Chapter XXXI: Part 31

2. As for Job, and his friends, mentioned in that book which goes under his name, it is certain, that they were well acquainted with the revealed will of God, as appears from the subject-matter of that book; and to say, that they were out of the pale of the church, as they did not descend from that branch of Abraham’s family, from which the Israelites came, this will not do much service to their argument, unless it could be proved that they were strangers to the faith, and way of salvation, that was professed by the church. We have, under a foregoing answer[255], considered them, as living before the scriptures were committed to writing, and also before the distinction between the Jew and Gentile was much known in the world, or, at least, before the true worshippers of God had universally apostatized to idolatry; and therefore, though many other nations were idolaters, and, probably, some were so in the country where they lived, yet it does not appear that they were so; therefore this cannot be brought, as an argument, to prove, that such who are destitute of the knowledge of the true God, as founded on divine revelation, may be in the way of salvation.

3. As for the centurion, though he was a Roman officer, it does not follow, from hence, that when he came to our Saviour, and expressed his great faith and humility, that he was an heathen; for he had seen or heard of Christ’s miracles, and his doctrine, and probably, might be convinced thereby, and disposed to believe in him from that conviction; and, it is certain, his words do not argue him to be an heathen; therefore this part of the objection is foreign to the design for which it is brought.

4. As for Cornelius, it is true, there are many things extraordinary in his character, _viz._ that he was _a devout man, and one that feared God; who gave much alms to the people, and prayed to God always_, Acts x. 2. and it is farther said, concerning him, that his _prayers_ and his _alms came up for a memorial before God_; all which expressions seem to favour the objection. Notwithstanding it may be replied to it,

(1.) If this account, concerning him, give ground to conclude that he was in a state of salvation before Peter was sent to preach the gospel to him, which the learned Beza[256], and others, suppose: nevertheless, it must be proved, that he was altogether a stranger to divine revelation, and the account we have of the way of salvation, therein, or else the argument, taken from thence, in opposition to what we are maintaining, is of no force. It is true, it is said, that _he fell down at Peter’s feet, and worshipped him_, ver. 25. which seems to argue him to be no better than an heathen idolater at that time: but they who conclude him to have been, at the same time, in a state of salvation, reckon this nothing else, but an instance of extraordinary civil respect, which, because it had the appearance of religious worship, Peter, as it is intimated in the following words, refused to receive it, lest some present should conclude that he gave him that honour, which belongs to God alone.

All that I shall say, in answer to the objection, as supposing him to be in a state of salvation, is, that though he was a Roman, and bred up in their religion, yet it appears, from his general character that he was very much concerned about the salvation of his soul, and therefore, doubtless, he had not been wanting in his enquiries about the way to attain it. As for the gospel, that had not been publicly preached, at that time, to the Gentiles, and he had not had any opportunity to converse with the apostles, or to sit under their ministry, before this; but his conversation had been principally among the Jews, from whom he might be informed, that though they did not believe our Saviour, who was crucified, to be the Messiah: yet the Messiah was expected; and, when he came, he would do that for his people, which was foretold by the prophets. Here his faith rested, and he wanted only a convincing evidence that our Saviour was he; and this Peter was sent to communicate to him.

(2.) If we should suppose him not to have been converted before Peter was sent to him, which seems more probable, because, in Peter’s relation of this matter to the apostles, he adds a particular circumstance that implies as much, in chap. xi. 14. namely, that he _should tell him words, whereby he and all his house, should be saved_; it plainly argues, that, before this, they were not in a state of salvation; and, if so, then the objection, which supposes that he was, is sufficiently answered: but, if we acquiesce in this answer to it, there is one difficulty that remains to be accounted for, _viz._ how this is consistent with his character, as a devout man, fearing God, and his prayers and his alms being accepted by him?

The only reply I shall give to this, is, that some duties may be performed that are materially good, by those who are not in a state of salvation; and that these works may, as far as they have any circumstance of goodness in them, come up for a memorial before God: thus God owned the humiliation, repentance, and reformation of the Ninevites; and it is said, that when one came to our Saviour, and told him how he had observed the commandments of God, and, at the same time, expressed an earnest desire to inherit eternal life; it is remarked on this occasion, that though he would not part with all for Christ, and therefore was not to be reckoned a believer; yet _Jesus, beholding him, loved him_, Mark x. 21. that is, he approved of what was good in him, though it wanted some circumstances that were necessary to denominate an action good in all respects. Therefore, why, may we not suppose that God approved of what was excellent in Cornelius’s character, before he was converted by Peter’s preaching?

_Object. 6._ It is farther objected, that the heathen had some means of salvation, which took their first rise from divine revelation, as appears from several rules and modes of worship, which they had, by tradition from the Jews. It was a generally received opinion among them, that the sins they committed, were, some way or other, to be expiated, or some atonement was to be made for them; upon which account they offered sacrifices, and, in order thereunto, had their temples, altars, and priests, consecrated for that purpose; which is something more than they had learnt from the law of nature.

_Answ._ This argument has very little weight in it; it is true, it seems to allow that there is a necessity of persons being, at least, in a small degree, apprised of some doctrines, which first took their rise from divine revelation: but that which was transmitted to the church, pure and uncorrupt, was handed down to several nations by uncertain tradition, with a great mixture of corruption; so that it is hard to find such a resemblance between them, as would denominate them of divine original. But suppose they had a conviction that sin was to be expiated by sacrifice; yet they had no manner of idea concerning the reference, of those sacrifices they offered, to Christ, which, as the apostle observes, was the only thing, in those sacrifices that were performed by a divine warrant, which had a tendency to _take away sin_, or _make them that did the service perfect, as pertaining to the conscience_, Heb. ix. 9. and therefore, when the Jews offered sacrifices, and observed several other rites of worship, which were instituted by God, yet, inasmuch as they rested in the external performance thereof, and were destitute of faith in Christ, and other religious duties that were to attend them, they were reckoned no better than _vain oblations_, Isa. i. 13. or unprofitable services: how much more might all the rites of worship, observed by the heathen, be deemed so? Therefore this does not give us sufficient ground to conclude, that they had the means of salvation, who were destitute of divine revelation, and faith in Christ.

III. It is farther observed, in this answer, that Christ is the Saviour only of his body the church. This seems to obviate an objection that might be brought against the impossibility of attaining salvation, without faith in Christ; for some will be ready to conclude, that Christ may be a Saviour by his death, to those who are strangers to him, and not members of his body the church, and therefore it is added, that he is the Saviour only of such; which is what several understand, when they say, that there is no salvation out of the pale, or inclosure of the church. This is rather to be explained than denied; and it will appear, from what is said in the following answers, wherein the visible church is described, as including in it those who profess the true religion; and the invisible church is called the _body_, of which Christ is the _Saviour_, Eph. v. 23. and the members thereof are said to be made partakers of union and communion with him, and to be inseparably joined to him, as their head and Husband, when they are effectually called; so that these have an interest in that salvation, which he has procured. From hence we have ground to conclude, that he will save none by his merits, but such who are made partakers of the internal graces of the Spirit, and are united to him by a lively faith, founded on divine revelation; which is agreeable to what has been before maintained in this answer, which establishes the necessity of divine revelation, or the impossibility of persons attaining salvation by framing their lives according to the light of nature, who never heard of the gospel, nor of Jesus Christ, the sum and substance thereof.

If this be reckoned an hard saying, tending to lessen the mercy of God, with respect to the objects thereof, it must be considered, that we have no other rule of judging concerning this matter, but what is contained in scripture. If God has therein made known to his people the only way of salvation, we have no warrant to extend it farther than he has done, or to say, that because he can apply his grace in such methods, as are altogether unknown to us, that therefore he will do it, is no just or conclusive argument. And the great design of all that has been said, in this answer, is to induce us to set the highest value on Christ, and his gospel; to adore and magnify him for the privileges which we enjoy, in being favoured with it, and to put us upon improving it to the best purposes; for, if they are excluded from the benefits thereof, who never heard of it, _How shall we escape, if we neglect so great salvation?_ Heb. ii. 3.

Footnote 250:

_See Quest. LXXXIX._

Footnote 251:

_It is a rule in logic_, A quatenus ad omne valet consequentia.

Footnote 252:

υπεριδων.

Footnote 253:

το γνωστον του Θεου.

Footnote 254:

_See page 266-268._

Footnote 255:

_See I. Vol. 458, 459._

Footnote 256:

_Vid. Bez. in loc._

Quest. LXI., LXII., LXIII., LXIV.

QUEST. LXI. _Are all they saved who hear the gospel, and live in the
church?_

ANSW. All that hear the gospel, and live in the visible church, are
not saved, but they only who are true members of the church
invisible.

QUEST. LXII. _What is the visible church?_

ANSW. The visible church is a society made up of all such as, in all
ages, and places of the world, do profess the true religion, and of
their children.

QUEST. LXIII. _What are the special privileges of the visible
church?_

ANSW. The visible church hath the privilege of being under God’s
special care and government, of being protected and preserved in all
ages, notwithstanding the opposition of all enemies, and of enjoying
the communion of saints, the ordinary means of salvation, offers of
grace by Christ to all the members of it in the ministry of the
gospel, testifying, that whosoever believes in him shall be saved,
and excluding none that will come unto him.

QUEST. LXIV. _What is the invisible church?_

ANSW. The invisible church is the whole number of the elect, that
have been, are, or shall be gathered into one, under Christ the
Head.

They who are made partakers of Christ’s redemption, and are brought into a state of salvation, have been before described, as members of Christ’s body the church; and we are now led to consider them as brought into this relation to him, and accordingly are to enquire in what sense they are members of Christ’s church, and so to speak of this church as to its nature, constitution, subjects, and privileges. And,

I. What we are to understand by the word _church_, as we find it applied in scripture.

1. It is sometimes used to signify any assembly that is met together, whatever be the design of their meeting. Though, indeed, it is very seldom taken in this sense in scripture; nevertheless, there are two or three places in which it is so understood: thus the multitude that met together at Ephesus, who made a riot, crying out, _Great is Diana of the Ephesians_, are called _a church_; for the word is the same, which we generally so render, in Acts xix. 32. Our translators, indeed, render it, _The assembly was confused_, and, in ver. 39. it is said, _This matter ought to be determined in a lawful assembly_, that being an unlawful one; and, in ver. 41. _The town-clerk dismissed the assembly_; in all which places, the word, in the Greek[257], is the same which we, in other places, render _church_; and the reason why our translators have rendered it _assembly_, is, because the word _church_ is used, in a very uncommon sense, in these places: and we do not find it taken in that sense in any other part of scripture.

2. It is frequently used, by the Fathers, metonymically, for the place in which the church met together for religious worship, and so it is often taken among us, and some other reformed churches, as well as the Papists; but it does not sufficiently appear that it is ever so understood in scripture. It is true, some suppose, that it is taken in this sense in 1 Cor. xi. 28. where it is said, _When ye come together in the church, I hear that there are divisions among you_; and, they think, it is farther explained, and proved to be taken in this sense, from what the apostle adds, in ver. 20. _When ye come together in one place_; and also from what is said in ver. 22. _Have ye not houses to eat and drink in, or despise ye the church of God?_ From whence they conclude that the apostle means nothing else but the place where they were convened together, and, more especially, because it is here opposed to their own _houses_.

But to this it may be replied, that, in the first of these verses but now mentioned, viz. _when ye come together in the church_, it may be very easily understood of particular persons met together with the rest of the church; and when it is said, in ver. 20. that _when ye come together into one place_, this does not refer to the place in which they were assembled[258]; but to their meeting together with one design, or accord. And when it is said, in ver. 32. _Have ye not houses to eat and drink in, or despise ye the church of God?_ the opposition is not between their own houses and the place where they were together; but the meaning is, that by your not eating and drinking in your own houses, but doing it in the presence of the church, or the assembly of God’s people that are met together, you are not only chargeable with indecency and interrupting them in the work which they are come about, but you make a kind of schism among them, as doing that which they cannot, in conscience, approve of, or join with you in; and this you are ready to call caprice, or humour, in them, and hereby you despise them. And, indeed, the place of worship cannot properly speaking, be said to be the object of contempt; therefore the apostle does not use the word, in this metonymical sense, for the place of worship, but for the worshipping assembly.

_Object._ The word _synagogue_ is often taken metonymically, in scripture, for the place where persons were assembled to worship: thus our Saviour is said sometimes to _teach in the synagogue of the Jews_, Matt. iv. 23. and elsewhere we read of one, concerning whom the Jews say, _He loveth our nation, and hath built us a synagogue_, Luke xii. 5. and elsewhere the Psalmist speaking of the church’s enemies, says, they _have burnt up all the synagogues of God in the land_, Psal. lxxiv. 8. and the apostle James, adapting his mode of speaking to that which was used among the Jews, calls the church of God _a synagogue, If there come unto your assembly_, or synagogue, as it is in the margin, _a man with a gold ring_, &c. James ii. 2. where the word is taken for the place where they were assembled; therefore we have as much reason to understand the word _church_ for the place where the church meets together.

_Answ._ It is true, the word _synagogue_, in most of these scriptures, is taken for the place where persons meet together on a religious account, though it is very much to be doubted whether it be to be understood so in the last of the scriptures referred to, and therefore our translators render it _assembly_; and so the meaning is, when you are met together, if a poor man come into your assembly, you despise him: but suppose the word _synagogue_ were to be taken in this, as it is in the other scriptures, for the place of worship, and that, by a parity of reason, the word _church_ may be taken in the same sense; all that can be inferred from hence is, that they, who call the places of worship _churches_, speak agreeable to the sense, though it may be not the express words of scripture: but this is so trifling a controversy, that it is not worth our while to say any thing more to it.

The learned Mede[259] insists largely on it, in a discourse, founded on those words of the apostle before-mentioned, _Have ye not houses to eat and drink in, or despise ye the church of God?_ in which he attempts to prove, that the apostle, by _the church_, means the place of worship, from the opposition that there is between their _own houses_ and _the church of God_, the inconclusiveness of which argument has been before considered. What he farther says, to prove that there were places in the apostle’s days, appropriated, or set apart, for divine worship; and, in particular, that the room in which they met together, on the days of our Saviour’s resurrection, and eight days after, in which they were honoured with his presence, was the same in which he eat his last Passover with them, and instituted the Lord’s Supper, and that it was in that place that they constantly met together for worship, and that therein the seven deacons were afterwards chosen, mentioned in Acts vi. and that after this a goodly church was erected on the same spot of ground; these are no other than uncertain conjectures. That they met together in an apartment, or convenient room, in the dwelling-house of some pious disciple, is very probable; but his observations from its being an upper room, as freest from disturbance, and nearest to heaven, seems to be too trifling for so great a man. And what he says farther, in defence of it, as supposing that this is what is intended by their _breaking bread from house to house_, in Acts ii, 46. is not so agreeable to the sense of the Greek words[260], as our translation, which he militates against, and supposes, that it ought to be rendered _in the house_, that is, in this house appointed for the same purpose.

What he farther adds, to prove that there were particular places appropriate for worship, in the three first Centuries, by referring to several quotations out of the Fathers, who lived in these ages, is not to be contested; though the objection he brings against this being universally true, taken from what Origen, Minutius, Felix, Arnobius, and Lactantius say, concerning the Christians, in their time, declining to build them, after they had been disturbed and harrassed, by various persecutions, seems to have some weight in it, and is not sufficiently answered by him. What he says on this subject, may be consulted in the place before-mentioned.

All that we shall say, as to this matter, is, that it is beyond dispute, that, since the church was obliged to convene together for religious worship, it was necessary that the usual place, in which this was performed, should be known by them. But it still remains uncertain, whether, (though, at some times, in the more peaceable state of the church, they met constantly in one place) they did not, at other times, adjourn from place to place, or sometimes convene in the open air, in places where they might meet with less disturbance from their enemies. All, who are conversant in the history of the church in those ages, know, that they often met, especially in times of persecution, in caves, and other subterraneous places, near the graves of those who had suffered martyrdom, in which their end was not only to encourage them to bear the like testimony to Christianity, that they had done, but that they might be more retired and undisturbed in their worship.

But, to add nothing more on this subject, as being of less moment, that which I would principally militate against is, what that excellent writer, but now mentioned, attempts to prove, in his following Dissertation[261], concerning the reverence that is due to these churches; not only whilst divine duties are performed therein, but at other times, as supposing that they retain a relative sanctity, which calls for veneration at all times. The main stress of his argument is taken from the sanctity of those places, which, by divine appointment, were consecrated for worship, under the ceremonial law; and the reverence that was expressed by persons when they entered into them, which, by a supposed parity of reason, he applies to those places which are erected for worship under the gospel-dispensation.

To which it may be replied, that it does not follow, that because the tabernacle and temple had a relative holiness in them, and therefore the same thing is applicable to the places of worship under the gospel-dispensation. For the temple was a type of God’s presence among men, and in particular of the incarnation of Christ, which was a glorious instance thereof; and it was an ordinance for their faith in this matter, and therefore holy. And besides, there was a visible external symbol of God’s presence in these places, whose throne was upon the _mercy seat_, between the cherubims, in the holy of holies; and therefore this might well be called _a holy place_, even, when worship was not performed in it: but it is certain, that other places of worship, and, in particular, the synagogues were not then reckoned so, when no worship was performed in them, though they were erected for that purpose; and our Saviour seems to insinuate, that the holiness of places is taken away under the gospel-dispensation, as appears by his reply to the woman of Samaria, when speaking concerning their _fathers worshipping in that mountain_, viz. in the temple that was erected on mount Gerizzim, he says, that _the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father_, John iv. 20, 21. that is, no place shall be so consecrated for religious worship, as that it shall be more acceptable there than elsewhere, and consequently no veneration is to be paid to any such place more than another, where the same worship may be performed[262]. But this is little other than a digression from our present design, which is to shew, that the word _church_, in scripture, is, for the most part, if not always, taken for an assembly of Christians met together for religious worship, according to the rules which Christ has given for their direction herein.

The Hebrew word, in the Old Testament, by which the church of the Jews is signified, is generally rendered the _congregation_[263], or assembly; so that in our translation, we never meet with the word _church_ in the Old Testament; yet what is there called the _congregation_, or assembly of the Israelites, might, very properly, be called a _church_, inasmuch as it is so styled in the New Testament: thus it is said, concerning Moses, that _he was in the church in the wilderness_, Acts vii. 38. But it is certain the word _church_ is peculiarly adapted, in the New Testament, to signify the Christian church worshipping God, according to the rules prescribed by our Saviour, and others, delivered by his apostles, under the Spirit’s direction; which is the sense in which we are to understand it, in speaking to these answers.[264] And this leads us to consider,

II. That the church is distinguished into _visible_ and _invisible_, each of which are particularly defined, and will be farther insisted on, under some following heads; but before this, we may offer something by way of premisal, concerning the reason of this distinction. The word _church_, according to the grammatical construction thereof, signifies a number of persons that are called; and, in its application to this present subject, every one, who is a member thereof, may be said to be called to be made partaker of that salvation which is in Christ. Now, as there is a twofold calling spoken of in scripture, to wit, one visible and external, whereby some are made partakers of the external privileges of the gospel, and all the ordinances thereof; the other internal, and saving, whereby others are made partakers of those special and distinguishing blessings, which God bestows on the heirs of salvation: the former of these our Saviour intends, when he says, _Many are called, but few are chosen_, Matt. xx. 16. the latter is what the apostle speaks of, when he connects it with _justification_ and _glorification_, Rom. viii. 30. Now they who are called in the former of these senses, are included in that branch of the distinction which respects the _visible_ church; the latter are members of that church which is styled _invisible_; the former are members of Christ by profession; the latter are united to him, as their Head and Husband, who are made partakers of spiritual life from him, and shall live for ever with him. The members of the visible church are the children of God, as made partakers of the external dispensation of the covenant of grace; such God speaks of, when he says, _I have nourished and brought up children_, Isa. i. 2. and elsewhere he says, concerning the church of the Jews, who were externally in covenant with him, _Israel is my son, even my first-born_, Exod. iv. 22. But the members of the invisible church, are the children of God by faith, Gal. iii. 16. and because children, in this sense, therefore _heirs; heirs of God, and joint-heirs with Christ_, Rom. viii. 17. These things must particularly be insisted on; and accordingly,

I. We shall speak something concerning the invisible church, which is described, in one of the answers we are explaining, as containing the whole number of the elect, that have been, are, or shall be gathered into one, under Christ their Head.

1. They are said to be elect, and subject to Christ their Head; upon which account, some have included, in this number, the holy angels, inasmuch as they are styled, by the apostle, elect angels, 1 Tim. v. 21. and Christ is, in some respects, their Head, as the apostle calls him, _The Head of all principality and power_, Coloss. ii. 10. and elsewhere the church is said to come to an _innumerable company of angels_, Heb. xii. 22. But though they are, indeed, elected, it may be questioned, whether they were chosen in Christ, as the elect among the children of men are said to be; and, though Christ be styled their Head: yet his Headship over them doth not include in it those things that are implied in his being the Head of his chosen people, as he is the Head of the covenant of grace, on which their salvation is founded; or _the Captain of their salvation_, as he is styled, chap. ii. 10. who, having purchased them by his blood, brings them into a state of grace, and then to glory. For these and such-like reasons, I would not assert that angels are properly a part of Christ’s invisible church, and therefore it only includes those that are elected to salvation among the children of men.

2. They are farther described as such, who have been, are, or shall be gathered into one, under Christ the Head; therefore there is a part of them that are not actually brought into him. These our Saviour speaks of under the metaphor of sheep, who were _not of this fold_, concerning whom he says, _Them also I must bring, and they shall hear my voice_, John x. 16. And there is another part of them, who are triumphant in heaven, as well as those that are actually called by the grace of God, who are in their way to heaven, struggling, at present, with many difficulties, through the prevalency of corruption, and conflicting with many temptations, and exposed to many evils that attend this present state. These different circumstances of those who are brought in to Christ, give occasion to that known distinction between the church triumphant and militant.

_Object._ To that part of this description of the invisible church, which includes in it those that shall be gathered unto Christ, it is objected, that no one can be said to be a member of this church, who is not actually brought in unto him; for that would be to suppose, that unconverted persons might be members thereof, and consequently that Christ is their Head, Shepherd and Saviour; though they be characterized, in scripture, as children of wrath, running in all excess of riot, refusing to submit to him, and neglecting that great salvation which is offered in the gospel: How can such be members of Christ’s church, and that in the highest sense thereof?

And it is farther objected, against the account given of the invisible church in this answer, that a part of those who are said, to be the members thereof, are considered at present as not existing; and therefore it must be a very improper, if not absurd, way of speaking, to say, that such are members of Christ’s church.

_Answ._ I am not inclined to extenuate those expressions of scripture, which represent unconverted persons as children of wrath, in open rebellion against God, and refusing to submit to him; nor would I say any thing from whence such might have the least ground to conclude that they have a right to any of the privileges of God’s elect, or Christ’s invisible church, or that they are included in that number; for that would be to expose the doctrine of election to one of the main objections that is brought against it, as though it led to licentiousness: nevertheless, let it be considered, that this answer treats of the invisible church; therefore whatever privileges are reserved for them, who, though elected, are in an unconverted state, these are altogether unknown to them; and it would be an unwarrantable presumption for them to lay claim to them. However, we must not deny that God knows who are his, who are redeemed by Christ, and what blessings, pursuant thereunto, shall be applied to them: he knows the time when they shall be made a willing people, in the day of his power, and what grace he designs to work in them: he considers the elect in general, as given to Christ, and Christ as having undertaken to do all that is necessary to fit them for the heavenly blessedness.

Moreover, we must not suppose but that God knows, without the least doubt and uncertainty, the whole number of those who shall appear with Christ, in glory, at his second coming; for things that are future to us, are present, with respect to him, as with one single view, he knows all things, past and to come, as well as present; and therefore, if the expression made use of be thus qualified, which is agreeable to the design of this answer, I cannot see that the objection has sufficient force to overthrow it, any more than those arguments that are usually brought against the doctrine of election, can render it less worthy to be received by us.

As for the other branch of the objection, that they, who are not _in being_, cannot be denominated members of Christ’s church in any sense: though it be allowed, that such cannot be, at present, the subjects of any privileges; yet we must consider, that, since God seeth not as man seeth, they may, in his eternal purpose to save them, be considered as the objects thereof, and therefore in his account, be reckoned members of Christ’s invisible church, that is, such as he designs to bring into being, and afterwards to make them meet to partake of the inheritance of the saints in light. Therefore I see no reason to except against this mode of speaking, in which they are described as such, who shall be gathered under Christ, their Head: however, if the objection only respected the propriety, or impropriety, of a word, provided it had not a tendency to overthrow the doctrine of God’s certain and peremptory election, I would not militate against it.

3. This church, which is said to consist of the whole number of the elect, is styled invisible; by which we are not to understand, that their election of God cannot be known by themselves, since we have sufficient ground, from scripture, to conclude, that believers may attain the assurance thereof in this life: but it is so called, because many of them have finished their course in this world, and are entered into that state, in which they are, with respect to those that live here, no more seen.

Moreover, the number of those who are styled the members of this church, cannot be determined by any creature. It is only known to God; and that grace, which any of them experience, how far soever they may arrive to the knowledge of it themselves, cannot be said to be certainly and infallibly known by others; and therefore the apostle says, concerning them, that _their life is hid with Christ in God_, Col. iii. 3.

However, though this church be, at present, invisible, yet when the whole number of the elect shall be brought in to Christ, and, as the apostle speaks, _Gathered together unto him_, 2 Thess. ii. 1. then it shall no longer remain invisible; for _when Christ, who is their life, shall appear, they also shall appear with him in glory_, Col. iii. 4. We may farther observe concerning the church, as thus described,

(1.) That it has many glorious characters given of it: thus it is frequently called Christ’s spouse, in the Song of Solomon, by which he seems to intend more than what could well be said concerning the Jewish church; for the description there given of it, as _being all fair, and without spot_, Cant. iv. 7. and is rather applicable to the state in which the saints shall be hereafter, than that in which they are at present; and therefore I am inclined to think, that he speaks of the invisible church, or the election of grace. And this character, given of them, is taken from that conjugal union which there is between Christ and believers; on which account it is said elsewhere, _Thy Maker is thine Husband, the Lord of hosts is his name; and thy Redeemer the Holy One of Israel_, Isa. liv. 5. and the Psalmist describes it, in a very elegant manner, as thus related to Christ, when he says, _upon thy right-hand did stand the queen in gold of Ophir_, Psal. xlv. 9. and then speaks of it, as arrived to the highest pitch of honour and happiness, when introduced into the king’s presence _in raiment of needlework, with gladness and rejoicing, being brought into his palace_, ver. 14, 15. and the apostle calls it, _The General Assembly and church of the first-born, which are written_, Heb. xii. 23. or, as it is in the margin, enrolled _in heaven_; and it is also considered, when presented by Christ to himself, or to his own view at last, being brought to perfection, as a _glorious church; not having spot or wrinkle, or any such thing; but holy, and without blemish_, Eph. v. 27. In this respect it may be called, _The holy catholic church_, though many, without sufficient ground, understand those words of the creed, in which it is so called, in a sense very different from, and inferior to it.

(2.) This invisible church is but one body, and therefore not divided, like the visible church, into many particular bodies, as will be observed under a following head. This seems to be the meaning of that expression, in which it is said, _My dove, my undefiled is but one_, Cant. vi. 9.

(3.) It is not the seat of human government, as the visible church is; nor are persons said to be received into its communion. And whatever officers Christ has appointed, to secure the order, and to promote the edification of his churches, these have nothing to do in the church, considered as invisible; however, it is eminently under Christ’s special government, who is the Head, as well as the Saviour thereof.

(4.) There are many special privileges, which belong to it, that include in them all the graces and comforts, which are applied to them by the Holy Spirit: and so they are considered, as enjoying union and communion with Christ, in grace and glory, as being called, justified, sanctified, and many of them assured of their interest in Christ here and all of them shall be glorified with him hereafter. These privileges are insisted on, in several following answers; for which reason we pass them over at present, and proceed to consider another of the answers, which we are to explain: And accordingly,

II. We have an account of the visible church, which is described as a society, made up of all such, who, in all ages, and places of the world, profess the true religion, and of their children. In this description of the church, we may observe,

1. That it is called visible, not only because the worship performed therein, and the laws given to those particular churches, of which it consists, are visible; but its members are so, or known to the world: and the profession they make of the true religion, or subjection to Christ, as their Head and Sovereign, is open, free, and undisguised, whereby they are distinguished from the rest of the world.

2. It is called a society, which denomination it takes from the communion which its members have with one another: but, inasmuch as the word is in the singular number, denoting but one body of men, it is to be enquired whether this be a proper mode of speaking, though frequently used.

(1.) It is allowed, by all Protestants, that there are, and have been, ever since the preaching of the gospel by the apostles, many particular churches in the world[265]; and this is agreeable to what we often read of in the New Testament, as the apostle Paul directs his epistles to particular churches; such as that at Ephesus, Corinth, Philippi, &c. Some of these were larger, others smaller, as denoting, that no regard is to be had to the number of persons of which each of them consists: thus we read of churches in particular houses, 1 Cor. xvi. 19. and these may each of them, without the least impropriety of expression, be styled a visible church, for the reasons above mentioned.

(2.) It must also be allowed, on the other hand, that the church is spoken of in the singular number, in scripture, as though it were but one: thus it is said that Saul _made havoc of the church, entering into every house, and haling men and women, committed them to prison_, Acts viii. 3. and, speaking of himself, he says, _Concerning zeal, persecuting the church_, Phil. iii. 6. and elsewhere, that, _beyond measure, he persecuted the church of God, and wasted it_, Gal. i. 13. Now it is certain, that it was not one particular church that he directed his persecuting rage against, but all the churches of Christ, wherever he came, especially those in Judea, which he speaks of in the plural number, ver. 22. by which he explains what he means, by his _persecuting the church of God_; for it is said, _He which persecuted us in times past, now preacheth the faith which once he destroyed_, ver. 23. and elsewhere it is said, _God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers_, 1 Cor. xii. 28. by which we are to understand all the churches; for the apostles were not pastors of any particular church, but acted as pastors in all the churches wherever they came, though every church had its own respective pastor set over it, who was, in a peculiar manner, related to it; yet all these churches are called, in this place, _the church_. Therefore we are not to contend about the use of a word, provided it be rightly explained, whether persons speak of the church in the singular, or churches in the plural number. If we speak of the church, as though it were but one, the word is to be taken collectively for all the churches of Christ in the world: this the apostle explains, when he speaks of them all, as though they were _one body_, under the influence of the same _Spirit, called in one hope of their calling, one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in them all_, Eph. iv. 4-6. this is that _unity of the Spirit which_ they were to _endeavour to keep_, and so to act agreeably to their faith herein; and, in this respect, we freely allow that all the churches of Christ are one; there is but one foundation on which they are built, one rule of faith, one way to heaven, in which they all professedly walk. Moreover, the churches of Christ have not only communion with one another, in their particular societies, but there is a communion of churches, whereby they own one another, as walking in the same fellowship with themselves, express a sympathy with each other in afflictive circumstances, and rejoice in the edification and flourishing state of each other. In these respects we consider the churches as one, and so call them all the church of Christ.

Nevertheless, this is to be understood with certain limitations; and therefore we are not to suppose that the church, as the seat of government, is one; or that there is one set of men, who have a warrant to bear rule over the whole, that is, over all the churches of Christ; for none suppose that there is one universal pastor of the church, except the Papists. All Protestants, however they explain their sentiments about the catholic visible church, allow, that the seat of government is in each particular church, of which no one has any right to give pastors to other churches, or to appoint who shall be admitted into their respective communion.

(3.) There is another thing in this description of the visible church, which stands in need of being explained and defended, when it is said, that it consists of all such as, in all ages, and places, of the world, do profess the true religion: if nothing be intended hereby, but that no one has a right to the privilege of communion of saints, or fit to be received into any church of Christ, but those who profess the true religion, namely, the faith on which it is built; this I am far from denying; for that would be to suppose that the church professes one faith, and some of its members another; or that it builds up what it allows others to throw down.

But I am a little at a loss to account for the propriety of the expression, when the church is said to be a society, professing the true religion, _in all ages_. It cannot be supposed that the church, or churches, that are now in being, are any part of that society which professed the true religion in Moses’s time, or in the apostolic age; but it is principally the propriety of expression that is to be excepted against; for I suppose, nothing is intended hereby, but that as the church, in every respective foregoing age, consisted of those who embraced the true religion, it consists of no other in our age.

There is one thing more which I would take leave to observe in this description of the church, which renders it incomplete, inasmuch as it speaks of it as consisting of those who profess the true religion; but makes no mention of that bond of union which constitutes every particular branch of this universal church of Christ. It speaks, indeed of those qualifications which belong to every one as a Christian, which is a remote, though necessary condition of being received into church communion; but takes no notice of that mutual consent, which is the more immediate bond by which the members of every church coalesce together: but this we may have occasion to speak of under a following head.

The last thing I observe, in this description of the visible church, is, that it consists not only of the professors of the true religion, but of their children; this is rather to be explained, than denied: however, I cannot but observe, that many have run too great lengths in what they have asserted concerning the right of children to this privilege. Some of the Fathers have not only considered them as members of the church, but brought them to the Lord’s table, and given them the bread dipped in the wine, the same way as food is applied to infants, when they were too young to discover any thing of the design thereof: that which led them into this mistake, was their misunderstanding the sense of our Saviour’s words, _Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you_, John vi. 53. supposing that this was meant of their eating bread, and drinking wine in the Lord’s supper, though they might easily have known that this was not our Saviour’s meaning; inasmuch as the Lord’s supper was not instituted, till some time after, and, when instituted, it was not designed to be reckoned so necessary to salvation, as that the bare not partaking thereof should exclude from it. Cyprian gives an account of his administering it to an infant brought by her mother; and relates a circumstance attending it, that savours so much of superstition, in that grave and pious Father, that I forbear to mention it.[266] And this was not only practised by him, but by several others in some following ages. And many in later ages speak of children as incomplete members of the church; and some suppose that this is the result of their baptismal dedication; others that it is their birth-right, and as the consequence hereof they have maintained, that when they come to be adult, they rather claim their right to church-communion than are admitted to it, as those are, who are not the children of church-members, and as a farther consequence deduced from this supposition, they assert, that if they are guilty of vile enormities, and thereby forfeit this privilege, they are in a formal way to be excommunicated, and that it is a defect in the government of the churches in our day, that this is not practised by them.

This is not what is intended by children’s being members of churches, together with their parents, in this answer; but that which I think all will allow of, _viz._ that children being the property of parents, they are obliged to dedicate them, together with themselves, to God, and pursuant thereunto to endeavour to bring them up in the nurture and admonition of the Lord, hoping that through his blessing on education, they may, in his own time and way, be qualified for church communion, and then admitted to it, that hereby the churches of Christ may have an addition of members to fill up the places of those who are called off the stage.

As to the concern of the church in this matter, which in some respects redounds to the advantage of the children of those who are members of it, they are obliged to shew their regard to them, so far as to exhort their parents, if there be occasion, to express a due concern for their spiritual welfare; or, if they are defective herein, to extend their censure rather to the parents, than to the children, as neglecting a moral duty, and so acting unbecoming the relation they stand in to them. Thus concerning the description given of the visible church in this answer; we shall now proceed to speak more particularly of it, and accordingly shall consider the former and present constitution and government thereof. And,

I. As to what concerns the state of the Jewish church before the gospel-dispensation; this was erected in the wilderness, and the laws by which it was governed, were given by God, and transmitted to Israel by the hand of Moses. There was a very remarkable occurrence preceding their being settled as a church, that we read of, Exod. xix. 7, 8. in which God demanded an explicit consent from the whole congregation, to be his people, and to be governed by those laws he should give them, upon which they made a public declaration, that _all that the Lord hath spoken we will do_. And Moses _returns the words of the people unto the Lord_. And soon after this there was another covenant-transaction between God and them, mentioned in a following chapter, when Moses _came and told the people all the words of the Lord, and all his judgments; and the people answered with one voice, saying, All the words which the Lord hath said will we do_. And this was confirmed by sacrifice, and _he took half the blood thereof and put it in basons, and half of the blood he sprinkled on the altar, and he took the book of the covenant and read it in the audience of the people_; upon which they repeat their engagement, _all that the Lord hath said will we do, and be obedient_. And _then he took the blood and sprinkled it on the people, and said, behold the blood of the covenant which the Lord hath made with you, concerning all these words_, Exod. xxiv. 3, 5-9. and then we have an account of an extraordinary display which they had of the divine glory, _They saw the God of Israel, and did eat and drink_, ver. 11. which was a farther confirming this covenant. And upon some important occasions they renewed this covenant with God, _avouched him to be their God_, and he condescended at the same time _to avouch them to be his peculiar people_, Deut. xxvi. 17, 18. Thus they were settled in a church-relation by God’s appointment, and their solemn covenant and consent to be his people.