3. I do not understand this distinction, _de primaria intentione divina_, and accidental, &c. The primary intention is properly of the ultimate end only: and no man thinketh that a law _de mediis_, of the means, is no law, or that God hath made no laws _de mediis_: for Christ as a mediator is a means. But suppose it be limited to the matter of church laws; if this be the meaning of it, that it is not the principal means, but a subordinate means, or that it is not instituted only _propter finem ultimum_, no more than _propter se_, but also in order to a higher thing as its immediate end, we make no question of that. Assemblies are not only that there may be assemblies; but for the worship and offices there performed: and those for man; and all for God. But what of all this? Hath God made no laws for subordinate means? No christian denieth it.
Therefore the learned and judicious disputer of this point declareth himself for what I say, when he saith, I engage not in the controversy, Whether a particular congregation be the first political church or no? it sufficeth for my purpose, that there are other churches besides.--The thing in question is, Whether there be no other church but such particular congregations? Where it seemeth granted that such particular churches are of divine institution; and for other churches I shall say more anon. In the mean time note, that the question is but _de nomine_ here, whether the name church be fit for other societies, and not _de re_.[307]
But lest any should grow to the boldness to deny that Christ hath instituted christian stated societies, consisting of pastors and flocks, associate for personal communion in public worship and holy living; (which is my definition of a particular church, as not so confined to one assembly, but that it may be in divers, and yet not consisting of divers such distinct stated assemblies with their distinct pastors, nor of such as can have no personal communion, but only by delegates;) I prove it thus from the word of God.
(1.) The apostles were commissioned by Christ to deliver his commands to all the churches, and settle them according to his will, John xx. 21; Matt. xxviii. 19, 20, &c.
(2.) These commissioned persons had the promise of an infallible Spirit for the due performance of their work, John xvi. 13-15; xv. 26; xiv. 26; Matt, xxviii. 20.
(3.) These apostles, wherever the success of the gospel prepared them materials, did settle christian stated societies, consisting of pastors or elders with their flocks, associated for personal communion in public worship and holy living. These settled churches they gave orders to for their direction, and preservation, and reformation: these they took the chief care of themselves, and exhorted their elders to fidelity in their work. They gave command that none should forsake such assemblies; and they so fully describe them, as that they cannot easily be misunderstood. All this is proved, Acts xiv. 23; Titus i. 5; Rom. xvi. 1; 1 Cor. xi. 18, 20, 22, 26; xiv. 4, 5, 12, 19, 23, 28, 33, 34; Col. iv. 16; Acts xi. 26; xiii. 1; 1 Cor. xvi. 1, 2; Acts xiv. 27; xv. 3, to omit many more. Here are proofs enow that such particular churches were _de facto_ settled by the apostles. Heb. x. 25, "Forsake not the assembling of yourselves together." So James ii. 2, they are called synagogues.
2. It is confessed that there is a natural necessity of such stated churches or assemblies, supposing but the institution of the worship itself which is there performed; and if so, then we may that the law of nature itself doth partly require them.
(1.) It is of the law of nature, that God be publicly worshipped, as most expositors of the fourth commandment do confess.
(2.) It is of the law of nature that the people be taught to know God and their duty, by such as are able and fit to teach them.
(3.) The law of nature requireth, that man being a sociable creature, and conjunction working strongest affections, we should use our sociableness in the greatest matters, and by conjunction help the zeal of our prayers and praises of God.
(4.) God's institution of public preaching, prayer and praise, are scarce denied by any christians.
(5) None of these can be publicly done but by assembling.
(6.) No assembly can suffice for these without a minister of Christ; because it is only his office to be the ordinary teacher, and to go before the people in prayer and praise, and to administer the Lord's supper, which without a minister may not be celebrated, because Christ's part cannot be otherwise performed, than by some one in his name, and by his warrant to deliver his sealed covenant to the receivers, and to invest them visibly in the benefits of it, and receive them that offer themselves in covenant to him.