Political Sermons of the American Founding Era: 1730–1805. Группа авторов
must be left to their liberty as CHRIST has left it: For it being the only reason why man may determine any thing relating to an act of religion or divine worship, viz. the necessity of such a determination in order to the obeying a law of CHRIST; then it is certain, where that necessity is not found (as in the present case) there no such exclusive determination may be made. In these matters of divine worship, CHRIST’S officers have nothing to do but to teach CHRIST’S laws; and Christians nothing else but to obey CHRIST’S laws. It is therefore certain, that if all CHRIST’S laws relating thereto may be observed, without the determination of this or the other ceremony or mode of attending them; then the determination of this or the other ceremony as a rule of action for Christians, falls not within the compass of the power of man or any order of men. And I think the keeping to this rule alone, that man’s power in these matters extends no farther than to a determination of those things necessary to be determined in order to the performing of CHRIST’S commands, is the only way to preserve CHRIST’S worship in its purity. Certain it is, that the going beyond it has sadly polluted it, and occasioned divisions and abundance of sinful strife.
2. In such cases where any thing is necessary to be determined in order to any worshipping assembly’s obeying CHRIST’S laws, the power of such determination lies with such worshipping assembly. It is a law of CHRIST, that he be worshipped in publick assembly on the first day of the week; which can’t be done unless some place & hour of the day be fixed upon for that purpose. If CHRIST had determined where and when the worshipping assembly should meet, man could not determine any thing in the matter: But since CHRIST has not; time & place must be determined by man; else CHRIST’S law in that case could not be obeyed. And because that law must be obeyed, and can’t be obeyed without such a determination of time & place; therefore it is, that man may determine them, and is warranted to do it. And every worshipping assembly best knowing their own particular circumstances, and being best able to judge what may be convenient or inconvenient in the case, are won’t to fix time and place for the purpose: And who has right to intermeddle in the matter without their desire or consent, I can’t imagine. This is a right our worshipping assemblies claim, and I know not that any call it in question. Now altho’ in this instance, wherein something falls necessarily under the determination of man in order to Christians obeying a law of CHRIST, no ceremony or mode of worship is concerned; yet as I apprehend there is greater reason why every worshipping assembly should be left free in an uninterrupted enjoyment of this right to determine the mode of any act of worship (undetermined by Christ) where there is a necessity of such a determination in order to obey his laws: and that because conscience is immediately concerned therein. As I have said before, I know not of such a case. Yet if Christians do apprehend there is any necessity, every worshipping assembly must in that case determine for themselves. They may be under a great mistake in determining that to be necessary which may not be so: but herein I think no others have a power to determine for them. Not the civil authority: for the reason before given, viz. That the ceremony or particular mode of performing an act of divine worship, has no relation to the ends of a civil society: The preservation of person or property, no ways requires the giving up this liberty into the hand of the civil magistrate. This therefore must remain in the individuals. The civil interest of a state is no more affected, by kneeling or standing in prayer, than by praying with the eyes shut or open; or by making the figure of a triangle or a cross upon a person in baptism, than by making no figure at all. They have indeed none of them any relation to the ends of a civil institution. The civil authority therefore have no business with it. Nor have the ecclesiastical officers authority to determine in these cases for particular Christians; because it is not within their commission. We have seen before how their authority is limited, and what is the bound of submission from particular Christians. As they are CHRIST’S officers, they have authority to teach men his mind in things pertaining to his kingdom. So they have no authority to teach men any thing but the mind and will of CHRIST. It is a truth that shines with a meridian brightness, that whatever is not contained in a commission is out of it and excluded by it; and the teaching his laws only being contained in the commission, what is not his law is out of it and by that commission they are excluded from teaching it, or forbid by it. The power then of determining in these cases before us, must lie with every distinct worshipping assembly; I don’t mean exclusive of their pastor but with him. And this I think is evident from the right of private judgment that every Christian has in matters of religion. We have seen evidently that the sacred scriptures are the rule of faith and practice to every Christian; from thence each one is bound to learn what that worship is which Christ requires from him, and in what manner he is to perform it: And therein is every one to be perswaded in his own mind. In all the worship he pays to GOD he is bound to act understandingly; which he can’t be said to do if he does not understand for himself, and perform it in such a manner as he judges most agreeable to the mind of Christ, and so most acceptable to him. If another person sees for him, it will be but a blind service that he will yield. Every one must give account of himself to GOD, to whom alone as his only master he is to stand or fall: And it will be but a poor account the papist will have to give of all his ceremonious worship, that the pope or priest directed him so. How much farther will it go in that day to say, the king, or parliament, or convocation directed me to pay such or such a kind of worship.
But the last thing included in this corollary is, that civil rulers have no authority to determine for Christians the form of church government: and that for the reasons before given, viz. Because this would be going beside the end of civil government, and because this is already done by Christ. If his Word be a compleat rule of faith and practice to the Christian; it surely contains sufficient instruction in the nature of a church; what kinds of officers Christ has instituted, what their work and business is; what the rights and priviledges of the church are, and on what terms to be enjoyed; what the discipline thereof is, and how it is to be administred. For that which is the rule of faith and practice to a Christian (as he is a subject of Christ) must certainly be the measure of his faith and practice: For that certainly cannot be the measure of his faith and practice which contains any thing more or less than he ought to believe and practice. Christ is the head of his church, a king in his own kingdom; a part of whose royalty it is to give laws to his subjects; these are contained in the sacred scriptures, which are open to all for the learning and understanding of them. And so far are men from having any power of instituting or forming a church for Christ, that it is their greatest honour to be servants in the house of GOD. Heb. 3. 5. This being truth, that Christ has shown us what his will is touching the ordering of his house in the sacred scriptures; it then follows, that none either pope or Cæsar, can have any authority to prescribe to Christians how it shall be order’d, to form the model or any part of it.
II The next corollary I shall deduce from the principles before laid down, is, That the civil authority have no power to establish any religion (i.e. any professions of faith, modes of worship, or church government) of a human form and composition, as a rule binding to Christians; much less may they do this on any penalties whatsoever. Religion must remain on that foot where Christ has placed it. He has fully declared his mind as to what Christians are to believe and do in all religious matters: And that right of private judgment belonging to every Christian evidenced in the preceeding pages, necessarily supposes it is every one’s duty, priviledge and right to search the sacred writings as Christ has bid him, and know and judge for himself what the mind and will of his only Lord and master is in these matters. It does, I think, from hence follow, that no order of men have any right to establish any mode of worship, &c. as a rule binding to particular Christians. For if they may, then Christians are abridg’d or rather striped of their right, which is to involve our selves in a contradiction. For if A has a right to judge for himself what his master’s will is, then B can have no right to impose his own sentiments concerning that master’s will as a rule for A. For to suppose A has a right, which B has a right to take from him, is to suppose A has no right at all; which is a direct inconsistency. And to suppose B in such case has a right to punish A for not receiving his establishment, is but to increase the absurdity.
But here you will say, “Tho’ they have no authority to establish a religion of their own devising, yet have they not authority to establish a pure religion drawn out of the sacred scriptures, either by themselves or some synodical