Sermon XXX - The Difference between Independency and Presbytery - Matthew 5:9
could have been given to God. Do you value your own passion, pride, and honor more than public service for God, the church, or the commonwealth? If so, you do not belong to God. A child of God would prioritize God's cause over personal matters. Therefore, blessed are the peacemakers, whether in families, parishes, churches, or the commonwealth. I admit that I had many thoughts about these topics that I intended to address. However, considering the present circumstances and the state of people's spirits, I cannot satisfy my conscience by deeming it an opportune time to discuss anything.
Addressing the matter of making peace would necessitate touching upon our differences and the desires of both sides. Currently, people's spirits are so unsettled that I am convinced anything said would be like throwing stubble into an oven. Therefore, I prefer to refrain and entrust the cause to God, praying for Him to bring peace among us.
SERMON XXX
OR The Difference between Independency and Presbytery "Blessed are the peacemakers, for they shall be called the children of God." - Matthew 5:9
You know that I have not yet delved into any matters of controversy among you. But please allow me to briefly address that great controversy known as Independency and Presbytery. I will first
explain where the main difference lies, as many individuals have passionate and opposing views. However, if you were to ask these individuals if they truly understand the controversy and its essence, they would be unable to provide a clear explanation. Some might say that Independents advocate for the absence of any form of government and a general tolerance for all things. They believe this is the crux of the difference. Yet, due to this misunderstanding, they are led astray and engage in actions that they would not otherwise if they were properly informed. I have no doubt that many who are fervent in their support of either side are godly, holy, and righteous individuals. They act according to their conscience, believing that they are serving God faithfully through their strong opposition. Thus, in a few words, let me present the main aspects of Independency and Presbytery that hinder peace among us.
The primary distinction lies in the fact that those referred to as Independents firmly believe that there can be no power or authority in the Church except that which is established by Christ. They assert that only those who are appointed by Christ can hold positions of leadership within the Church. While some hold this view, others go even further, stating that not only should the appointment of Church officers be made by Christ, but the scope of their authority should also be determined by Him. Just as in a commonwealth, where courts and jurisdiction exist solely by the authority of the supreme judiciary, the jurisdiction within the Church is determined by the authority of the supreme Jesus Christ. Christ appoints not only the offices but also delineates the extent of their authority. However, this is merely an illustration to facilitate understanding.
Now, regarding the controversy: Those known as Independents believe that the ruling power of ministers, who are appointed by Christ to feed the people through preaching and administering
sacraments, extends only as far as their pastoral power allows. In other words, their authority to govern and rule over people in Christ's name is limited to the pastoral charge entrusted to them for the purpose of preaching and administering sacraments. The extent of their authority to rule is determined by the boundaries set by Christ for their pastoral ministry.
On the other hand, those known as Presbyters believe that a minister's authority can extend further. Although a minister may have a pastoral charge limited to one congregation, they believe that by joining with others, their ruling power can extend to hundreds or thousands of congregations that they have never seen before. They argue that their pastoral charge, concerning preaching and administering sacraments, only extends ordinarily to one congregation. Now, regarding whether the ruling power of any minister extends beyond their pastoral power for preaching and administering sacraments, whether they have authority to govern others collectively rather than merely feed them through Word and Sacraments, this is where the controversy primarily lies. I do not intend to advocate for either side, but merely seek peace.
If the controversy lies here, I appeal to your consciences. Are you so certain, so convinced of one side that you can vehemently oppose the other? Is one side so evident and clear to you that you would take it upon yourself, as you would answer to Christ, to employ the full force of civil authority to compel the adherence of one side or the other? I mention this regarding both sides, as it would be a great evil for those who profess Independency to force those who profess
Presbytery to adopt their beliefs and practices. Likewise, it would not be pleasing to Jesus Christ if one side were to use civil means to coerce the other, as it would not lead to peace.
But now, if you insist, saying, "We will force them to do so," it is true that you can physically restrain people from drifting apart by chaining them together. But will that bring peace to the Church of Christ in terms of their hearts?
I have observed another factor that greatly contributes to the disruption of peace: the misunderstanding of the concept of schism.
People mistakenly believe that because the word is mentioned in the Covenant, they are obligated to vehemently oppose anything that truly constitutes schism. They are willing to sacrifice peace for this, regardless of the consequences. However, let us carefully consider this: Is it considered schism if a member of a Church, acknowledging it as a true Church, decides to join others? Are they automatically deemed schismatics?
To avoid unnecessary disruption of peace, allow me to clarify.
Imagine that there are genuinely pious and conscientious individuals within a Church. However, there are certain practices in the Church that they believe are not in line with the mind of Christ. Despite prayer and seeking God's guidance, they cannot reconcile these practices with their conscience. They testify before God, with their own consciences bearing witness, that they would gladly join such a Church in all aspects of God's worship, except in those specific practices that would go against their conscience. They make every effort to inform themselves, humbly approaching the elders and seeking guidance to resolve their doubts. Yet, even after receiving explanations, they find themselves unable to agree. In such cases, what would you have these individuals do? Suppose there are a hundred of them who are unable to partake in communion. Should they immediately sever ties with the congregation? No, they should wait and see if God will reveal His will to them. After exhausting all means and still remaining unconvinced, should these individuals live
without participating in the sacraments for the rest of their lives?
Has Christ so bound a member of a congregation that if they cannot join a Church without sinning, they must never join any other? Such a claim requires clear justification if anyone were to assert it.
Now, suppose these individuals humbly request the liberty to join together and participate in the ordinances of Christ. They hold the same foundational beliefs as this Church, and they consider its members as brethren. They are willing to join in worship and other aspects of their faith. However, due to their conscientious objections, they cannot partake in certain practices. Should they be left without access to these ordinances for the rest of their lives? If these individuals demonstrate godliness in their lives and peacefully follow the revealed will of God as far as they understand it, do you truly believe that this constitutes the schism mentioned in Scripture, the schism that we should oppose? Is this what people are opposing today when they speak of schism?
Allow me to present a different scenario. During the time of the Bishops, there were individuals known as Non-Conformists, who were considered pious men. They could not conform to certain practices, such as kneeling during the sacraments or accepting the authority of Prelates. As a result, they were labeled schismatics by the Bishops. Now, many of our brethren in Scotland who resided in England at that time, and even many of the most godly ministers in the kingdom, believed that those who could not partake in the sacraments due to their objections to kneeling and the use of the cross were in error. I believe this is still the prevailing belief today.
However, if the State had granted these Non-Conformists the freedom to gather and partake in the sacraments without these practices, would they still be considered schismatics? Suppose the
State had allowed all the Scottish brethren living in London to meet in specific locations in the city where they could observe the sacraments without those ceremonies and without recognizing the authority of Bishops. Would they be schismatics under these circumstances?
You may argue that if the State allowed it, then they would not be schismatics. However, consider this: Schism is a sin against the Church. If something is deemed schism before the State allows it, it will remain a sin even after the State permits it. The nature of the act does not change based on the approval or disapproval of the State. I am confident that almost all of you, who are godly individuals, would have considered it a great mercy if the Non-Conformists had received such favor from the State. If they had been granted the liberty to gather in designated places as long as they remained orthodox in their beliefs and led godly and peaceful lives, I believe none of you would have labeled them schismatics. So, if there are other godly individuals in the kingdom whose consciences are troubled by certain practices, yet remain orthodox in the fundamentals of the faith, desire fellowship, and are willing to participate in the ordinances of Christ in a manner consistent with their conscience, why are they accused of schism? Why is it considered a breach of the Covenant that must not be tolerated? There lies the mistake. If there were a proper understanding, there could be ways for brethren to live together in unity, fear God, and walk peaceably with one another.
However, I will say no more on this topic, and it is unlikely that you will hear me speak further on such matters, unless there is a compelling reason to do so. Therefore, let us proceed to the promise.
"Blessed are the peacemakers, for they will be called the children of God."
This promise of being called the children of God should surely encourage everyone to strive for peace. When spoken by Christ, it holds great significance. The question arises: Why are peacemakers called the children of God? And why is this promise specifically attached to peacemaking?
Peacemakers are referred to as children of God because in their work of fostering peace, they resemble God Himself. They engage in a task that is deeply aligned with God's heart, one that He holds dear from all eternity. No other work can compare. Reconciling the world to Himself is a matter that lies closest to God's heart. Therefore, those who engage in peacemaking show themselves to be of the same spirit as God. Consequently, they are deemed the children of God. Just as those who resemble the Devil are referred to as children of the Devil, those who resemble God are children of God.
Moreover, being the children of God empowers peacemakers to actively contribute to peace. They draw inspiration from their Father, who is a God of peace. Their deep satisfaction in experiencing the Fatherly love of God and enjoying the blessed privileges of being His children leads them to possess peaceable dispositions. Nothing cultivates a peaceable disposition more than finding inner contentment. For instance, imagine a merchant who hears about a prosperous ship returning from the Indies, carrying a significant investment in which he is involved. Although he may encounter unpleasant circumstances at home, his children may be difficult, and his wife may be in a bad mood, his inner satisfaction shields him from becoming easily angered. His joy in the news he received about his fortune allows him to tolerate numerous issues within his family during that time. Conversely, if the same merchant experiences setbacks and hears distressing news abroad, his discontentment spills over into his home, making him irritable towards everyone.
This happens due to a lack of inner contentment within his spirit.
Undoubtedly, the absence of inner satisfaction and guilt within individuals' hearts is a significant cause of quarrels and conflicts.
However, those who are the children of God, who acknowledge God as their Father and enjoy the precious privileges bestowed upon them, find immense satisfaction within themselves. Regardless of how the world behaves, since the world will always be the world, and wicked people will always be wicked, they are not disturbed. They may pray for and lament over the world, but they refuse to let it disrupt their peace. They declare, "O my soul, return to your rest, for I find satisfaction in it." Consequently, they exhibit peaceable dispositions towards others. Therefore, this promise is attached to peacemakers— they will be called the children of God and will truly be regarded as such.
Moreover, being called the children of God signifies a higher degree of blessing. It is a great privilege to be a child of God, irrespective of whether the world considers one a child of the Devil or even calls one a Devil. For instance, John Huss, on his way to martyrdom, had pictures of Devils placed on his coat as if he had emerged from hell, but he was still a Son of God. Similarly, Christ Himself was not always called the child of God; instead, He was referred to as Beelzebub and the Prince of Devils. However, being called the children of God implies an additional blessing. It means having the promise from Christ that not only are they the children of God, but also that others will recognize and acknowledge this truth within their hearts and consciences. The power of peacemaking lies in its ability to convince others. It possesses such beauty and excellence that even wicked individuals are compelled in their consciences to believe that these peacemakers are undoubtedly the children of God.
They discern the Spirit of God at work within them. This confirms that peacemaking has an undeniable convincing power. In fact, if we
were to ask every person in England why they hinder peace, not a single individual would admit to it, even though many are undoubtedly guilty. Conversely, making peace is highly admired.
Even individuals with stubborn and self-centered spirits, who struggle to cultivate peace within themselves, appreciate it when they witness peace in others, particularly in matters that do not directly concern them. They are willing to endure personal suffering for the sake of peace and the prevention of sin, allowing the glory of God to prevail. They themselves suffer in order to advance this peace. When individuals with obstinate and selfish dispositions observe this in others, it provokes different thoughts within them. Their conscience tells them that if someone angers them, they will retaliate and demand submission, with the other person having to make the first move. However, they also observe others who, despite being wronged, are willing to endure and suffer for the sake of peace. They do so out of love for peace and to reconcile neighbours and fellow human beings. Certainly, such individuals are children of peace.
Each time I encounter such people, they remind me of the God of peace, Jesus Christ, the Prince of peace, and the gentle, dove-like
Holy Spirit. Without a doubt, they are the children of God. This is the essence of the promise—others will be convinced of their identity as the children of God.
Therefore, being a child of God is a blessed state. This brings us to the first point: being a child of God is a great and blessed thing.
The second point emphasizes that it is not only a blessing to be a child of God but also a tremendous mercy to live in a way that convinces the consciences of others, compelling them to acknowledge us as the children of God. These are the two points to consider.
For the exploration of the blessedness of being a child of God, this point would naturally be extensive if approached in a simple manner.
However, I shall refrain from doing so. There is no need for me to cite specific scriptures to you. Consider the profound love that the Father has bestowed upon us by calling us the Sons of God. This is indeed the love of God, that we are called the Sons of God.
Furthermore, this is the fruit of election. In Ephesians 1:5, it states, "Having predestinated us unto the adoption of children by Jesus
Christ to himself, according to the good pleasure of his will." We must contemplate what predestination entails. It aims specifically at the adoption of children as the primary objective. This is the blessing
God seeks when He beholds humanity. He discerns those He intends to pass over and leave to the course of justice, but He also recognizes those who are pleasing in His eyes. These individuals are made so by God's design. They are set apart for adoption as His children, and He becomes their Father for eternity. Initially, I intended to delve into this aspect as the opening of the discussion on the blessedness of being a child of God.
First, let us grasp the mystery of godliness in this matter. It is a profound mystery because those who were once children of wrath and disobedience are now transformed into the children of God.
There is not a single child of God, except for the only Son, Jesus Christ, who was not a child of wrath before becoming a child of God in actuality. Every man and woman who is now a child of God was undoubtedly a child of wrath previously. It is a mystery revealed solely in Scripture, not something that can be known through natural enlightenment. This reveals the blessedness of mankind—to become children of God despite once being children of wrath, disobedience, and enemies of God.
Secondly, the mystery of godliness lies in the fact that although they are adopted children, they are also born again through regeneration.
This is a gospel mystery. In Scripture, we are referred to as adopted children. Among humans, it is not possible for the same person to be both adopted and begotten—a child by adoption and a child by natural birth from the same individual. However, in this case, it is different. All the children of God are both children by adoption and children by regeneration. They are not begotten in the same manner as the second person of the Trinity, who is the Son of the Father, or as the God-man who was conceived by the Holy Spirit. Yet, through the work of the Holy Spirit, which is the next most glorious work after these, children are regenerated unto God by an imperishable seed of the Word. They are begotten unto God. Nevertheless, despite this dual identity, they remain children by adoption. Adoption occurs when a person, without any children of their own, takes in and acknowledges another as their child or heir. Similarly, as those who were not children by nature, God, through His incomparable grace, adopts us. The fact that He adopts and regenerates us is a profound gospel mystery within this context.
Thirdly, the great mystery lies in the fact that they become children of God through their union with Jesus Christ, the only Son of God.
Their sonship is attained through their union with Jesus Christ, the eternal Son of God. They become children of God in a more elevated manner than through mere creation. Their sonship surpasses that of the angels. Although Scripture refers to angels as the sons of God, the saints are children of God in a higher sense. The angels are not children of God through their union with the eternal Son of God, becoming one with Him and partaking in the glorious radiance of His sonship. Therefore, every believer, every godly peacemaker, becomes a child of God through their union with the eternal Son of God. They bask in the radiance and glory of His sonship. This
sonship exceeds that which Adam and the angels possessed. By faith, we are made the sons of God.
Fourthly, another mystery lies in the fact that all the children of God are heirs. Every single one of them is an heir, unlike in human families where only one child typically inherits. However, with the children of God, each one is an heir. Sons and daughters alike, they are all heirs. This is the glory of the saints, as the scripture declares,
"If sons, then heirs" (Romans 8:17). It does not specify that this applies only to firstborn sons. No, if they are sons, they are heirs.
This is affirmed in Romans 8:17.
Fifthly, there is a fifth mystery, even more profound than the others.
It is not just that each one of them is an heir, but they are also joint heirs with Jesus Christ. To be joint heirs with one another is a great blessing, but to be joint heirs with Jesus Christ is an extraordinary blessing. Consider this: whatever inheritance Jesus Christ, the eternal Son of God, possesses, to the extent that any believer is capable of enjoying its benefits, they too possess and will possess alongside Jesus Christ. Romans 8 reinforces this point: "And if children, then heirs; heirs of God, and joint-heirs with Christ."
Perhaps believers may not have any earthly possessions, not a single piece of land, but they are heirs of God. They may not inherit the property of a nobleman or prince, but they are heirs of God.
Moreover, they are joint heirs with Christ. There are two aspects to this.
Firstly, they have a share in all the inheritance of Christ. Regardless of their current earthly status, whether they are the poorest youth, man, woman, or maid, if God reconciles them to Himself, they possess an interest in all the glory, blessedness, and excellence found in Jesus Christ. They partake in everything that God the Father will
do for Jesus Christ. Hence, in John 17:23, Christ speaks to His Father, saying, "And hast loved them, as thou hast loved me." There is abundant blessedness in receiving the same love from God the Father that Jesus Christ receives. Thus, they are joint heirs with Christ. That is the first aspect.
Secondly, they are as certain of their salvation and glory as it is certain that Jesus Christ will be eternally happy. This certainty arises because they are joint heirs with Jesus Christ. When individuals are joint heirs, the rights of one are as certain as the rights of the other.
If someone is a co-purchaser with another, their rights to a piece of land or a house are equally valid. Although Jesus Christ is their elder brother, He is also referred to as an everlasting Father. They are joint co-purchasers. In fact, being a joint heir is more significant than being a co-purchaser, as the right of inheritance is superior and nobler than the right of purchase. In certain cases, it may also be more certain. Thus, the saints possess all the good that Jesus Christ possesses, and they can be as certain of it as Christ Himself. Christ will be disinherited before a believer, for a believer is a joint heir with Jesus Christ. How blessed, then, are the peacemakers! They are the children of God, children of God in a glorious mystical manner. They are such children that they are joint heirs with Jesus Christ, possessing an interest in His glory. They cannot be disinherited any more than Jesus Christ Himself can be. I shall provide you with a scripture that offers the utmost comfort to the saints. Christ unites
Himself and them in their relationship with His Father. In John 10:17, towards the end, He says, "I ascend unto my Father, and your
Father; and to my God, and your God." This scripture is almost as comforting as any other in the Book of God. To ascend to the Father who is Jesus Christ's Father and our Father—to have the same God who is Jesus Christ's God and our God—how indescribably consoling that is! The same God who is the God of Jesus Christ is my God, and