of that one Bread, and receive the Sacrament together, and as many as might all learn, when they Prophesied one by one, 1 Cor. 14. 31. And so at Ephesus, (Acts 20. 28.) The Elders were to take care of all the Flock, therefore such a Flock is to be no more, then such as Pastors can take the care of. And therefore in those Countries and Regions, where the Saints did Multiply, their Churches were Multiplied also, as in Galatia, there were the Churches of Galatia, 1 Cor. 16. 1. and so in Asia too, Revel. 1. 4. 20. Acts 18. 41. But the Mystical Church, is the Assembly of all Saints, it is the whole Family both in Heaven and Earth, Ephes. 3. 15. which, like the Sea, is too vast in this World, to be gathered into one place.
2. As the Church Mystical is a company of Saints; so is the Church Instituted also to be. So was the Church of Corinth, 1 Cor. 1. 2. To the Church at Corinth, called to be Saints. And it is a company of such as are Elect: So 1 Pet, 5. 13. The Church which was at Babilon, is said to be Elect together with them, that particular Church was such. Thus Paul Testifies of that Instituted Church at Philippi, Phil. 1. 1. calling them the Saints there, with the Bishops and Deacons, and in as much as he mentions Officers, he speaks of them as of an Instituted Church. And this he says, not speaking of the better part, as giving the Denomination to the whole; but as of every one amongst them, ver. 6. being confident in this, that you have a good Work in you. And he expresseth that it was meet to think so of them all, ver. 7, else they all had not been meet, to have been of the Church. The like is spoken of the Thessalonians, 1 Thes. 1. 2. and 1 Thes. 5. 5. And there is a World of Reason for it.
1. For to all callings there is to be a Qualification.
2. Because these are to make up a Body to Christ, as well as the Mystical; therefore they must be answerable to their Head. It would be very unsuitable, Humano capiti cervicem jungere equinam, To joyn Monstrous Members to such a Glorious Head. They who are joyned to Christ, must not be Members of an Harlot.
3. These are called to Fellowship with Christ and his Saints. And as Moral vertues fit Persons to have communion with Men, so Grace only qualifies Men to have communion with Christ and Saints.
4. Their Fellowship, and Meetings, and Transactions, are to be with one accord, Acts 4. 32. and with one Heart. Now Faith will give them that. The Believers met with one mind, Acts 4. 32. And they only can and will do so. There is to be an Agreement, an Harmony, foreign in a Church, and one false string makes a Discord. There must be agreeing in Principles to fit Men for Church-Fellowship, and as Men that agree in the Fundamental Laws of a Kingdom, are only fit to be Subjects in that Kingdom: So those only are fit to be Subjects of this Spiritual Kingdom, that agree in acknowledgment of the Fundamental Principles of Godliness; which only true Faith will enable a Man to do, Titus 1. 1. Philemon 6. Therefore those, who deny the power of Godliness, are not to be received; but we are to turn away from them, 2 Tim. 3. 5. Nay, such a mixture will cause apparent variance, so Christ says, Matth. 10. 34, 35. For such Persons are contrary, and led by contrary Principles; and how then can they be joyned in such a Fellowship, as is the most near communion with Christ.
5. The ends of Church-Fellowship, are the Form of it (as I shall shew anon) Now therefore such matter is only to be taken in, as may comply and be Serviceable to those ends. Christ, when he makes any Institution to an end, makes it such as may attain that end; or else it is in vain, and so not an Ordinance. Now wicked Men are no more fit matter, nor no more capable of the Spiritual ends of a Congregation, than the body of a Beast is fit for a reasonable Soul to dwell in and enform, and to use to actions reasonable. For the ends of this Body of a Church, and of this Holy Society, and of every Member of it, is to edifie one another, and every part is to supply Grace to it, Ephes. 4. 16. And for that Men must have received the Spirit, and some Spiritual Gift. Therefore those who have not the Spirit of Christ, and have no Spiritual Gifts and Graces, have but the Spirit of this World, and are unfit, and will be so far from edifying the Church, that (as Solomon says Eccles. 9: 18.) One Sinner will destroy much good. And are such Persons also fit to Reprove, to Judge, and thereby to preserve the Church pure? Since they are such whom Christ calls Swine; they are so unfit to Reprove, as they are not fit to be Reproved; Matth. 7. 6. And it is of such the Apostle also speaks, (1 Cor. 2. 14.) That they cannot receive things Spiritual; but they are foolishness unto them, and therefore they are unfit to Judge those within, for the Spiritual Man only Judgeth all things, and is Judged of none, 1 Cor. 2. 14. How many Men are of Gallio's Temper, if it be a matter of right or wrong, that is to be Judged of in the Common-wealth, they can do it: But if the matter is about the Spiritualness of the Law or Gospel (which things are within the proper cognizance of this Church Court) they care for no such matter; or if they Judge, they will certainly cast out their Brethren, Isa. 66. 5: And say God be glorified when they have done.
So then as well an Instituted Church, as the Mystical is to consist only of Saints, and Saints are to be the matter of both; only de facto, indeed there sometimes falls out this difference.
1. That the Mystical Church being immediately called by God, consists of those only, whom, as the Apostle says, The Lord approves and Judgeth such, (2 Cor. 10. 18.) without the Judgment of Men coming between, who are Jews inwardly; and whose Religion is that of the Heart, and whose praise is not of Men, but of God, Rom. 2. 29. But this Instituted Church, though immediately ordained to be of God, and according to his Laws; yet the gathering of it, and assembling of it, is an Act of Man's (namely of Saints) and therefore Heb. 10. 25. It is called the Assembling themselves together. And such is the calling and apointing of Ministers; whose calling, though it be of God's Institution; yet the Designment, who should be a Minister, is immediately by Men. And therefore so the Apostle Distinguisheth his immediate call from that of other Ministers, (Gal. 1. 1.) That it was not by Men, but by Christ: Hence therefore because what Persons should be of this or that Congregation is Determined by the Judgment of a company of Men that are Spiritual, whom in these things God hath left Supream Judges on Earth, (1 Cor. 2. 14. The Spiritual Man Judgeth all things, &c.) And because they in Judging are, and may be often deceived; hence de facto it comes to pass, that in great Congregations there may be some found that prove Hypocrites. Thus the Apostles tells them, Acts 20. 30. that in Ephesus, Men of themselves should arise Teaching perverse things, though, in the institution and choice of Members, never so great care was had. But still though these Saints may be deceived in the application of the Rule; yet they are to hold fast the Rule it self, that Saints only are fit matter for a Church, and that such only are to be admitted (tho' they who have the power of receiving them are often mistaken. Yea, though Temporary Believers may be found in the Church, without a Wedding-Garment; yet to them in the Church they are as Saints, and justified as such, being not known to be otherwise. So as though before God, and as to his Knowledge, others than Saints may be in a Church, yet none but such as are to us, and in our Judgments, Saints and Holy, and of whom (as the Apostle says, 1 Phil. 1. 6, 7.) it is meet for us to think they have a work wrought, knowing their Election, 1 Thes. 1. 5. are to be admitted by us into Church-Fellowship. By us there are none to be admitted, but such as to us are Saints. So then to us, a Church Instituted is all Holy, and Justified, and Elected, and Sanctified.
2. And hence also, this further difference between the matter of the one and the other ariseth; that those who are Saints invisible to Men, or inwardly such; and who yet are visibly such to God's Eye, are the matter of the Mystical Church: But such as are visible Saints to Men, not to wicked Men; (for they are blind, and Judge not of Colours) but visible to them who are appointed Judges, which are the Saints; who as they only have a Right to Ordinances, so to Judge, 1 Cor. 2. 15. So that as True Faith before God, is the Form of the Members of the invisible Church, so a true profession of Faith outwardly, is essential to make fit matter capable of being Framed into an Instituted Church. And as that is ordained to be an External Visible Body, so a visible True Faith is necessary in the Members of it; and therefore it is called the Houshold of Faith, Acts 4. 23. Now it is not he that saith he hath Faith (James 2. 14.) in a verbal profession that is outwardly a visible Believer; But saith James; Shew me thy Faith by thy Works, ver. 18. Faith is called therefore, (2 Cor. 9. 13.) a professed Subjection to the Gospel; but it must be a Faith that is effectual to the acknewledging of such Truths, as are after Godliness (Tit. 1. 1. Philemon 6.) and so effectual, as to prevail in others that are Saints, to acknowledge every good thing in them, (Philemon 6.) and such as it may cause them that are Saints, to think it meet so to judge of them (Phil. 1. 6.) and such as hath the obedience of Faith to attend it, (Rom. 15.) and such as hath a professed Subjection to the Gospel in the whole Man; for it is to be such, as is no lye: Now to profess in Words, and deny in Deeds, is the greatest lye that is, 1 John 1. 6. And Lyars are to be without, Rev. 22. 15.
3. As the Church Mystical is a company knit and united together into one Body to Fellowship with Christ, and one with another by the Spirit: So also is a Church Instituted to be.
1. It is to be a company knit and united together; for they, though many, are called One Body (1 Cor. 12. 20. and Ephes 4. 16.) joyned together and compacted, and (Ephes. 2. 22.) they are Builded together for an Habitation for God; a Distinct Habitation by themselves (those places speak all of an Instituted Church) yea, and so in particular united, as to make a distinct entire Body unto Christ from all other Churches, as those Ephesians (Eph. 2. 22.) did; and the Corinthians, 1 Cor. 12. 27. Thus the Apostle speaks likewise, Rom. 12. 4. We being many are one Body in Christ, and every one Members one of another. And he speaks it in Relation to an Instituted Church, for (ver. 6, 7, 8.) he Reckons up the Offices and Organs of such a Body (He that teacheth on teaching, &c.) and therefore he intimates them to be in such a particular manner, Members one to another, as to none Else; and to be joyned into such a Body, as that they have power by vertue of such a conjunction, to Judge one another that are within the Body (1 Cor. 5. 12.) and to put out from among them, ver. 13. Which power they have not over other Saints, or any Saints in the World; but only over such as were by some special means made of them, and of their Body; and therefore distinctly Formed, as into a Distinct Common-wealth. And it is a Body not Confused, but Ordered, according to several Gifts, to several Functions, 1 Cor. 12. so the Apostle saith of the Colossians, that he rejoyced beholding their Order, Col. 2. 5. So he tells the Ephesians, that they were a Body not only joyned together; but fitly joyned together, Ephes. 4. 16.
2. It is to be a company united by the Spirit. So the Church of the Ephesians was built together by the Spirit, into an Habitation, Ephes. 2. 22. And those other places are to be understood of both, Eph. 4. 4. There is one Body, and one Spirit, even as ye are called, &c. that is, this is exemplified in you, who by one Spirit have been called into one Body, as into an hope of calling, and (1 Cor. 12. 12.) by one Spirit we are all Baptized into one Body, being made all to drink into one Spirit.
4. It is a company joyn'd to have Fellowship with Christ, such was the Church of the Corinthians, to whom he Writes as to a particular Church (1 Cor. 1. 2.) and who are said to be called to Fellowship with Christ, ver. 9. such were the Philippians, who were an Instituted Church, Phil 1. 1, 2. And they are said to have Fellowship in the Gospel from the first Day, ver. 5.
These things are common to both the Church Mystical, and Instituted; but there are these differences between the one and the other.
1. In their knitting together and union, there is a difference. The union of the whole Church Mystical is internal, and simply by the Communication of the Spirit, and by the communion of the same Faith and Love, having the same Spirit in them, that dwells in Christ, and all his Members; and having the same Faith (like pretious Faith, 2 Pet. 1. 1.) which is called the communion of Faith; and being interested in the same benefits, in the same common Salvation, as Jude calls it, Jude 3. and in the same common Lord, (1 Cor. 1. 2. with all that in every place call upon the Name of Jesus Christ our Lord. But the union of an Instituted Church (though it contains and supposeth all this in the matter of it) as it is more Special, particular, and Distinct, so it is founded upon something more peculiar. And as the Government of it is external, so the union of it is also. As 1. Is seen by gathering together in one place, in the Name of Christ, Acts 2. 44. All that Believed were together, and Mat. 18. 20. Where two or three are gathered together, &c. When the Law was given, and that Church of the Jews was to be Constituted, the People were all Assembled to meet God. Thus it is under the Gospel too, when ye come together, saith the Apostle, 1 Cor. 14. 26. as coming together and cohabitation is necessary to a Marryed condition; so it is to this. Though indeed it do not cease to be a Church if dispersed, or any Member to be a Member, if severed a while; but their union being in Relation to gathering together, it may continue as Man and Wife, may be Man and Wife still,, though for a Season they are asunder, but yet their Relation was ordained to be by coming together, (1 Cor. 7. 5.) And therefore if either voluntarily will depart, the other party is free, ver. 15. And because this Church-Relation is Ordained for coming together; therefore if any forsake the Assembling together, it doth unchurch them, Heb. 10. 25.
And whereas their gathering is in the Name of Christ; it is meant to be either in the Authority of Christ, as was said, or further also, for the Name of Christ, for so foreign is taken. This Christ says, (Matth. 11. 6.) Blessed is he that is not offended in me, that is, for me. So we are said to Exalt the Name of Christ in his Ordinances, and every Ordinance is Christ's Name, &c. This being gathered in Christ's Name, is the end of this Holy company, which Distinguisheth it from all Societies else; for Finis in moralibus idem quod forma in naturalibus; the end of Moral things, is the same as the form in Naturals. As a company of Students meeting together at publick Acts, &c. makes a Colledge; a company of Men Assembling to consult, are called the Council: So a company of Saints met not to any other purpose, as to eat, &c. (for then they make not a Church, 1 Cor. 11. 20, 21, 22. Have you not Houses to eat in, ctc.) but in the Name of Christ, and to call upon his Name, are a Church for that end put upon the meeting, must go to make a Church.
They are to be united together, to a constant gathering together. It is not every suddain meeting that makes a Church, as to Pray, Fast, &c. for they are to be compact together, Ephes. 4. 16. It is an united company of Brethren, that must dwell together in Ʋnity. Psal. 113. 1. Jerusalem the Type of our Assemblies, was a City compact, Psal. 122. 31. The first Church (as 'tis called, Acts 2. 47.) continued in the Apostles Fellowship, and that stedfast, Acts 2. 42, 46. For otherwise it could not make a distinct Body unto Christ, as the Ephesians did, Eph. 2. 22. They were made an Habitation unto God, alluding to the Temple; which was called the House of God, and was a setled thing. And the word foreign is observable to this purpose (as it is by Beza) for foreign and foreign differ as Habitare and commorare, to dwell, and to abide, Natura Domicilium nobis non habitandi sed commorandi dedit, as Tully says. A Church is an abiding place, not a Tent for a Night; and in that he says, they were not only an Habitation, but that they dwell together foreign, &c. foreign to be an Habitation, the Phrase implies constantly. And surely, that which setleth any Common-wealth into a Body, must fix this Sacred company. A company meeting at several Fairs or Marts, never make a Body or Corporation, because they are fluid and part again; but constant Assembling and Unity, makes a Society; and in as much as it is a Body compacted to edifie it self, it implies constancy. For if Members should be Disjoynted, and some Members make up the Body the one day, others another, there would be little supply of Nourishment; for the Nourishment is from what every joynt supplies.
And therefore to fix them, it is meet and requisite they be joyned by a special covenant, which may make and express a more special Relation. For indeed, as the Relation which Faith internal works between us and Christ, is the Form of the Church Mystical; so the Special Relation to Christ and to one another, to enjoy all Christ's Ordinances, goes to make up the Form of the Church Instituted. This Relation a Covenant formally and expresly works; and constant meeting with such an intention, really and virtually makes. And therefore not Saints scattered, though living and meeting in one place, makes a Church, Acts 19. 1. Apollo is said to find Disciples at Corinth, but not a Church.
The Tabernacle, the Type of this Gospel-Church was knit together by Taches, Exod. 26. 6. which (Acts 15. 16.) is made. by James, the Type of Building up the Church of Christ for Worship, under the New Testament. And if no mention had been made of any such thing; yet the Nature of the thing implies it: For a Scattered People, that Assemble not out of an obligation, cannot be supposed to have power each over other. Hence also we find in Scripture, that the Apostles Writing to particular Churches, speak of such as were Members in covenant with them, in a Phrase of propriety and special Relation. So says the Apostle of Epaphras, Colos. 4. 2: Who is one of you, in Special Relation: And there was a Stipulated Subjection to Christ; 2 Cor. 9. 13: as indeed all Societies are knit by outward agreements:
2. As the Saints are joyned into one Body, so, as occasion is, into a Body ordered, not confused. For God in the Church is not the Author of Confusion but Peace. It is to be a Kingdom, a Common-wealth of Israel, a Body Politick, not civily Politick, but Spiritually: An Army with Banners, in which are several Stations, Ranks, Laws and Constitutions. Therefore Colos. 2. 5. he Rejoyceth, as in their Faith as Christians, so in their Order, by which things were ordered in their Church among them. Which Order may note out.
1. An Enjoyment of all Ordinances Instituted by Christ, according to Christ's Laws. So when the Apostle had Rectified their Abuses, and brought them to the Primitive true Institution of the (Sacrament, 1 Cor. 11. 23. That I received of the Lord, I delivered to you) He calls this a setting things in Order among them, the Rest I will set in Order when I come, ver. 34. All which Ordinances when rightly and duly Administred, he calleth, (ver. 2.) Traditions or Ordinances, as he delivered them. Whereof the one was the right Administration of the Lord's Supper, ver. 23. Which I think were called Traditions, not that they were unwritten, as the Papist's assert; but because they were new Institutions, which came in the room of the Jewish Ordinances, and Form of Government, and which were meerly Institutions, de novo, received from Christ, and delivered only to them, (as ver. 25.) implies: And not to be found formerly commanded, in the Writings of the Prophets.
2. The Order of a Gospel-Church, imports the Ranking and Ordering all their Members into such proper Offices, according to their Gifts; that all those Ordinances might be enjoyed; and all Gifts among them, to the utmost, be improved to the use of the whole. As therefore it is called a Body, for the Identity of Members in Nature, which are made for substance of the same Flesh and Nature, (for all Saints are Flesh of Christ's Flesh, and Bone of his Bone (as we say) of those that are a-like and a Kin) and of the same Graces: So also it is a Body joyned, (Ephes. 4. 16.) for Union and Unity; and not only so, but fitly joyned. It is not only rightly joyned, but fitly placed and disposed according to the Gifts of every Member. It is fitly joyned, not for the Ornament and Beauty only of the whole; but for the use and supplying true Nourishment to the whole. Which we shall find to be that which under the Similitude of a Body, the Apostle doth much insist on, Rom. 12. 4, 5, 6. 1 Cor. 12.
In a Body there are not only many Members, as was observed, and so in a Church; But 2. These Members are of several sizes and measures of Gifts and Graces, Ephes. 4. 16. There is a proportion in every part, which according to its measure supplies Nourishment to the whole; which the Apostle calls, (Rom. 12 6.) the proportion of Faith received by each. And 3. These Gifts are divers, (1 Cor. 12. 4.) there are Diversity of Gifts, as are in the Members of the Body. The Hand is gifted and fitted to do something, which the Eye is not, &c. 1 Cor. 12. 15. The Hand is not the Foot, &c. that is, serves not for that use the Hand doth. Which Diversity of Gifts or fitness for use to the whole, ariseth partly out of the several Institutions and ordering of Graces. All the Members for Substance, consists of the same Simular parts, Flesh, Blood, Veins, Nerves, Arteries, Bones, which are a-like in the Hand and Foot; but being variously ordered and tempered (as the Apostles word is, ver. 24. foreign) in one there being more of Nerves, in an other more of Flesh; in some there being one Grace more eminent as Love, Pity, &c. in others Knowledge, &c. accordingly doth there arise a several Gift out of the various composition and temperament of the same Graces. They also arise from Superadded habits, infused by the Spirit; as in the Primitive Church the extraordinary Gifts wholly did, ver. 9, 10. And now these ordinary Gifts (that one should have his understanding furnished more for words of Knowledge, to teach Churches; another for words of Wisdom, to apply them wisely, ver. 8.) are from a several insused Habit, put in by the Spirit over and above their Grace.
4. As their Gifts are divers, so the Offices, and Administrations, and Ordinances in the Church are divers; and the one are suited to the other, there being no Gift, but an Office is appointed to exercise it; and an Ordinance also is Instituted, unto which both these Gifts and Offices serve. This we find in Rom. 12. 4. that all Members as they have not the same Gifts; so nor the same Office, and in 1 Cor. 12. 4, 5. that as there are Diversities of Gifts, so of Administrations, that is, Offices, or Ministries, as the word signifies; to exercise them in. And the Operations of these Ordinances, and Success by those Ordinances, are answerable in the Hearts of the rest. And all these are fitted to all the needs in the Church, (ver. 21.) The Eye cannot say to the Foot, I have no need of you; not so much as a little finger can be wanting.
5. As the whole Church hath need of the right placing and disposing of all these Members to those several Offices, for the enjoying all those Ordinances, so Christ hath appointed it. This is the Order of the whole, and makes it a Body, when the Hand stands not where the Eye should, nor the Foot where the Hand should, which disposure the Apostle (ver. 24.) called setting divers Officers in the Church, or fitly ordering them. And therefore to this Day, the putting or ordaining of any to the Ministry, is called giving and taking Orders.
In this doth this Instituted Body differ from that Mystical; that though, when all the scattered Members of that Mystical Body, shall come all together at latter day, there will be a differing measure of Grace and Glory (which Ephes. 4. 14. The Apostle calls the measure of the Stature of every Member) which, put together, makes up Christ's fullness, and each Person a perfect Man in his Body Mystical, all having their several, yet full Stature: Yet then because there shall be a perfect Unity in Faith and Knowledge, as there shall be no need of Ordinances (God being all in all, and the Lamb the light of them, and so no Temple there, Revel. 21. 23.) so nor of variety of Gifts and Offices, which in this Instituted Body are found, Till we all come to the Unity, &c. and no longer, ver. 13.
We may then take this for a sure Rule, in Reading the Epistles of the Apostles, that where we find the Body of Christ with Members, and varieties of Gifts and Offices, and Executions of Offices spoken of; there this Instituted Body of Christ is only and principally meant.
The Church Mystical, and the particular Churches Instituted agree in this, that both of them are ordained, that in them we might have a Fellowship with Christ, and one with another, so (Phil. 1. 5.) It is called Fellowship in the Gospel. And in the Instituted Church, there are the same Ordinances that are in the Mystical, only there are some Ordinances in this, that are not in the other; so as it differs from it in some ways and means of Fellowship. In the Mystical Church, the Members have Fellowship with Christ, by Duties of the first command, especially private Prayer, &c. but in an Instituted Church, they have communion with him by Duties of the second command: That as the Church it self is an Ordinance, so the means of Fellowship in it, are Ordinances external also. Christ here communicates himself by publick Gifts and Dispensations, by the Offices of Teachers, Pastors, Elders; and by Sacraments, and by Excommunication, &c. and so by these ways too, the Members have Fellowship one with another. By Ordinances of the Mystical Church, as the Members have common Faith; so in immediate fruits of it, they have and may have a communion; as to love: and shew effects of it by Relieving, Reproving, &c. For if there be a communion of their Persons, then also of their Graces, Philemon 6. Titus 1. 4. If they have a communion, as of one Christian Friend with another, then in Offices of Friendship too. Thus having the same Spirit of Faith, they may build one another in Faith by Speech, Psal. 116. 10. I Believed, therefore speak. They have the same Spirit of Prayer, and therefore may Pray in the Holy Ghost, may say our Father, and so likewise out of Love, may Relieve one another. But in a Church Instituted, there is this difference.
1. Tho' that these things are all taken in; yet they are made constant Set Duties, not to be omitted. To others they are but occasional, tho' by a special obligation, thus they are bound to do good to all, but especially to the Houshold of Faith; and so to love all, and to pray for all Saints as occasion is; but these joyned in Church-fellowship are especially, Setly, and ex Officio, by Office engaged in these Duties: As to talk Holily every Day, but setly on the Sabbath Day. Therefore Exhortation to these common Duties, comes in after a Church supposed to be Instituted so, Rom. 12. 9, 10, 11. Heb. 10. 23, 24, 25.
2. These common Duties are taken in here as Ordinances, and so have a Superadded Relation put upon them; so as they have the Nature of an Ordinance. Thus (Matth. 18. 15.) Private Admonition is made an Ordinance; and therefore comes in after and upon the Institution of such a Church-fellowship, Heb. 10. 23, 24, 25.
3. In a Church Instituted there are Ordinances, in which the Mystical Church out of such a State, cannot at all partake. There is the Sacrament, which is a Communion of many made one Body, 1 Cor. 10. 17. and there is Excommunication; which supposeth a Body; and a Fellowship engaging each other, and having power to Judge them within it self. Thus likewise there are Offices in an Instituted Congregational Church, which are not in the Universal Mystical Church. The Jews had publick Feasts and Ordinances, not to be used out of the Holy Mountain, and a great Assembly, (Lev. 4. 4. Deut. 12. 5, 6. and ver. 14.) which was not to meet out of it, Ezek. 37. 26, 27. And this was a Type of Gospel-Assemblies; Heb. 10. 25. Isa. 2. 2, 3, 4. As private performances are not accepted, until a Man is a Member of the Mystical Body; so nor these, till a Man is joyned in the Instituted Body. As Ministers are set in the Church, (1 Cor. 12. 28.) so are these Ordinances too.
4. In an Instituted Congregational Church, there is a further Blessing on all Duties. We Pray in private, but in the Temple more acceptably, we Reprove a Brother, but in a Church way more acceptably. There may be a Preaching out of Season, but in the Church 'tis in Season, as Sermons, on Week-days, bless; but on the Sabbath, give a special Blessing Redoubled from the consideration of the Day, and of the Duty, so it is here in this case, Psal. 133. 3. The Lord hath commanded a Blessing.
Thus, one end of a Church is, that a Man therein may enjoy further fellowship and more ways of communion than out of it. There is a threefold Fellowship.
1. Personal in Secret Duties; so John, in Pathmos, had Fellowship with Father, Son, &c. 1 John 1: 3.
2. There is a Mystical Fellowship common to all Saints.
3. There is a communion of Saints in an Instituted Church, which takes in all that is in the other, and some things besides. This was Typified ou… in the Jews, who had private communion in their Synagogues, as they had a publick communion in their National Worship.
Another end of communion of Saints, in a particular Church, is to edifie one another in Faith and Love, which is the end of all Gifts, Ordinances, and of the Institution of a Church it self, Ephes. 4. 16. and Colos. 2. 19. The whole Body being thus fitly knit by what every Joynt, and Calling, and Member, supplies in every part, doth the whole in every part encrease to the edifying of it self in Love. For this end also, the several Gifts and Offices do serve, ver. 12. Pastors, Teachers, &c. for the edifying of the Body of Christ. It is not only foreign, which we Translate perfecting, but it may signifie the joynting in of Members, so as it includes conversion, and the bringing Men into the Body, which are scattered from it; and the engrafting and joynting them into the Body of Christ, and the excellency of Gifts is to be measured by it, 1 Cor. 14. 12. But also for edifying the Saints. Now to have the Church edified, is as much, and of as much moment and necessity, as to have the Saints converted at first: For there is a fullness of Stature appointed, and every Member must grow up unto it, before it goes to Heaven; for when all meet, every Member must have a due proportion in the whole. And therefore Christ says, (Matth. 18. 3.) Except ye be converted, i. e. Except ye be further converted; ye Disciples already converted, ye cannot be Saved. Now for this edifying every part, doth this Ordinance of a Church, and of the Offices in it serve. And the Reason why among us, the Ministry serves to conversion more then building up; and the Gifts are more to work on Wicked Men, than to build up Godly Men, is that we want this Ordinance of a Right constitution of Churches, and of the Ordinances and Officers thereof. Whereas yet it is of as much consequence as the other. For as by conversion, the Church is encreased Extensively in Persons, so, in the other, Intensively in Graces: And to this end should all exercises, in Church Assemblies, and other meetings of particular Members of it in private tend, 1 Cor. 14. 26. Let all things be done to edification, ver. 31. That all may learn and all may be comforted. And so in private meetings of the same Body, they should provoke to love and good Works, Heb. 10. 24. and to have the Church edified.
And to conclude this, thus hath God ordained, that till the whole Body meet together, with every Member grown up to its full Stature (when they shall grow no more, and need no more edifying, being come to its full growth) these particular Bodies should serve to encrease them, and to fit them for that General Assembly against the time that they then meet; when this imperfect Church, and all the Gifts and Ordinances of it, shall be swallowed up in that General Church, as Rivers are when they fall into the Sea; and then all this, which is imperfect, shall be done away.
This communion of Saints in a particular Church, is further designed to the glory of God through Christ, which is the end of all: So gathering together in his Name, may be understood. Which may mean for his Name (as was observed) so 2 Cor. 20. 8. Thou hast Built a Sanctuary for thy Name. He would put his Name there; and his Name was Great, great there, Psal. 76. 1. Ephes. 3. 21. Ʋnto him be Glory in the Church through Christ. And through all his Works praise him; yet his Saints bless him, Psal. 145. 10. And they speak of the Glory of his Kingdom, and of the Glory of his Power, ver. 11. And where but in the Assembly of the Saints? Praise waiteth for thee in Sion, Psal. 65. 1. that is in the Church, where the sound of Praises Eccho again, and Resound in every Heart and Multiply, and is made more Glorious, therefore says he (Psal. 35. 18.) I will give thanks in the Great Congregation; and I will praise thee in the presence of much People; for that is the most proper place of Praise, and of making his Name Glorious.
This Fellowship of Saints in a Church, is all through the Spirit, Ephes. 2. 22. Built through the Spirit: 1. It is the Spirit makes them Saints, and so fit matter for this Building. 2. It is the Spirit, and not Man, that makes them willing, and moves their Hearts, to joyn in this Ordinance. 3. It is the Spirit, that gives all the Gifts that are in the Members. 4. It is the Spirit that is that Energy (as the word is, Ephes. 4. 16.) through which every part supplies Nourishment to others.
The Definition of a True Gospel-Church, will Result out of the recollection of all these forementioned parts together. It is a company of Saints Assembling together in one place, built by a special covenant into one Distinct Body, which, as occasion is, is to be fitly ordered to enjoy constant Fellowship with Christ in all his Ways and Ordinances; to their own mutual edification, and the Glory of God through the Spirit. And the causes of it may severally and apart be considered, as included all in this Definition.
1. The true, and only true matter of this Church is Saints visibly obeying Christ, and a true profession of this, is the only true Adequate note of the matter of it.
2. The Special Relation which they have to Christ, and one to another in this way, and the Fellowship with Christ, and with one another, is the true Form of a Church. The mutual agreement works that special Relation, and is the Instrument of conjoyning this Matter and Form.
3. The Order and Right Administration of the Ordinances, and disposing of Members is the Forma Externa, the External Form of this Body. The Blessed Spirit that Acts and Breaths in all the forma Assistens, the Assistant Form, and their own Edification and God's Glory, through Christ their Head, is the Final cause of this particular visible instituted Church.