The Nonconformists Plea for Peace Part 2, Chapter 2
CHAP. II.
Of Gods Government and the perfection of his Laws, and of mens Additions.
1. THere is one only GOD, who is the Abſolute Univerſal Rector of all mankind.
2. He and He only hath the power of univerſal Legiſlation and judgement, that is, of making Laws obligatory to all mankind, and judging all thereby.
3. This work of Univerſal Legiſlation he hath performed, and his Laws are extant.
4. The Law of Nature and the Canon of ſacred Scripture are this Law.
5. The Law of God and only it, is obligatory by Primitive, (underived) authority.
6. Divine Revelation or teſtimony or aſſertion, and it only is abſolutely infallible by the abſolute Infallibility and Veracity of the revealer.
7. Gods Laws are not only ſufficient but Perfect, as made by him that hath no imperfection.
8. Their ſufficiency and perfection is not to be meaſured by humane preſumptions, or by Carnal wit, that would teach God what to ſpeak, and how: and then accuſe his Law of material or modal imperfections, becauſe it is not ſuch as they think it ſhould be; or elſe affirm that to be there which is not there, becauſe they judge that it ought to be there: But it conſiſteth in their perfect Aptitude to their proper ends.
9. It is wiſe and valid reaſoning to prove firſt that it is Gods Law, and thence to infer that it is ſufficient and perfect: But it is a fooliſh Reaſoning to being with the more uncertain aſſumptions, and to argue that It is not perfect, Ergo it is not Gods Laws; or to dream, that to be Gods Law, and to be imperfect are conſiſtent.
10. When we ſay it is Perfect, we mean only as is ſaid, formaliter and reſpectively as to the proper end, but not, 1. Materialiter, 2. modaliter, 3. vel finaliter abſolute & ſimpliciter; As if the Angels in Heaven had not, 1. more perfect work preſcribed them, 2. and by a more perfect mode of Revelation, 3. or to more perfect immediate ends: But as the ſinleſs Saints in Heaven may be leſs perfect in poſitive Holineſs than ſome Angels, and yet as perfectly Innocent and free from all ſin; even ſo Gods Law for the Government of imperfect man on earth, is poſitively in the foreſaid reſpects leſs perfect than the Heavenly Laws; and yet as blameleſs and perfect in its kind as to its proper uſe and ends.
11. Therefore the Hiſtorical method and the repetitions, and the vulgar phraſes, and the abſence of Philoſophical niceties, is part of the perfection, and not of any imperfection of the Laws.
12. The work of Gods Laws is by Authoritative Inſtitution to determine what ſhall be due from man by way of obedience, and what ſhall be due to man by way of Reward and Puniſhment, and ſo to be the Rule, firſt of Duty, and then of judgement.
13. Only Gods Laws can make due everlaſting Rewards or Puniſhments.
14. No man is to make himſelf a publick judge or Executioner of Gods Laws, without Gods Commiſſion.
15. Gods Laws are not only Perfect as to Eſſentials, but as to Integral parts alſo, yea and to all Accidents and appurtenances of them.
16. It belongeth not to Gods Vniverſal Laws to command in particular all that ever ſhall become a Duty to particular perſons, to the end of the world.
17. As the particular caſe of Countries, perſons and things do vary, ſo many things may be one mans duty that are not anothers, and a duty at one time, and in one place, which are not ſo in another: which therefore were not to be particularly determined in an Vniverſal Law; but only General Laws given for their future determination.
18. Gods Laws are as perfect for duties of Love and Juſtice to man, as for duty of Love and worſhip to God.
19. But becauſe the materials of humane juſtice and Beneficences are more mutable than thoſe of holy love and worſhip, therefore there is incomparably more left to humane determination in that, than in this.
20. It belongeth to the ſufficiency and perfection of Gods Laws, to determine of all things in ſpecie (or particularly) which as moral means are Vniverſally neceſſary to the good of all mankind (whether greater or leſſer good) in all times or places of the world. And to make all that Duty for men, which ſhall be Univerſally duty to all the world; and to forbid all that evil which ſhall be ſin Univerſally to all. For there is no Univerſal Governour but God and our Redeemer, therefore there is no univerſal Law but his. It is uſurpation againſt the Right and Laws of God and of Jeſus Chriſt, for any either Perſon or Collective body, Prince, Pope or Council, to claim an Univerſal Soveraignty over all the perſons, Kingdoms or Churches in the world. For as none of them are naturally capable of ſuch a truſt, as to the exerciſe, ſo de facto God hath not committed ſuch a Soveraignty and truſt to any perſonal or collective Vicegerent under Chriſt. Therefore they accuſe Gods Laws of Imperfection, who ſay that he hath left out any thing (both in Nature and Scripture) which is of univerſal neceſſity, or which man may make to become a duty by any one Univerſal Law.
21. Every particular Kingdom and Church, being part of Chriſts Univerſal Kingdom and Church, no man may Uſurp any of Chriſts power, or office, over a part, no more then over the whole (Though the univerſal uſurpation be far the greateſt ſin againſt him).
22. Therefore no man may do that which either importeth that they have the ſame Power in that Church or Kingdom as Chriſt hath, (but only ſubordinate power) or that his Laws are defective and imperfect, as to that particular Church or Kingdom.
23. What Chriſt hath appropriated to himſelf, as the work or matter of his own Law, muſt appear from the peruſal of that Law it ſelf, and by ſeeing what he hath there determined of, and ſo not left for man to do, (unleſs as the executioners of his Laws, repeating them by commanding that they be practiſed.)
24. It is certain that as Chriſt as Mediator is King of the Church, and hath Legiſlative power, and did exerciſe it partly by himſelf on earth, ſo he commiſſioned his Apoſtles in general to teach all Nations to obſerve all things whatever he had commanded them, and promiſed them the Holy Ghoſt, as his Agent or Advocate to bring all that he had taught them to their remembrance, and to inſpire them infallibly and lead them into all truth, ſo that the work of Legiſlation was performed by Chriſt, by the Holy Ghoſt as his Advocate or Agent in the Apoſtles, Matth, 28. 19, 20. Eph. 1. 21, 22, 23. Eph. 4. 8, 10, 11. Joh. 14. 26. Joh. 16. 7, 8, 13. Mic. 4. 2. Iſa. 2. 3. & 8. 16; 20. & 42. 4. Heb. 7. 12. James 1. 25. & 2. 12.
25. It is viſible and certain that Chriſt by himſelf and his ſpirit in his Apoſtles hath particularly ordained, what Articles of faith ſhall be believed, by Revealing to us ſo compleatly the will of God, that there ſhall no other ſupernatural Revolation be needful of things to be believed as neceſſary to Salvation, or to the right worſhipping of God. Gal. 1. 7, 8, 9. Eph. 4. 8, 9, 10, 11, 12, 13, 14, 15. 2 Tim. 3. 16, 17. Heb. 11. 40. Jam. 1. 25. Col. 4. 12. &c.
26. The Law of Nature and of Chriſt alſo have ordained that God ſhall be worſhipped publickly in ſolemn Aſſemblies, in a reverent and holy manner, at certain ſtated times.
27. Chriſt hath ordained, what perſons they ſhall be, and how qualified, who ſhall be admitted into his Church, as the members of it; and who ſhall be kept out.
28. Chriſt hath ordained that Baptiſm ſhall be the door into his Church, and deſcribed that Baptiſm, and required that all that will enter do thus Sacramentally Covenant with God the Father, Son and Holy Ghoſt, and dedicate themſelves to him. Matth. 28. 19.
29. Chriſt hath ordained that certain perſons qualified for that office, ſhall be ſeparated as his Miniſters to preach his Goſpel, and baptize thoſe that are converted, and gather Churches, and to be Paſtors of the Churches gathered, and this to continue to the end. Matth. 28. 20. Act. 14. 22, 23. Tit. 1. 3, 4, 5. 1 Theſſ. 5. 12, 13. Eph. 4. 8, 9, 10, 13, 14.
30. He hath appointed to theſe Officers, a threefold work in ſubordination to his own Prophetical, Prieſtly and Kingly office, that is, to Teach the Churches, to guide them in publick worſhip as their mouth to God, and to Rule them by ſacred Diſcipline. Matth. 28. 19, 20. 2 Tim. 2. 2, 24. 1 Cor. 14. 15, 16. &c. Act. 20. 7, 11. Act. 2. 41, 42. Heb. 13. 7, 17, 24.
31. He hath given them in Scripture a compleat body of the doctrine which they muſt preach, as the word of God; and hath ordained that publick prayers, and praiſes of God, and adminiſtration of the Sacrament of the Lords ſupper, ſhall be the publick worſhip which they ſhall offer to God; and hath left them inſtructions how to exerciſe Church diſcipline, as to admonitions, excommunications and abſolutions. 2. Tim. 3. 16, 17. Act. 2. 41, 42. 1 Cor. 11. 20, 22, 23. 1 Cor. 14. Math. 18. 15, 16, 17, 18, 19. 1. Cor. 5. 2 John 10, 11. Tit. 3. 10. 2 Theſ. 3. 6, 14.
32. Chriſt by his ſpirit in his Apoſtles hath ſeparated the Lords day, the firſt day of the week, to be the weekly ſtated day for the ſacred Aſſemblies for the publick worſhipping of God: As Scripture and Church hiſtory fully prove.
33. Theſe things ordained by Chriſt himſelf are called Gods Worſhip, in a double reſpect, both as they are Actions done to his immediate honour; and as they are means by himſelf appointed to that uſe, and ſo are his Worſhip-Ordinances or Inſtitutions: And ſo they are called Gods worſhip, in the Primary and eminent ſenſe.
34. There are abundance of Actions ſubordinate to theſe, being but the right modifying and circumſtantiating of them, which may be called Worſhip and ſecundary diminutive ſenſe (as being uncovered, …bowing, …ſtanding, kneeling, the words of prayer and praiſe, &c. anonenumerated); which as to theſe Worſhip-ordinances are but Adjuncts or modes; which God hath not commanded in particulars; but given general Laws for the performance of them, requiring men themſelves to chooſe and uſe them prudently, not as they will themſelves but according to theſe General Laws: And ſuch an act of man is no ſinful addition to the Laws of Chriſt.
35. Chriſt hath taken down the Judaical Law of Moſes.
36. No man hath any authority to make Laws about Gods worſhip, but what Chriſt hath given him; he being now made the Univerſal King.
37. When a controverſie ariſeth between Chriſts prerogative and mans, we take it for a caſe to be tenderly handled. We would go as far in acknowledging the Authority of Princes, as will ſtand with our Loyalty and fidelity to Chriſt; But as we muſt be tender of their Rights and honours, ſo we muſt be more tender of his. And nothing can be due to the ſervant which derogateth from the honour of the Maſter.
38. Therefore Princes and Paſtors ſhould not unneceſſarily bring their ſubjects into ſo great a ſtrait, by needleſs Laws for additions in Religion, where the conſciences of men fearing God, muſt unavoidably be troubled and tormented by the difficulty, viz. between a fear of Treaſon and diſobedience againſt Chriſt, and of diſobedience to their Prince or Paſtors.
39. And it is the more unexcuſable to rack and torment and divide the Church by unneceſſary Additions in Religion, becauſe Chriſt hath commanded us ſo much himſelf already, as the carnal heart of man repineth at, and therefore will not be brought to practiſe it; but moſt men flie it as a preciſe and too tedious and ſtrict a courſe. And when we grudge at Chriſts Laws as too great a burden, and too much ado, we ſhould not condemn our ſelves by adding more.
40. Chriſt hath declared it to be againſt his mind and Law, that unneceſſary Laws and burdens in Religion ſhould be made for and laid upon the Churches, Act. 15. 28.
41. It is againſt the will and Law of Chriſt, that we ſhould uſe things otherwiſe indifferent, ſcandalouſly or temptingly, to the enſnaring and endangering of mens ſouls and the diſhonour of Religion. Rom. 14. & 15. 1 Cor. 8. No man therefore ought to make Laws about Religion, which ſhall enjoyn ſuch an evil uſe of ſuch things.
42. To invent and command new publick worſhip-ordinances (either as in Gods name or their own) which are not the meer commanded modifying and ordering of Gods own worſhip-ordinances, but as to the Nature, uſe and Reaſons of them, are coordinate or of the ſame kind, and which have no peculiar uſefulneſs to our age or people more than to another; nor any new reaſon for them but what was extant at the making of Gods Laws; ſo that though the Impoſition be not univerſal, yet there is none but an univerſal reaſon for that impoſition; this ſeemeth to us to be an accuſation of Chriſts Laws of omiſſion and defectiveneſs, and an Uſurpation of his Legiſlative power.
43. To add more doctrines or articles of faith, which God hath not revealed in nature or Scripture, and to require belief or profeſſion of belief of them, as to the pleaſing of God, or any religious ends, doth ſeem to us an Uſurpation, and an unjuſt accuſation of Gods word as inſufficient.
44. To forbid Religious Aſſemblies, or alter their ends and principal uſe, is to uſurp, and to contradict the Laws of Chriſt.
45. To alter the qualifications of Church members, and forbid thoſe that Chriſt requireth us to receive, or receive ſuch as Chriſt forbiddeth us to receive, is to contradict his laws, by uſurpation, whether Magiſtrates or Paſtors do it.
46. To forbid Baptiſm, or to alter it, or make a new Sacrament of admiſſion, or a new conſecrating, or dedicating Symbol for the ſolemnization of our Covenant with God, as ſignifying his grace or the conveiance thereof, and a new Symbol of the Chriſtian Church, or viſible badge of Chriſtianity (as if the Knights of the Garter ſhould make a Symbol or badge of their order, beſides that which the King hath made) this doth ſeem to us an uſurpation, and an accuſation of Gods Law as inſufficient. Upon which account (not preſuming Pragmatically to judge of other men) we fear for our ſelves, leſt we ſhould ſin if we uſed the Croſs in Baptiſm in the Engliſh manner. Becauſe it is called a Dedicating ſign, and ſignifieth the Paſſion of Chriſt and the grace procured by it on his part, and alſo our ſolemn dedication to Chriſt, as Baptiſm doth, and ſo ſeemeth to us a kind of Sacrament, and a badge or Symbol of our Religion. And hath no reaſon for its Inſtitution which concerneth not all Chriſtians as well as us, and which was not extant in the Apoſtles time; ſo that if it had been fit to be made a Law, it was as fit then as now, and as fit to be an univerſal Law as a particular: and therefore we dare not ſo accuſe Chriſt of omiſſion. And it is not a meer decent ordering of Baptiſm, but a new ordinance of men, to moſt of the ſame uſes. Yet we deny not but it is left to us, by what ſign we will profeſs our own conſent to the Covenant of Grace (by word, writing, or geſture,) which nature or Cuſtome maketh a ſign of Conſent; But not on that pretence to inſtitute a Symbol of our Religion for ſelf-dedication ſignifying the cauſes and Graces of the Covenant.
47. To forbid preaching, or Prayer or Praiſe, or the Lords Supper, or alter them, and to ordain homogeneal means of our own, ſeems to us uſurpation and unlawful.
48. To alter the qualifications of Chriſts Miniſters, or the nature of their Office, and to invent new Co-ordinate Officers, or Church polities, ſeemeth to us to be uſurpation. Though as actions circaſacra, ſo Officers for thoſe actions, may be appointed.
49. How many Paſtors one Church ſhall have, and how oft and where they ſhall aſſemble, and how far the Juniors or weaker ſhall be guided by the Abler and Elder, is undetermined particularly.
50. Though on new occaſions anniverſary days may be appointed for holy worſhip, and may meet for it any day of the week, yet to ſet apart another weekly day for holy worſhip, wholly and ſtatedly, ſeemeth to us uſurpation and an accuſation of Gods Laws.
51. To overthrow, or prohibite Chriſts Church Diſcipline, or to ſet up another (that is not meerly ſubordinate to it, modally to promote it,) ſeemeth to us an uſurpation.
52. So is it for Lay-men to uſurp the Power of the Keys given to the Paſtors, or for a New kind of humane Biſhops or Paſtors to uſurp them. Much more to make an Univerſal Paſtor of Paſtors, perſonal or Collective, Pope or General Council.
53. Gods Univerſal abſolute Laws may not be nulled, abrogated, derogate, relaxed or diſpenſed with by any Creature whatſoever.
54. It is a great Law of God, about the modes of holy Aſſemblies and worſhip, that all be done, 1. to his Glory, 2. and to Edification: For they are the very natural Law, which determineth of the End of Inſtituted mediàte Laws.
55. The Grand Law of LOVE is the firſt and laſt, the Summary and the final Law of God; that is, to LOVE GOD firſt, in and for Himſelf, and then to love his Image appearing in his works, eſpecially on the Rational creature, according to the meaſures of that Image on them; which is, to Love God as God with all our heart and ſoul and might, and our neighbour as our ſelves.
56. This Love was mans great duty in Innocency; and in perfection ſhall be our work in Glory.
57. This was that ſtate of Holineſs that man fell from, and which Chriſt came to reconcile and to reſtore him to: And which is peculiarly called GODLINESS or SANCTIFICATION in the New Teſtament, as diſtinct from Faith, in its narrower, mediate, official notion.
58. As the work of Chriſt our Redeemer and Mediator is to bring man back to God the Creator; ſo Faith in Chriſt, and all Evangelical poſitive Inſtitutions, are the Bellows and fewel of this Love; and means to it as the end.
59. The expreſſions of this Love are not of equal neceſſity with the Love it ſelf; but ſome of them more mutable.
60. Caeteris paribus the expreſſions of our Love of God, are to be preferred before the expreſſions of our Love to men. But God hath made ſome Great Acts of Charity to men, to be Greater expreſſions of our Love to Himſelf, than ſome ſmaller Immediate expreſſions of it to Him.
61. Our Love to the whole world is a greater duty than our Love to our Countrey, and our Love to our Countrey is a greater duty than our Love to our Parents, Magiſtrates, or our ſelves; As the Goodneſs of the Objects is diverſifyed.
62. In ſome caſes God hath laid ſome ſpecial charge on us by his own Law, which way firſt to exerciſe our Love: But where he hath not ſo done, the Greateſt Good in the exerciſes of Love is to be preferred to a leſſer, and the leſſer is no duty but a ſin, when it would exclude the greater, (Comparatively).
63. If a King or Parent command me to forbear a neceſſary Act of Love (or expreſſion of it) (as to ſave a mans life, or ſoul as far as I am able when there is great hope of the ſucceſs) unleſs finis gratiâ, a Greater Good oblige me to forbear it, the Authority of the commander doth not oblige me; as not diſſolving Gods obligations.
64. The command of Order and Decency in the celebration of publick worſhip in the Aſſemblies, is a general precept of Natural right: But it is only the media, which (in ſome caſes propter finem) do ceaſe; that is, when neceſſity impoſeth ſome diſorder and undecency, as without which the end or thing ordered muſt be forſaken; and ſo they ceaſe to be a means. But out of ſuch caſes of Neceſſity, they are of perpetual obligation.
65. Though Order and Decency be neceſſary, and ſome particular circumſtances by which it is expreſſed indefinitely; yet not always the very ſame Circumſtance and expreſſion: But one may ſerve as well as another.
66. If one man will call theſe mutable Circumſtances, (as genuflexion, putting off the hat, &c.) by the name of Worſhip, and ſo ſay that man may command new-external worſhip; And another will call them only Circumſtances of worſhip, and not worſhip, and then ſay that man may not command new acts of worſhip] this is but lis de nomine: and they muſt agree firſt of the ſenſe of the word worſhip before they trouble the Church with ſtrife.
67. I will inſtance in twenty particulars in which we called Puritans and Non-conformiſts do grant that it belongeth not to the Perfection of Gods word particularly to determine, but only to give General Laws for determination.
1. What day and hour (beſides the Lords day) the Church ſhall meet. 2. Of what length Readings, Sermons, prayers and meetings ſhall be. 3. When and how often publick faſts and thankſgiving are to be celebrated. 4. In what place the Church ſhall meet. 5. Of the convenient ſhape of the Temples, Ornaments, ſeats, bells, Clocks, &c. 6. Of the place and ſhape of the Pulpit, reading place, font, table, &c. 7. Of the ſubject of the preſent Sermon. 8. Of the Method of the Sermon. 9. Of the words of Sermon and prayers and praiſes. 10. Of the uſing or not uſing Sermon notes, or other helps for memory. 11. What tranſlation of the Scripture ſhall be uſed. 12. And what Verſion or Meter of the ſinging Pſalms. 13. And what tune they ſhall be ſung in, and with what melody. 14. What form or words of Catechiſm ſhall be uſed. 15. What comelineſs ſhall be obſerved in veſture or habit, in publick worſhip. 16. By what ſigns we ſhall profeſs our conſent to the Common faith and Covenant; whether by ſtanding up, or ſpeaking, or writing, or holding up the hand, &c. 17. By what Geſtures in publick worſhip, decency and order ſhall be ſhewed and kept. 18. Of abundance of Church Utenſils in Baptiſm, and the Lords Supper, fonts, veſſels, Cups, cloaths, tables, &c. 19. Of circumſtantial Officers and their offices, circa Sacra; as Clarks, Church-wardens, door-keepers, &c. 20. When any of the people ſhall ſpeak in the Aſſembly▪ and who: and when they ſhall be ſilent.
But becauſe the Conceſſion of all theſe, and all of the ſame nature, will not ſerve turn, how odious is our doctrine of Scripture perfection made? and we our ſelves are judged unmeet (notwithſtanding the neceſſities of many hundred thouſand ſouls) to preach the common doctrine of the Goſpel.