THE externall Government and Discipline of Christ, (though it be not necessary to the being, yet it) is absolutely necessary to the well-being of a Church: So necessary, as that we cannot but be deeply affected with grief and sorrow, when we consider how long the through setling of it hath been delayed, (notwithstanding the Covenant we have taken, with hands lifted up to heaven, to endeavor a reformation in point of Discipline) and cannot but conceive it to be one chief reason of all the miseries that are now upon us; because those that have been in Authority amongst us, have laboured to build their own houses, and have suffered the house of God to lye waste. If Nehemiah sate down and wept, and mourned certain days, because the wall of Jerusalem was broken down, &c. Much more have we cause to mourn, that the wall of Zion is not yet reared up; for as a City without walls, a Sea without banks, a vineyard without a hedge, so is a Church without Discipline, and he that shall consider the multitude of Heresies and Blasphemies, the abundance of iniquities and abominations, that have crowded into the Church, whilest this wall hath been unbuilt, and this hedge unmade; cannot but take up the lamentation of David[4], though with a little difference,----Why hast thou suffered thy Vineyard to be without a hedge, so that all they which do passe by pluck her. The Boar out of the wood doth waste it, and the wild Beasts of the field devour it. Return, we beseech thee, O Lord of Hosts; look down from Heaven, and behold and visit this Vine, and the Vineyard which thy right hand hath planted, and the branch that thou madest strong for thy self, &c. And likewise to pray the prayer of the same Prophet in another place[5], Do good in thy good pleasure to Zion, and build thou the walls of Jerusalem.
The differences, we confess, about this wall, are very many, and so many, as that it would require a large Volume to treat of them; and it cannot be denyed, but these differences have been the great apple of strife for these many years: And although it be our design (as we have said) to heal and make up the breaches of this wofully divided Church, and not to widen and increase them; yet notwithstanding, we cannot without prejudice to the truth, to our selves, and to our respective Congregations, but give the world some short account of two opinions about Church-Government.
There are some, that although they have taken a Covenant, to endeavour the Reformation of the Church in Discipline, according to the Word, yet are not afraid to say; That there is no particular Church-Government set down in the Word; that the Christian Magistrate is the Fountain of all Church-power, and that to assert a jus divinum of Church-Government, is destructive to all political Government. Now though this Opinion prevail much withState-Divines, and with Christians that study worldly-policy, more then Scripture simplicity; And though it be likely (if God prevent not) to swallow up in a short time, all other Opinions about Church Government: And though the asserting of a jus divinum in Church-Discipline, be with some men, the only heresie not to be tolerated, and more hated, then the abomination of desolation, standing in the holy place, was by the Jews; yet notwithstanding, we hold it our duties, especially in these times, to make it known to all our respective Congregations.
1. That Jesus Christ, as King and Head of his Church, hath appointed a particular Government in his Church.
2. That the Christian Magistrate, is not the originall of Church Government. Which two particulars, we shall endeavour with great brevity and perspicuity, to make out unto all unprejudiced Christians. And first.
1. That there is a particular Church-Government by divine right: not that we think, that every circumstance in Church Government is set down precisely in the Word, or is of divine right in a strict sence: But this we say, That the substantials and essentials, are recorded particularly in the Word by Christ, the King of his Church, and are unalterable by any State whatsoever; And that the circumstantials are set down under generall rules, sufficient for the ordering of them; and that therefore, even they also in a large sence may be said to be of a divine right. Now this we shall endeavour to prove by these ensuing Arguments.
1. From the fulness, and sufficiency of the Holy Scriptures. The Apostle Paul saith, that his first Epistle to Timothy[6], was written, To teach him how to behave himself in the house of God, which is the Church of the living God, the pillar and ground of truth. And in his second Epistle[7] he tels us; That the holy Scriptures are able to make the man of God perfect, throughly furnished unto all good works. Now to know how to govern the Church, is one of the great works that belong to the Minister: And therefore, to say, that this is not recorded in Scripture, is to make the holy Scripture a rule defective, and ineffectuall for the end for which it was written, and to cast a very great reproach and dishonour upon it. And surely, if some substantiall parts of Church-Government, are exprest in the Word (as few will deny) then (as we conceive) all of them of necessity must be expressed, or else the Word should not be able to attain its end; which to affirm, is no small errour: And for our parts, we cannot conceive any reason to induce us to believe, that the Holy Ghost should set down in the Word, some of the substantials of Church-Goverment, as binding and unalterable unto the end of the World, and leave other things as substantiall as they, arbitrary and alterable, according to the will and pleasure of the Christian Magistrate.
2. From the excellency of the Kingly Office of Jesus Christ; For Christ Jesus is the only King of his Church, governing it not only inwardly, and invisibly, by the working of his Spirit; but outwardly also, and visibly, as it is a visible, politicall, and ministeriall body, in which he hath appointed his own proper [8]Ambassadors, [9]Assemblies, [10]Lawes, [11]Ordinances, and [12]Censures, to be administred in his name, and according to his own way. As a King of this politicall and ministeriall Church, he breathed on his Disciples, and said, Receive the Holy Ghost, whose sins ye remit, they are remitted unto them; and whose sins ye retain, they are retained. As a King of this visible Church, he said unto his Apostles, All power is given to me in Heaven, and in Earth; Go ye therefore, and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you; and lo I am with you alway, even unto the end of the world. As a King of the same Church, he gave gifts to men, when he ascended up to heaven, [13]some to be Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers. As a King, he now sits at Gods right hand, and is made Head over all things to his Church; which Church is called the house of God; and who should appoint Orders for the Government of the House, but the Lord of the house? And to say, that he hath not ordained how his house should be governed, is [14]to make the Master less faithfull in his own house, then his Servant Moses was; which Church is Christs Vineyard, Christs Garden, and can we think Christ so negligent, as not to appoint a hedge to fence his Vineyard, and a wall to preserve his Garden? which Church is a spirituall Republique. And shall we deny that to Christ in the Government of his Kingdome, which we grant unto all Earthly Monarchs? Shall we say, That Christ hath ordained no Laws, by which his Kingdome shall be governed; no Censures, by which his rebellious subjects shall be punished; no Officers to dispence those censures? This is a high defamation to Jesus Christ, and his Kingly Office.