Inquiry into the Nature of Evangelical Churches, Chapter 2
CHAP. II. The Especial Original of the Evangelical Church-State.
OUR principal Concernment at present, is in the Evangelical Church-State; or the State of Churches under the New Testament: For this is that about which there are many great and fierce Contests amongst Christians, and those attended with pernicious Consequents and Effects. What is the Original, what is the Nature, what is the Use and Power, what is the End of the Churches, or any Church, what is the Duty of men, in it and towards it, is the subject of various contests, and the principal occasion of all the Distractions that are at this day in the Christian World: For the greatest part of those who judge themselves obliged to take Care and Order about these things, having enterwoven their own secular Interests and Advantages, into such a Church-State, as is meet and suited to preserve and promote them; supposing foreign, or that Religion may be made a Trade for outward Advantage; they do openly seek the Destruction of all those, who will not comply with that Church, Form and Order, that they have framed unto themselves. Moreover from mens various conceptions and sutable practices, about this Church-State, is Advantage and Occasion taken to charge each other with Schism, and all sorts of Evils which are supposed to ensue thereon. Wherefore although I design all possible brevity, and only to declare those Principles of Truth, wherein we may safely repose our Faith and practice, avoiding as much as much as possibly I can, and the subject will allow, the handling of those things in a way of Controversy with others; yet somewhat more than ordinary diligence, is required unto the true stating of this important Concernment of our Religion. And that which we shall first enquire into, is the Special Original and Authoritative Constitution of this Church-State: Wherefore,
1. The Church-State of the New Testament, doth not less relate unto, and receive force from the Light or Law of Nature, then any other State of the Church whatever. Herein as unto its general Nature, its foundation is laid. What that directs unto may receive new Enforcements by Revelation, but changed, or altered, or abolished, it cannot be. Wherefore there is no need of any new express Institution, of what is required, by that Light and Law in all Churches and Societies for the Worship of God, but only an Application of it unto present Occasions, and the present State of the Church, which hath been various. And it is meerly from a spirit of Contention, that some call on us or others, to produce express Testimony or Institution; for every Circumstance in the Practice of Religious Duties in the Church; and on a supposed failure herein, to conclude, that they have Power themselves to Institute and Ordain such Ceremonies as they think meet, under a Pretence of their being Circumstances of Worship: For as the Directive Light of Nature, is sufficient to guide us in these things, so the obligation of the Church unto it, makes all stated Additions to be useless, as on other accounts they are noxious. Such things as these are the Times and Seasons of Church Assemblies, the Order and Decency wherein all things are to be transacted in them, the bounding of them as unto the number of their Members, and places of Habitation, so as to answer the ends of their Institution; the multiplication of Churches when the number of Believers, exceeds the Proportion capable of Edification in such Societies; what especial Advantages are to be made use of, in the Order and Worship of the Church; such as are Methods in Preaching, Translations and Tunes of Psalms in singing, Continuance in publick Duties, and the like, the things themselves being divinely instituted are capable of such general Directions in, and by the Light of Nature, as may with ordinary Christian Prudence, be on all occasions applied unto the Use and Practice of the Church. To forsake these Directions, and instead of them, to invent ways, modes, forms and ceremonies of our own, which the things whereunto they are applied, and made use of in, do no way call for, require or own; (as it is with all humanely invented, Stated Ceremonies;) and thereon by Laws and Canons to determine their precise observation at all times and seasons to be one and the same, which is contrary to the very nature of the Circumstances of such Acts and Duties, as they are applyed unto: their use, in the mean time, unto the general end of edification, being as indemonstrable, as their necessity unto the Duties whereunto they are annexed is also; It is that which hath no warranty, either from Divine Authority, or Christian Prudence.
This respect of the Gospel Church-State unto the Light of Nature, the Apostle demonstrates in his frequent Appeals unto it, in things that belong unto Church-Order. 1 Cor. 7.29, 33.7. chap. 9.7. chap. 11.14, 15, 16. chap. 14.8, 9, 10, 11. ver. 32, 33. ver. 40. And the like is done in sundry other places. And the Reasons of it are evident.
2. But such is the especial Nature and condition of the Evangelical-Church-State, such the Relation of it unto the Person and Mediation of Jesus Christ, with all things thereon depending, such the Nature of that especial Honour and Glory, which God designs unto himself therein, (things that the Light of Nature can give no Guidance unto, nor direction about;) And moreover so different and distant from all that was before ordained in any other Church-State, are the Ways, Means and Duties of Divine Worship prescribed in it, that it must have a peculiar, Divine Institution of its own, to evidence that it is from Heaven, and not from Men. The present State of the Church, under the New Testament, the Apostle calls foreign, Heb. 7.11. Its Perfection, its Consummation, that perfect State which God designed unto it in this World. And he denies that it could be brought into that State by the Law, or any of the Divine Institutions that belonged thereunto. Heb. 7.19. chap. 9.9. chap. 10.1. And we need go no farther, we need no other Argument to prove, that the Gospel-Church-State, as unto its especial nature, is founded in a peculiar Divine Institution. For it hath a foreign, a perfect consummate State which the Law could not bring it unto, though itself, its Ordinances of Worship, its Rule and Policy, were all of Divine Institution. And herein doth its Excellency and Preference above the legal Church-State consist, as the Apostle proves at large. To suppose that this should be given unto it, any other way but by Divine Authority in its Institution, is to advance the Wisdom and Authority of men above those of God, and to render the Gospel-Church-State a Machine to be moved up and down at pleasure, to be new moulded or shaped according unto Occasions, or to be turned unto any Interest like the Wings of a Mill unto the Wind.
All the Dignity, Honour, and Perfection of the State of the Church under the Old Testament, depended solely hereon, that it was in the whole and all the particulars of it, of Divine Institution. Hence it was Glorious, that is, very excellent, as the Apostle declares, 2. Cor. 3. And if the Church-State of the New Testament, have not the same Original, it must be esteemed to have a greater Glory given unto it by the hand of men, than the other had, in that it was instituted by God himself; for a greater Glory it hath, as the Apostle testifieth. Neither can any man, nor dareth any man alive, to give any Instance in particular, wherein there is the least defect, in the Being, Constitution, Rule and Government of the Gospel-Church-State, for want of Divine Institution; so as that it should be necessary to make a supply thereof, by the Wisdom and Authority of men. But these things will be more fully spoken unto, after we have declared Who it is, who hath divinely instituted this Church State.
3. The Name of the Church under the New Testament, is capable of a threefold Application, or it is taken in a three-fold Notion. As (1) For the Catholick invisible Church, or Society of Elect Believers, in the whole World, really related by Faith in him, unto the Lord Jesus Christ, as their mystical Head. (2) For the whole number of visible Professors in the whole World, who by Baptism and the outward Profession of the Gospel and Obedience unto Christ, are distinguished from the rest of the World. And (3) for such a state, as wherein the Worship of God is to be celebrated in the Way and Manner by him appointed, and which is to be ruled by the Power which he gives it, and according to the Discipline which he hath ordained. Of the Nature of the Church under these distinct Notions, with our Relation unto either, or all of them, and the Duties required of us thereon, I have treated fully in my Discourse of Evangelical Love and Church Peace or Ʋnity, and thither I must remit the Reader. It is the Church in the latter sense alone, whose Original we now enquire after. And I say,
4. The Original of this Church-state, is directly, immediately and solely from Jesus Christ, He alone is the Author, Contriver and Institutor of it. When I say it is immediately and solely from him, I do not intend, that in, and by his own Person, or in his Personal Ministry here in the Earth, he did absolutely and compleatly finish this State, exclusively unto the Ministry of any others, that he was pleased to make use of therein: For as he took it on himself as his own work to build his Church, and that upon himself, as its foundation; so he employed his Apostles to act under him and from him, in the carrying on that work unto perfection. But what was done by them, is esteemed to be done all by himself.
For (1) It was immediately from him, that they received Revelations, of what did belong unto this Church-State, and what was to be prescribed therein. They never did, neither jointly nor severally, once endeavour in their own Wisdom, or from their own Invention, or by their own Authority, to add or put into this Church-State, as of perpetual Use, and belonging unto it as such, either less or more, any one thing greater or less whatever. It is true, they gave their Advice in sundry cases of present Emergencies, in, and about Church Affairs; They gave direction for the due and orderly Practice of what was revealed unto them, and exercised Authority both as unto the Ordination of Officers, and the Rejection of obstinate sinners, from the Society of all the Churches; but to Invent, Contrive, Institute or Appoint any thing in the Church, and its State, which they had not by immediate Revelation from Christ, they never attempted it, nor went about it. And unto this Rule of proceeding, they were precisely obliged by the express words of their Commission. Mat, 28.19, 20. This I say is so plainly included in the Tenor of their Commission, and so evident from all that is divinely recorded of their Practice, that it will admit of no sober Contradiction. In what others think it meet to do in this kind, we are not concerned.
(2) The Authority whereby they acted in the Institution of the Church in its Order, whereon, the Consciences of all Believers were obliged to submit thereunto, and to comply with it in a way of Obedience, was the Authority of Christ himself, acted in them and by them.2 Cor. 1.24. chap. 4.5. They every where disclaim any such Power and Authority in themselves. They pleaded that they were only Stewards and Ministers, not Lords of the Faith or Obedience of the Church, but helpers of its Joy; yea the Servants of all the Churches for Christ's sake. And hereon it follows, that what is recorded of their Practice, in their Institution, ordering or disposing of any thing in the Church, that was to be of an abiding continuance, hath in it, the obliging Power of the Authority of Christ himself. Wherefore if the distinction that some make concerning the Apostles, namely, that they are to be considered as Apostles, or as Church-Governours, should be allowed, as it is liable to just exceptions; yet would no Advantage accrew thereby unto what is pretended from it: For as what they did, appointed, and ordered in the Church for its constant observation, as Apostles, they did it by immediate Revelation from Christ, and in his Name and Authority; so what in distinction from hence, as Church Governours, they did or ordered, they did it only by a due Application unto present occasions, of what they had received by Revelation. But as they were Apostles, Christ sent them, as his Father sent him, and he was so sent of the Father, as that he did stand and feed in the Strength of the Lord, in the Majesty of the Name of the Lord his God; Micah 5.4. So did they feed the Sheep of Christ in his Strength and in the Authority or Majesty of his Name.
5. Christ therefore alone is the Author of the Gospel-Church-State. And because this is the only Foundation of our Faith and Obedience, as unto all that we are to believe, do and practise, by vertue of that Church-State, or in Order thereunto, the Scripture doth not only plainly affirm it, but also declares the Grounds of it, why it must be so, and whence it is so, as also, wherein his doing of it doth consist.
1. Three things amongst others, are eminently necessary in, and unto him, who is to constitute this Church State with all that belongs thereunto. And as the Scripture doth eminently and expresly ascribe them all unto Christ, so no man, nor all the men of the World, can have any such Interest in them, as to render them meet for this work, or any part of it.
The first of these is Right and Title. He who institutes this Church-State, must have Right and Title to dispose of all men, in all their Spiritual and Eternal Concernments, as seemeth Good unto him: For unto this Church-State, namely, as it is purely Evangelical, no man is obliged by the Law of Nature, nor hath any Creature power to dispose of him, into a condition whereon all his Concernments, Spiritual and Eternal, shall depend. This Right and Title to the Sovereign Disposal of Mankind, or of his Church▪ Christ hath alone; and that upon a treble account. (1) Of Donation from the Father. He appointed him the Heir of all things, Heb. 1.2, 3. He gave him Power over all Flesh. Joh. 17.2. Especially he hath given unto him, and put into his absolute disposal all those who are to be his Church; ver. 6. (2) By vertue of Purchase; he hath by the price of his most precious Blood, purchased them unto his own Power and Disposal. He purchased his Church with his own Blood; Act. 20.28, which the Apostle makes the Ground of that care which ought to be had of it. And this is pleaded as a sufficient Reason, why we should be wholly at his Disposal only, and be free from any Imposition of men in things Spiritual. 1 Cor. 7.23. Ye are bought with a Price, be ye not the Servants of men. The Purchase of this Right and Title was one great end of the principal Mediatory Acts of Christ. Rom. 14.9, 10. For to this end, &c. (3) Of Conquest: For all those who were thus to be disposed by him, were both under the Power of his Enemies, and were themselves Enemies unto him in their Minds. He could not therefore have a Sovereign Right unto their Disposal, but by a double Conquest; namely, first of their Enemies, by his Power: and then of themselves by his Word, his Spirit and his Grace. And this twofold Conquest of his, is fully described in the Scripture.
Whereas therefore there is a Disposal of the Persons, that are to belong unto this Church-State, as unto their Souls, Consciences, and all the eternal Concernments of them, by an indispensible Moral Obligation to a compliance therewithal; until men can manifest that they have such a Right and Title over others, and that either by the especial Grant and Donation of God the Father, or a Purchase that they have made of them unto themselves, or Conquest; they are not to be esteemed to have either Right or Title to institute any thing that belongs unto this Church-State. And it is in vain pretended (as we shall see more afterwards) that Christ indeed hath appointed this Church-State in general; but that he hath appointed no particular Form of Churches, or their Rule, but left that unto the Discretion and Authority of men, as they think meet, when they have outward Power for their Warranty. But if by these particular Appointments and Framings of Churches with their Order, men are disposed of, as unto their spiritual concernments, beyond the Obligation of the Light of Nature, or the moral …aw. We must yet enquire, who gave them this Right and Title to make this disposal of them.
2. Authority; As Right and Title respect the Persons of men to be reduced into a new form of Government, so Authority respects the Rules, …aws, Orders, and Statutes to be made, prescribed and established, whereby the Priviledges of this new Society are conveyed, and the Duties of it enjoyned unto all that are taken unto it. Earthly Potentates who will dispose of men into a State and Government absolutely new unto them, as unto all their temporal Concernments of Life, Liberty, Inheritances, and Possessions, so as that they shall hold all of them in dependance on, and according unto the Rules and Laws of their New Government and Kingdom, must have these two things, namely, Right and Title unto the Persons of men, which they have by Conquest, or an absolute Resignation of all their Interests and Concerns into their disposal, and Authority, thereon to constitute what Order, what kind of State, Rule and Government they please; without these they will quickly find their Endeavours and Undertakings frustrate. The Gospel Church-State in the Nature of it, and in all the Laws and Constitution of it, is absolutely new, whereunto all the World are naturally Forreigners and Strangers. As they have no Right unto it, as it containeth Priviledges, so they have no obligation unto it, as it prescribes Duties. Wherefore there is need of both those, Right, as unto the Persons of men; and Authority, as unto the Laws and Constitution of the Church, unto the framing of it. And until men can pretend unto these things both unto this Right and Authority with respect unto all the Spiritual and Eternal Concernments of the Souls of others, they may do well to consider how dangerous it is to invade the Right and Inheritance of Christ; and leave hunting after an Interest of Power in the the framing or forming Evangelical Churches, or making of Laws for their Rule and Government.
This Authority is not only ascribed unto Jesus Christ in the Scripture, but it is en…sed unto him, so as that no other can have any Interest in it. See Mat. 28.18. Rev. 3.7. Isa. 9.6, 7 By vertue hereof he is the only Lawgiver of the Church; Jam. 4.12. Isa. 22.22. There is indeed a Derivation of Power and Authority from him unto others; but it extends itself no farther, save only that they shall direct, teach and command those whom he sends them unto, to do and observe what he hath commanded, Matth. 28.20 He builds his own House, and he is over his own House, Heb. 3.3, 4, 5, 6. He both constitutes its State, and gives Laws for its Rule.
The Disorder, the Confusion, the turning of the Kingdom of Christ upside down, which have en…ued upon the Usurpation of men, taking upon them a Legislative Power, in, and over the Church, cannot easily be declared: For upon a slight Pretence, no way suited or serviceable unto their ends, of the Advice given, and Determination made by the Apostles, with the Elders and Brethren of the Church of Jerusalem, in a temporary Constitution about the use of Christian Liberty, the Bishops of the 4th and 5th Centuries, took upon themselves Power to make Laws, Canons, and Constitutions for the ordering of the Government, and the Rule of the Church, bringing in many new Institutions, on a Pretence of the same Authority. Neither did others who followed them cease to build on their sandy Foundation, until the whole frame of the Church-State was altered, a new Law made for its Government, and a new Christ or Antichrist assumed in the head of its Rule by that Law: For all this pretended Authority of making Laws and Constitutions for the Government of the Church, issued in that Sink of Abominations, which they call the Canon-Law. Let any man, but of a tolerable understanding, and freed from infatuating prejudices, but read the Representation that is made of the Gospel Church State, its Order, Rule, and Government in the Scripture on the one hand, and what Representation is made on the other, of a Church State, its Order, Rule and Government, in the Canon Law, the only effect of mens assuming to themselves a Legislative Power with respect unto the Church of Christ, if he doth not pronounce them to be contrary, as Light and Darkness, and that by the latter the former is utterly destroyed, and taken away, I shall never trust to the use of men's Reason, or their Honesty any more.
This Authority was first usurped by Synods, or Counsels of Bishops; Of what use they were at any time, to declare and give Testimony unto any Article of the Faith, which in their daies was opposed by Hereticks; I shall not now enquire. But as unto the exercise of the Authority claimed by them to make Laws and Canons, for the Rule and Government of the Church; It is to be bewailed there should be such a Monument left of their Weakness, Ambition, Self-Interest, and Folly, as there is, in what remaineth of their Constitutions. Their whole endeavour in this kind, was at best but the building of Wood, Hay, and Stubble on the Foundation, in whose Consumption they shall suffer loss, although they be saved themselves. But in making of Laws, to bind the whole Church, in, and about things useless and trivial, no way belonging to the Religion taught us by Jesus Christ, in, and for the Establishment or Encrease of their own Power, Jurisdiction, Authority, and Rule, with the extent and bounds of their several Dominions; in, and for the Constitution of new Frames and States of Churches, and new ways of the Government of them; in the Appointment of new Modes, Rites, and Ceremonies of Divine Worship, with the Confusions that ensued thereon, in mutual Animosities, Fightings, Divisions, Schisms, and Anathematisms, to the horrible Scandal of Christian Religion, they ceased not until they had utterly destroyed, all the Order, Rule, and Government of the Church of Christ, yea, the very nature of it▪ and introduced into its room, a carnal; worldly Church-State and Rule suited unto the Interests of Covetous, Ambitious, and Tyrannical Prelates. The most of them indeed knew not for whom they wrought, in providing Materials for that Babel which by an hidden skill in a Mystery of Iniquity, was raised out of their Provisions: For after they were hewed, and carved, shaped, formed, and guilded, the Pope appeared in the Head of it, as it were with those words of his mouth, Is not this great Babylon, that I have built for the House of the Kingdom, by the might of my Power, and for the Honour of my Majesty? This was the fatal Event of mens invading the Right of Christ, and claiming an Interest in Authority to give Laws to the Church. This therefore is absolutely denyed by us, namely, that any men under what pretence or name soever, have any Right or Authority to constitute any new Frame, or Order of the Church, to make any Laws of their own, for its Rule or Government, that should oblige the Disciples of Christ in point of Conscience unto their observation. That there is nothing in this Assertion, that should in the least impeach the Power of Mastrates, with Reference unto the Outward, Civil, and Political Concerns of the Church, or the publick Profession of Religion within their Territories; nothing that should take off from th… just Authority of the lawful Guides of the Church, in ordering, appointing and commanding the Observation of all things in them, according to the mind of Christ, shall be afterwards declared. In these things, the Lord is our Judge, the Lord is our Statute-maker, the Lord is our King, he will save us.
It is then but weakly pleaded, that seeing the Magistrate can appoint or command nothing in Religion, that God hath forbidden; nor is there any need, that he should Appoint or Command, what God hath already Appointed and Commanded; if so be he may not by Law command such things in the Church, as before were neither Commanded nor Forbidden, but Indifferent, which are the proper field of his Ecclesiastical, Legislative Power, then hath he no Power nor Authority about Religion at all. That is, if he hath not the same and a Coordinate Power with God or Christ, he hath none at all. One of the best Arguments that can be used for the Power of the Magistrate, in things Ecclesiastical, is taken from the approved Example of the Good Kings under the Old Testament. But they thought it honour enough unto them, and their Duty, to see and take care, that the things which God had appointed and ordained, should be diligently observed, by all those concerned therein, both Priests and People, and to destroy what God had forbidden. To appoint any thing of themselves, to make that necessary in the Church, and the Worship thereof, which God had not made so, they never esteemed it to be in their Power, or to belong unto their Duty. When they did any thing of that Nature, and thereby made any Additions unto the outward Worship of God, not before commanded, they did it by immediate Revelation from God, and so by Divine Authority; 1 Chron. 28.19. And it is left as a brand on those that were wicked, not only that they commanded and made Statutes for the Observation of what God had forbidden; Mic. 6.16. but also that they commanded and appointed what God had not appointed, 1 Kings 12.32, 33. And it will be found at last to be Honour enough to the greatest Potentate under Heaven, to take care, that what Christ hath appointed in his Church and Worship, be observed, without claiming a Power like unto that of the most high, to give Laws unto the Church, for the Observation of things found out and invented by themselves or other men.
Of the same nature is the other part of their Plea, against this Denial of a Legislative Power in men, with respect unto the Constitution of the Evangelical Church-State, or the ordaining of any thing to be observed in it, that Christ hath not appointed. For it is said, that if this be allowed, as all the Dignity, Power, and Honour of the Governours of the Church, will be rejected or despised; so all manner of Confusion, and Disorder, will be brought into the Church itself. For how can it otherwise be, when all Power of Law-making, in the preservation of the Dignity of the Rulers, and Order of the Church is taken away. And therefore we see, it was the Wisdom of the Church in former Ages, tha all the principal Laws and Canons, that they made in their Councils, or otherwise, were designed unto the Exaltation and Preservation of the Dignity of Church Rulers; Wherefore take this Power away, and you will bring in all Confusion into the Church.
Ans. 1. They do not in my Judgment, sufficiently think of whom, and of what they speak, who plead after this manner. For the substance of the Plea is; That if the Church have its whole Frame, Constitution, Order, Rule, and Government from Christ alone, though men should faithfully discharge their Duty, in Doing and Observing all what he hath commanded, there would be nothing in it but Disorder and Confusion: Whether this becomes that Reverence which we ought to have of him, or be suited unto that Faithfulness and Wisdom, which is particularly ascribed unto him, in the Constitution and Ordering of his Church, is not hard to determine, and the Untruth of it shall be afterwards demonstrated.
2. As unto the Dignity and Honour of the Rulers of the Church, the subject of so many Ecclesiastical Laws, they are in the first place, to be desired themselves, to remember the Example of Christ himself in his Personal Ministry here on Earth. Matth. 20.28. Even as the Son of man came not to be ministred unto, but to minister, and to give his Life a Ransom for many. With the Rule prescribed by him thereon; ver. 25, 26, 27. But Jesus called them unto him, and said, ye know that the Princes of the Gentiles exercise Dominion over them, and they that are great, exercise Authority upon them. But it shall not be so among you; but whosoever shall be great among you, let him be your Minister; And whosoever will be chief among you, let him be your servant. With the Occasion of the Instruction given therein unto his Apostles, ver. 24. And when the Ten heard it, they were moved with Indignation against the two Brethren. As also the Injunction given them by the Apostle Peter, on whom, for their own Advantage, some would fasten a Monarchy over the whole Church; 1 Epist. 5.2, 3. Feed the Flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy Lucre, but of a ready Mind; Neither as being Lords over God's Heritage; but being Ensamples to the Flock. And the blessed expressions of the Apostolical State by Paul; 1 Cor. 4.1. Let a man so account of us, as of the Ministers of Christ, and Stewards of the Mysteries of God. 2 Cor. 1.24. Not for that we have Dominion over your Faith, but are helpers of your Joy. 2 Cor. 4, 5. For we preach not our selves, but Christ Jesus the Lord, and our selves your Servants for Jesus sake; It may prepare their Minds for the right Mannagement of that Honour which is their due. For (2) There is in, and by the Constitution of Christ, and his express Laws, an Honour and Respect due unto those Church Guides, which he hath appointed, abiding in the Duties which he requireth. If men had not been weary of Apostolical Simplicity and Humility, if they could have contented themselves with the Honour and Dignity annexed unto their Office, and Work by Christ himself; they had never entertained pleasing Dreams, of Thrones, Preheminencies, Chief Sees, secular Grandeur and Power, nor framed so many Laws and Canons about these things, turning the whole Rule of the Church into a Worldly Empire. For such it was, that as of all the Popes which ever dwelt at Rome, there was never any pretended or acted a greater Zeal for the Rule and Government of the Church, by the Laws and Canons, that it had made for that End, than Gregory the 7th; so if ever there were any Anti-Christ in the World, (as there are many Anti-Christs) he was one. His Luciferian Pride, his Trampling on all Christian Kings and Potentates, his horrible Tyranny over the Consciences of all Christians, his abominable Dictates asserting of his own God-like Soveraignty, his Requiring all men, on the pain of Damnation, to be sinful Subjects to God and Peter, that is, himself, which his own Acts and Epistles are filled withal, do manifest both who, and what he was. Unto that Issue did this Power of Law, or Canon making for the Honour and Dignity of Church Rulers, at length arrive.
3. Let the Constitution of the Church by Jesus Christ abide and remain, let the Laws for its Rule, Government, and Worship, which he hath recorded in the Scripture be diligenty observed by them, whose Duty it is to take Care about them, both to observe them themselves, and to teach others so to do, and we know full well, there will be no occasion given or left unto the least Confusion or Disorder in the Church. But if men will be froward, and because they may not make Laws themselves, or keep the Statutes made by others, will neglect the due Observation and Execution of what Christ hath ordained; or will deny, that we may, and ought, in, and for the due Observation of his Laws, to make use of the inbred Light of Nature, and Rules of common Prudence (the Use and Exercise of both which, are included and enjoyned in the Commands of Christ, in that he requires a Compliance with them in the way of Obedience, which we cannot perform without them) I know of no Relief, against the Perpetuity of our Differences about these things. But after so much Scorn, and Contempt hath been cast upon that Principle, that it is not lawful to observe any thing in the Rule of the Church, or Divine Worship, in a constant Way by vertue of any humane Canons or Laws, that is not prescribed in the Scripture, if we could prevail with men, to give us one single Instance, which they would abide by, wherein the Rules and Institutions of Christ are so defective, as that without their Canonical Additions, Order cannot be observed in the Church, nor the Worship of God be duly performed; and it shall be diligently attended unto. Allow the General Rules given us in the Scripture, for Church-Order and Worship, to be applied unto all proper Occasions and Circumstances, with Particular, Positive, Divine Precepts: Allow also that the Apostles, in what they did and acted, in the Constitution and Ordering of the Churches and their Worship, did, and acted it in the Name, and by the Authority of Christ, as also that there needs no other means of affecting and obliging our Consciences in these things, but only that the Mind and Will of Christ be intimated and made known unto us, though not in the form of a Law given and promulgated, which, I suppose, no men of sober Minds or Principles, can disallow; and then give an Instance of such a Deficiency, as that mentioned in the Institutions of Christ, and the whole Difference in this matter, will be rightly stated, and not else. But to return from this Digression.
2dly, The Scripture doth not only ascribe this Authority unto Christ alone, but it giveth Instances of his Ʋse and Exercise thereof, which comprize all that is necessary unto the Constitution and Ordering of his Churches and the Worship of them. (1) He buildeth his own House. Heb. 3.3. (2) He appointeth Offices for Rule in his Churches, and Officers; 1 Cor. 12 5. Rom▪ 12.6, 7, 8. (3) He gives Gifts for the Administrations of the Church▪ Ephes. 4.11, 12, 13. 1 Cor. 11, 12. (4) He gives Power and Authority unto them that are to Minister and Rule in the Church, &c. which things must be afterwards spoken unto.
3dly, As unto this Constitution of the Gospel-Church-State, the Scripture assigneth in an especial manner, Faithfulness unto the Lord Christ; Heb. 3.3, 4, 5. This Power is originally in God himself. It belongs unto him alone, as the great Soveraign of all his Creatures. Unto Christ as Mediator, it was given by the Father, and the whole of it intrusted with him. Hence it follows, that in the Execution of it, he hath respect unto the Mind and Will of God, as unto what he would have done and ordered, with respect whereunto this Power was committed unto him. And here his Faithfulness takes place, exerted in the Revelation of the whole Mind of God in this matter, instituting, appointing, and commanding all that God would have so ordained, and nothing else. And what can any man do, that cometh after the King.
Hereunto there is added on the same Account, the Consideration of his Wisdom, his Love, and Care, for the good of his Church, which in him were ineffable and inimitable. By all these things was he fitted for his Office, and the work that was reserved for him, so as that he might in all things have the Preheminency. And this was to make the last and only full, perfect, compleat Revelation of the Mind and Will of God, as unto the State, Order, Faith, Obedience, and Worship of the Church. There was no Perfection in any of these things, until he took this work in hand. Wherefore it may justly be supposed, that he hath so perfectly stated, and established all things concerning his Churches and Worship therein, being the last Divine Hand, that was to be put to this Work; and this his Hand; Heb. 1.2, 3. that whatever is capable of a Law or a Constitution for the use of the Church at all times, or is needful for his Disciples to observe, is revealed, declared, and established by him. And in this Persuasion I shall abide, until I see better Fruits and Effects of the Interposition of the Wisdom and Authority of men, unto the same Ends which he designed, than as yet I have been able, in any Age to observe.
The substance of the things pleaded, may for the greater Evidence of their Truth, be reduced unto the ensuing Heads or Propositions.
1. Every Church-State that hath an especial Institution of its own, giving its especial kind, supposeth and hath respect unto the Law and Light of Nature, requiring and directing in general, those things which belong unto the Being, Order, and Preservation of such Societies as that is. That there ought to be Societies, wherein men voluntarily joyn together, for the solemn Performance of Divine Worship, and joynt walking in obedience before God; that these Societies ought to use such means, for their own Peace, and Order, as the light of Nature directs unto, that where many have a common Interest, they ought to consult in common for the due management of it, with other things of the like Importance, are evident Dictates of this Light and Law. Now whatever Church-State may be superinduced by Divine Institution, yet this Light and Law in all their evident Dictates, continue their obliging Power in, and over the minds of men, and must do so eternally. Wherefore things that belong hereunto need no new Institution in any Church-State whatever; But yet,
2. Whatever is required by the Light of Nature in such Societies as Churches, as useful unto their Order, and conducing unto their end, is a Divine Institution. The Lord Christ in the Institution of Gospel Churches, their State, Order, Rule, and Worship, doth not require of his Disciples, that in their Observance of his Appointments, they should cease to be men, or forego the Use and Exercise of their rational Abilities, according to the Rule of that Exercise, which is the Light of Nature. Yea because the Rules and Directions are in this case to be applied unto things Spiritual, and of meer Revelation, he giveth Wisdom, Prudence, and Understanding to make that Application in a due manner, unto those to whom the Guidance and Rule of the Church is committed. Wherefore as unto all the things which the Light of Nature directs us unto, with respect unto the observation of the Duties prescribed by Christ in, and unto the Church, we need no other Institution but that of the use of the especial spiritual Wisdom and Prudence, which the Lord Christ gives unto his Church, for that end.
4. There are in the Scripture general Rules directing us in the Application of natural Light, unto such a Determination of all circumstances in the Acts of Church Rule and Worship, as are sufficient for their performance decently and in order. Wherefore, as was said before, it is utterly in vain and useless, to demand express Institution of all the circumstances belonging unto the Government, Order, Rule, and Worship of the Church; or for the due improvement of things in themselves indifferent unto its Edification, as occasion shall require. Nor are they capable to be any otherwise stated, but as they lye in the light of Nature, and spiritual Prudence directed by general Rules of Scripture.
These things being premised, our principal Assertion is; That Christ alone is the Author, Institutor, and Appointer, in a way of Authority and Legislation, of the Gospel Church-State, its Order, Rule and Worship, with all things constantly and perpetually belonging thereunto; or necessary to be observed therein. What is not so, is of men, and not from Heaven; this is that which we have proved in general, and shall farther particularly confirm in our Progress. Hence
6. There is no spiritual use nor benefit of any Church-State, nor of any thing therein performed, but what on the part of men, consists in Acts of Obedience unto the Authority of Christ. If in any thing we do of this nature, we cannot answer that enquiry, which God directs in this case to be made, namely, why we do this or that thing; Exod. 12.25, 26, 27. with this, that it is because Christ hath required it of us, we do not acknowledge him the Lord over his own House, nor hear him as the Son. Nor is there any Act of Power to be put forth in the Rule of the Church, but in them , by whom it is exerted, it is an Act of Obedience unto Christ, or it is a meer Usurpation. All Church Power is nothing but a Faculty or Ability, to obey the Commands of Christ in such a way and manner as he hath appointed. For it is his Constitution, that the Administration of his solemn Worship in the Church, and the Rule of it, as unto the observance of his commands, should be committed unto some Persons set apart unto that end, according unto his appointment. This is all their Authority, all that they have of Order or Jurisdiction, or by any other ways whereby they are pleased to express it. And where there is any Gospel Administration, any Act of Rule or Government in the Church, which those that perform it, do not give an evidence that they do it in Obedience unto Christ, it is null as unto any Obligation on the Consciences of his Disciples. The neglect hereof in the World, wherein many in the Exercise of Church Discipline, or any Acts that belong unto the Rule of it, think of nothing but their own Offices, whereunto such Powers are annexed, by humane Laws and Canons, as enable them to Act in their own names, without designing Obedience unto Christ in all that they do, or to make a just representation of his Authority, Wisdom, and love thereby, is ruinous unto Church Order and Rule.
7. There is no Legislative Power in, and over the Church, as unto its Form, Order and Worship, left unto any of the Sons of men, under any qualification whatever; For,
1. There are none of them, who have an Interest in those Rights, Qualifications, and Endowments, which are necessary unto an Investiture into such a Legislative Power. For what was given and granted unto Christ himself unto this end , that he might be the Law giver of the Church, must be found also in them, who pretend unto any Interest therein. Have they any of them a Right and Title unto a disposal of the Persons of Believers in what way they please, as unto their Spiritual and Eternal concernments? Have they Soveraign Authority over all things to change their Moral Nature; to give them new uses and significations, to make things necessary that in themselves are indifferent, and to order all those things by Soveraign Authority in Laws obliging the consciences of men? And the like may be said of his Personal Qualifications, of Faithfulness, Wisdom, Love and Care, which are ascribed unto him in this work of giving Laws unto his Churches, as he was the Lord over his own House.
2, The Event of the Assumption of this Legislative Power under the best pretence that can be given unto it, namely, in Councils or great Assemblies of Bishops and Prelates, sufficiently demonstrates how dangerous a thing it is for any man to be ingaged in. For it issued at length in such a constitution of Churches, and such Laws for the Government of them, as exalted the Cannon Law into the room of the Scripture, and utterly destroyed the true Nature of the Church of Christ, and all the Discipline required therein.
3. Such an Assumption is derogatory unto the Glory of Christ, especially as unto his Faithfulness in and over the House of God, wherein he is compared unto and preferred above Moses. Heb. 3.3, 4, 5, 6. Now the Faithfulness of Moses consisted in this, that he did, and appointed all things according to the Pattern shewed him in the Mount; That is all whatever it was the Will of God to be revealed and appointed for the Constitution, Order, Rule, and Worship of his Church, and nothing else. But it was the Will of God, that there should be all those things in the Gospel Church-State also, or else why do men contend about them? And if this were the Will of God, if they were not all revealed, appointed, prescribed, legalized by Christ, where is his Faithfulness in Answer to that Moses? But no Instance can be given of any Defect in his Institutions, that needs any supplement to be made by the best of men, as unto the end of constituting a Church-State, Order, and Rule, with rites of Worship in particular.
4. How it is derogatory unto the Glory of the Scripture, as unto its Perfection, shall be elsewhere declared.
8. There is no more required to give Authority obliging the Consciences of all that do believe, unto any Institution, or Observation of Duty, or Acts of Rule in the Church, but onelyonly that it is made evident in the Scripture to be the Mind and Will of Christ. It is not necessary that every thing of this Nature should be given out unto us in form of a Law or precise Command, in express words. It is the Mind and Will of Christ that immediately affects the Consciences of Believers unto Obedience, by what way or means soever, the knowledge of it be communicated unto them in the Scripture, either by express words, or by just consequence from what is so expressed. Wherefore;
9. The Example and Practice of the Apostles in the Erection of Churches, in the Appointment of Officers and Rulers in them, in directions given for their Walking, Order, Administration of Censures and all other holy things, are a sufficient Indication of the Mind and Will of Christ about them. We do not say, that in themselves they are Institutions and Appointments, but they infallibly declare what is so, or the Mind of Christ concerning those things. Nor can this be questioned without a denial of their Infallibility, Faithfulness, and Divine Authority.
10 The Assertion of some, that the Apostles took their Pattern for the State and Rule of the Churches, and as unto divers Rites of Worship, from the Synagogues of the Jews, their Institutions, Orders, and Rules, not those appointed by Moses, but such as themselves had found out and ordained; is both temerarious and untrue. In the pursuit of such bold Conjectures, one of late hath affirmed that Moses took most of his Laws and Ceremonies from the Aegyptitians; whereas it is much more likely that many of them were given on purpose to alienate the People by Prohibitions, from any compliance with the Aegyptians, or any other Nation, whereof Maimonides in his Mene Nebuchim gives us sundry Instances. This Assertion I say is rash and false. For (1) As unto the Instances given for its confirmation, who shall assure us that they were then in use and practice in the Synagogues when the Apostles gave Rules unto the Churches of the New Testament. We have no Record of theirs, not one word in all the world, of what was their way and practice, but what is at least 250 years younger and later than the writings of the New Testament; and in the first of their writings as in them that follow, we have innumerable things asserted to have been the Traditions and Practises of their Forefathers, from the days of Moses, which we know to be utterly false. At that time when they undertook to compose a new Religion out of their pretended Traditions, partly by the Revolt of many Apostates from Christianity unto them, especially of the Eli… nites and Nazarenes, and partly by their own Study and Observation, coming to the knowledge of sundry things in the Gospel Churches, their Order and Worship, they took them in as their own; undeniable Instances may be given hereof. (2) Wherein there is a real coincidence, between what was ordained by the Apostles and what was practised by the Jews, it is in things which the light of Nature, and the general Rules of the Scripture do direct unto. And it is dishonourable unto the Apostles and the Spirit of Christ in them, to think, or say, that in such things, they took their Pattern from the Jews, or made them their example. Surely the Apostles took not the Pattern and Example for the Institution of Excommunication, from the Druids, among whom there was some things that did greatly resemble it, so far as it hath its Foundation in the light of Nature.