John Downame on the Visible Church
from The Summe of Sacred Divinitie
Introduction: John Downame was a well-regarded figure and theologian in his day, the younger son of William Downame, the bishop of Chester, and brother to George Downame, the Puritan bishop of Derry and chaplain to James I. Born sometime in the early 1580s, John Downame received his education at Christ's College, Cambridge, where his Puritan convictions likely took definitive shape. He died in 1652.
Between 1609 and 1618, Downame wrote and published his best known work, The Christian Warfare, establishing his reputation as a Reformed pastoral theologian. In the 1630s he grew to prominence among London Puritan leaders, joining in a 1640 petition against Laud's book of canons. Subsequently his leadership was drawn upon by the same Parliament that called together the Westminster Assembly, often acting in coordination with that Assembly, though he was not himself a member. In 1643 he was appointed a licenser of the press, granting imprimatur to theological works, and in 1644 he was chosen as one of the ministers would examine and ordain public preachers. In 1645, along with a number of the Westminster divines, he served as an editor and author of the Annotations upon all of Books of the Old and New Testament.
The present excerpt is drawn from Chapter 3 of the Second Book of Downame's The Sum of Sacred Divinity: first briefly and methodically propounded and then more largely and clearly handled and explained, published in London, probably in 1630. Downame moves directly from the mediatorial work of Christ into the doctrine of the church visible with her preaching and sacraments as the means by which God communicates his salvation to sinners. In that context he helpfully sets out a Puritan understanding of the indispensibility of the church visible, the nature of Christian profession, common operations of the Spirit, and temporary faith. Spelling, style, and punctuation have been updated. Headings have been added.
from The Sum of Sacred Divinity:
first briefly and methodically propounded
and then more largely and clearly handled and explained
(1630)
It follows to speak of the Church. That which we call "Church" signifies in Greek (ekklesia) a select company gathered, called, culled, picked out from other men. In English it has the name derived from that which in Greek signifies "Lord" (kuriake, whereof comes the word "Church" or, as the northern pronounce, "Kirk") because they belong to Christ the Lord, and are separate to his service, be it by an inward or an outward separation. But the outward Church is that with which we are to begin, which is in general the whole number of men professing Christ.
Of Outward Calling
Concerning which profession take these few things:
First, grace [in context, the grace of the Gospel] is not universal nor do all receive it - not even so much as the offer of grace nor an outward calling. "Many," says our Saviour Christ, "are called" (Mt 20:16). He says "many," not "all." And so the king who made a marriage dinner for his son (Mt 22:3-4), sent his servant not to all, but "those that he had called" - that is, those whose name he had set down in a calendar or roll to be his guests, although of those also some were none of his (Mt 22:11-13). Neither does it hinder what is said after, "Go into the highways and bring in as many as you shall find" (Mt 22:9). For the scope of the parable shows that by those that were first bid, are meant the Jews, into whose place came the Gentiles, that before were aliens and strangers; so that by calling of the Jews only at first, it is proved that not all men are made partakers of the outward calling.
And this, if we had no word at all for it, experience itself might teach us; for how many has death overtaken in their cradles, before they could be called? How many of riper years does darkness cover, that they can never see the light? Paul verily saying that "in the ages past, God suffered all nations to walk in their own ways" (Acts 14:15), shows how many millions of souls have perished that never heard of Christ.
But it is the glory of Christ's administration, whether in his own person, when he was among us, or by his servants, that the outward dispensing of the Word is accompanied with an inward working of the Spirit, both parts of which his prophetical offices stands, herein differing from all other Ministers, who only preach the Word set on the outward element (Mt 3:11), plant and water (1 Cor 3:6), but the whole blessing does come from him, for his teaching opens men's minds "that they may understand the Scriptures" (Lk 24:45) and bestows other graces which the Word brings forth, not only in his children, but even in the wicked.
Secondly, it is the instinct and motion of God's Spirit that draws a man to this profession - God persuades Japheth that he may dwell in the tents of Shem (Gen 9:27) - for all the natural wisdom of the world is not able to lead us by the hand to Christ, nor to teach us the knowledge of heavenly things. I say not [only] the saving knowledge of God's elect, but not so much as that outward knowledge and profession and those common graces which many of the reprobates do attain unto. "No man says 'Jesus is the Lord,' but by the Spirit of God" (1 Cor 12:3), that is, the grace even but outwardly to profess him, is a work of the Holy Ghost. And so does the Apostle there go through the rest of the parts: gifts of knowledge, faculties and ministries. "All which," he says, "one and the same Spirit works."
And what need we much to labor herein, when the very hiding of this sacred doctrine so many years - from all the deep and wise men of the earth, whilst the Jews had it alone, and at this day, from so many famous commonwealths and kingdoms to whom we are not superior in learning, wisdom, or other gifts - show that all the wit of the world cannot make us so much as think one thought of Christ, till God by his Spirit give us light?
Of the Grace of Profession
And this which is the first and meanest of God's favours, is yet a favour not to be contemned, it being an excellent and glorious thing to be (though but outwardly) professors of Christ for:
First, hereby they are severed from Turks, pagans, and heathen men, and in name are become "Christians," for that title the Holy Ghost gives to all professors (Acts 11:26).
Secondly, they are now received into the Lord's house and are said to be "within" (see 1 Cor 5:12-13), whereas all others that are of the church are said to be "without."
Thirdly, being members of the visible church dwelling with and among them, they are made partakers of many goodly graces and benefits, which God pours upon his Church, even upon the reprobate and wicked, for the elects' sake that are among them, as the Psalmist says, that "in his Temple he utters all his glory" (Ps 29:9). The third thing is, it suffices for the making of a Church, if they be professors only, this being but a bare outward calling common to the reprobate.
Fourthly, they must be professors of Christ, professing that in words, the having whereof indeed makes men truly Christians. So the Apostle defines it, Ephesians 1:1 where, instead of naming the Church of Ephesus (for to the outward Church he writes) he uses this periphrasis, "to the saints that are in Ephesus, and to the faithful in Christ Jesus"; and 1 Corinthians 1:2, "To the Church of God which is in Corinth, sanctified in Christ Jesus, saints by calling." In regard whereof, the same Apostle calls Christ "the foundation" even of the visible Church (1 Cor 3:11).
And this is the right touchstone to examine all Churches by, for what Church so ever in such sort professes Christ - as the members truly holding to that they do profess are thereby made members of the mystical Body of Christ - the same, what imperfections so ever it have beside, and how unsound soever it may be in many parts, yet it has the heart and life of a Church; otherwise it cannot be said a "Church." For albeit the Church of God be not subject to fundamental errors, that take away the life and being of a church, for then how could it be any Church at all? Yet in other points, not of manners only, but of truth and opinion, it does and may err, both particular congregations and the whole Church universal. Did not the whole Church of the Jews err? And even they that heard our Saviour Christ so long, when they dreamed of the Kingdom of the Messiah to be an earthly kingdom (Acts 1:15) and that is should come in bravery and ostentation. And was it not the common error of all the Church (Acts 10:34 and 11:2) and of the Apostles themselves, after his Ascension, that they thought the Gentiles to be unclean and that they Gospel pertained not to them? ...
[At this point Downame engages in an extended digression concerning the Church of Rome in his day, judging its errors so fundamental and profound that, at least with regard to the Roman Church as a whole, under the papacy, it is a "not only corrupt and unsound Church, but no Church at all." He takes the error of the Church of Rome to be so "dangerous, and overthrows the foundation, we are to sever ourselves and have no fellowship with them." He continues...]
But for other blemishes or corruptions that only stain and disfigure the Church, but strike not at the heart and root, there to make separation is a grievous offence and the sin of schismatics.
[Fifthly], being but the Church of them that are called with an outward calling, there are among them oftentimes many hypocrites, as the Apostle teaches, "They went out from us, but they were not of us for if they have be of us, they would have abided with us. But this is to make it manifest that all are not of us" (1 John 2:1, 19).
Of the Church Visible
Upon all that has been said, it follows that the Church which now we speak of is a Church visible. I call it not visible, as if the Church of God were always to be seen and known in the World, for as the moon is sometimes eclipsed, sometimes at the full, so the Church, sometimes lifted up above the mountains, is other sometimes thrust into the wilderness that no true professors seem to be remaining (Rev 12:6). So 2 Chronicles 15:3, Israel (by which is meant not the ten tribes only, but Judah and Benjamin, as the sequel of the chapter shows) is said to have been a long time "without the true God, without priest to teach, without the Law." And Paul, 2 Thessalonians 2:3, tells of a general defection and falling from the truth, that no face of a visible Church should be discerned...
But I call it a "visible Church," because it may be seen and known who are such professors, though the Church of the elect cannot be seen. This outward Church universal, is further to be considered in the beauty it receives by companies and assemblies, drawn by the power of Christ's Spirit to associate and join themselves together in the profession of his Name, which is a singular ornament and marvelous gracing of the whole, thus to be distinguished into particular meetings, as it were, the field of the Lord into several closures or garden into several beds or alleys, whereby God's glory is much the more conspicuous.
Such a Church (or congregation, for so in ordinary sense the Scripture uses the word "Church") neither stands of one or two, nor a few in a corner, but of many, enough to perform all services of the Church and those publicly assembling. So the Apostle speaks of the Corinthians "coming together to the Church" (1 Cor 11:18) and to the Hebrews, "Leave not your assembling together, as the manner is of some" (Heb 10:25).
But not every assembly of professors does forthwith make a Church, but their assembling in the name of Christ for prayer, administration of the sacraments, or other spiritual matters whereby the Church is distinguished from the commonwealth and civil meetings. And this badge or mark our Saviour sets upond it, Matthew 18:20, "Where two or three are gathered together in my name." And Paul, 1 Corinthians 5:4-5, "I have decreed, when you and my Spirit are gathered together in the name of our Lord Jesus Christ, with the power of our Lord Jesus Christ, to deliver such a one to Satan." So we reading the Acts, that the "first day of the week the disciples gathered together to break bread" (Acts 20:7).
And not in vain do the Churches so assemble. God has made unto them this large and ample promise: that he will be always effectual to renew some of them, by the power of his Spirit unto everlasting life, for the ministry of the Word - with the use of the sacraments and the exercise of true discipline - sounding in every Church, never returns empty; but howsoever much of it fall by the way or upon stony places or among the thorns, yet some always lights upon good ground and brings forth fruit in that measure that God has appointed (Mt 13:3-7). Isaiah 59:21,
"This shall be my covenant with them," says Jehovah, "My Spirit that is in you, and the words I have put into your mouth, shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed's seed," says Jehovah, "from this time forth for evermore."
Which promise our Saviour has also renewed, Matthew 28:19-20,
Go therefore and gather disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to keep all things whatsoever I have commanded you. And behold, I am with you always unto the end of the world.
Hereof it is, that so many things are generally attributed to the Churches professing Christ, because the same is always true in some that are among them. As where they are called "faithful ones" (Eph 1:1), "holy" (Eph 1:1), "sanctified" (1 Cor 1:2), and the Jews in general, "a holy nation, a peculiar people, etc." (Ex 19:5-6). So Deuteronomy 32:15, they are called "Jeshrun," that is, "the righteous people," for that all being called to that honor, many were such indeed, although of a number it were also true that "they were none of his sons" (Dt 32:5).
Another noble perogative belongs to the outward Church, that they purchase not only this dignity for themselves, by the profession of their faith, but their children also are born free burgesses of this City; as the promise was made to Abraham, "I will be the God of you and of your seed" (Gen 17:7), for as the Apostle says, Romans 11:16, "If the root be hold, so are the branches also." Else why does the same Apostle, Galations 2:15, oppose "Jews by nature" to "sinners of the Gentiles," but to show that from the very birth, the children of believing parents are within the outward covenant of the forgiveness of sins. And this is not to be restrained to such children only as are born of both parents believers, but if any one of them be of the Church, so is the child likewise, for the "unbelieving man is sanctified by the believing wife, and the unbelieving woman is sanctified by the believing husband," so far as to make our "children that otherwise were unclean, to be holy," 1 Corinthians 7:14.
Of the Word and Sacraments
Christ not only gathers a Church unto himself, a precious possession out of the world, and the delight and joy of the earth, but he garnishes it also and sets it forth with many goodly ornaments and rich endowments, which the Apostle calls "gifts" (Eph 4:7-8) - some for the public, some for a man's own private.
Of these, the first are certain rich jewels of inestimable price and value: his Word, sacraments, and other holy things, which Christ has laid up in the ark of his Church and committed to their care, as a treasure which he will trust none but his Church withall. As under the Law, in the Holy of Holies (wherein was the ark) were kept the "tables of the testament" (Heb 9:3, the Word), the golden pot that had manna (a sacrament), and Aaron's rod that had budded (for a sign against the rebellious, Num 17:10; 1 Cor 4:21) - his Word to be preached, sacraments and other holy things to be administered. Here therefore are the lively notes and markes of a Church (Mt 28:19-20). The Scripture styles them by the name of "the keys of the kingdom of heaven" (Mt 16:19).
The prime and principal is his Word (whereof we have spoken already), the treasure of all heavenly knowledge. "This," says the Apostle to the Romans, "is the chief" (of those excellencies which teh Jews had above other men) "that unto them were committed the oracles of the Law" (Rom 3:2). Or (as the Prophet speaks), the "excellencies of the Law" (Hos 8:12). Wherefore God's Word and precept David does many times call "things deposited" (whereunto it seems Paul does allude: 1 Ti 6:20 and 2 Ti 1:14). In regard whereof, the Church is said to be "the pillar and seat of truth" (1 Ti 3:15) for the truth of God is nowhere to be found but there. It is error, lies, superstition, and deceit whatsoever comes not from hence. The Church only is the golden candlestick figured in the Law, which holds up the eternal truth of God, to give light unto all the world and there light is to be had when darkness covers the whole face of the earth beside.
Preaching, for the form and matter of it, is an instruction by word of mouth, opening and interpreting the Scriptures, rendering the sense thereof, drawing the doctrines that are to be gathered from them, making use and profit of it for the edification and building up of our faith, which the Apostle, by metaphor from the sacrifices of the Law, calls "cutting aright the Word of truth" (2 Ti 2:15).
Of Temporary Faith
Of gifts that are for a man's own private is one knowledge and understanding of the Word of Christ. An excellent and goodly grace, for howsoever knowledge of itself, without further grace, be not of power to reform the heart, yet it is so necessary that the Holy Ghost pronounces "Without knowledge the heart cannot be good" (Pr 29:1). And this also is the proper work of Christ, for "No man has seen God at any time; the only begotten Son, who is in the bosom of the Father, he has declared him" (Jn 1:18).
But knowledge, as I said, a man may have have and yet be never a whit the nearer to his salvation nor have made one pace unto the heavenly kingdom, as touching any reformation of the heart. That which follows brings a change and alteration with it, which the Apostle calls, "A tasting of the good Word of God, etc." (Heb 6:4), meaning the sweet promises of the Gospel, and is the furthest step that it is possible for any reprobate to go
Wherein I observe four things:
First, that it is a peculiar work of Christ and comes not but from him and the Spirit of his grace (Heb 10:29).
Secondly, that it is not a counterfeit show of holiness or in hypocrisy only, but a matter of truth and an excellent grace of God wrought indeed in them, touching and affecting their hearts, as the Apostle Peter plainly shows (2 Pt 1:8), "They beguile those that indeed had escaped from them that were conversant in error."
Thirdly, I observe the nearness and affinity that it has with the saving faith and the fruit of this with the fruits of that: in which respect it pleases the Holy Ghost to call them both by one and the same name, for they are said, "to be enlightened" (Heb 6:4), "to receive the Spirit of grace" (Heb 10:29), to have faith (Lk 8:13, "they believed for a time"; Jn 2:24, "Many believed, and yet he would not commit himself unto them, because he knew them all and what was in them"; Acts 8:13, "Then Simon also himself believed"), to believe that the unclean spirit is gone of them (Mt 12:43), to "fly the pollutions of the world" (2 Pt 1:20), to be "washed" (2 Pt 2:22), to be "sanctified by the Spirit" (Heb 10:29), to be made "partaker of the Holy Ghost" (Heb 6:5). And the main sin committed here against is termed in teh Scripture, "sin against the Holy Ghost" (Mt 12:31-32).
So that these men come to the skirt of the Holy Land and, as Moses did from Mount Nebo, behold it from afar, or rather at the very gate of the kingdom of heaven, though for lack of faith they cannot enter in.
In nature it comes so near that they taste the sweetness and excellency that is in Christ, as we have showed before out of Hebrews 6:4.
In fruits and effects, that a great and wonderful change is wrought in them, in all their part and power, their understanding, will, affections, ways.
For, touching their understanding, they are enlightened to the knowledge and acknowledgement of Christ (Heb 10:26).
Touching their will, they desire to be like God's children and to be saved, as Balaam did (Num 23:10), "O that my soul might die the death of the righteous and that my last end might be like theirs!"
For their affections, to omit those, that coming from the Law and covenant of works, may be in such as never hear of Christ, as terror and pricking of conscience for their sins, which Felix had when Paul disputed of righteousness, temperance, and of the judgment to come (Acts 24:25), to be sorry for them, as Esau, that with tears sought the blessing (Heb 12:17), and Judas, that repented him and in the anguish of his soul hanged himself (Mt 27:35). Those that properly belong to this place are, first, and embracing of the truth, whereupon they are said "to receive the Word" and "to receive the acknowledgement of the truth" (Heb 10:25), as it were taking it up in their arms and embracing it.
Secondly, joy and gladness in the sweet promises of the Gospel, "The taste the good Word of God, and the powers of the life to come" (Heb 6:4-5), "they receive the Word by and by with joy" (Mt 13:20). So did the Jews, who "willingly rejoiced for awhile" in John's light (Jn 5:35) and Herod, that heard him gladly (Mk 6:20).
Thirdly, zeal, which was in the Galatians (Gal 4:15) that received Paul as an angel and would have plucked out their eyes to have done him good, and yet afterwards fell away. So was Jehu zealous for God's cause in the defacing of idolatry (2 Ki 10:16) and yet a wicked man (2 Ki 10:31).
Fourthly, reverence of the ministers, as Herod reverenced John, knowing him to be a just and a holy man and observed him (Mk 6:20)
Changes in their actions and ways. A confession of their faults with Pharoah, "I have sinned this time. Jehovah is most just, but I and my people are most wicked," Ex 9:27. And Saul, "I have sinned now, etc." (1 Sa 15:24 and 26:21). And a conforming of themselvesin the outward duties of hoiness, as to hear the Word preached, which Herod did (Mk 6:20), to prayer, etc. They have beside these:
First, vexation in themselves and disquietness of mind, before they commit sin and fear to commit it. So Here was "sore grieved" to grant Herodius' request (Mk 6:26), when she asked John Baptist's head. And Pilate much trouble in mind before he condemned Christ and sought all means to put it off (Mt 27:24).
Secondly, repentance and a kind of humiliation for sins committed. Ahab, that "rent his clothes, and put sackcloth upon him; and fasted, and went softly" in token of mourning (1 Ki 21:27, 29).
Thridly, amendment of life in many things, "Flying the pollutions of this world" (1 Pt 2:21).
first briefly and methodically propounded
and then more largely and clearly handled and explained
(1630)