The Government of the Churches of Christ, Book 1 · Chapter 2
CHAP. II.
That the Constitution of a Church, and the Rules of its Order and Government, are Established by a certain Institution of Christ. Some Propositions laid down in order to the Demonstration of this Truth.
THE Church universal, is a Church by an higher ground than by that Institution, it is rather the Object of Gods Decree. And their meeting in Heaven, and making a general Assembly, is not so much by virtue of a command, or by appointment declared in his Revealed Will, as by a Decree of his secret will, and through the Efficacious Power of it, the same that raiseth them, wraps them up in the Clouds, and after carries them to Heaven, and presents them together at latter day, as it is said of Christ, Ps. 2. As their Worship, there is only natural Worship, not any thing that belongs to the second Command, so, nor is their meeting by virtue of that command. But now if all the Saints on Earth were no more than could meet in one place, yet that these should meet as a Church for such and such Ordinances, which in Heaven they shall not have, this must needs be from an Institution of Christ's, over and above their being the Church in general; as the Ordinances themselves are Established by such an Institution. For they gather together in his Name, and Excommunicate in his Name, as well as they Baptize in his Name; and therefore if Baptism be an Institution, their gathering together must be an Institution also. And indeed if the Government and the Worship be by Institution, the seat or subject must needs be so. As if the Officers and the Laws of a Colledge or Incorporate Town be by a Law and a Charter, the Colledge or Incorporation it self, the form of it, and warrant to be so, must be much more. Nothing in any Kingdom depends more upon a Charter and the Supream Authority, than the imbodying of Men into societies, and the enabling them to Act in them. And so the constitution of these Spiritual Bodies, the Churches, hath a necessary dependency on this Authority of Christ. Those Bodies to be ruled, they are called the House of God, and the Church of God. If he Rule not his own House well, how shall he take care of the Church of God? 1 Tim. 3. 5. Why is it called the Church of God, but because of Gods Institution, as the Lords Supper, and the Lords Day, have their Names from the Lords Institution? And it is called the House of God, and the Temple of God; and as the Temple was by Institution, so this Church of Christ too.
And indeed, that to which a promise is, for that there is a command; which is all one with an Institution; and an Institution is conveyed in a promise. In the Old Testament all their Solemn Assemblies, (which were the Types of ours) were by an Institution, both who, and where, and how, as those for Worship in the Temple, the Synhedrim for Government; therefore the things Typified much more.
But farther, what the Apostles did teach the Saints to become, for that there is an Institution; for …ey taught nothing but what Christ commanded them, Matth. 28 ult. And when they …ad taught them to become Churches, they wrote to them as such, and the Holy Ghost owneth them as such. And the Holy Ghost did Ordain, by Institution, Pastors and Teachers, and set them as Overseers over each Flock, as an whole Flock, Acts 20. 28. Therefore ordained the bounds of their Flocks too.
Again, the Seven Churches are Seven Candlesticks, whereof the Type was the Candlestick of God, made by Gods Appointment. In the Candlestick there were two things, 1. Matter, which was Gold, that they should be Saints. 2. Forme, which is therefore Christ's Institution, to be cast into such or such a Mould. And for one Candlestick then, there are many Candlesticks now. Seven in, Rev. 1. 20. And the Form of these many are now as well from Christ, as the Form of that one then was.
And as it is Gods House, he hath not left it unto Man to Frame his building to what proportion he pleaseth; Christs body Instituted, (which is Resembled unto the Natural body, throughout the Epistles) is to have set Limits of it, a Maximum quod sit; and as the Natural …ody▪ if it have all the parts that can have communion natural in the same common Acts of Nature together, though it be never so small, is a perfect body, so it hath also a prescription of bigness, and bounds are set it, both for parts, and a Maximum quod sit, for proportion of stature, which none should exceed. Thus Christ hath also constituted his Body the Church, in a due measure and proportion.
But to make a distinct demonstration, that the Form, and Order of Congregational Churches is of Christ's Institution, I shall proceed in this Method.
1. I shall prove that God hath not left the Government of his Church to be ordered by the Laws of Nature, or the Arbitrary Maximes of Humane Reason, but hath prescribed Rules for it by his own Institution.
2. I shall shew what is the nature of a Divine Institution.
3. I shall describe the ways whereby Christ hath derived his Institutions to us, to ascertain us that they are Genuinely his own.
4. I shall demonstrate the Order, and Worship, and Ordinances of the Churches of Christ, to be of a perpetual continuance.
5. I shall prove that Excommunication, being more than Non-communion or casting out of the Church, hath in it a super-added Institution of Christ.
6. I shall at last shew that a Congregational Church, is by Christ's Institution the only Subject, and Seat of Church Government; and the Grand Charter of the Power of the Keys is granted to it alone.
1. To prove that Christ hath not left his Churches destitute of Rules for her Government, but hath established them in his Divine Word of the Scriptures, I shall lay down, and demonstrate these following Propositions.
Propsition I. That the Right Government of a Church, is a part of Worship under the New Testament; which is evident;
1. Because all means of Worship are called The Keys of Heaven, Mat. 16. 18, 19. And by Excommunication Men Bind and Loose, as well as by Preaching or by Praying. 2. This Act of Government, Excommunication, is parallell'd with Prayer; The Agreement of the Church to cast out is parallell'd with this, What two shall agree to ask, Mat. 18. 19. 3. Excommunication is done in the Name of Christ and in the Power of Christ, which is the same thing that makes Baptism a part of Worship? Baptize them in the Name of the Father, and of the Son, and of the Holy Ghost, Mat. 28. 19. So as the Lord's Supper also is constituted. 4. In Rom. 12. all is called foreign, reasonable Worship, which referreth to Ruling afterward, as well as Teaching and Exhorting. And 5. If a contribution to uphold the Ministry, and giving to poor Christians, be called a Sacrifice, and a Service done unto God, 2 Cor. 9. 12. (the word is foreign) then Church censures also as well may have that name; and therefore must have a rule for them as well as other parts of Worship. And therefore now to determine as who shall Baptize, and who shall Administer the Sacrament of the Lord's Supper, depends upon his having a Power to do it; so to determine who shall Excommunicate, there is some Rule to direct us.
Prop. II. The Law of Nature is not sufficient to set up any thing which is parallel to a Divine Institution.
As for example. If the Government of Congregations by Elders and Officers be in a particular Congregation set up by Divine Institution; No Law of Nature alone will be ground enough to erect the like Power in any other company of Elders, if they have not that other by Institution. The Laws of Nature may indeed direct us how to manage Ordinances that Christ hath erected, according to the common nature in which those Ordinances partake with other things civil. As if that there be many Prophets in a Church, the Law of Nature will teach that they should not speak many at once, because it is against the end of Prophecying; but the Laws of Nature would not be sufficient to erect an Order of Prophecy in the Church, which Jesus Christ hath not appointed, although Speech is a natural means to persuade by. The Laws of Nature will also teach us to take the benefit of Ordinances, if they be Instituted by Christ. As supposing that Christ had appointed a Superiour Power, a Superiour Court over Churches, having the same Power which the Churches have: The Laws of Nature would have taught me to have made use of this, but would never have warranted the erection of such, armed with the same Power, if Jesus Christ should not be found to have appointed it. The Proposition is evident by these Reasons;
1. Because that Institutions and Ordinances flow from Christ, not as the Author of Nature, but as the Author of Grace, as Lord and King of his Church, and so depend upon his Will; if therefore he by his Will have made one institution, the Laws of Nature cannot make a parallel to it, and parallel it is if it be supposed to have the same power and influence that the other hath which Christ hath instituted.
2. Nothing can work beyond its own Sphere; And therefore, tho' the Laws of Nature may be sanctified to subserve the institutions of Christ, yet not to raise up any thing anew parallel to an institution of Christ. A Spiritual Court parallel to such a Spiritual Court as Christ hath instituted, is what exceedeth the power of Nature, as truly as that it is not in the power of Nature to produce a Spiritual Act of Grace, parallel to what the Holy Ghost produceth. Natural gifts, and natural parts may be subservient unto Grace that sanctifieth them, but they cannot produce or educe the least Spiritual Act. And thus Christ's Government excludeth not Nature, but will take in the help of it, but exceeding it; Nature cannot be the rise of any part of it.
Prop. III. That there must be a special Divine Institution for the Government of the Churches of Christ.
For all Church Power and Government which hath a Spiritual punishment annexed to it, must be by special Institution; and that is in a special manner Government, by a Divine Institution, which hath a Power annexed to it, to inflict a Spiritual punishment beyond what is in the common nature of the act it self to do. And therefore although to withdraw from every brother that walketh inordinately, be from the common Law of Christianity, in all sorts of Arbitrary converse; yea and to throw out of a fixed Body or Society, to have power to do so, be from the common and ordinary nature of all other Societies, if the Laws of those Societies be so and so transgressed; yet that there should be a delivering over to Satan with the Power of the Lord Jesus Christ, that this should be annexed to the casting of a Man out, this is apparently by Special Institution, for no Body of Men by the common Law of Nature could have power so to do. So also although upon all admonitions there is a binding the Sin upon the Conscience, so far forth as the nature of the Sin is laid upon it, which is common to all other reproofs of any kind in other sorts: Yet that there should be a promise that where such and such, rather than others, do bind Sin upon a Man's Conscience on Earth, by their Sentence and Judgment, this Sin is also bound upon them in Heaven, Mat. 18. 18. this must be from an Institution superadded. Whether Christ's Will that this should be done by such and such, be apparent to us by an express command in the Letter of it, or is held forth in some example or some promise which do imply it: Yet it is an Institution because it holds forth a supernatural efficacy. For whatsoever is set apart by God Electively, and cull'd out from other things to be the instrument of a supernatural power and efficacy, that is such by Divine Institution; and all such power as is thus supernatural, must be disposed of and executed according to his Mind, by his own instruments, and where he hath placed it. Every man is to admonish his Brother upon that common ground, that he is to love him and not to hate him; this is a common ground belonging to all sorts of Men whatsoever; but that any select company of Men should be peculiarly singled out to have power to admonish a Man, to bind Sin upon him, this is from the Institution of Christ. And that they should have the promise of the power of Jesus Christ to accompany them, that this should be in order to a throwing the Sinner out, and a delivering him up to Satan if he repent not, this is from Christ's Institution. Thus God doth take things that by the common Law of Christianity do serve for such an end, and yet over and above puts an Institution upon them to serve for some special end in such away, by such and such persons; as in those instances given of reproving and admonishing by any Christian, which serveth to a Spiritual end, he takes it up to be performed in a Church and by Elders in publick, in a more special manner, to have a further efficacy in it, because he hath put a further Institution upon it. Thus also the gifts out of out which Men Preach and Pray, they are common to multitudes of Men, and are given in a providential way, and not by Institution; but yet that Men should exercise these by way of Office, in a constant selected way, and separated hereunto, this is by special Institution. So likewise God doth take such things as have a ground in the Law of Nature, and over and above stamps his Institution upon them in a supernatural way further than naturally they serve to. So that Christ's Institutions they do not exclude natural grounds, but comply with them, only elevate them, cause them to exceed their natural power and force, with a peculiar efficacy and blessing, and so fall in with the Rules of Nature. Thus that not two or three should speak at once in a Church, it is in it self a Law of Nature common to all men, that Women should not speak in publick, but be silent, it is the Law of Nature; yet over and above they are delivered as the Commands of God, which he that is Spiritual acknowledgeth as the Apostle saith, 1 Cor. 14. It is the Law of Nature that no Man should War upon his own Charges, that the Labourer is worthy of his Hire, &c. and the Apostle alledgeth these for Ministers Maintenance, 1 Cor. 9. 7. and yet withal addeth, so I ordain in all the Churches, and makes an Institution of it. And for the due companies of Men to meet and assemble themselves together; and no more to assemble than can meet in one place to be edified by Ordinances, agrees with that Law of Nature that is common to it as to other things. But yet this which had but a natural and moral foundation, hath Jesus Christ now made an Institution of, and hath therefore put His own Name upon it, and called it, A gathering together in his Name, and he hath enabled them with a power beyond the power of nature in the throwing of a Man out, for it is to give him up to Satan.
So also in the judging of a Man for having committed a sin there is always a kind of censure. In a large sense indeed, Vita est censura, and thus a man condemns and censures another by his practice and example, and so a Godly Man doth judge Wicked Men, and they are reproved and judged by all the Saints; but there is also a special judicature out of Authority, and the power of Jesus Christ accompanying of it, namely that spoken of in 1 Cor. 5. 12. when he saith, Do not ye judge those that are within? What have I to do to judge them that are without? Therefore this is by special Institution. And in this place of the Corinths compared with, Chap. 6. this differing way of Judgment, one by way of Institution, and the other by way of the common Law of Nature, seems to be held forth by the Apostle himself, for when he comes to speak of judging the incestuous person for his sin, with a spiritual power, the Power of the Lord Jesus, he makes that a setled Government, do not ye judge them that are within? As they were a Body to Christ. But when in chap. 6. he speaks of taking up differences about things of this Life, though he would have the Saints do it among themselves by way of Arbitration, and not to carry it out of themselves (for the sake of avoiding scandal) to Heathen Magistrates, yet this latter he doth found only on the Canon Law: It is not an Ordinance though it was Christ's Will and Command it should be in that case. Therefore he doth not bid them go to the Elders to take up differences, or to the whole Church, but he bids them take whom they would, the least Saint, who is able to judge, upon that common ground of ability, whereby one day they shall be able to judge the World. So that this latter was only occasional, and by way of Arbitration, according to the Law of Nature, whereas the other was a constant and setled Government, and that invested with spiritual power supernatural, which the other is not.
All the duties that are performed in a Church they are duties amongst all Christians by the common Law of Christianity; for by the Law of Love, they are to instruct, to pray for, to reprove, to avoid, &c. as occasion is: But that all these should be performed in a publick body of Saints, gathered together, not occasionally but fixedly, and that special persons should have the power or part of the power committed to them, separated thereunto, and that it should be done in such and such an order; all this both because of the constancy of it, of the electiveness of it, and the special power and efficacy that doth accompany it over and above what is promised in an ordinary way to the common Law of Christianity; must needs be an Institution.
So that whatsoever be the subject or the instrument in a constant and elective way of a supernatural power, or a supernatural Administration over and above what is common to all Christians, or Societies of Men; that Power must be placed by Institution, whoever hath it, or wherever it is. It is not a supernatural quality indeed, but it is a relative respect, whereby a company of Men are called by God, and enabled unto a supernatural administration, which a special efficacy shall accompany; and so by vertue of God's Promise it is concomitantly a supernatural power, though not inherent.
And yet it is not so to be understood, as if that such a power should always, for the effect, have that Efficacy that it is assigned to, for that is as God pleaseth. He works not as natural Agents do, because God's promise to accompany his Ordinances is in a free way; as in Preaching the Word, though it is an Ordinance, yet it had not always the effect, though Christ himself, and the Apostles Preached it: It might always have an issue indeed one way or other, and be a means to condemn Men, because they receive it not; but it had not always that effect, for which it was more principally and directly appointed, as natural Agents have.
And so on the other side, we deny not but that Admonitions and other means which run according to the Law of the New Creature and Christianity, which one Saint is to perform to another, may have the like effects, through Gods Dispensation, that Excommunication hath, to bind sin upon a Mans conscience, give him up to Satan to terrifie him, and the like; even as God also may bless private instructions, yea, the private Example of a private Christian to Convert an Heathen, yea, and that also when his own Ordinance will not do it, 1 Pet. 2. 12. But yet still Church Admonition, and Excommunication, is an Ordinance in a special manner, which the other is not. So as because that Gods Power Supernaturally must concur for the effecting of what it is Ordained for, hence therefore it must be seated, where God would have it be, by a special Institution, and not misplaced, or else he will not work in it, and with it. If a Man had stirred the Waters, God would not have wrought; or if Satan had done it, he would not have wrought; but when the Angel did it, he did, John 5. 4. All such Supernatural Administrations they are limited; as the power is from God, so in whom this power should be, is also from him, and by his Appointment. Though Magistrates are the Ordinance of God in this General Respect, that it is his Will and Command, that there should be Magistrates; yet the power that God accompanieth Magistrates withal in their Administration, is not Supernatural to those ends for which they are appointed, farther than in this proportion, as in general he hath appointed Magistrates to be his Vicegerents. And hence therefore, what sort of Magistrates to have, whether Monarchical, or Aristocratical, of what extent their Dominions shall be, and the like, is still left to Men; because the power that the Magistrate hath of any kind, it is indeed executively but the power of the People committed to him, and betrusted to him, whose power he acts, so as what he pardons the People pardon, what he punisheth the People punish; the Peoples power is engaged in it; and hence as Solomon saith, in the Word of a King there is power, Eccles. 8. 4. Hence they are called Humane Creations, though an Ordinance of God, 1 Pet. 2. 13. Rom. 13. 1. But that Supernatural Ecclesiastical power, that Jesus Christ doth appoint, is not simply an Ordinance, that there should be Ministers in the general, that shall have this or that power, leaving it unto Men to appoint what sort of Ministers, whether in a way of Monarchy, or in a way of Aristocracy, whether Popes, or Bishops, &c. And so likewise as to the Seat or Relation over which these Officers shall have power, and the extent of it. But these must be all Divine Creations and Institutions, as the sort of Magistrates and extent of Commonwealths is a Humane Creation. If the power that these did manage, were immediately the power of Men, or given to them by the Church, as that of Magistrates is by the Common-wealth, then indeed the several Administrations might be appointed by Men, and the bounds thereof set forth; for the power they have, would be proportioned to the cause or rise of it. Magistrates as they have their power thus from Men by Humane Creation, so the punishments that they inflict are but corporal punishments, which the People that set them up can inflict. Indeed Rebellion against the lawful Magistrate, works Damnation in the Issue, by consequence, because it is a sin against the general Ordinance of God; but yet it is, but as any other sin brings Damnation. But now in Church power, there is a special Supernatural Efficacy of God, immediately accompanying it; and therefore this power, as it can no way be delegated by the Person or Persons that have it, so as they should make any one Vicars or Substitutes to execute it for them, as the Bishops do the Chancellors; so also by the same ground, it cannot be placed or seated, but where Christ would have it by his Commission. For if the persons that already have it from Christ, cannot give it unto another, than to whom Christ hath appointed, or to any other body or society, than Christ hath appointed, and hath by Institution placed it, then assuredly neither Magistrates, nor any company of Men whatsoever, can place it but where he would have it.
And surely for Excommunication of all other (if for any other Ordinance) there must be an Institution, and by whom it shall be Administred in a certain way defined; because of all Ordinances, it is the greatest. If therefore for Preaching, who shall Administer it, and where, there is an Institution; then certainly for this, for this is an Act of meer Authority. To Preach is an Act of gift also, and he that hath gifts, may for the materiality of Preaching, perform all that a Minister doth out of gifts; but the Act of delivering to Satan, and the Act of throwing a Man out, are Acts of meer power; do cast him out of all Ordinances, and therefore of all Ordinances they are the greatest: And besides that, it is delivering to Satan with the power of Christ, which who can assume, but those to whom Christ hath committed it? It is to a spiritual end; and it is not therefore enough to say, that if there be nothing in the Word against it, but that these and these may Excommunicate, that then they may do it; no, there must be something in the Word positive for it, and that limiteth it, and here placeth it. It will otherwise be a nullity, for want of commission in the persons that do it.
And if that Excommunication were not so an Institution, as that also the sort of Persons to whom it is to be performed, should be by Institution, and were not a delivering up to Satan also; then the Magistrate could inflict it, as well as the Ministers of the Church, for he can cast Men out of such and such a Society, and keep Men from Ordinances, as well as they.
Hence Excommunication being an Ordinance, depending wholly upon Institution, and that which makes Ecclesiastical Authority to be properly Government and Jurisdiction, lying in a power so to Excommunicate; none may therefore take upon them to Administer this Ordinance, without a special Commission and Institution; And in this lies the knot of the difference in the controversie.
Prop: IV. Gods Institution must put an Efficacy into all Censures.
Nothing in Nature hath further perfection in it, than God hath put into it; therefore much more this holds in power Ecclesiastical. Man cannot limit that power of Ministry, which he cannot give. All Church censures they are accompanied with a Supernatural power, as the word of God is, which hath not in it self a power inherent, to work without the Spirit accompany it. There is this difference between Civil power and Ecclesiastical; that though Gods power doth accompany the civil power of the Magistrate, because it is his Ordinance, yet he doth not accompany the Acts thereof Supernaturally; but the power that accompanieth the Magistrates Acts, is the power of the People in whose Name Magistrates execute it; and therefore if the Magistrates be resisted, the whole People are obliged to back and strengthen him. But here now the Ministerial power is ordained to convey a special Supernatural Efficacy from God, and Ministers do work wholly in his power: The Weapons of our Warfare, are mighty through God, having in us a readiness to revenge all Disobedience, 2 Cor. 10. 4, 5, 6. As therefore if the powers of a Kingdom are ingaged in the sentence of any Court, it must be because they have set it up and confined it, and given commission, and appointed who should execute it, so as if any should exercise a power further then they have appointed, they were not ingaged to back it; so, nor will God also assist with his power further than as he hath placed it, and where he hath placed it.
Prop. V. That the Constitution of Churches is Uniform, and of one kind and sort.
All Churches are of a like sort, and, for their Constitution and Government, are uniform:
Or else, 1. There should be a double constitution, one for the one sort, and the other for the other. And therefore a Classicall, and Congregational Church, being two several sorts of Churches, in respect of their end, the one being for Worship, the other for Government; the one a Representative Church (for so the Elders in a Classis are) the other of the People, or consisting of People and Elders both; and being all so truly several Forms of Churches in respect of Government, as Oeconomical Government differs from Political, and the like, they cannot both of them be by Divine Institution.
Object. In the Jewish Government, both small Towns, and great had entire power.
Ans. Therefore therein lay their Uniformity; and whilst power was lodged only in the Elders, and they kept Court in the Gate, it might be so, and the same Order be preserved; but it cannot be so here, when the People also are by Institution taken in, and are to be present.
2. When the Apostle saith, So I Ordain in all the Churches, 1 Cor. 7. 17. there could not be the same Ordination of Government and Constitution, unless there were an uniformity in these Churches.
3. Again; Christ writing to the Churches of Asia, in 2 & 3. chap. Rev. He not only calls them seven Candlesticks, as being all of the same make, uniform, of the same parts and the like; but what he writes to one, he writes to all that were Churches, concluding all his Epistles thus, Hear what the Spirit saith to the Churches, which is all one with what is in, Revel. 22. 16. I sent mine Angel to testifie these things in the Churches.
4. And it is argued from that common Type of the visible Churches, which is shewn unto John, Revel. 4. As the Form of the Tabernacle was shewn unto Moses in Parkerus De polit. Eccles. lib. 3.the Mount; where there are 24. Elders, and 4. Beasts; and the Acts they do perform, are principally Worship, and therefore it is the Form of Congregational Churches.
5. Of Thessalonica he saith, 1 Thess. 2. 14. That they became followers of the Churches of God, which in Judea are in Christ Jesus; if it had been meant only of following of them in matters of Faith, in receiving of the Gospel in the Doctrine of it, as every particular Christian doth, he needed not have used the Phrase, Followers of the Churches, but of the Church in Judea, if it had been spoken in respect, as they were Members of the visible Church, visible professors of Christianity. He speaks it therefore also, in reference to having received the Gospel, and casting themselves, as a Church, into the same form and constitution with those Churches; for by reason of their form and constitution, they are called Churches, as they are Bodies gathered up for Worship and Government.
6. For the confirmation of this, add, that the Institution cannot fall both upon congregational and classical, but one would destroy the other, if it were left arbitrary, to take one or the other.
7. As one Baptism, one Body, one Faith, are in the Church Mystical; so one sort of Body, as well as one Baptism, for kind, is Instituted in the constitution of the Churches of Christ.