Chapter 3: The Continuation of a Church-State

The controversy about the continuation of a church-state, and the administration of Gospel ordinances of worship, is not new in this age, though some pride themselves, as though the invention of the error whereby they are denied were their own. In former ages, both in the Papacy, and among some of them that forsook it, there were divers who on a pretense of a peculiar spirituality, and imaginary attainments in religion, wherein these things are unnecessary, rejected their observation. I suppose it necessary briefly to confirm the truth, and vindicate it from this exception, because though it be sufficiently weak in itself, yet what it is, lies against the foundation of all that we are pleading about. But to reduce things into the lesser compass; I shall first confirm the truth by those arguments or considerations, which will defeat all the pleas and pretenses of them, by whom it is opposed; and then confirm it by positive testimonies and arguments, with all brevity possible.

First, therefore I shall argue from the removal of all causes, whereon such a cessation of churches and ordinances is pretended. For it is granted on all hands, that they had a divine original and institution, and were observed by all the disciples of Christ, as things by him commanded. If now therefore they cease as to their force, efficacy and use, it must be on some of these reasons.

1. Because a limited time and season was fixed upon them, which is now expired. So was it with the church-state and ordinances of old; they were appointed to the time of reformation (Hebrews 9:10). They had a certain time prefixed to their duration, according to the degrees of whose approach they waxed old, and at length utterly disappeared (chap. 8:13). Until that time they were all punctually to be observed (Malachi 4:4). But there were many antecedent indications of the will of God concerning their cessation and abolition, whereof the Apostle disputes at large in his Epistle to the Hebrews. And from a pretended supposition, that such was the state of evangelical ordinances, namely, that they had a time prefixed to their duration, did the first opposition against them arise. For Montanus, with his followers, imagined that the appointments of Christ and his Apostles in the Gospel were to continue in force only to the coming of the Paraclete, or the Comforter, promised by him. And adding a new frenzy hereunto, that that Paraclete was then first come in Montanus, they rejected the institutions of the Gospel, and made new laws and rules for themselves. And this continues to be the principal pretense of them by whom the use of Gospel ordinances is at present rejected, as that which is of no force or efficacy. Either they have received, or do speedily look for such a dispensation of the Spirit, or his gifts, as wherein they are to cease and disappear. But nothing can be more vain than this pretense.

1. It is so as to the limitation of any time, as to their duration and continuance. For (1.) there is no intimation given of any such thing, either in the divine word, promise, declaration about them, or the nature of the institutions themselves. But whereas those of the Old Testament were in time to be removed, that the Church might not be offended thereby, seeing originally they were all of immediate divine institution, God did by all manner of ways, as by promises, express declarations, and by the nature of the institutions themselves, foresignify their removal, as the Apostle proves at large in his Epistle to the Hebrews. But nothing of this nature can be pretended concerning the Gospel church-state or worship. (2.) There is no prediction or intimation of any other way of worship, or serving God in this world, that should be introduced in the room of that established at first; so that upon a cessation thereof, the Church must be left to all uncertainties and utter ruin. (3.) The principal reason why a church-state was erected of old, and ordinances of worship appointed therein, that were all to be removed and taken away, was, that the Son, the Lord over his own house, might have the preeminence in all things. His glory it was to put an end to the law, as given by the disposition of angels, and the ministry of Moses, by the institution of a church-state and ordinances of his own appointment. And if his revelation of the will of God therein be not complete, perfect, ultimate, unalterable, if it be to expire, it must be, that honor may be given above him, to one greater than he.

It is so, as with their decay, or the loss of their primitive force and efficacy. For their efficacy to their proper ends, depends on, (1.) The institution of Christ: this is the foundation of all spiritual efficacy to edification in the Church, or whatever belongs thereunto. And therefore whatever Church-state may be framed, or duties, ways or means of worship appointed by men, that have not his institution, how specious soever they may appear to be, have no spiritual force or efficacy, as to the edification of the Church. But while this institution of Christ continues irrevocable, and is not abrogated by a greater power than what it was enacted by, whatever defect there may be as to faith and obedience in men, rendering them useless and ineffectual to themselves; however they may be corrupted by additions to them, or detractions from them, changing their nature and use; in themselves they continue to be of the same use and efficacy as they were at the beginning. (3.) On the promise of Christ, that he will be present with his disciples in the observation of his commands to the consummation of all things (Matthew 28:20). To deny the continued accomplishment of this promise, and that on any pretence whatever, is the venom of infidelity. If therefore they have an irrevocable divine institution; if Christ be present in their administrations, as he was of old (Revelation 2:1), there can be no abatement of their efficacy to their proper ends, in the nature of instrumental causes. (3.) On the Covenant of God, which gives an infallible inseparable conjunction between the Word, or the Church and its institution by the Word, and the Spirit (Isaiah 59:21). God's Covenant with his people is the foundation of every Church-state, of all offices, powers, privileges, and duties thereunto belonging. They have no other end, they are of no other use, but to communicate, express, declare, and exemplify on the one hand, the grace of God in his Covenant to his people; and on the other, the duties of his people according to the tenor of the same Covenant to him. They are the way, means, and instruments appointed of God for this end, and other end they have none. And hereon it follows, that if it be not in the power of men, to appoint any thing that shall be a means of communication between God and his people, as to the grace of the Covenant, on the one hand, or the duties of obedience which it requires, on the other; they have no power to erect any new Church-state, or enact any thing in divine worship, not of his institution. This being the state of Churches and their ordinances, they cannot be altered, they cannot be liable to any decay, unless the Covenant whereunto they are annexed, be altered or decayed. And therefore the Apostle to put finally and absolutely his argument to an issue, to prove that the Mosaical Church-state and ordinances were changed, because useless and ineffectual, does it on this ground, that the Covenant whereunto they were annexed, was changed and become useless. This I suppose at present will not be said concerning the New Covenant, whereunto all ordinances of divine worship are inseparably annexed.

Men might at a cheaper rate, as to the eternal interest of their own souls, provide another covering for their sloth, negligence, unbelief, and indulgence to proud foolish imaginations, whereby they render the Churches and ordinances of the Gospel useless and ineffectual to themselves; thereby charging them with a decay and uselessness, and so reflecting on the honor and faithfulness of Christ himself.

They do not cease, because there is at present, or at least there is shortly to be expected, such an effusion of the gifts and graces of the Spirit, as to render all these external institutions needless, and consequently useless. This also is falsely pretended. For (1.) the greatest and most plentiful effusion of the Holy Spirit in his gifts and graces, was in the days of the Apostles, and of the first Churches planted by them; nor is any thing beyond it, or indeed equal to it, any more to be expected in this world. But yet then was the Gospel Church-state erected, and the use of all its ordinances of worship enjoined. (2.) The ministry of the Gospel which comprises all the ordinances of Church worship, as its object and end, is the ministration of the Spirit, and therefore no supplies or communication of him can render it useless. (3.) One of the principal ends for which the communication of the Spirit is promised to the Church, is to make and render all the institutions of Christ effectual to its edification. (4.) 1 John 2:20, 27 is usually pleaded as giving countenance to this fond pretence. But (1.) the unction mentioned by the Apostle, was then upon all believers. Yet (2.) it is known that then they all walked in Church-order, and the sacred observation of all the institutions of Christ. (3.) If it takes away any thing, it is the preaching of the Word, or all manner of teaching and instruction; which is to overthrow the whole Scripture, and to reduce religion into barbarism. (4.) Nothing is intended in these words but the different way of teaching, and degrees of success, between that under the Law, and that now established in the Gospel by the [illegible] effusion of the Spirit, as has been [illegible] at large elsewhere. Nor (3.) do they cease in their administration, for want either of authority or ability to dispense them; which is pleaded to the same end. But neither is this pretence of any force; it only begs the thing in question. The authority of office for the administration of all other ordinances, is an institution. And to say that all institutions cease, because none have authority to administer them, is to say they must all cease, because they are ceased. (2.) The office of the ministry for the continuation of the Church-state, and administration of all ordinances of worship to the end of the world, is sufficiently secured. (1.) By the law, constitution and appointment of our Lord Jesus Christ, erecting that office, and giving warranty for its continuance to the consummation of all things (Matthew 28:20; Ephesians 4:13). (2.) By his continuance according to his promise to communicate spiritual gifts to men, for the ministerial edification of the Church. That he does so continue to do, that it is the principal external evidence of his abiding in the discharge of his mediatory office, and of what nature these gifts are, I have declared at large in a peculiar discourse on that subject. (3.) On the duty of believers or of the Church, which is, to choose, call, and solemnly set apart to the office of the ministry, such as the Lord Christ by his Spirit, has made meet for it, according to the rule of his word.

If all these, or any of them do fail, I acknowledge that all ministerial authority and ability, for the dispensation of gospel ordinances must fail also, and consequently the state of the church. And those who plead for the continuation of a successive ministry, without respect to these things, without resolving both the authority and office of it to them, do but erect a dead image, or embrace a dead carcase, instead of the living and life giving institutions of Christ. They take away the living creature, and set up a skin stuffed with straw. But if these things do unalterably continue; if the law of Christ can neither be changed, abrogated, or disannulled, if his dispensation of spiritual gifts according to his promise cannot be impeded; if believers through his grace will continue in obedience to his commands, it is not possible there should be an utter failure in this office, and office-power of this ministry. It may fail in this or that place, in this or that church, when the Lord Christ will remove his candlestick. But it has a living root from where it will spring again in other places and churches, while this world does endure.

4. Do they cease, because they have been all of them corrupted, abused, and defiled in the apostacy which fell out among all the churches in the latter ages, as it was fully foretold in the Scripture. For (1.) this supposition would make the whole kingdom of Christ in the world to depend on the corrupt lusts and wills of men, which have got by any means, the outward possession of the administration of his laws and ordinances. This is all one as if we should say, that if a pack of wicked judges should for a season pervert justice, righteousness and judgment, that the being of the kingdom is so overthrown thereby, as that it can never be restored. (2.) It would make all the duties and all the privileges of all true believers to depend on the wills of wicked apostates. For if they may not make use of what they have abused, they can never yield obedience to the commands of Christ, nor enjoy the privileges which he has annexed to his church and worship. (3.) On this supposition, all reformation of an apostatized church, is utterly impossible. But it is our duty to heal even Babylon itself by a reduction of all things to their first institution, if it would be healed (Jeremiah 51:9), and if not, we are to forsake her, and reform ourselves (Revelation 18:4).

There is nothing therefore in all these pretences, that should in the least impeach the infallible continuation of the evangelical churches and worship, as to their right, to the end of the world. And the heads of those arguments whereby the truth is invincibly confirmed, may be briefly touched on.

1. There are express testimonies of the will of Christ, and his promise for its accomplishment, that the church and all its ordinances of worship should be continued always to the end of the world. So as to the church itself (Matthew 16:13; Revelation 21:3), the ministry (Matthew 28:20; Ephesians 4:13), baptism (Matthew 28:18, 19, 20), the Lord's Supper (1 Corinthians 11:26). As for other institutions, public prayer, preaching the word, the Lord's day, singing of God's praises, the exercise of discipline with what belongs thereunto, they have their foundation in the law and light of nature, being only directed and applied to the gospel church-state and worship, by rules of especial institution, and they can no more cease, than the original obligation of that law can so do.

If it be said, that notwithstanding what may be thus pleaded, yet de facto, the true state of gospel churches, and their whole worship as to its original institution did fail under the Papal apostacy, and therefore may do so again: I answer, (1.) We do not plead that this state of things must be always visible and conspicuous, wherein all Protestant writers do agree. It is acknowledged, that as to public view, observation and notoriety, all these things were lost under the Papacy, and may be so again under a renewed apostacy. (2.) I do not plead it to be necessary de facto, that there should be really at all times, a true visible church as the seat of all ordinances and administrations in the world; but all such churches may fail, not only as to visibility, but as to their existence. But this supposition of a failure of all instituted churches and worship, I grant only with these limitations. (1.) That it is of necessity from innumerable divine promises, and the nature of Christ's kingly office, that there be always in the world a number greater or lesser of sincere believers, that openly profess subjection and obedience to him. (2.) That in these persons there resides an indefeasable right always to gather themselves into a church state, and to administer all gospel ordinances, which all the world cannot deprive them of; which is the whole of what I now plead for. And let it be observed, that all the ensuing arguments depend on this right, and not on any matter of fact. (3.) I do not know how far God may accept of churches in a very corrupt state, and of worship much depraved, until they have new means for their reformation. Nor will I make any judgment of persons as to their eternal condition, who walk in churches so corrupted, and in the performance of worship so depraved. But as to them who know them to be so corrupted and depraved, it is a damnable sin to join with them, or not to separate from them (Revelation 18:4).

2. The nature and use of the Gospel church-state require and prove the uninterrupted continuance of the right of its existence, and the observance of all ordinances of divine worship therein, with a power in them, in whom that right does indefeasably reside, that is, all true believers, to bring it forth into exercise and practice notwithstanding the external impediments which in some places at some times may interrupt its exercise. In the observation of Christ's institutions, and celebration of the ordinances of divine worship, does the church-state of the Gospel, as professing, consist. It does so in opposition: (1.) to the World and the Kingdom of Satan, for hereby do men call Jesus Lord, as (1 Corinthians 12:3) and avow their subjection to his kingly power; (2.) to the church-state of the Old Testament, as the Apostle disputes at large in his Epistle to the Hebrews. And this state of the professing Church in this world is unalterable, because it is the best state that the believing Church is capable of. For so the Apostle plainly proves, that hereby the believing Church is brought [in non-Latin alphabet], which it was not under the Law; that is, to its consummation, in the most complete perfection that God has designed to it on this side glory (Hebrews 7:11, 19). For Christ in all his offices is the immediate Head of it: its constitution, and the revelation of the ways of its worship, are an effect of his wisdom; and from there is it eminently suited to all the ends of the Covenant, both on the part of God and man, and is therefore liable to no intercision, or alteration.

3. The visible administration of the Kingdom of Christ in this world, consists in this church-state, with the administration of his institutions and laws therein. A Kingdom the Lord Jesus Christ has in this world; and though it be not of the world, yet in the world it must be, until the world shall be no more. The truth of all God's promises in the Scripture depends on this one assertion. We need not here concern ourselves what notions some men have about the exercise of this Kingdom in the world, with respect to the outward affairs and concerns of it. But this is certain, that this Kingdom of Christ in the world, so far as it is external and visible, consists in the laws he has given, the institutions he has appointed, the rule or polity he has prescribed, with the due observance of them. Now all these things do make, constitute, and are the church-state and worship enquired after. Therefore as Christ always has and ever will have an invisible Kingdom in this world, in the souls of elect believers, led, guided, ruled by his Spirit; so he will have a visible Kingdom also, consisting in a professed avowed subjection to the laws of his word (Romans 10:10). And although this Kingdom, or his Kingdom in this sense, may as to the essence of it be preserved in the external profession of individual persons, and it may be, so exist in the world for a season; yet the honor of it, and its complete establishment, consists in the visible profession of Churches, which he will therefore maintain to the end. But by visible in this discourse, I understand not that which is conspicuous and eminent to all, though the Church has been so, and shall yet be so again; nor yet that which is actually seen or known by others; but only that which may be so, or is capable of being so known. Nor do I assert a necessity hereof, as to a constant preservation of purity and regularity in order and ordinances, according to the original institution of them in any place; but only of an unalterable right and power in believers to render them visible; which it becomes their indispensable duty to do, when outward impediments are not absolutely insuperable. But of these things thus far, [in non-Latin alphabet].