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diff --git a/13941-h/13941-h.htm b/13941-h/13941-h.htm new file mode 100644 index 0000000..ca2b8fb --- /dev/null +++ b/13941-h/13941-h.htm @@ -0,0 +1,12530 @@ +<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"> +<html lang="en"> +<head> +<meta name="generator" content= +"HTML Tidy for Windows (vers 1st March 2004), see www.w3.org"> +<meta http-equiv="Content-Type" content= +"text/html; charset=UTF-8"> +<title>The Project Gutenberg eBook of The Divine Right of Church +Goverment, by Sundry Ministers of London</title> + +<style type="text/css"> + <!-- + body { margin-left: 5%; margin-right: 5%; } + p { text-indent: 1em; + margin-top: .75em; + font-size: 100%; + text-align: justify; + margin-bottom: .75em; } + h1,h2,h3,h4,h5,h6 { text-align: center; } + hr { width: 50%; } + hr.full { width: 100%; } + .foot { margin-left: 10%; margin-right: 10%; text-align: justify; text-indent: -3em; font-size: 85%; } + .poem { margin-left: 10%; margin-right: 10%; margin-bottom: 1em; text-align: left; } + .poem .stanza { margin: 1em 0em 1em 0em; } + .poem p { margin: 0; padding-left: 3em; text-indent: -3em; } + .poem p.i2 { margin-left: 1em; } + .poem p.i4 { margin-left: 2em; } + .poem p.i6 { margin-left: 3em; } + .poem p.i8 { margin-left: 4em; } + .poem p.i10 { margin-left: 5em; } + .toc { margin-left: 15%; font-size: 80%; margin-bottom: 0em;} + .toc2 { margin-left: 17%; font-size: 80%; margin-bottom: 0em;} + .toc3 { margin-left: 19%; font-size: 80%; margin-bottom: 0em;} + center { padding: 0.8em;} + td {border-top: 1px solid black} + table {border: 1px solid black} + // --> +</style> +</head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 13941 ***</div> + +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<center>THE</center> +<h1>DIVINE RIGHT</h1> +<center>OF</center> +<h1>CHURCH GOVERNMENT:</h1> +<h5>WHEREIN IT IS PROVED</h5> +<h5>THAT THE PRESBYTERIAN GOVERNMENT, BY PREACHING AND RULING<br> +ELDERS, IN SESSIONAL, PRESBYTERIAL, AND SYNODICAL<br> +ASSEMBLIES, MAY LAY THE ONLY LAWFUL CLAIM TO A<br> +DIVINE RIGHT, ACCORDING TO THE HOLY SCRIPTURES.</h5> +<center>A NEW EDITION, CORRECTED AND AMENDED.</center> +<hr> +<center><b>BY SUNDRY MINISTERS OF CHRIST WITHIN THE<br> +CITY OF LONDON.</b></center> +<hr> +<h5>TO WHICH IS ADDED</h5> +<h3>AN APPENDIX,</h3> +<h5>CONTAINING</h5> +<h5>EXTRACTS FROM SOME OF THE BEST AUTHORS WHO HAVE WRITTEN<br> +ON CHURCH GOVERNMENT,</h5> +<h6>CONCERNING THE SCRIPTURAL QUALIFICATIONS AND DUTIES OF CHURCH +MEMBERS;<br> +THE SOLE RIGHT OF GOSPEL MINISTERS TO PREACH THE GOSPEL; THE<br> +PEOPLE'S DIVINE RIGHT TO CHOOSE THEIR OWN PASTORS;</h6> +<h6>TOGETHER WITH</h6> +<h5>AN ABSTRACT OF THE ARGUMENTS OF THE GREAT DR. OWEN<br> +(THOUGH A PROFESSED INDEPENDENT)<br> +IN FAVOUR OF THE DIVINE RIGHT OF THE OFFICE OF THE RULING +ELDER.</h5> +<hr> +<h4>NEW YORK:<br> +R. MARTIN & CO., 26 JOHN-STREET.</h4> +<hr> +<center>M.DCCC.XLIV.<br> +(1844)</center> +<hr> +<h2>CONTENTS.</h2> +<p class="toc"><a href="#2H_4_0001">THE EDITOR TO THE +READER.</a></p> +<p class="toc"><a href="#2H_PREF">PREFACE</a></p> +<p class="toc"><a href="#2H_4_0003">THE DIVINE RIGHT OF CHURCH +GOVERNMENT.</a></p> +<p class="toc"><a href="#H_PART1">PART I.</a></p> +<p class="toc2"><a href="#2HCH0001">CHAPTER I.</a></p> +<p class="toc2"><a href="#2HCH0002">CHAPTER II.</a></p> +<p class="toc2"><a href="#2HCH0003">CHAPTER III.</a></p> +<p class="toc2"><a href="#2HCH0004">CHAPTER IV.</a></p> +<p class="toc2"><a href="#2HCH0005">CHAPTER V.</a></p> +<p class="toc2"><a href="#2HCH0006">CHAPTER VI.</a></p> +<p class="toc2"><a href="#2HCH0007">CHAPTER VII.</a></p> +<p class="toc"><a href="#H_PART2">PART II.</a></p> +<p class="toc2"><a href="#2HCH0008">CHAPTER I.</a></p> +<p class="toc2"><a href="#2HCH0009">CHAPTER II.</a></p> +<p class="toc2"><a href="#2HCH0010">CHAPTER III.</a></p> +<p class="toc2"><a href="#2HCH0011">CHAPTER IV.</a></p> +<p class="toc2"><a href="#2HCH0012">CHAPTER V.</a></p> +<p class="toc2"><a href="#2HCH0013">CHAPTER VI.</a></p> +<p class="toc2"><a href="#2HCH0014">CHAPTER VII.</a></p> +<p class="toc2"><a href="#2HCH0015">CHAPTER VIII.</a></p> +<p class="toc2"><a href="#2HCH0016">CHAPTER IX.</a></p> +<p class="toc3"><a href="#H_SECTI-I">SECTION I.</a></p> +<p class="toc3"><a href="#H_SECTI-II">SECTION II.</a></p> +<p class="toc2"><a href="#2HCH0017">CHAPTER X.</a></p> +<p class="toc3"><a href="#H_SECTII-I">SECTION I.</a></p> +<p class="toc3"><a href="#H_SECTII-II">SECTION II.</a></p> +<p class="toc2"><a href="#2HCH0018">CHAPTER XI.</a></p> +<p class="toc3"><a href="#H_SECTIII-II">SECTION II.</a></p> +<p class="toc3"><a href="#H_SECTIII-III">SECTION III.</a></p> +<p class="toc2"><a href="#2HCH0019">CHAPTER XII.</a></p> +<p class="toc2"><a href="#2HCH0020">CHAPTER XIII.</a></p> +<p class="toc2"><a href="#2HCH0021">CHAPTER XIV.</a></p> +<p class="toc2"><a href="#2HCH0022">CHAPTER XV.</a></p> +<p class="toc"><a href="#H_FOOT1">FOOTNOTES</a></p> +<p class="toc"><a href="#2H_APPE">APPENDICES</a></p> +<p class="toc2"><a href="#2H_APPE">NO. I.</a></p> +<p class="toc2"><a href="#2H_4_0036">NO. II.</a></p> +<p class="toc2"><a href="#2H_4_0037">NO. III.</a></p> +<p class="toc2"><a href="#2H_4_0038">NO. IV.</a></p> +<p class="toc2"><a href="#2H_4_0039">NO. V.</a></p> +<p class="toc2"><a href="#2H_4_0040">NO. VI.</a></p> +<p class="toc"><a href="#2H_CONC">CONCLUSION.</a></p> +<p class="toc"><a href="#H_FOOT2">FOOTNOTES</a></p> +<a name="2H_4_0001"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>THE EDITOR TO THE READER.</h2> +<hr> +<p>After what the authors of the following Treatise have said in +their preface, the Editor judges it unnecessary for him to detain +the reader long with any observations of his upon the subject. He, +however, could sincerely wish that the friends of Christ would pay +that attention to the government and discipline of his Church which +it justly deserves. Although this subject should not be placed +among the things essential to the being of a Christian; yet if it +be found among the things that Christ has commanded, it is at our +peril if we continue wilfully ignorant of, or despise it. He has +expressly declared, that he who breaks one of the <i>least</i> of +his commandments, and teacheth men to do so, shall be called least +in the kingdom of heaven. It is an opinion too common, that if we +believe the <i>essentials</i> of religion, there is no occasion for +so much preciseness about the forms of church government, which are +only <i>circumstantials</i>, as there will be no inquiry made about +these at the tribunal of Christ. But whatever relative importance +the things of religion may have, when compared with one another, we +ought to reckon nothing which God hath appointed, nothing which +Jesus hath ratified with his blood, nothing which the Holy Spirit +hath indited, so <i>circumstantial</i>, as to be unworthy of our +serious regard. It is at least very rash, if not presumptuous, to +say, that nothing about the circumstantials of religion will be +inquired into at the tribunal of Christ. God has expressly said, +that every work, good or evil, every idle word, and every deed done +in the body, shall be brought into judgment; and false worshippers +will, perhaps, find that their form of worship consisted in +something worse than idle words, or sinful words either, even in +sinful deeds, for which they will be accountable at the judgment. +As Christ laid down his life for his people, has instructed them, +and has set a hedge about all that they have, it would be most +ungrateful to requite him with pouring the highest contempt on his +kingly honor and authority; and when his worship is polluted, his +truth perverted, and the walls of his New Testament Zion broken +down, to care for none of those things. Government and discipline +are the hedge of his garden, the Church; and how will what men call +the essentials of religion remain in their glory, when this is +broken down, the present state of affairs can sufficiently attest, +when the most damnable errors are propagated with impunity.</p> +<p>In our times the enemies of the scriptural order of the house of +God are very numerous and very active, exerting all their power to +break down the carved work of God's sanctuary. The present spirit +for novelty and innovation, together with the rage for infidelity +so prevalent, strongly favors the opposition made to every thing +which has a tendency to bind men closely to God, to his truths, to +the purity of his worship and ordinances, or to one another by a +holy profession. The design, therefore, of republishing this +Treatise is to assist Presbyterians of all denominations in the +understanding of those passages of Scripture upon which their wall +is built, that they be not led aside by the cunning speeches of +false teachers, whereby they deceive and draw aside the hearts of +the simple.</p> +<p>This work was first published at London, at the time when the +controversy between the Presbyterians and ancient Independents ran +very high, and every intelligent and unprejudiced reader will see, +that the Holy Scriptures have been carefully perused, accurately +compared, wisely collected, and judiciously explained, in order to +evince that the Presbyterian government has the only lawful claim +to a divine right, and is the only form appointed by Christ in his +Church. It is, therefore, to be wished, that all his people would +endeavor, in the strength of Divine grace, to observe the laws of +his house, and to walk in all his ordinances and commandments +blameless.</p> +<p>Considerable pains have been taken to make this edition more +easily understood by common readers than the former, and yet +several difficult and hard words have passed unnoticed. The Latin +quotations from the Fathers have been omitted, because they contain +nothing materially different from what is in the body of the work, +and modern Independents pay little regard to any human authorities +but their own. It was proposed to have added a few extracts from +Messrs. Rutherford and Gillespie, but upon looking into their works +nothing of consequence was observed, that tended to cast any new +light upon the subject. It is hoped, however, that the Appendix is +filled up with extracts from other authors upon subjects of +considerable importance, and very necessary for these times, +concerning the scriptural qualifications and duties of church +members; the divine right of the gospel ministry; the people's +divine right to choose their own pastors; with an abstract of Dr. +Owen's arguments in favor of the divine right of the ruling elder: +and as there are many serious Christians who have not a capacity to +take up and retain a long chain of reasoning, a summary of the +whole Treatise is given by way of question and answer as a +conclusion.</p> +<p>The Editor is not to be understood as approving of, or +vindicating every single sentiment, or mode of expression, used in +this Treatise: at the same time, next to the Holy Scriptures, he +recommends it as one of the best defences of presbytery which he +has seen.</p> +<p>That it may be blessed of God for informing the ignorant, +settling the wavering, and establishing the believers of <i>the +present Truth</i>, is the earnest desire of,</p> + +<p>Christian reader,</p> +<p>Your humble servant in the Gospel, </p> +<p>T.H.</p> +<p><i>Paisley, 28th February, 1799.</i></p> +<a name="2H_PREF"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>PREFACE</h2> +<h3>TO THE PIOUS AND JUDICIOUS READER.</h3> +<p>CHRISTIAN READER:</p> +<p>Thou hast in the ensuing treatise, 1st, a brief delineation of +the nature of a divine right, wherein it consists, and how many +ways a thing may be accounted of divine right, according to the +Scriptures; as also, 2d, a plain and familiar description of that +church government which seems to have the clearest divine right for +it, and (of all other contended for) to be the most consonant and +agreeable to the word of Christ; which description (comprehending +in itself the whole frame and system of the government) is in the +several branches thereof explained and confirmed by testimonies or +arguments from Scripture; more briefly, in particulars which are +easily granted; more largely, in particulars which are commonly +controverted; yet as perspicuously and concisely in both as the +nature of this unusual and comprehensive subject insisted upon +would permit. Things are handled rather by way of positive +assertion, than of polemical dissertation, (which too commonly +degenerates into verbal strifes, 1 Tim. vi. 3, 4; 2 Tim. ii. 23; +and vain-jangling, 1 Tim. i. 6,) and where any dissenting opinions +or objections are refuted, we hope it is with that sobriety, +meekness, and moderation of spirit, that any unprejudiced judgment +may perceive, that we had rather gain than grieve those who dissent +from us; that we endeavor rather to heal up than to tear open the +rent; and that we contend more for truth than for victory.</p> +<p>To the publication hereof we have been inclinable (after much +importunity) principally upon deliberate and serious consideration +of, 1st, the necessity of a treatise of this kind; 2d, the +advantage likely to accrue thereupon; and, 3d, the seasonable +opportunity of sending it abroad at such a time as this is.</p> +<p>I. The necessity of a treatise of this nature, is evident and +urgent. For,</p> +<p>1. We hold ourselves obliged, not only by the common duty of our +ministerial calling, but also by the special bond of our solemn +covenant with God, especially in Art. 1, to bend all our best +endeavors to help forward a reformation of religion according to +the word of God, which can never be effected without a due +establishment of the scripture-government and discipline in the +Church of God. And to make known what this government is from the +law and testimony, by preaching or writing, comes properly and +peculiarly within the sphere of our place and vocation.</p> +<p>2. A cloud of darkness and prejudice, in reference to this +matter of church government, too generally rests upon the judgments +and apprehensions of men (yea of God's own people) among us, +either, 1st, through the difficulty or uncommonness of this matter +of church government, (though ancient and familiar in other +reformed churches, yet new and strange to us;) or, 2d, through the +strange misrepresentations that are made hereof, by those that are +small friends to the true presbyterial government, or that are +enemies to all church government whatsoever; or, 3d, through the +different opinions about church government, which are to be found +among pious people and ministers: by all which the weak and +unstable minds of many are cast into a maze of many confused +thoughts and irresolutions.</p> +<p>3. Though many learned treatises have been published, some +whereof have positively asserted, others have polemically +vindicated divers parts of church government, and the divine right +thereof, yet hitherto no treatise of this nature is extant, +positively laying open the nature of a divine right, what it is, +and a system of that government, which is so, and proving both by +the Scriptures; without which, how shall the judgments and +consciences of men be satisfied, that this is that church +government, according to the word of God, which they have +covenanted to endeavor to promote, and whereto they are obliged to +submit? And since it is our lot to travel in an unbeaten path, we, +therefore, promise to ourselves, from all sober and judicious +readers, the greater candor and ingenuity in their measuring of our +steps and progress herein.</p> +<p>II. The advantage which may probably accrue hereupon, we hope +shall be manifold: For, 1. Who can tell but that some of them, that +in some things are misled and contrary-minded, may be convinced and +regained? and it will be no small reward of our labors if but one +erring brother may be brought back. 2. Some satisfaction may +redound to such as are of doubtful, unresolved minds, by removing +of their doubts and scruples, and ripening of their resolutions, to +settle more safely in point of church government. 3. Those that as +yet are unseen in the matter of church government, or that want +money to buy, or leisure to read many books upon this subject, may +here have much in a little, and competently inform themselves of +the whole body of the government. 4. Consequently upon the +attaining of the former ends, the work of reformation will be much +facilitated and smoothed, the hearts of the people being prepared +for the Lord and his ordinances. 5. The present attempt (if it +reach not to that completeness and satisfactoriness which is +desired) may yet incite some of our brethren of more acute and +polished judgments to embark themselves in some further discoveries +for the public benefit of the Church. 6. But though it should fall +out that in all the former we should be utterly disappointed, we +shall have this peace and comfort upon our own spirits, that we +have not hid our talent in the earth, nor neglected to bear witness +to this part of Christ's truth, touching the government of his +Church, by his kingly power, wherein Christ was opposed so much in +all ages, Psalm ii. 1, 2, 3; Luke xix. 14, 27; Acts iv., and for +which Christ did suffer so much in a special and immediate manner, +as<a href="#note-1"><small>1</small></a> some have observed. For +this end Christ came into the world, (and for this end we came into +the ministerial calling,) to bear witness to the truth.</p> +<p>III. Finally, the present opportunity of publishing a treatise +on this subject doth much incite and encourage us therein. For at +this time we are beginning, in this province of London, (and we +hope the whole kingdom will, with all convenient speed, and due +caution, second us,) to put that covenanted church government into +actual execution, which we have a long time intended in our +deliberate resolutions. So that generally we shall be engaged in +the government one way or other, either as acting in it as the +church officers, or as submitting to it as church members: now, how +shall any truly conscientious person, either act in it, or conform +and submit unto it with faith, judgment, and alacrity, till he be +in some competent measure satisfied of the divine right +thereof?</p> +<p>Will mere prudence, without a divine right, be a sufficient +basis to erect the whole frame of church government upon, as some +conceive? Prudentials, according to general rules of Scripture, may +be of use in circumstantials, but will bare prudentials in +substantials also satisfy either our God, our covenant, our +consciences, or our end in this great work of reformation? What +conscientious person durst have a hand in acting as a ruling elder, +did he not apprehend the word of God holds forth a divine right for +the ruling elder? Who durst have a hand in the censures of +admonishing the unruly, excommunicating the scandalous and +obstinate, and of restoring the penitent, were there not a divine +right hereof revealed in the Scripture, &c. Now, therefore, +that ruling elders, and the rest of the people, may begin this +happy work conscientiously, judiciously, cheerfully, in some +measure perceiving the divine right of the whole government, +wherein they engage themselves, cleared by Scripture, we hope, by +God's blessing, that this small tract will afford some seasonable +assistance, which will be unto us a very acceptable recompense.</p> +<p>Thus far of the nature of this treatise, and the grounds of our +publishing thereof. In the next place, a few doubts or scruples +touching church government here asserted, being succinctly +resolved, we shall preface no further.</p> +<p><i>Doubt</i> 1. Many scruple, and much question the divine right +of the whole frame of church government; as, 1. Whether there be +any particular church government of divine right? 2. What that +government is? 3. What church officers or members of elderships are +of divine right? 4. Whether parochial or congregational elderships +be of divine right? 5. Whether classical presbyteries be of divine +right? 6. Whether provincial, national, and ecumenical assemblies +be of divine right? 7. Whether appeals from congregational to +classical, provincial, national, and ecumenical assemblies, and +their power to determine upon such appeals, be of divine right? 8. +Whether the power of censures in the congregational eldership, or +any other assembly, be of divine right? 9. Whether there be any +particular rules in the Scripture directing persons or assemblies +in the exercise of their power? 10. Whether the civil magistrates, +or their committees' and commissioners' execution of church +censures be contrary to that way of government which Christ hath +appointed in his Church?</p> +<p><i>Resol</i>. To all or most of these doubts some competent +satisfaction may be had from this treatise ensuing, if seriously +considered. For, 1. That there is a church government of divine +right, now under the New Testament, declared in Scripture, is +proved, Part I. 2. What that government is in particular, is +evidenced both by the description of church government, and the +confirmation of the parts thereof by Scripture, Part. II. chap. 1, +and so to the end of the book: whereby it is cleared that the +presbyterial government is that particular government which is of +divine right, according to the word of God. 3. What ordinary church +officers, (members of the several elderships,) are of divine right, +is proved, Part II, chap. 11, sect. 1, viz. pastors and teachers, +with ruling elders. 4. That parochial or congregational elderships, +consisting of preaching and ruling elders, are of divine right, is +manifested, Part II. chap. 12. 5. That classical presbyteries, or +assemblies, and their power in church government, are of divine +right, is demonstrated, Part II. chap. 13. 6. That synodical +assemblies, or councils in general, (consequently provincial, +national, or ecumenical councils in particular,) and their power in +church government, are of divine right, is cleared, Part II. chap. +14. 7. That appeals from congregational elderships, to classical +and synodical assemblies, from lesser to greater assemblies +associated, and power in those assemblies to determine +authoritatively in such, appeals, are of divine right, is proved, +Part II. chap. 15. 8. That the power of church censures is in +Christ's own church officers only as the first subject and proper +receptacle there of divine right, is cleared, Part II. chap. 11, +sect. 2, which officers of Christ have and execute the said power +respectively, in all the ruling assemblies, congregational, +classical, or synodical. See section 3, and chap. 12, 13, 14, 15. +9. That the Scriptures hold forth, touching church government, not +only general, but also many particular rules, sufficiently +directing both persons and assemblies how they should duly put in +execution their power of church, government. This is made good, +Part II. chap. 4; and those that desire to know which are these +rules in particular, may consult those learned<a href= +"#note-2"><small>2</small></a> centuriators of Magdeburg, who have +collected and methodically digested, in the very words of the +Scripture, a system of canons or rules, touching church government, +as in the preface to those rules they do profess, saying, touching +things pertaining to the government of the Church, the apostles +delivered certain canons, which we will add in order, &c., the +very heads of which would be too prolix to recite. 10. Finally, +that neither the supreme civil magistrate, as such, nor +consequently any commissioner or committees whatsoever, devised and +erected by his authority, are the proper subject of the formal +power of church government, nor may lawfully, by any virtue of the +magistratical office, dispense any ecclesiastical censures or +ordinances: but that such undertakings are inconsistent with that +way of government which Christ hath appointed in his Church, is +evidenced, Part II. chap. 9, well compared with chap. 11.</p> +<p><i>Doubt</i> 2. But this presbyterial government is likely to be +an arbitrary and tyrannical government, forasmuch as the presbyters +of the assembly of divines and others (who, Diotrephes-like, +generally affect domineering) have desired an unlimited power, +according to their own judgments and prudence, in excommunicating +men from the ordinances in cases of scandal.</p> +<p><i>Resol</i>. A heinous charge, could it be proved against the +presbyterial government. Now for wiping off this black aspersion, +consider two things, viz: I. The imputation itself, which is unjust +and groundless; II. The pretended ground hereof, which is false or +frivolous.</p> +<p>I. The imputation itself is, that the presbyterial government is +likely to be an arbitrary and tyrannical government. <i>Ans</i>. +How unjust this aspersion! I. What likelihood of arbitrary conduct +in this government, that is, that it should be managed and carried +on according to men's mere will and pleasure? For, 1. The +presbyterial government (truly so called) is not in the nature of +it any invention of man, but an ordinance of Christ; nor in the +execution of it to be stated by the will of man, but only by the +sure word of prophecy, the sacred Scriptures. This government +allows not of one church officer at all; nor of one ruling assembly +made up of those officers; nor of one censure or act of power to be +done by any officer or assembly; nor of one ordinance to be managed +in the Church of God, but what are grounded upon, and warranted by +the word of God. This government allows no execution of any part +thereof, neither in substantials, nor circumstantials, but +according to the particular, or at least, the general rules of +Scripture respectively. And can that be arbitrary, which is not at +all according to man's will, but only according to Christ's rule, +limiting and ordering man's will? Or is not the Scripture a better +and safer provision against all arbitrary government in the Church, +than all the ordinances, decrees, statutes, or whatsoever municipal +laws in the world of man's devising, can be against all arbitrary +government in the commonwealth? Let not men put out their own eyes, +though others would cast a mist before them. 2. Who can justly +challenge the reformed presbyterial churches for arbitrary +proceedings in matters of church government, practised in some of +them for above these fourscore years? Or where are their accusers? +3. Why should the presbyterial government, to be erected in +England, be prejudged as arbitrary, before the government be put in +execution? When arbitrary conduct appears, let the adversaries +complain. 4. If any arbitrary conduct hath been discovered in any +reformed church, or shall fall out in ours, it is or shall be more +justly reputed the infirmity and fault of the governors, than of +the government itself.</p> +<p>II. What probability or possibility of tyranny in the +presbyterial government? For, 1. Who should tyrannize, what +persons, what ruling assemblies? Not the ministers; for, hitherto +they have given no just cause of any suspicion, since this +government was in hand: and they are counterpoised in all +assemblies with a plurality of ruling elders, it being already +studiously<a href="#note-3"><small>3</small></a> provided that +there be always two ruling elders to one minister: if there be +still two to one, how should they tyrannize if they would? Neither +ministers nor ruling elders are likely to tyrannize, if due care be +taken by them, whom it doth concern, to elect, place, and appoint, +conscientious, prudent, and gracious ministers and ruling elders +over all congregations. Nor yet the ruling assemblies, lesser or +greater; for in the presbyterial government all lesser ruling +assemblies (though now at first, perhaps, some of them consisting +of more weak and less experienced members) are subordinate to the +greater authoritatively; and persons aggrieved by any +mal-administrations have liberty to appeal from inferior to +superior: and the very national assembly itself, though not +properly subordinate, yet is it to be responsible to the supreme +political magistracy in all their proceedings so far as subjects +and members of the commonwealth.</p> +<p>III. How can they tyrannize over any? Or in what respects? Not +over their estates: for they claim no secular power at all over +men's estates, by fines, penalties, forfeitures, or confiscations. +Not over their bodies, for they inflict no corporal punishment, by +banishment, imprisonment, branding, slitting, cropping, striking, +whipping, dismembering, or killing. Not over their souls; for, them +they desire by this government to gain, Matth. xviii. 15; to edify, +2 Cor. x. 8, and xiii. 10; and to save, 1 Cor. v. 5. Only this +government ought to be impartial and severe against sin, that the +flesh may be destroyed, 1 Cor. v. 5. It is only destructive to +corruption, which is deadly and destructive to the soul. Thus the +imputation itself of arbitrary conduct and tyranny to the +presbyterial government is unjust and groundless.</p> +<p>II. The pretended ground of this aspersion is false and +frivolous. The presbyters of the Assembly of Divines, and others +(<i>Diotrephes</i>-like, affecting pre-eminence) have desired an +unlimited power, according to their own prudence and judgment, in +keeping men from the ordinances in cases of scandal not enumerated. +<i>Ans</i>. 1. The presbyters of the Assembly and others, are so +far from the domineering humor of Diotrephes, that they could +gladly and heartily have quitted all intermeddling in church +government, if Jesus Christ had not by office engaged them thereto; +only to have dispensed the word and sacraments would have procured +them less hatred, and more case. 2. They desired liberty to keep +from the ordinances, not only persons guilty of the scandals +enumerated, but of all such like scandals, (and to judge which are +those scandals, not according to their minds unlimitedly, but +according to the mind of Christ in his word, more sure than all +ordinances or acts of Parliament in the world.) And was this so +hideous a desire? This liberty was desired, not for themselves, but +for well-constituted elderships. As great power was granted by the +very service-book to every single curate; (see the Rubric before +the communion.) A perfect enumeration and description of scandals +can be made in no book but in the Scriptures; and when all is done, +must we not refer thither? All scandals are punishable, as well as +any, and to inflict penalties on some, and not on others as bad or +worse, is inexcusable partiality. Why should not presbyteries duly +constituted, especially the greater, be accounted, at least, as +faithful, intelligent, prudent, and every way as competent judges +of what is scandal, and what not, according to the Scriptures, and +that without arbitrary conduct and tyranny, as any civil court, +committees, or commissioners whatsoever? Ruling church assemblies +are intrusted with the whole government in the church, consequently +with this, and every part. The best reformed churches allow to +their presbyteries power to keep from the ordinances scandalous +persons, not only for scandals enumerated, but for scandals of like +nature not enumerated, with some general clause or other, as may +appear in eight several churches, according to the allegations here +in the foot-note;<a href="#note-4"><small>4</small></a> and, +therefore, no new thing is desired, but what is commonly practised +in the reformed churches, whom we should imitate so far as they +lead us on towards purity and perfection.</p> +<p><i>Doubt</i> 3. But the independent government seems to be a far +more excellent way, and it is embraced by many godly and precious +people and ministers.</p> +<p><i>Ans</i>. 1. What true excellency is there at all in the whole +independent government, save only in those particulars wherein it +agrees with the presbyterial government; and only so far as it is +presbyterial? Therefore, the presbyterial government is equally, +yea, primarily and principally excellent. Wherein is the excellency +of the independent way of government? 1st. Have they only those +officers which Christ himself hath appointed, pastors and teachers, +ruling elders and deacons? So the Presbyterians. 2d. Have they +those spiritual censures, of admonishing, excommunicating, and +receiving again into communion, which Christ ordained in his +Church, for guarding his ordinances, and well guiding of the flock? +So the Presbyterians. 3d. Have they congregational presbyteries +duly elected, and constituted for the exercise of all acts of +government, proper and necessary for their respective +congregations? So the Presbyterians. 4th. Have they liberty of +electing their own<a href="#note-5"><small>5</small></a> officers, +pastors, elders, and deacons? So the Presbyterians. 5th. Have they +power to keep the whole lump of the Church from being leavened, and +purely to preserve the ordinances of Christ, from pollution and +profanation, &c.? So the Presbyterians, &c. So that +whereinsoever the independent government is truly excellent, the +presbyterial government stands in a full equipage and equality of +excellence.</p> +<p>II. What one true excellence is there in the whole independent +government in any one point, wherein it really differs from the +presbyterial government? Take for instance a few points of +difference.</p> +<table summary= +"Differences between Independent and Presbyterial forms of government" +cellspacing="0"> +<tr> +<th><i>In the independent government.</i></th> +<th><i>In the presbyterial government.</i></th> +</tr> +<tr> +<td>No other visible Church of Christ is acknowledged, but only a +single congregational meeting in one place to partake of all +ordinances.</td> +<td>One general visible Church of Christ on earth is acknowledged, +and all particular churches; and single congregations are but as +similar parts of that whole.</td> +</tr> +<tr> +<td>The matter of their visible Church must be to their utmost +judgment of discerning such as have true grace, real saints.</td> +<td>The matter of the Church invisible are only true believers, but +of the Church visible persons professing true faith in Christ, and +obedience to him according to the rules of the Gospel.</td> +</tr> +<tr> +<td>Their churches are gathered out of other true visible churches +of Christ, without any leave or consent of pastor or flock; yea, +against their wills, receiving such as tender themselves, yea, too +often by themselves or others, directly or indirectly seducing +disciples after them.</td> +<td>Parochial churches are received as true visible churches of +Christ, and most convenient for mutual edification. Gathering +churches out of churches, hath no footsteps in Scripture; is +contrary to apostolical practice; is the scattering of churches, +the daughter of schism, the mother of confusion, but the stepmother +to edification.</td> +</tr> +<tr> +<td>Preaching elders are only elected, not ordained.</td> +<td>Preaching elders are both elected and ordained.</td> +</tr> +<tr> +<td>Ruling elders also preach.</td> +<td>Ruling elders only rule, preach not, 1 Tim. v. 17.</td> +</tr> +<tr> +<td>The subject of church government is the community of the +faithful.</td> +<td>The subject of church government is only Christ's own church +officers.</td> +</tr> +<tr> +<td>The church officers act immediately as the servants of the +church, and deputed thereby.</td> +<td>The church governors act immediately as the servants of Christ, +and as appointed by him.</td> +</tr> +<tr> +<td>All censures and acts of government are dispensed in single +congregations ultimately, independently, without all liberty of +appeal from them to any superior church assembly; so the parties +grieved are left without remedy.</td> +<td>All censures and acts of government are dispensed in +congregational presbyteries subordinately, dependently, with +liberty of appeal in all cases to presbyterial or synodal +assemblies; where parties grieved have sufficient remedy.</td> +</tr> +<tr> +<td>There are acknowledged no authoritative classes or synods, in +common, great, difficult cases, and in matters of appeals, but only +suasive and consultative; and in case advice be not followed, they +proceed only to a non-communion.</td> +<td>There are acknowledged, and with happy success used, not only +suasive and consultative; but also authoritative classes and +synods, in cases of great importance, difficulty, common +concernment, or appeals; which have power to dispense all church +censures, as need shall require.</td> +</tr> +</table> +<p>Let these and such like particulars in the independent way, +differing from the presbyterial, be duly pondered, and then let the +impartial and indifferent reader judge, whether they be not the +deformities, at least the infirmities of that way.</p> +<p>III. How many true excellences are there in the way of the +presbyterial government, wherein it utterly surpasses the +independent government! Read but the particulars of the former +parallel in the presbyterial government, and then consider how far +this transcends, yea, how the independent government is indeed no +government at all, to the presbyterial government; wherein is to be +found such ample provision, and that according to the word of God, +for comely order against confusion; for peace and unity of the +Church against schism and division; for truth of the faith against +all error and heresy; for piety and unblamableness against all +impiety and scandal of conversation; for equity and right against +all mal-administrations, whether ignorant, arbitrary, or +tyrannical; for the honor and purity of all Christ's ordinances +against all contempt, pollution, and profanation; for comfort, +quickening, and encouragement of the saints in all the ways of +Christ; and consequently for the honor of God and our Lord Jesus +Christ in all the mysterious services of his spiritual sanctuary: +all which rich advantages, how impossible is it they should ever be +found in the independent government so long as it continues +independent? And what though some pious minister and people embrace +the independent way! This dazzles not the eyes of the intelligent, +but of the infirm; we are to be regulated by Scripture warrant, not +by human examples. The best of saints have failed in the +ecclesiastical affairs; what a sharp contention was there between +Paul and Barnabas, Acts xv. 39, &c.; what a dangerous +dissimulation was there in Peter, the Jews, and Barnabas! Gal. ii. +11, 12, 13, &c.; and, therefore, it is not safe, prudent, or +conscientious, to imitate all the examples of the best, and yet how +few are those that have engaged themselves in the independent way, +in comparison to the multitude of precious ministers and people, +inferior to them neither in parts, learning, piety, nor any other +spiritual gift, who are for the presbyterial way of church +government! Notwithstanding, let all the true Israel of God +constantly follow, not the doubtful practices of unglorified +saints, but the written pleasure of the most glorious King of +saints; and as many as walk according to this rule, peace shall be +on them, and upon the Israel of God.</p> +<a name="2H_4_0003"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>THE DIVINE RIGHT OF CHURCH GOVERNMENT.</h2> +<a name="H_PART1"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>PART I.</h2> +<h3>OF THE NATURE OF A DIVINE RIGHT: AND HOW MANY WAYS A THING MAY +BE OF DIVINE RIGHT.</h3> +<a name="2HCH0001"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER I.</h2> +<h3><i>That there is a Government in the Church of</i> DIVINE RIGHT +<i>now under the New Testament.</i></h3> +<p>Jesus Christ our Mediator hath <i>the government</i> (both of +the Church, and of all things for the Church) laid <i>upon his +shoulder</i>, Isa. ix. 6, and to that end hath <i>all power in +heaven and earth given to him</i>, Matth. xxviii. 18, John v. 22, +Ephes. i. 22. But lapsed man (being full of pride, Psal. x. 2, 4, +and enmity against the law of God, Rom. viii. 7) is most impatient +of all government of God and of Christ, Ps. ii. 1, 2, 3, with Luke +xix. 14, 27; whence it comes to pass, that the <i>governing</i> and +<i>kingly power</i> of Christ hath been opposed in all ages, and +especially in this of ours, by quarrelsome queries, wrangling +disputes, plausible pretences, subtle policies, strong +self-interests, and mere violent wilfulness of many in England, +even after they are brought under the <i>oath of God to reform +church government according to the word of God</i>. Yet it will be +easily granted <i>that there should be a government in the Church +of God</i>, otherwise the Church would become a mere <i>Babel</i> +and <i>chaos</i> of confusion, and be in a far worse condition than +all human societies in the whole world: and <i>that some one church +government is much to be preferred before another, yea, before all +other</i>; as being most desirable in itself, and most suitable to +this state; otherwise, why is the <i>Prelatical</i> government +rejected, that another and a better may be erected instead thereof? +But the pinch lies in this, <i>Whether there be any government in +the Church visible of divine right?</i> And, if so, <i>which of +those church governments</i> (which lay claim to a divine right for +their foundation) <i>may be most clearly evinced by the Scriptures +to be of</i> divine right <i>indeed?</i> If the former be +convincingly affirmed, the fancy of the <i>Erastians</i> and +<i>semi-Erastians</i> of these things will vanish, that deny all +government to the Church distinct from that of the civil +magistrate. If the latter be solidly proved by Scripture, it will +appear, whether the <i>monarchical government</i> of the pope and +prelates; or the <i>mere democratical government</i> of all the +people in an equal level of authority, as among the Brownists; or +the <i>mixed democratical government</i> of both elders and people +within their own single congregation only, without all +subordination of Assemblies, and benefit of appeals, as among the +Independents; or rather the <i>pure representative government</i> +of the presbytery or church rulers only, chosen by the people, in +subordination to superior synodical assemblies, and with appeals +thereto, as it is among the Presbyterians, be that peculiar +government which Jesus Christ hath left unto his church, by divine +right, and in comparison of which all others are to be +rejected.</p> +<p>To draw things therefore to a clear and speedy issue about the +divine right of church government, let this general proposition be +laid down—</p> +<p><i>The Scriptures declare, That there is a government of</i> +DIVINE RIGHT <i>in the visible Church of Christ now under the New +Testament.</i></p> +<p>This is evident, 1 Cor. xii. 28, <i>God hath set some in the +Church, first, Apostles, secondly, Prophets, thirdly, +Teachers—Helps, Governments;</i> in which place these things +are plain: 1. That here the Apostle speaks of the visible Church: +for he had formerly spoken of visible gifts and <i>manifestations +of the Spirit given to profit this</i> Church <i>withal</i>, ver. 7 +to 12. He also compares this Church of God to a visible organical +body, consisting of many visible members, ver. 12, 13, &c. And +in this 28th verse he enumerates the visible officers of this +Church. 2. That here the Apostle speaks of one general visible +Church; for he saith not <i>churches</i>, but <i>church</i>, in the +singular number, that is, of one; besides, he speaks here of the +Church in such a latitude as to comprehend in itself all gifts of +the Spirit, all members, and all officers, both extraordinary and +ordinary, which cannot be meant of the church of Corinth, or any +one particular church, but only of that one general Church on +earth. 3. That this general visible Church here meant, is the +Church of Christ now under the New Testament, and not under the Old +Testament; for he mentions here the New Testament officers only, +ver. 28. 4. That in the visible Church now under the New Testament, +there is a government settled; for besides <i>Apostles, +Prophets</i>, and <i>Teachers</i>, here is mention of another sort +of officer distinct from them all, called, in the abstract, +<i>Governments</i>, a metaphor from pilots, mariners, or +shipmasters, who by their helm, card, or compass, cables, and other +tacklings, guide, and order, turn and twine the ship as necessity +shall require; so these officers called <i>Governments</i>, have a +power of governing and steering the spiritual vessel of the Church; +thus, Beza on this place, says he declares the order of Presbyters, +<i>who are keepers of discipline and church polity</i>. For how +improperly should these, or any officers be styled <i>Governments +in the Church</i>, if they had not a power of government in the +Church settled upon them? Nor can this be interpreted of the civil +magistrate; for, when the Apostle wrote this, the Church had her +government, when yet she had no civil magistrate to protect her; +and when did God ever take this power from the Church and settle it +upon the civil magistrate? Besides, all the other officers here +enumerated are purely ecclesiastical officers; how groundless then +and inconsistent is it under this name of <i>Governments</i> to +introduce a foreign power, viz. the political magistrate, into the +list and roll of mere church officers? Finally, the civil +magistrate, as a magistrate, is not so much as a member of the +visible Church, (for then all Pagan magistrates should be members +of the Church,) much less a governor in the Church of Christ. 5. +That this government settled in the Church is of divine right; for, +of those <i>Governments</i>, as well as of <i>Apostles, +Prophets</i>, and <i>Teachers</i>, it is said, <i>God hath set</i> +them <i>in the Church. God hath set</i> them, <i>hath put, +set</i>—Tremellius out of the Syriac. Hath <i>constituted, +ordained</i>—Beza out of the Greek. Now, if they be set in +the Church and God hath set them there, here is a plain divine +right for government in the Church.</p> +<p>Add hereto, 2 Cor. x. 8, "Of our authority, which the Lord hath +given to us for the edification, and not for the destruction of +you." Here are mentioned—1. Church power or authority for +government in the Church. 2. The end of this +power—positively, for the edification; negatively, not for +the destruction of the Church. 3. The Author or Fountain of this +authority—the Lord Christ hath given it, dispensed it; there +is the divine right. 4. The proper subjects intrusted with this +authority, viz: the church guides, our authority, which he hath +given to us. They are the receptacle of power for the Church, and +the government thereof. Compare also 1 Thes. v. 12, Matth. xvi. 19, +20, with xviii. 11, and John xx. 21, 22, 23. In which and divers +like places the divine right of church government is apparently +vouched by the Scripture, as will hereafter more fully appear; but +this may suffice in general for the confirmation of this general +proposition.</p> +<a name="2HCH0002"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER II.</h2> +<h3><i>Of the Nature of a</i> DIVINE RIGHT <i>in general.</i></h3> +<p>Now touching this divine right of church government, two things +are yet more particularly to be opened and proved, for the more +satisfactory clearing thereof unto sober minds, to unprejudiced and +unpre-engaged judgments, viz:—1. What the nature of a divine +right is, and how many ways a thing may be said to be of divine +right, and that by warrant of Scripture. 2. What the nature of the +government of the Church under the New Testament is, which is +vouched by the Scripture to be of divine right.</p> +<p>For the first—viz. What the nature of a divine right +is—consider both what a divine right is in general, and how +many ways a thing may be said by Scripture warrant to be of divine +right in particular.</p> +<p><i>Right</i> is that which is most proper, just, or equal; or +that which is prescribed or commanded by some statute law, and is +just to be received in virtue of said law.</p> +<p><i>Divine</i> sometimes points out a divine warrant or authority +from God, engraven or enstamped upon any thing, whereby it is +exalted above all human or created authority and power. And thus, +all Scripture is styled divinely breathed or inspired of God. Hence +is the divine authority of Scripture asserted, 2 Tim. iii. 16, 17; +and in this sense divine right is here spoken of, in reference to +church government, as it signifies a divine warrant and authority +from God himself, engraven upon that church government and +discipline, (hereafter to be handled,) and revealed to us in his +holy Scriptures, the infallible and perfect oracles. So that divine +right, according to this interpretation of the terms, is that which +is either just, meet, and equal; or commanded and enjoined by any +divine warrant or authority. And generally, a thing may be said to +be of divine right, which is any way divinely just, equal, &c.; +or divinely commanded by any law of God, or by that which is +equivalent to a divine law. And whatsoever matters in church +government can be proved by Scripture to have this stamp of divine +warrant and authority set upon them, they may properly be said to +be of divine right, and that by the will and appointment of Jesus +Christ, to whom God hath delegated all power and authority for the +government of his Church, Matth. xxviii. 18, 19, 20, Isa. ix. 6, +John v. 22, Eph. i. 22. In this sense, if church government, or any +part of it, be found to be of divine right, then +consequently—1. It is above all mere human power and created +authority in the world whatsoever, and that supereminently.A divine +right is the highest and best tenure whereby the Church can hold of +Christ any doctrine, worship, or government; only God can stamp +such a divine right upon any of these things, whereby conscience +shall be obliged. All human inventions herein, whether devised of +our own hearts, or derived as traditions from others, are +incompatible and inconsistent herewith; vain in themselves, and to +all that use them, and condemned of God. See 1 Kings xii. 32, 33, +Isa. xxix. 4, Matth. xv. 6, 7, 8, 9. 2. It is beyond all just, +human, or created power, to abolish or oppose the same, or the due +execution thereof in the Church of Christ; for what is of divine +right, is held of God, and not of man; and to oppose that, were to +fight against God. The supreme magistrates in such cases should be +nurse-fathers, Isa. xlix. 23, not step-fathers to the Church; their +power being cumulative and perfective, not privative and +destructive unto her; for she both had and exercised a power in +church government, long before there was any Christian magistrate +in the world; and it cannot be proved that ever Christ took away +that power from his Church, or translated it to the political +magistrate, when he became Christian. 3. It is so obligatory upon +all churches in the whole Christian world, that they ought +uniformly to submit themselves unto it; for a divine right is +equally obligatory on one church as well as on another. And it is +so obligatory on all persons, states, and degrees, that none ought +to be exempted from that church government which is of divine +right, nor to be <i>tolerated</i> in another church government, +which is but of human invention; nor ought any Christian to seek +after, or content himself with any such exemption or +<i>toleration</i>; for in so doing, the inventions of men should be +preferred before the ordinances of God; our own wisdom, will, and +authority, before the wisdom, will, and authority of Christ: and we +should in effect say, <i>We will not have this man to reign over +us</i>, Luke xix. 27. <i>Let us break their bands asunder, and cast +their cords away from us</i>, Psalm ii. 3.</p> +<a name="2HCH0003"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER III.</h2> +<h3><i>Of the Nature of a</i> DIVINE RIGHT <i>in particular. How +many ways a thing may be of</i> DIVINE RIGHT. <i>And first, of +a</i> DIVINE RIGHT <i>by the true light of nature.</i></h3> +<p>Thus we see in general what a divine right is: now in particular +let us come to consider how many ways a thing may be said to be of +divine right by scripture-warrant, keeping still our eye upon this +subject of church government, at which all particulars are to be +levelled for the clearing of it.</p> +<p>A thing may be said to be of divine right, or (which is the same +for substance) of divine institution, divers ways. 1. <i>By the +true light of nature.</i> 2. <i>By obligatory scripture +examples.</i> 3. <i>By divine approbation.</i> 4. <i>By divine +acts.</i> 5. <i>By divine precepts or mandates.</i> All may be +reduced to these five heads, ascending by degrees from the lowest +to the highest divine right.</p> +<p>I. <i>By light of nature.</i> That which is evident by, and +consonant to the true light of nature, or natural reason, is to be +accounted of divine right in matters of religion. Hence two things +are to be made out by Scripture. 1. What is meant by the true light +of nature. 2. How it may be proved, that what things in religion +are evident by, or consonant to this true light of nature, are of +divine right.</p> +<p>1. For the first, What is meant by the true light of nature, or +natural reason? Thus conceive. The light of nature may be +considered two ways. 1. As it was in man before the fall, and so it +was that image and similitude of God, in which man was at first +created, Gen. i. 26, 27, or at least part of that image; which +image of God, and light of nature, was con-created with man, and +was perfect: viz. so perfect as the sphere of humanity and state of +innocency did require; there was no sinful darkness, crookedness, +or imperfection in it; and whatsoever was evident by, or consonant +to this pure and perfect light of nature, in respect either of +theory or practice, was doubtless of divine right, because +correspondent to that divine law of God's image naturally engraved +in Adam's heart. But man being lapsed, this will not be now our +question, as it is not our case. 2. As it is now in man after the +fall. The light of nature and image of God in man is not totally +abolished and utterly razed by the fall; there remain still some +relics and fragments thereof, some glimmerings, dawnings, and +common principles of light, both touching piety to God, equity to +man, and sobriety to a man's self, &c., as is evident by +comparing these places, Psal. xix. 1, 2, &c., Acts xiv. 17, and +xvii. 27, 28; Rom. i. 18-21, and ii. 12, 14, 15; 2 Cor. v. 1: in +which places it is plain, 1. That the book of the creature is able +(without the scriptures, or divine revelations) to make known to +man much of God, his invisible Godhead and attributes, Psalm xix. +1, 2, &c.; Acts xiv. 17, and xvii. 27, 28; yea, so far as to +leave them without excuse, Rom. i. 18-21. 2. That there remained so +much natural light in the minds even of the heathens, as to render +them capable of instruction by the creature in the invisible things +of God; yea, and that they actually in some measure did know God, +and because they walked not up to this knowledge, were plagued, +Rom. i. 18-21, 24, &c. 3. That the work of the law (though not +the right ground, manner, and end of that work, which is the +blessing of the new covenant, Jer. xxxi. 33; Heb. viii. 10) was +materially written in some measure in their hearts. Partly because +they did by nature without the law the things contained in the law, +so being a law to themselves, Rom. ii. 14, 15; partly, because they +by nature forbore some of those sins which were forbidden in the +law, and were practised by some that had the law, as 2 Cor. v. 1; +and partly, because according to the good and bad they did, +&c., their conscience did accuse or excuse, Rom. ii. 15. Now +conscience doth not accuse or excuse but according to some rule, +principle, or law of God, (which is above the conscience,) or at +least so supposed to be. And they had no law but the imperfect +characters thereof in their own hearts, which were not quite +obliterated by the fall. Now so far as this light of nature after +the fall, is a true relic of the light of nature before the fall, +that which is according to this light may be counted of divine +right in matters of religion, which is the next thing to be +proved.</p> +<p>For the second, how it may be proved that what things in +religion are evident by, or consonant to this true light of nature, +are of divine right. Thus briefly,</p> +<p>1. Because that knowledge which by the light of nature Gentiles +have of the invisible things of God, is a beam of divine light, as +the apostle, speaking of the Gentiles' light of nature, saith, That +which may be known of God is manifest in them—for God hath +showed it to them. For the invisible things, &c., Rom. i. 19, +20. God himself is the Fountain and Author of the true light of +nature; hence some not unfitly call it the divine light of nature, +not only because it hath God for its object, but also God for its +principle; now that which is according to God's manifestation, must +needs be of divine right.</p> +<p>2. Because the Spirit of God and of Christ in the New Testament +is pleased often to argue from the light of nature in condemning of +sin, in commending and urging of duty, as in the case of the +incestuous Corinthian; "It is reported commonly, that there is +fornication among you, and such fornication as is not so much as +named among the Gentiles," (who had only the light of nature to +guide them,) 1 Cor. v. 1. In case of the habits of men and women in +their public church assemblies, that women's heads should be +covered, men's uncovered in praying or prophesying. "Judge in +yourselves, is it comely that a woman pray unto God uncovered? Doth +not even nature itself teach you, that if a man hath long hair, it +is a shame to him? but if a woman have long hair it is a glory to +her," &c., 1 Cor. xi. 13-15. Here the apostle appeals plainly +to the very light of nature for the regulating and directing of +their habits in church assemblies; and thus, in case of praying or +prophesying in the congregation in an unknown tongue, (unless some +do interpret,) he strongly argues against it from the light of +nature, 1 Cor. xiv. 7-11, and afterwards urges that women be silent +in their churches, from the natural uncomeliness of their speaking +there, for it is a shame for women to speak in the church, 1 Cor. +xiv. 34, 35.</p> +<p>Now, if the Spirit of God condemn things as vicious, and commend +things as virtuous from the light of nature, is there not divine +right in the light of nature? May we not say, that which is +repugnant to the light of nature in matters of religion, is +condemned by divine right; and what is correspondent to the light +of nature, is prescribed by divine right? And if not, where is the +strength or force of this kind of arguing from the light of +nature?</p> +<p>Consequently, in the present case of church government, that +which is agreeable to the true light of nature, must needs be +confessed to be of divine right. Though the light of nature be but +dim, yet it will lend some help in this particular: e.g. the light +of nature teaches, 1. That as every society in the world hath a +distinct government of its own within itself, without which it +could not subsist, so must the Church, which is a society, have its +own distinct government within itself, without which it cannot +subsist more than any other society. 2. That in all matters of +difference the lesser number in every society should give way to, +and the matters controverted be determined and concluded by the +major part; else there would never be an end: and why not so in the +Church? 3. That in every ill administration in inferior societies +the parties aggrieved should have liberty to appeal from them to +superior societies, that equity may take place; and why not from +inferior to superior church assemblies?</p> +<a name="2HCH0004"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER IV.</h2> +<h3>II. <i>Of a Divine Right by obligatory Scripture +Examples.</i></h3> +<p>II. By obligatory scripture examples (which God's people are +bound to follow and imitate) matters of religion become of divine +right, and by the will and appointment of Jesus Christ, by whose +Spirit those examples were recorded in Scripture, and propounded +for imitation to the saints. The light of nature in this case helps +something; but the light of obligatory scripture examples helps +much more, as being more clear, distinct, and particular. We say +scripture examples; for only these examples are held forth to us by +an infallible, impartial, divine hand, and those scripture examples +obligatory, or binding; for there are many sorts of scripture +examples that oblige not us to imitation of them, being written for +other uses and purposes.</p> +<p>Great use is to be made of such examples in matters of religion, +and particularly in matters of church government, for the clearing +of the divine right thereof; and great opposition is made by some +against the binding force of examples, especially by men of +perverse spirits, (as too many of the Erastian party are;) +therefore it will be of great consequence to unfold and clear this +matter of scripture examples, and the obliging power thereof, that +we may see how far examples are to be a law and rule for us by +divine right. In general, this proposition seems to be +unquestionable, that whatsoever matter or act of religion Jesus +Christ makes known to his Church and people, by or under any +binding scripture example, that matter or act of religion so made +known, is of divine right, and by the will and appointment of Jesus +Christ: But to evince this more satisfactorily, these several +particulars are to be distinctly made good and manifested: 1. That +some scripture examples are obligatory and binding on Christians in +matters of religion. 2. Which are those obligatory scripture +examples? These things being made out, we shall see with what +strength scripture examples hold forth a divine right to us in the +mysteries of religion, and particularly in church government.</p> +<p>I. That some scripture examples in matters of religion are +obligatory on Christians, as patterns and rules, which they are +bound in conscience to follow and imitate, is evident,</p> +<p>1. By the divine intention of the Spirit of God, in recording +and propounding of examples in Scripture: for he records and +propounds them for this very end, that they may be imitated. Thus +Christ's humility, in washing the feet of his disciples, was +intentionally propounded as an obligatory example, binding both the +disciples, and us after them, to perform the meanest offices of +love in humility to one another. "If I then, your Lord and Master, +have washed your feet, ye ought also to wash one another's feet. +For I have given you an example, that ye should do as I have done +to you," John xiii. 4, &c., 13-15. Thus Christ's suffering with +innocence and unprovoked patience, not reviling again, &c., is +purposely propounded for all Christians to imitate, and they are +bound in conscience as well as they can to follow it—"Christ +suffered for us, leaving us an example, that ye should follow his +steps," &c., 1 Pet. ii. 21-23. Hence, the apostle so urges the +example of Christ for the Corinthians to follow in their bounty to +the poor saints, yea, though to their own impoverishing, "For you +know the grace of our Lord Jesus Christ, that though he was rich, +yet for your sakes he became poor, that ye through his poverty +might be rich," 2 Cor. viii. 9. Nor was the example of Christ only +written for our imitation; but the examples of the apostles also in +the primitive churches were intentionally left upon record for this +end, that they might be binding patterns for us to follow in like +cases in after ages. And in particular, this seems to be one +singular ground, scope, and intention of Christ's Spirit in writing +the history of the Acts of the Apostles, that the apostles' acts in +the primitive churches might be our rules in successive churches. +For, 1. Though this book contain in it many things dogmatical, that +is, divers doctrines of the apostles, yet it is not styled the book +of the doctrine, but of the Acts of the Apostles, that we may learn +to act as they acted. This being one main difference between +profane and sacred histories; those are for speculation, these also +for admonition and imitation, 1 Cor. x. 11. The history, therefore, +of the Acts propounds examples admonitory and obligatory upon us, +that we should express like acts in like cases. 2. Luke (the penman +of the Acts) makes such a transition from his history of Christ, to +this history of Christ's apostles, as to unite and knit them into +one volume, Acts i. 1; whence we are given to understand, that if +the Church wanted this history of the apostles, she should want +that perfect direction which the Spirit intended for her: as also +that this book is useful and needful to her as well as the other. +3. In the very front of the Acts it is said, that <i>Christ after +his resurrection</i> (and before his ascension) <i>gave +commandments to the apostles—and spake of the things +pertaining to the kingdom of God</i>, Acts i. 2, 3; viz. of the +polity of the Church, say some.<a href= +"#note-6"><small>6</small></a> +Of the kingdom of grace, say others.<a href= +"#note-7"><small>7</small></a> Judicious Calvin<a href= +"#note-8"><small>8</small></a> interprets it partly of church +government, saying, Luke admonisheth us, that Christ did not so +depart out of the world, as to cast off all care of us: for by this +doctrine he shows that he hath constituted a perpetual government +in his Church. Therefore Luke signifies, that Christ departed not, +before he had provided for his Church's government. Now those +expressions are set in the frontispiece, to stamp the greater +authority and obligatory power upon the acts after recorded, being +done according to Christ's commandments; Christ intending their +acts in the first founding of his kingdom and polity ecclesiastic +to be the rule for after churches. For what Christ spoke of his +kingdom to the apostles is like that, "What I say to you, I say to +all," Matt. xiii. 37, as what was said to the apostles touching +preaching and baptizing, remitting and retaining of sins, was said +to all the apostles' successors, "to the end of the world," John +xx. 21, 23, with Matt, xxviii. 18-20.</p> +<p>2. By God's approving and commending such as were followers not +only of the doctrine, but also of the examples of the Lord, his +apostles, and primitive churches; "And ye became followers" (or +imitators) "of us and of the Lord," 1 Thess. i. 6, 7; and again, +"Ye, brethren, became followers" (or imitators) "of the churches of +God, which in Judea are in Christ Jesus: for ye also have suffered +like things of your own countrymen, even as they have of the Jews," +1 Thess. ii. 14. In which places the Holy Ghost recites the +Thessalonians imitating of the Lord, of the apostles, and of the +churches, to the praise of the Thessalonians, by which they are +given to understand that they did well, and discharged their duty +in such imitations: for God's condemning or commending any thing, +is virtually a prohibiting or prescribing thereof.</p> +<p>3. By the Lord's commanding some examples to be imitated. +Commands of this nature are frequent. In general, "Beloved, imitate +not that which is evil, but that which is good," 3 John 11. In +particular, 1. Imitating of God and Christ; "Be ye, therefore, +followers of God as dear children: and walk in love, as Christ also +hath loved us," Eph. v. 1, 2, with Eph. iv. 32. "He that saith he +abideth in him, ought himself also to walk, even as he walked," 1 +John ii. 6. 2. Imitating the apostles and other saints of God. "I +beseech you, be ye imitators of me: for this cause have I sent unto +you Timothy—who shall bring you into remembrance of my ways +which be in Christ," 1 Cor. iv. 16, 17. "Be ye imitators of me, +even as I also am of Christ," 1 Cor. xi. 1.</p> +<p>"Those things which you have both learned, and received, and +heard, and seen in me, do: and the God of peace shall be with you," +Phil. iv. 9. "Be not slothful, but imitators of them who through +faith and patience inherit the promises," Heb. vi. 12. "Whose faith +imitate, considering the end of their conversation," Heb. xiii. 7. +"Take, my brethren, the prophets, who have spoken in the name of +the Lord, for an example" (or pattern) "of suffering affliction, +and of patience," James v. 10. These and like divine commands +infallibly evidence that many scripture examples are obligatory, +and do bind our consciences to the imitation of them.</p> +<p>4. By consent of orthodox and learned writers, both ancient and +modern, acknowledging an obligatory force in some scripture +examples, as being left upon record for our imitation. As among +others Chrysostom,<a href="#note-9"><small>9</small></a> and Greg. +Nyssen<a href="#note-10"><small>10</small></a> well observe.</p> +<p>Among modern writers, Mr. Perkins excellently observes, This is +a rule in divinity, that the ordinary examples of the godly +approved in Scripture, being against no general precept, have the +force of a general rule, and are to be followed. See also Pet. +Martyr, Calvin, and others.<a href= +"#note-11"><small>11</small></a></p> +<p>II. Thus, it is clear that some scripture examples are +obligatory. Now (to come closer to the matter) consider which +scripture examples are obligatory. 1. How many sorts of binding +examples are propounded to us in Scripture. 2. What rules we may +walk by for finding out the obligatory force of such examples.</p> +<p>How many sorts of binding examples are propounded unto us in +Scripture, and which are those examples? Ans. There are principally +three sorts, viz: Examples of God, of Christ, of Christians.</p> +<p>I. Of God. The example of God is propounded in Scripture as +obligatory on us in all moral excellencies and actions: e.g. Matt. +v. 44, 45, 48; Eph. v. 1; 1 Pet. i. 14-16; 1 John iv. 10, 11.</p> +<p>II. Of Christ. That the example of Christ is obligatory, and a +binding rule to us for imitation, is evident by these and like +testimonies of Scripture, Matt. xi. 29; 1 Cor. xi. 11; Eph. v. 2, +3, 25, &c.; 1 John ii. 6; 1 Pet. ii. 21-23. "If I then, your +Lord and Master, have washed your feet, ye ought also to wash one +another's feet. For I have given you an example, that ye should do +as I have done to you," John xiii. 14, 15. In this place we must +follow the reason of the example, rather than the individual act, +viz: after Christ's example, we must be ready to perform the lowest +and meanest offices of love and service to one another.</p> +<p>But which of Christ's examples are obligatory on Christians, +will better appear, by distinguishing the several sorts of Christ's +actions. Christ's actions were of several kinds; and to imitate +them all is neither needful, nor possible, nor warrantable. +Orthodox writers thus rank Christ's actions:</p> +<p>1. Some of Christ's actions were of divine power and virtue; as +his miracles, turning water into wine, John ii. 7, &c.; walking +on the sea, Mark vi. 48, 49; dispossessing of devils by his word, +Mark i. 27; Luke iv. 36; curing one born blind with clay and +spittle, John ix.; healing the sick by his word or touch, John iv. +50; Mark vi. 56; raising the dead to life again, as John xii. 1; +Matt. xi. 5; Luke vii. 22.</p> +<p>2. Some were acts of divine prerogative, as sending for the ass +and colt, without first asking the owner's leave, Matt. xxi. 2, +&c.</p> +<p>3. Some mediatory, done by him as Mediator, Prophet, Priest, and +King of his Church: e.g. inditing the Scripture, called therefore +the word of Christ, Col. iii. 16; laying down his life <i>for the +sheep</i>, John x. 15, &c.; giving of the Spirit, John xx. 22; +Acts ii.; appointing of his own officers, and giving them +commissions, Eph. iv. 7, 10, 11; Matt. x. and xxviii. 18-20; +instituting of new, and thereby abrogating of old ordinances, Matt. +xxviii. 18, 19; 1 Cor. xi. 23, &c.</p> +<p>4. Some accidental, occasional, incidental, or circumstantial, +as in the case of his celebrating his supper, that it was at night, +not in the morning; after supper, not before; with none but men, +none but ministers; with unleavened, not with leavened bread, +&c.; these circumstantials were accidentally occasioned by the +passover, nature of his family, &c.</p> +<p>5. Some acts of Christ were moral, as Matt. xi. 29; Eph. v. 2, +3, 25, &c.; or at least founded upon a moral reason and +foundation, as John xiii. 14,15.</p> +<p>To imitate Christ in his three first sort of acts, is utterly +unlawful, and in part impossible. To imitate him in his +circumstantial acts from necessity, were to make accidentals +necessary, and happily to border upon superstition; for, to urge +any thing above what is appointed, as absolutely necessary, is to +urge superstition; and to yield to any thing above what is +appointed, as simply necessary, were to yield to superstition. But +to imitate Christ in his moral acts, or acts grounded upon a moral +reason, is our duty: such acts of Christ ought to be the +Christian's rules.</p> +<p>III. Of prophets, apostles, saints, or primitive churches. That +their examples are obligatory, is evident by these places, 1 Cor. +xi. 1; Phil. iv. 8, 9; 1 Pet. iii. 4, 5, 6; 1 Thess. i. 6, and ii. +14; Heb. xiii. 7; James v. 10, 11; 3 John 11.</p> +<p>Which of their examples are obligatory, may be thus resolved, by +distinguishing of their actions.</p> +<p>1. Some were sinful; written for our caution and admonition, not +for our imitation: as 1 Cor. x. 5, 6, 10, 12. That neither the just +be lifted up into pride by security, nor the unjust be hardened +against the medicine through despair. See the fourth rule +following.</p> +<p>2. Some were heroical; done by singular instinct and instigation +of the Spirit of God; as divers acts may be presumed to be, (though +we read not the instinct clearly recorded:) as, Elias's calling for +fire from heaven, 2 Kings i. 10; which the very apostles might not +imitate, not having his spirit, Luke ix. 54, 55; Phinehas's killing +the adulterer and adulteress, Numb. xxv. 7, 8; Samson's avenging +himself upon his enemies by his own death, Judges xvi. 30, of +which, saith Bernard, if it be defended not to have been his sin, +it is undoubtedly to be believed he had private counsel, viz. from +God, for his fact; David's fighting with Goliath of Gath the giant, +hand to hand, 1 Sam. xvii. 32, &c., which is no warrant for +private duels and quarrels. Such heroic acts are not imitable but +by men furnished with like heroic spirit, and instinct divine.</p> +<p>3. Some were by special calling, and singular extraordinary +dispensation: as Abraham's call to leave his own country for +pilgrimage in Canaan, Gen. xii. 1, 4, which is no warrant for +popish pilgrimages to the holy land, &c.; Abraham's attempts, +upon God's special trying commands, to kill and sacrifice his son, +Gen. xxii. 10, no warrant for parents to kill or sacrifice their +children; the Israelites borrowing of, and robbing the Egyptians, +Exod. xii. 35, no warrant for cozenage, stealing, or for borrowing +with intent not to pay again: compare Rom. xiii. 8; 1 Thess. iv. 6; +Psal. xxxvii. 21; the Israelites taking usury of the Canaanitish +strangers, (who were destined to ruin both in their states and +persons, Deut. xx. 15-17,) Deut. xxiii. 20, which justifies neither +their nor our taking usury of our brethren, Lev. xxv. 36, 37; Deut. +xxiii. 19, 20; Neh. v. 7, 10; Psal. xv. 5; Prov. xxviii. 8; Ezek. +xviii. 8, 13, 17, and xxii. 12; John Baptist's living in the +desert, Mat. iii., no protection for popish hermitage, or proof +that it is a state of greater perfection, &c.</p> +<p>4. Some were only accidental or occasional, occasioned by +special necessity of times and seasons, or some present appearance +of scandal, or some such accidental emergency. Thus primitive +Christians had all things common, Acts iv. 32, but that is no +ground for anabaptistical community. Paul wrought at his trade of +tent-making, made his hands <i>minister to his necessities</i>, +Acts xx. 34; would not take wages for preaching to the church of +Corinth, 2 Cor. xi. 7-9; but this lays no necessity on ministers to +preach the gospel <i>gratis</i>, and maintain themselves by their +own manual labors, except when cases and seasons are alike, Gal. +vi. 6-8; 1 Cor. ix. 6-13; 1 Tim. v. 17, 18.</p> +<p>5. Some were of a moral nature, and upon moral grounds, wherein +they followed Christ, and we are to follow them, 1 Cor. xi. 1; +Phil. iv. 8, 9, and other places forementioned; for, whatsoever +actions were done then, upon such grounds as are of a moral, +perpetual, and common concernment to one person as well as another, +to one church as well as another, in one age as well as another, +those actions are obligatory on all, and a rule to after +generations. Thus the baptizing of women in the primitive churches, +Acts viii. 12, and xvi. 15, though only the males were circumcised +under the Old Testament, is a rule for our baptizing of women as +well as men, they being <i>all one in Christ,</i> Gal. iii. 28. So +the admitting of infants to the first initiating sacrament of the +Old Testament, circumcision, because they with their parents' were +accounted within the covenant of grace by God, Gen. xvii., is a +rule for us now to admit infants to the first initiating sacrament +of the New Testament, baptism, because infants are federally holy, +and within the covenant with their believing parents now, as well +as then, Rom. xi. 16; 1 Cor. vii. 14; Col. ii. 11, 12. Thus the +baptizing of divers persons formerly, though into no particular +congregation, nor as members of any particular congregation, as the +eunuch, Acts viii.; Lydia, Acts xvi.; the jailer, Acts xvi.; +because it was sufficient they were baptized into that one general +visible body of Christ, 1 Cor. xii. 12, 13, is a rule for us what +to do in like cases upon the same common ground. Thus the Church's +practice of preaching the word, and breaking bread on the first day +of the week, Acts xx. 7, &c., is our rule for sanctifying the +Lord's day, by celebrating the word, sacraments, and other holy +ordinances, at these times. And in like manner, the primitive +practices of ordaining preaching presbyters, by laying on of hands, +1 Tim. iv. 14; 2 Tim. i. 6; Acts xiii. 3; of governing all the +congregations of a city by one common presbytery, in which respect +they are all called by the name of one church, as the church of +Jerusalem, Acts viii. 1, and xv. 4; the church of Antioch, Acts +xiii. 1, and xi. 25, 26; the church of Corinth, 1 Cor. i. 2, 2 Cor. +i. 1; which had churches in it, 1 Cor. xiv. 34. Of healing common +scandals and errors, troubling divers presbyterial churches by the +authoritative decrees of a synod, made up of members from divers +presbyterial churches, as Acts xv., and such like, are our rules in +like particulars, which the Lord hath left for our direction, the +same grounds of such actions reaching us as well as them.</p> +<p>Now this last kind of examples are those which we are, by divers +divine commands, especially enjoined to follow; and therefore such +examples amount to a divine right or institution; and what we ought +to do by virtue of such binding examples is of divine right, and by +the will and appointment of Jesus Christ.</p> +<p>What discriminatory notes or rules may we walk by, for finding +out the obligatory force of scripture examples; and what manner of +examples those be? For discovery hereof, take these ensuing general +rules:</p> +<p>1. Those examples in Scripture, which the Spirit of Christ +commands us to imitate, are undoubtedly obligatory. Such are the +moral examples of God, Christ, apostles, prophets, saints, and +churches, recorded in Scripture, with command to follow them, Eph. +iv. 32, and v. 1, 2; 1 John ii. 6; 1 Cor. xi. 1; Phil. iv. 6; Heb. +vi. 12, and xiii. 7; James v. 10; 3 John 11.</p> +<p>2. Those examples in Scripture, which the Spirit of Christ +commends and praises, are obligatory; his commendings are virtual +commandings; and we ought to follow whatsoever is praiseworthy, +especially in God's account, Phil. iv. 8, 9; 2 Cor. x. 18. Now the +Spirit of Christ commends many examples to us: as, <i>Enoch's +walking with God</i>, Gen. v. 24; <i>Noah's uprightness,</i> Gen. +vi.; <i>Abraham's faith</i>, Rom. iv., <i>and obedience</i>, Gen. +xxii.; <i>Lot's zeal against Sodom's sins</i>, 2 Pet. ii. 9; +<i>Job's patience</i>, James v. 10, 11. And in a word, all the +examples of the saints, which the Lord approves and speaks well of; +as Heb. xi.; 1 Pet. iii. 5, 6: together with all such examples, +whose imitation by others is commended in Scripture; as, 1 Thess. +i. 6, 7, and ii. 14.</p> +<p>3. Those examples in Scripture are obligatory, whose ground, +reason, scope, or end, are obligatory, and of a moral nature, and +as much concern one Christian as another, one church as another, +one time as another, &c., whether they be the examples under +the Old or New Testament. Thus the example of the church of +Corinth, in excommunicating the incestuous person, because he was a +wicked person—and lest he should <i>leaven the whole +lump;</i> and that they might keep the evangelical passover +sincerely, and for that they had power <i>to judge them within</i>; +and that his "flesh might be destroyed, and his spirit saved in the +day of the Lord Jesus," 1 Cor. v. 5-8, 11-13: which grounds and +ends being moral, oblige us to use the like remedy against all +wicked and scandalous persons.</p> +<p>4. Those acts which are propounded in Scripture as patterns or +examples, that we should act the like good, or avoid the like ill, +are an obligatory law to us. There is an example of caution, and an +example of imitation.</p> +<p>Thus in reference to well-doing, or suffering for well-doing, +the examples of Christ, his apostles, and other saints, are +propounded as patterns to write after, as John xiii. 14, 15; Heb. +xi. tot. with Heb. xii. 1, <i>with such a cloud of witnesses</i>. +This verse is as the epilogue of the former chapter, (saith the +learned Calvin,) showing to what end the catalogue of saints was +reckoned up, who under the law excelled in faith, viz: that every +one may fit himself to imitate them. Another adds,<a href= +"#note-12"><small>12</small></a> He calls them a cloud, whereby we +may be directed; in allusion to that cloud that went before Israel +in the wilderness, to conduct them to the land of Canaan. See also 1 +Pet. ii. 21-23; James v. 10.</p> +<p>Thus also, in reference to ill-doing, that it may be avoided by +us, the bad examples of saints and others are laid before us as +warnings and cautions to us, binding us to eschew like evils, 1 +Cor. x. 5, 6, 11. "Now these things were our examples, to the +intent we should not lust after evil things, as they also lusted. +Now all these things happened unto them for examples," &c., +Jude 7.</p> +<p>5. Those acts of saints or Christians, which were done by them +as saints and Christians, are obligatory upon, and to be followed +by all Christians; but those acts which are done by magistrates, +prophets, apostles, ministers, &c., only as such, are only +obligatory on such as have like offices, not on all; according to +the maxim, that which agrees to any thing as such, agrees to every +thing that is such. Thus James urges the example of Elias in +praying, James v. 17. Paul presses the example of Abraham in being +justified by believing, Rom. iv. 23,24. Peter prescribes, as a +pattern to wives, the example of Sarah, and other holy women of +old, for "adorning themselves with a meek and quiet +spirit,—being in subjection to their own husbands," 1 Pet. +iii. 4-6.</p> +<p>6. Those acts that were commonly and ordinarily done, are +ordinarily to be imitated; as, baptizing <i>in water only</i>, and +not in any other element, was the ordinary practice of the New +Testament, Matt. iii. 11, 16; Mark i. 6, 10; Luke iii. 16; John i. +26, 31, 33; Acts i. 5, and viii. 36, 38, and x. 47, and xi. 16; and +by that practice we are obliged to baptize in water only. Joining +of many Christians together in receiving the Lord's supper was an +ordinary practice, Matt. xxvi. 20, 26, 27; Acts ii. 42, and xx. 7, +&c.; 1 Cor. xi. 20, and by us ordinarily to be imitated; how +else is it a communion? 1 Cor. x. 16, 17.</p> +<p>But such acts as were done only upon special causes or singular +reasons, are only to be imitated in like cases. Thus Christ argues +from a like special cause, that he was not to do miracles at +Nazareth without a call, as he did in other places where he had a +call of God; from the particular example of Elijah and Elisha, who +only went to them to whom God called them, Luke ix. 25-27; so he +proves that in like case of necessity it was lawful for his +disciples on the sabbath-day to rub ears of corn and eat them, +&c., from David's example of eating show-bread when he had +need, Matt. xii. 1-5.</p> +<p>7. Those acts that were done from extraordinary calling and +gifts, are to be imitated (in regard of their special way of +acting) only by those that have such extraordinary calling and +gifts. Christ therefore blames his apostles for desiring to imitate +Elijah's extraordinary act in calling for fire from heaven, +&c., when they had not his spirit, Luke ix. 54, 55. Papists are +blameworthy for imitating the extraordinary forty days' and nights' +fast of Moses, Elijah, and Christ, in their Lent fast. Prelates +argue corruptly for bishops' prelacy over their brethren the +ministers, from the superiority of the apostles over +presbyters.</p> +<a name="2HCH0005"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER V.</h2> +<h3><i>Of a Divine Right by Divine Approbation.</i></h3> +<p>III. By divine approbation of the Spirit of Jesus Christ in his +word. Whatsoever in matters of religion hath the divine approbation +of the Spirit of Christ in the Scriptures, that is of divine right, +and by the will and appointment of Jesus Christ. God's approving or +allowing of any thing, plainly implies that it is according to his +will and pleasure, and so is equivalent to a divine institution or +appointment; for what is a divine institution or law but the +publishing of the divine will of the legislator, touching things to +be acted or omitted? and God cannot approve any thing that is +against his will. Contrariwise, God's disallowing of any thing, +plainly implies that it is against his will, and so of divine right +prohibited, and unlawful. God allows or disallows things not +because they are good or evil; but things are, therefore, good or +evil, because he approves or disallows them.</p> +<p>Now God approves or disallows things divers ways:</p> +<p>1. By commending or discommending. God commended king Josiah for +his zeal and impartiality in completing of the reformation of +religion, 1 Kings xiii. 25. This is a rule for all princes and +magistrates how they should reform. The angel of the church of +Ephesus is commended, for not bearing of those that were evil, for +trying and detecting the false apostles, and for hating the works +of the Nicolaitans, Rev. ii. 2, 3, 6. The angel of the church of +Pergamus is praised, for holding fast Christ's name, and not +denying his faith in places of danger, and days of deepest +persecution, Rev. ii. 13: a rule for all pastors and churches, how +in all such cases they should carry themselves. God's commendings +are divine commandings. On the contrary, God dispraises Ephesus, +for falling from her first love, Rev. ii. 4. Pergamus, for holding +the doctrine of Balaam, and the doctrine of the Nicolaitans, Rev. +ii. 14, 15. Thyatira, for tolerating the false prophetess Jezebel, +to teach and seduce his servants, &c., Rev. ii. 20. Laodicea, +because she was neither hot nor cold, but lukewarm, Rev. iii. 15. +The church of Corinth, for coming together in public assemblies, +not for better but for worse, by reason of schisms, scandals, and +other disorders about the Lord's supper, 1 Cor. xi. 17, &c. In +these and all such divine discommendings of the churches for their +corruptions, all succeeding churches are strongly forbidden the +like corruptions: God's dispraises are divine prohibitions. Thus +good church elders are commended in this notion, that they are +<i>elders ruling well</i>, 1 Tim. v. 17; therefore, that elders in +the church should rule, and rule well, is by this commendation of +divine right.</p> +<p>2. By promising and threatening. What promise did God ever make +to any act or performance, which was not a duty? or what +threatening against any act which was not a sin? He promises to +them that forsake all for Christ, a "hundred-fold now in this time, +and in the world to come eternal life," Mark x. 29, 30; therefore +it is our duty to forsake all for Christ. He promised to ratify in +heaven his disciples' sentences of <i>building or loosing on +earth</i>; and to <i>be with them</i> whensoever <i>two or three of +them were met together</i> for that end, Matt. xvi. 19, and xviii. +18-20, and John xx. 23. Therefore binding and loosing, remitting +and retaining of sins, and meeting together for that end, belong to +them by divine right. He promised to be with them that baptize, +preach, remit, and retain sins in his name, &c., <i>always, to +the end of the world</i>, John xx. 23; with Matt, xxviii. 18-20, +which promise shows, that these works and employments belong to all +succeeding ministers to the world's end, as well as to the apostles +by divine right. On the contrary, the Lord threatens Ephesus for +decay of first love, Rev. ii. 4, 5; Pergamus, for holding false +doctrine, Rev. ii. 14, 15; Thyatira, for tolerating of Jezebel and +her false teaching, &c., Rev. ii. 21, 21, 23; and Laodicea, for +lukewarmness, Rev. iii. 15, 16. Therefore, all these were their +sins, and we are bound, even by this divine threatening, to avoid +the like by a divine warrant.</p> +<p>3. By remunerating or rewarding; whether he reward with +blessings or with judgments. With blessings God rewarded the Hebrew +midwives, because they preserved the male children of Israel, +contrary to Pharaoh's bloody command; <i>God made them houses</i>, +Exod. i. 17, 20, 21. He will have the elders that rule well +<i>counted worthy of double honor</i>, &c.; i.e. rewarded with +a bountiful, plentiful maintenance, 1 Tim. v. 17. Therefore, their +ruling in the church is of divine right, for which God appoints +such a good reward. Contrariwise, with judgments God rewarded king +Saul, for offering a burnt-offering himself, 1 Sam. xiii. 12-14; +Uzzah, for touching the ark, though it was ready to fall, 2 Sam. +vi. 6, 7; and king Uzziah, for going into the temple to burn +incense, 2 Chron. xxvi. 16. None of these being priests, yet +presuming to meddle with the priest's office. A rule for all +persons, being not church officers, yea, though they be princes or +supreme magistrates, that they are hereby warned by the divine law, +not to usurp church authority or offices to themselves. God +rewarded the Corinthians with the judgments of weakness, sickness, +and death, for unworthy receiving of the Lord's supper, 1 Cor. xi. +30. So that this is a divine warning for all after churches against +unworthy communicating.</p> +<a name="2HCH0006"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER VI.</h2> +<h3>IV. <i>Of a Divine Right by Divine Acts.</i></h3> +<p>IV. By divine acts. Whatsoever matters of religion were erected +in, or conferred upon the Church of God, by God, or any person of +the blessed Trinity, and are left recorded in the Scripture, they +are of divine right, by the will and appointment of Jesus Christ. +Shall divine approbation, yea, shall the saints' binding example +hold forth to us a divine right, and shall not the divine actions +of God, Christ, and the Spirit, do it much more? Take some +instances: the Lord's-day sabbath, under the New Testament, was it +not instituted (the seventh day being changed to the first day of +the week) by the acts of Christ, having now perfected the spiritual +creation of the new world? viz: by his resurrection and apparitions +to his disciples on that day, and miraculous blessing and +sanctifying of that day, by pouring forth the gifts of the Holy +Ghost, Acts ii., all which were seconded with the apostolical +practice in the primitive churches, Acts xx. 7, &c.; 1 Cor. +xvi. 1, 2. And do not the churches of Christ generally conclude +upon these grounds, that the Lord's-day sabbath is of divine +warrant? Thus circumcision is abrogated of divine right, by +Christ's act, instituting baptism instead thereof, Col. ii. 11, 12. +The passover is abolished of divine right, by Christ himself, our +true passover, <i>being sacrificed for us</i>, 1 Cor. v. 7; and the +Lord's supper being instituted a memorial of Christ's death instead +of it, Matt, xxvi., Mark xiv., Luke xxii. And the whole ceremonial +law is antiquated and made void by Christ's death, accomplishing +all those dark types; therefore Christ, immediately before his +yielding up the ghost, cried, <i>It is finished</i>, John xix. 30. +See Col. ii. 14; Eph. ii. 14, 15; <i>abolishing the law of +commandments in ordinances</i>, Heb. viii. 13, and x. 4, 5, &c. +Thus by Christ's act of giving the keys of the kingdom of heaven to +Peter and the apostles, Matt. xvi. 19, and xviii. 18, 19, the keys +belong to the officers of the church by divine right. By God's act +of <i>setting in the Church some, first apostles</i>, &c., 1 +Cor. xii. 28, all those officers belong to the general visible +Church by divine right. By Christ's act of bounty upon his +triumphant ascension into heaven, <i>in giving gifts to men</i>, +Eph. iv. 7, 11, 12; all those church officers being Christ's gifts, +are of divine right. Finally, by the Holy Ghost's act, in setting +elders, overseers over the flock, Acts xx. 28, elders are such +overseers by divine right.</p> +<a name="2HCH0007"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER VII.</h2> +<h3>V. <i>Of a Divine Right by Divine Precepts.</i></h3> +<p>V. Finally, and primarily, by divine precepts, whatsoever in +matters of religion is commanded or forbidden by God in his word, +that is accordingly a duty or sin, by divine right: as, the duties +of the whole moral law, the ten words, commanded of God, Exod. xx.; +Deut. v. Believing in Christ, commanded of God, 1 John iii. 23. The +plentiful and honorable maintenance of ministers, commanded of God, +1 Tim. v. 17, 18; 1 Cor. ix. 9-11, 13, 14; Gal. vi. 6. The people's +esteeming, loving, and obeying their pastors and teachers, +commanded of God, 1 Thess. v. 12; Heb. xiii. 7, 17. Ministers' +diligence and faithfulness, in feeding and watching over their +flocks, commanded of God, Acts xx. 28; 2 Tim. iv. 1-3; 1 Pet. iv. +1-3; with innumerable commands and precepts of all sorts: now all +things so commanded are evidently of divine right, and without +gainsaying, granted on all hands, even by Erastians themselves. But +the question will be, how far we shall extend this head of +<i>divine commands</i>. For clearness' sake, thus distinguish, thus +resolve:</p> +<p>God's commands are either immediate or mediate.</p> +<p>1. Immediate divine commands: as those which God propounds and +urges; as the ten commandments, Exod. xx., Deut. v., and all other +injunctions of his in his word positively laid down. Of such +commands, the apostle saith, "I command, yet not I, but the Lord," +1 Cor. vii. 10.</p> +<p>Now these immediate commands of God, in regard of their manner +of publishing and propounding, are either explicit or implicit.</p> +<p>1. Explicit: which are expressly and in plain terms laid down, +as the letter of the commandments of the decalogue, Exod. xx. The +commands of Christ, "Feed my lambs, feed my sheep," John xxi.; "Go, +disciple ye all nations," &c., Matt, xxviii. 19; "Do this in +remembrance of me," Matt, xxvi; 1 Cor. xi. 23, 24, &c. Now +whatsoever is expressly commanded of God in plain, evident terms, +that is of divine right, without all color of controversy. Only +take this caution, the divine right of things enjoined by God's +express command, is to be interpreted according to the nature of +the thing commanded, and the end or scope of the Lord in +commanding: e.g. 1. Some things God commands morally, to be of +perpetual use; as to honor father and mother, &c.; these are of +divine right forever. 2. Some things he commands but positively, to +be of use for a certain season; as the ceremonial administrations +till Christ should come, for the Jewish church, and the judicial +observances for their Jewish polity; and all these positive laws +were of divine right till Christ abrogated them. 3. Some things he +commands only by way of trial, not with intention that the things +commanded should be done, but that his people's fear, love, and +obedience may be proved, tried, &c. Thus God commanded Abraham +to offer up his son Isaac for a burnt-offering, Gen. xxii.: such +things are of divine right only in such cases of special infallible +command. 4. Some things he commands extraordinarily in certain +select and special cases: as, <i>Israel to borrow jewels of the +Egyptians to rob them</i>, without intention ever to restore them, +Exod. xi. 2, &c. The disciples to <i>go preach</i>—yet to +<i>provide neither gold nor silver</i>, &c. Matt. x. 7-10. The +elders of the church (while miracles were of use in the church) +<i>to anoint the sick with oil in the name of the Lord</i>, for +their recovery, James v. 14. These and like extraordinary commands +were only of force by divine right, in these extraordinary select +cases, when they were propounded.</p> +<p>1. Implicit, or implied: which are either comprehensively +contained in or under the express terms and letter of the command; +or, consequentially, are deducible from the express command.</p> +<p>Comprehensively, many things are contained in a command, that +are not expressed in the very letter of the command. Thus sound +interpreters of the decalogue generally confess, that all precepts +thereof include the whole parts under the general term, and God +wills many things by them more than the bare words signify: e.g. in +negative commands, forbidding sin, we are to understand the +positive precepts prescribing the contrary duties; and so, on the +contrary, under affirmative commands, we are to understand the +negative thereof: thus Christ expounds the sixth commandment, Matt. +v. 21-27, and ver. 43, to the end of the chapter. So when any evil +is forbidden, not only the outward gross acts, but all inward acts +and degrees thereof, with all causes and occasions, all fruits and +effects thereof, are forbidden likewise: as, under killing, +provoking terms, rash anger, Matt. v. 21, 22; under adultery, +wanton looks, lustful thoughts, &c., Matt. v. 27-30. Now all +things comprehended in a command (though not expressed) are of +divine right.</p> +<p>Consequentially, many things are clearly deducible from express +commands in Scripture, by clear, unforced, infallible, and +undeniable consequence. Now what things are commanded by necessary +consequence, they are of divine right, as well as things in express +terms prescribed: e.g. in the case of baptism, have the ordinary +ministers of the New Testament any punctual express command to +baptize? yet, by consequence, it is evident infallibly, the +apostles are commanded to baptize, and the promise is made to them +by Christ, that he <i>will be with them always to the end of the +world</i>, Matt, xxviii. 18-20, which cannot be interpreted of the +apostles' persons only; for they were not to live till the world's +end, but are dead and gone long ago; but of the apostles and their +successors, the ministers of the gospel to the world's end; now to +whom the promise of Christ's presence is here to be applied, to +them the precept of baptizing and teaching is intended by clear +consequence and deduction. So, infants of Christian parents under +the New Testament are commanded to be baptized by consequence; for +that the infants of God's people under the Old Testament were +commanded to be circumcised, Gen. xvii.; for, the privileges of +believers under the New Testament are as large as the privileges of +believers under the Old Testament: and the children of believers +under the New Testament are federally holy, and within the covenant +of God, as well as the children of believers under the Old +Testament, Gen. xvii., compared with Rom. xi. 16; 1 Cor. vii. 14: +and what objections can be made from infants' incapacity now, +against their baptism, might as well then have been made against +their being circumcised: and why children should once be admitted +to the initiating sacrament, and not still be admitted to the like +initiating sacrament, (the Lord of the covenant and sacrament +nowhere forbidding them,) there can be no just ground. And baptism +succeeds in the room of circumcision, Col. ii. 11, 12. <i>Thus in +case of the Lord's supper</i>, apostles were commanded to dispense +it, and men commanded to receive it. "Do ye this in remembrance of +me," Matt, xxvi., 1 Cor. xi. 24, 25; yet by consequence, the +ministers of the gospel succeeding the apostles, being stewards of +the mysteries of God, have the same charge laid upon them; and +women as well as men are enjoined to keep that sacrament, whole +families communicating in the passover, the forerunner of the +Lord's supper, Exod. xiv., and male and female being <i>all one in +Christ</i>, Gal. iii. 28. <i>Thus in case of the maintenance of +ministers under the New Testament</i>: the apostle proves it by +consequence to be commanded, God hath ordained, &c., from God's +command of not <i>muzzling the ox that treads out the corn</i>, and +of maintaining the priests under the Old Testament, 1 Cor. ix. 14, +&c.; l Tim. v. 17, 18. And thus, in case of church polity, the +Hebrews are commanded to obey and be subordinate to their rulers in +the Lord, Heb. xiii. 17; consequently, other churches are commanded +not only to have rulers, but to obey and submit to their rule and +government. Timothy is commanded to lay hands <i>suddenly on +none</i>, &c., in ordaining of preaching elders, 1 Tim. v. 21, +22; consequently, such as succeed Timothy in ordaining of preaching +elders are enjoined therein to do nothing suddenly, hastily, +&c., but upon mature deliberation. The apostle commands, that +men must <i>first be proved, and found blameless, before they +execute the deacon's office</i>, 1 Tim. iii. 10; by consequence, it +is much more necessarily commanded, that ruling elders should first +be proved, and be found blameless, before they exercise rule; and +that ministers be examined, and found blameless, before they be +ordained to or execute the ministerial function, for these offices +are of greater and higher concernment than the deacon's office.</p> +<p>2. Mediate divine commands, which are mediately from God, but +immediately from men; and these come under a double consideration, +being either,</p> +<p>1. Such commands whose general principles are immediately the +Lord's, yet accommodations and determinations of particulars are +from men, by apparent deductions from those grounds. Of such the +apostle saith, "But to the rest speak I, not the Lord," 1 Cor. vii. +12; not that Paul delivered any commands merely of his own head, +(for he had "obtained mercy of the Lord to be faithful," ver. 25, +and did <i>think that he had the Spirit of the Lord</i>, ver. 40,) +but grounded his commands upon the word of God, whereof the apostle +was the interpreter. The case is concerning divorce when it fell +out that believer and unbeliever were married together: the Lord +had given general rules about divorce, but no particular rule about +this case, (it being not incident to the Jews;) the apostle, +therefore, accommodates the general rule to the particular case; +he, not the Lord, determined the particular. This sound +interpreters conceive to be the apostle's meaning: Thus the +apostle, treating of order in public assemblies, saith, "The +prophet and the spiritual man must acknowledge the things which I +write, to be the commandments of the Lord," 1 Cor. xiv. 37. +Understand it mediately, as being agreeable to the Lord's +principles revealed: for otherwise how should the prophet know what +the Lord immediately revealed to the apostle? or why should we +think it probable that what Paul here speaks of order and decency +in church assemblies, was immediately and expressly delivered him +by speech or revelation from the Lord, seeing these particulars +have such easy and apparent deduction from general principles, and +revelations are not unnecessarily multiplied? Yet these particular +deductions and determinations are here styled the commandments of +the Lord.</p> +<p>2. Such commands, which are accidental and occasional, whose +grounds and general principles are also the Lord's; yet +determination or deduction of particulars can hardly be made, but +in such emergent cases and occasions accidentally falling out, as +necessitate thereunto. As in that case, Acts xv., when the synod +commands abstinence <i>from blood, and things strangled</i>, and +that necessarily, (though the Levitical law was now abrogated,) +because the common use thereof by accident grew very scandalous: +therefore, by the law of charity, the use of Christian liberty is +to be suspended, when otherwise the scandal of my brother is +endangered; yet from any ground of equity to have provided such a +particular rule as this, without such a case occurring, would +scarce have been possible. Now the synod saith of this +determination, "It seemed good unto the Holy Ghost, and unto us," +Acts xv. And another synod, walking by the like light and rule of +the Scripture as they did, may say of themselves as the apostles +said.</p> +<a name="H_PART2"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>PART II.</h2> +<h3>OF THE NATURE OF THAT CHURCH GOVERNMENT WHICH IS OF DIVINE +RIGHT, ACCORDING TO SCRIPTURE.</h3> +<a name="2HCH0008"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER I.</h2> +<h3><i>The Description of Church Government.</i></h3> +<p>The nature of that church government which is of divine right +according to Scripture, comes next to be considered; (having so +fully seen what the nature of a divine right is, and how many +several ways matters in religion may be said to be of divine +right.) For the fuller and clearer unfolding whereof, let us first +see how church government may be described; and then how that +description may be explained and justified by the word of God, in +the branches of it.</p> +<p>Church government may be thus described:</p> +<p>Church government is a power<a href= +"#note-13"><small>13</small></a> or authority spiritual,<a href= +"#note-14"><small>14</small></a> revealed in the holy +Scriptures,<a href="#note-15"><small>15</small></a> derived from +Jesus Christ<a href="#note-16"><small>16</small></a> our +Mediator,<a href="#note-17"><small>17</small></a> only to his own +officers, and by them exercised in dispensing of the word,<a href= +"#note-18"><small>18</small></a> seals,<a href= +"#note-19"><small>19</small></a> censures,<a href= +"#note-20"><small>20</small></a> and all other ordinances of +Christ,<a href="#note-21"><small>21</small></a> for the edifying of +the Church of Christ.<a href="#note-22"><small>22</small></a></p> +<p>This description of church government may be thus explained and +proved. Three things are principally considerable herein, viz: 1. +The thing defined, or described, viz. church government. 2. The +general nature of this government which it hath in common with all +other governments, viz. power or authority.</p> +<p>3. The special difference whereby it is distinguished from all +other governments whatsoever. Herein six things are observable. 1. +The special rule, wherein it is revealed, and whereby it is to be +measured, viz. the holy Scriptures. 2. The proper author, or +fountain, whence this power is derived, viz. from Jesus Christ our +Mediator, peculiarly. 3. The special kind of this power or +authority, viz. it is a spiritual power, it is a derived power. 4. +The several parts or acts wherein this power sets forth itself, +viz. in dispensing the word, seals, censures, and all other +ordinances of Christ. 5. The special end or scope of this power, +viz. the edifying of the Church of Christ. 6. The proper and +distinct subject or receptacle wherein Christ hath placed and +intrusted all this power, viz. only his own officers. All these +things are comprehended in this description, and unto these several +heads the whole nature of church government may be reduced. So +that, these being explained and confirmed by the Scriptures, it +will easily and fully be discovered, what that church government is +which is of divine right, and by the will and appointment of Jesus +Christ, our Mediator.</p> +<a name="2HCH0009"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER II.</h2> +<h3><i>Of the Subject Described, viz. Church Government, the terms +being briefly opened.</i></h3> +<p>Touching the thing defined or described, it is church +government. Here two terms are to be a little explained: 1. What is +meant by church? 2. What is meant by government?</p> +<p>1. Church is originally derived from a Greek word,<a href= +"#note-23"><small>23</small></a> which signifies to call forth. +Hence church properly signifies a company or multitude, called +forth; and so in this notation of the word, three things are +implied: 1. The term from which they are called. 2. The term to +which they are called. 3. The medium or mean by which they are +brought from one term to another, viz. by calling. And these things +thus generally laid down, do agree to every company that may +properly be called a church. Now, this word translated church, +never signifies one particular person, but many congregated, +gathered, or called together; and it hath several acceptations or +uses in the New Testament: 1. It is used in a common and civil +sense, for any civil meeting, or concourse of people together: thus +that tumultuous and riotous assembly is called a church, Acts xix. +32, 39, 40. 2. It is used in a special religious sense, for a +sacred meeting or assembly of God's people together: and thus it +signifies the Church of God, either, 1. Invisible, comprehending +only the elect of God, as Heb. xii. 23, "and Church of the +first-born," Eph. v. 23, &c., "Even as Christ is the head of +the Church." 2. Or, visible, comprehending the company of those +that are called to the visible profession of the faith in Christ, +and obedience unto Christ, according to the gospel, as Acts ii. 47, +and v. 11, and viii. 3, and xii. 1, 5; 1 Cor. xii. 23, and often +elsewhere. Now in this description, church is not understood of a +civil assembly; for such assemblies are governed by civil power. +Nor of the invisible Church of Christ; for, as the Church is +invisible, (to speak properly,) it is invisibly governed by Christ +and his Spirit, Rom. viii. 14; Gal. ii. 20. But of the visible +Church of Christ, for which Christ hath provided a visible polity, +a visible government, by visible officers and ordinances, for the +good both of the visible and invisible members thereof, which is +that church government here spoken of.</p> +<p>2. Government is the translation of a Greek word, which properly +signifies the government of a ship with chart, &c., by the +pilot or mariner, and thence metaphorically is used to signify any +government, political or ecclesiastical. But the word is only once +used in all the New Testament, viz. 1 Cor. xii. 28: +<i>Governments</i>, h.e. ruling elders in the church; the abstract +being put for the concrete, governments for governors. But whatever +be the terms or names whereby government is expressed, government +generally considered seems still to signify a superiority of +office, power, and authority, which one hath and exerciseth over +another. This is the notion of government in general. So that +church government, in general, notes that pre-eminence or +superiority of office, power, and authority, which some have and +exercise over others in spiritual matters, in church affairs. And +here we are further to consider, that church government is either, +1. Magisterial, lordly, and supreme; and so it is primitively and +absolutely in God, Matt. xxviii. 18. Dispensatorily and mediatorily +in Jesus Christ our Mediator only, whom God hath made both Lord and +Christ, Acts ii. 36; Matt, xxiii. 8, 10; 1 Cor. viii. 6, and to +whom God alone hath dispensed all authority and power, Matt, +xxviii. 18, 19; John v. 22. Now church government, as settled on +Christ only, is monarchical. 2. Ministerial, stewardly, and +subordinate; and this power Jesus Christ our Mediator hath +committed to his church guides and officers in his Church, 2 Cor. +x. 8, and xiii. 10; and church government, as intrusted in the +hands of church guides, is representative. This ministerial church +government, committed by Christ to his officers, may be considered +either, 1. As it was dispensed under the Old Testament, in a +Mosaical, Levitical polity; in which sense we here speak not of +church government; (that polity being dissolved and antiquated.) 2. +Or, as it is to be dispensed now under the New Testament, in an +evangelical Christian polity, by Christ's New Testament officers; +and this is that church government which is here described, viz. +not the supreme magisterial government of Christ, but the +subordinate ministerial government of Christ's officers; and this +not as it was under the Old Testament, but as it ought to be now +under the New Testament.</p> +<a name="2HCH0010"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER III.</h2> +<h3><i>Of the general Nature of Church Government, viz. Power or +Authority.</i></h3> +<p>Touching the general nature of this government, which it +participates in common with all other governments, it is power or +authority. Here divers particulars are to be cleared and proved, +viz:</p> +<p>1. What is meant by power or authority? The word chiefly used in +the New Testament for power or authority is used not only to denote +Christ's supreme power, as Luke iv. 36; Mark i. 17, with Luke vi. +19; but also his officers' derived power, as with 2 Cor. x. 8, and +xiii. 10. It is used to signify divers things: as, 1. Dignity, +privilege, prerogative. "To them he gave prerogative to be the sons +of God," John i. 12. 2. Liberty, leave, license; as, 1 Cor. viii. +9, "But so that your liberty become not an offence to the weak;" +and 1 Cor. ix. 4, 5, "Have not we liberty to eat and drink? Have +not we liberty to lead about a sister, a wife?" 3. But most usually +right and authority; as, Matt. xxi. 23, 24, 27, and xxviii. 18; so +2 Cor. x. 8, and xiii. 10: in this last sense especially it is here +to be taken in this description of church government.</p> +<p>Power or authority in general is by some<a href= +"#note-24"><small>24</small></a> thus described: that whereby one +may claim or challenge any thing to one's self, without the injury +of any other. Power is exercised either about things, or actions, +or persons. 1. About things, as when a man disposes of his own +goods, which he may do without wrong to any. 2. About actions, as +when a man acts that which offends no law. 3. About persons, as +when a man commands his children or servants that are under his own +power.—Proportionably, the power of the Church in government +is exercised, 1. About things, as when it is to be determined by +the word, what the Church may call her own of right; as, that all +the officers are hers, Eph; iv. 7, 8, 10, 11; 1 Cor. xii. 28: that +all the promises are hers, 2 Pet. i. 4; 1 Tim. iv. 8: that Jesus +Christ, and with Christ all things, are hers, 1 Cor. iii. 21, 22. +The keys of the kingdom of heaven are hers, Matt. xvi. 19, and +xviii. 18, &c.; John xx. 21, 23, &c.: these things the +Church may challenge without wrong to any. 2. About actions. As +when it is to be determined by the word, what the Church of divine +right may do, or not do: as, the Church may not <i>bear with them +that are evil</i>, Rev. ii. 2; <i>nor tolerate women to teach</i>, +or false doctrine to be broached, Rev. ii. 20, &c. The Church +may <i>warn the unruly</i>, 1 Thess. v. 14: excommunicate the +obstinate and incorrigible, Matt, xviii. 17, 18; 1 Cor. v. 4, 5, +13: receive again penitent persons to the communion of the +faithful, 2 Cor. ii. 7, 8: make binding decrees in synods, even to +the restraining of the outward exercise of due Christian liberty +for a time, for prevention of scandal, Acts xv. 3. About persons. +The Church also hath a power to be exercised, for calling them to +their duty, and keeping them in their duty according to the word of +God: as, to <i>rebuke them before all</i>, that sin before all, 1 +Tim. v. 20: to prove deacons, Acts vi. 2, 3, &c.; 1 Tim. iii. +10: <i>to ordain elders</i>, Tit. i. 5; Acts xiv. 23: to use the +<i>keys of the kingdom of heaven</i>, in the dispensing of all +ordinances, Matt, xviii. 18-20, and John xx. 21, 23, with Matt, +xxviii. 18-20: and, in a word, (as the cause shall require,) to +judge of all them that are within the Church, 1 Cor. v. 12.</p> +<p>This is the power and authority wherein the nature of church +government generally doth consist.</p> +<p>2. That all governments in Scripture are styled by the common +names of power or authority: e.g. the absolute government of God +over all things, is power, Acts i. 7: the supreme government of +Jesus Christ, is power, Matt, xxviii. 18; Rev. xii. 10: the +political government of the magistrate in commonwealths, is power, +as John xix. 10; Rom. xiii. 1-3; Luke xxiii. 7: the military +government of soldiers under superior commanders, is power, +&c., Matt. viii. 9: the family government that the master of a +family hath over his household, is power, 1 Tim. iii. 5, "If any +man know not how to rule his own house." Yea, the very tyrannical +rule that sin and Satan exercise over carnal men, is styled power, +Acts xxvi. 18; Col. i. 13. Thus, generally, all sorts of government +are commonly called power or authority.</p> +<p>3. That thus the Scripture also styles church government, viz. +power or authority, as 2 Cor. x. 8, "Of our authority" (or power) +"which the Lord hath given us for your edification." Paul speaks it +of this power of church government. And again, speaking of the same +subject, he saith, "Lest being present, I should use sharpness, +according to the power which the Lord hath given me to edification, +and not to destruction." 2 Cor. xiii. 10.</p> +<p>For further clearing hereof, consider the several sorts or kinds +of ecclesiastical power, according to this type or scheme of +ecclesiastical power and authority here subjoined.</p> +<p>Ecclesiastical power is either supreme and magisterial; or +subordinate and ministerial.</p> +<p>I. Supreme magisterial power, consisting in a lordly dominion +and sovereignty over the Church; and may come under a double +consideration, viz:</p> +<p>1. As it is justly attributed to God alone. Thus the absolute +sovereignty and supreme power (to speak properly) is only his over +the Church, and all creatures in the whole universe: now this +supreme divine power is either essential or mediatorial.</p> +<p>1. Essential, viz. that power which belongs to the essence of +God, and to every person of the Trinity in common, as God. "His +kingdom ruleth over all," Psal. ciii. 19. "God ruleth in Jacob to +the ends of the earth," Psal. lix. 13. "The kingdom is the Lord's, +and he is the Governor among the nations," Psal. xxii. 28.</p> +<p>2. Mediatorial, viz. that magisterial, lordly, and sovereign +power or dominion, which God hath dispensed, delegated, or +committed to Christ as Mediator, being both head of the Church, and +over all things to the Church. This power is peculiar only to Jesus +Christ our Mediator. "All power is given to me both in heaven and +in earth," Matt. xxviii. 18. "The Father loveth the Son, and hath +given all things into his hand," John iii. 35. "The Father judgeth +no man, but hath committed all judgment to the Son," John v. 22. +"One is your Master, even Christ," Matt. xxiii. 8, 10. "God hath +put all things under his feet, and gave him to be head over all +things to the Church," Eph. i. 20-23.—This power of Christ is +the only proper fountain whence all ecclesiastical power flows to +the Church.</p> +<p>II. As it is unjustly arrogated and usurped by man; whether, 1. +By the pope to himself; who arrogates to himself to be Christ's +vicar, the supreme visible head on earth of the visible catholic +Church of Christ; who exalts himself above all that is called God +on earth, over magistrates, princes, kings, yea, over the souls and +consciences of men, and the holy Scriptures of God themselves, +&c., 2 Thess. ii. 4; Rev. xviii. 10-13.</p> +<p>2. By earthly princes to themselves: as, King Henry VIII., who, +casting off the papal power and primacy, was vested with it himself +within his own dominions, over the Church, accounting himself the +fountain of all ecclesiastical power, (it being by statute law +annexed to the crown,) and assuming to himself that papal title of +supreme head of the Church, &c., which is sharply taxed by +orthodox divines of foreign churches. Thus, that most learned +Rivet, taxing Bishop Gardiner for extolling the king's primacy, +saith, "For, he that did as yet nourish the doctrine of the papacy, +as after it appeared, did erect a new papacy in the person of the +king."—Andrew Rivet, <i>Expli. Decalog. Edit.</i> ii. page +203. Judicious Calvin saith thus: "And to this day how many are +there in the papacy that heap upon kings whatsoever right and power +they can possibly, so that there may not be any dispute of +religion; but should this power be in one king, to decree according +to his own pleasure whatsoever he pleaseth, and that should remain +fixed without controversy? They that at first so much extolled +Henry, king of England, (certainly they were inconsiderate men,) +gave unto him supreme power of all things, and this grievously +wounded me always; for they were blasphemers, when they called him +the supreme head of the Church under Christ: certainly this was too +much. But let this remain buried, because they sinned by an +inconsiderate zeal. But when that impostor, (he means Bishop +Gardiner, as Rivet notes,) which after was chancellor of this +Proserpina, which there at this day overcometh all the devils, he +when he was at Ratisbon did not contend with reasons, (I speak of +this last chancellor, who was Bishop of Winchester,) but as I now +began to say, he much regarded not scripture testimonies; but said, +it was at the pleasure of the king to abrogate the statutes, and +institute new rites. Touching fasting, there the king can enjoin +and command the people, that this or that day the people may eat +flesh: yea, that it is lawful for the king to forbid priests to +marry; yea, that it is lawful for the king to forbid to the people +the use of the cup in the Lord's supper; that it is lawful for the +king to decree this or that in his kingdom. Why? Because the king +hath the supreme power. It is certain, if kings do their duty, they +are both patrons of religion, and nurse-fathers of the Church, as +Isaiah calls them, Isa. xlix. 23. This, therefore, is principally +required of kings, that they use the sword wherewith they are +furnished, for the maintaining of God's worship. But in the mean +time there are inconsiderate men, that make them too spiritual; and +this fault reigns up and down Germany; yea, spreads too much in +these countries. And now we perceive what fruits spring from this +root, viz: that princes, and all that are in place of government, +think themselves to be so spiritual, that there is no other +ecclesiastical government. And this sacrilege creeps among us, +because they cannot measure their office with certain and lawful +bounds, but are of opinion they cannot reign, unless they abolish +all the authority of the Church, and become the chief judges both +in doctrine, and in the whole spiritual government. At the +beginning they pretend some zeal; but mere ambition drives them, +that so solicitously they snatch all things to themselves. +Therefore there ought to be a temper kept; for this disease hath +always reigned in princes, to desire to bend religion according to +their own pleasure and lust, and for their own profits in the mean +time. For they have respect to their profit, because for the most +part they are not acted by the Spirit of God, but their ambition +carries them." Thus Calvin in Amos vii. 13. Oh what exclamations +would this holy man have poured out, had he lived to see the +passages of our days! <i>Quis talia fando temperet a +lachrymis!</i><a href="#note-25"><small>25</small></a></p> +<p>II. Subordinate ministerial power, which is either,</p> +<p>1. Indirectly, improperly, and only objectively ecclesiastical +or spiritual, (so called, because it is exercised about spiritual +or ecclesiastical objects, though formally in its own nature it be +properly a mere civil or political power.) This is that power which +is allowed to the civil magistrate about religion; he is <i>an +overseer of things without the Church</i>, having an external care +of religion as a <i>nurse-father</i>, Isa. xlix. 23; as had +Hezekiah, Josiah, Asa, Jehoshaphat, &c.; so as, by the law, to +restore religion decayed, reform the Church corrupted, protect the +Church reformed, &c.</p> +<p>2. Directly, properly, and formally ecclesiastical or spiritual, +having respect properly to matters within the Church. This power +only belongs to church officers, who are overseers of things +within, 1 Cor. iv. 20, 21; 2 Cor. x. 8, and xiii. 10; and this is +either, 1. More special and peculiar to the office of some church +governors only, as the power of preaching the gospel, dispensing +the sacraments, &c., which is only committed to the ministers +of the gospel, and which they, as ministers, may execute, in virtue +of their office. This is called by some the key of doctrine, or key +of knowledge; by others, the power of order, or of special office. +See Matt, xxviii. 18-20; Rom. x. 15; 1 Tim. v. 17. 2. More general +and common to the office of all church governors, as the power of +censures, &c., wherein ruling elders act with ministers, +admonishing the unruly, excommunicating the incorrigible, remitting +and receiving again of the penitent into church communion. Compare +Matt, xviii. 17, 18; 1 Cor. v. 2, 4, 5, 7, 11-13; 2 Cor. ii. 6-12, +with Rom. xii. 8; 1 Cor. xii. 28; and 1 Tim. v. 17. This is called +the key of discipline, or power of jurisdiction.</p> +<a name="2HCH0011"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER IV.</h2> +<h3><i>Of the special difference of Church Government from other +Governments. And first of the Special Rule of Church Government, +viz. the Holy Scriptures.</i></h3> +<p>Touching the special difference, whereby church government is in +this description distinguished from all other governments +whatsoever, it consists of many branches, which will require more +large explication and confirmation; and shall be handled, not +according to that order, as they are first named in the +description, but according to the order of nature, as they most +conduce to the clearing of one another, every branch being +distinctly laid down, as followeth:</p> +<p>The rule or standard of church government is only the holy +Scriptures. Thus in the description, church government is styled a +power or authority revealed in the holy Scriptures. For clearing +hereof, take this proposition, viz:</p> +<p>Jesus Christ our Mediator hath laid down in his word a perfect +and sufficient rule for the government of his visible Church under +the New Testament, which all the members of his Church ought to +observe and submit unto until the end of the world. For clearing +this, weigh these considerations:</p> +<p>1. The government of the visible Church under the New Testament +is as needful as ever it was under the Old Testament. What +necessity of government could be pleaded then, which may not as +strongly be pleaded now? Is not the visible Church of Christ a +mixed body of sound and unsound members, of fruitful and barren +branches, of tares and wheat, of good and bad, of sincere believers +and hypocrites, of sheep and goats, &c., now as well as it was +then? Is there not as great cause to separate and distinguish by +church power, between the precious and the vile, the clean and the +unclean, (who are apt to defile, infect, and leaven one another,) +now as well as then? Ought there not to be as great care over the +holy ordinances of God, to preserve and guard them from contempt +and pollution, by a hedge and fence of government, now as well as +then? Is it not as necessary that by government sin be suppressed, +piety promoted, and the Church edified, now as well as then? But +under the Old Testament the Church visible had a perfect rule of +church government, (as is granted on all sides:) and hath Jesus +Christ left his Church now under the New Testament in a worse +condition?</p> +<p>2. The Lord Jesus Christ (upon whose shoulder God hath laid the +government, Isa. ix. 6, and unto whom <i>all power both in heaven +and in earth is given</i> by the Father to that end, Matt. xxviii. +18) <i>is most faithful in all his house</i>, the Church, fully to +discharge all the trust committed to him, and completely to supply +his Church with all necessaries both to her being, and well-being +ecclesiastical. Moses was faithful in the Old Testament; for, as +God gave him a pattern of church government in the ceremonial law, +so he did all things according to the pattern; and shall the Lord +Jesus be less faithful as <i>a son over his own house,</i> than was +Moses as a servant over another's house? "Consider the Apostle and +High Priest of our profession, Christ Jesus, who was faithful to +him that appointed him, as also Moses was faithful in all his +house—and Moses verily was faithful in all his house as a +servant—but Christ as a son over his own house, whose house +are we," Heb. iii. 1, 2, 5, 6. Yea, "Jesus Christ, the same +yesterday, and to-day, and forever," Heb. xiii. 8, giving a pattern +of church government to Moses, and the church officers of the Old +Testament, (the Church being then as a child in nonage and +minority, Gal, iv. 1, &c.,) can we imagine he hath not as +carefully left a pattern of church government to his apostles, and +the church officers of the New Testament, the Church being now as a +man come to full age and maturity?</p> +<p>3. The holy Scriptures are now completely and unalterably +perfect, containing such exact rules for the churches of God in all +states and ages, both under the Old and New Testament, that not +only the people of God, of all sorts and degrees, but also the men +of God, and officers of the Church, of all sorts and ages, may +thereby be made perfect, thoroughly furnished unto all good works. +"The law of the Lord is perfect," Psal. xix. 7. "All Scripture is +given by inspiration of God, and is profitable for doctrine, for +reproof, for correction, for instruction in righteousness, that the +man of God may be perfect, thoroughly furnished to every good +work," 2 Tim. iii. 16, 17. And in his first epistle to Timothy, +(which is the Church's directory for divine worship, discipline, +and government,) he saith, "These things write I unto +thee—that thou mightest know how thou oughtest to behave +thyself in the house of God, which is the Church of the living +God," (this is spoken in reference to matters of church government +peculiarly,) 1 Tim. iii. 14, 15. And the apostle, having respect to +the former matters in his epistle, saith to Timothy, and to all +Timothies after him, "I give thee charge in the sight of +God—that thou keep this commandment without spot, +unrebukable, until the appearing of our Lord Jesus Christ," +(therefore, this charge is intended for all ministers after Timothy +to the world's end,) 1 Tim. vi. 13, 14, compared with 1 Tim. v. 21, +observe <i>these things</i>. And the perfection of the whole +scripture canon is sealed up with that testimony in the close of +the last book, "If any man shall add unto these things, God shall +add unto him the plagues that are written in this book: and if any +man shall take away from the words of the book of this prophecy, +God shall take away his part out of the book of life, and out of +the holy city, and from the things which are written in this book," +Rev. xxii. 18, 19. Now, if the Scriptures be thus accurately +perfect and complete, they must needs contain a sufficient pattern, +and rules of church government now under the New Testament; which +rules are scattered here and there in several books of the word, +(as flowers grow scattered in the field, as silver is mingled in +the mine, or as gold is mixed with the sand,) that so God may +exercise his Church, in sifting and searching them out.</p> +<p>4. All the substantials of church government under the New +Testament are laid down in the word in particular rules, whether +they be touching officers, ordinances, censures, assemblies, and +the compass of their power, as after will appear; and all the +circumstantials are laid down in the word, under general rules of +order, decency, and edification, 1 Cor, xiv. 40, and ver. 5,12, +26.</p> +<p>Consequently, there is a perfect and sufficient rule for church +government laid down in the Scriptures, which is obligatory upon +all.</p> +<a name="2HCH0012"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER V.</h2> +<h3><i>Of the Proper Author or Fountain, whence Church Government +and the authority thereof is derived by Divine Right, viz. Jesus +Christ our Mediator.</i></h3> +<p>As the Scripture is the rule of church government, so Christ is +the sole root and fountain whence it originally flows; therefore, +it is said in the description, church government is a power or +authority, derived from Jesus Christ our Mediator. Take it in this +proposition, viz:</p> +<p>Jesus Christ our Mediator hath all authority and power in heaven +and in earth, for the government of his Church, committed unto him +from God the Father. This is clearly evident,</p> +<p>1. By plain testimonies of Scripture, declaring that the +government of the Church is laid upon his shoulder, to which end +the Father hath invested him with all authority and power. "The +government shall be upon his shoulder," &c., Isa. ix. 6,7. "All +power is given me in heaven and in earth: go, disciple ye all +nations," &c., Matt, xxviii. 18, 19. "He shall be great, and +shall be called the Son of the Highest, and the Lord God shall give +unto him the throne of his father David; and he shall reign over +the house of Jacob forever, and of his kingdom there shall be no +end," Luke i. 32, 33. "The Father judgeth no man, but hath +committed all judgment to the Son; and hath given him authority to +execute judgment also, because he is the Son of man," John v. 22, +27. "The Father loveth the Son, and hath given all things into his +hand," John iii. 35. "It is he that hath the key of David, that +openeth and no man shutteth, and shutteth and no man openeth," Rev. +iii. 7. "God raised him from the dead, and set him at his own right +hand in the heavenly places, far above all principality, and power, +and might, and dominion, and every name that is named, not only in +this world, but also in that which is to come: and hath put all +things under his feet, and gave him to be the head over all things +to the Church, which is his body," Eph. i. 20-23,</p> +<p>2. By eminent princely titles, attributed unto Jesus Christ our +Mediator, having such authority, power, rule, and government +legibly engraven upon their foreheads, in reference to his +Church.</p> +<p>"A Governor which shall feed" (or rule) "my people Israel," +Matt. ii. 6. "That great Shepherd of the sheep," Heb. xiii. 20. +"That Shepherd and Bishop of our souls," 1 Pet. ii. ult. "One is +your master, Christ," Matt, xxiii. 8, 10. "Christ as a son over his +own house," Heb. iii. 6. "The Head of the body the Church," Col. i. +18; Eph. v. 23. "Head over all things to the Church," Eph. i. 22. +"To us but one Lord Jesus Christ," 1 Cor. viii. 6. "Made of God +both Lord and Christ," Acts ii. 36. "Lord of lords," Rev. xix. 16. +"He is Lord of all," Acts x. 36. "God's King set on his holy hill +of Zion," Psal. ii. 6. "David their king," Jer. xxx. 9; Ezek. +xxxiv. 23, and xxxvii. 24; Hos. iii. 5. "King of kings," Rev. xix. +16.</p> +<p>3. By those primitive, fundamental, imperial acts of power, and +supreme authority in the government of the Church, which are +peculiarly ascribed to Jesus Christ our Mediator, as appropriate to +him alone, above all creatures, e.g.</p> +<p>1. The giving of laws to his Church. "The law of Christ," Gal. +vi. 2. "Gave commandments to the apostles," Acts i. 2. "There is +one Lawgiver, who is able to save and to destroy," James iv. 12. +"The Lord is our judge, the Lord is our lawgiver," (or +statute-maker,) "the Lord is our king," Isa. xxxiii. 22.</p> +<p>2. The constituting of ordinances, whereby his Church shall be +edified: as <i>preaching the word</i>, Matt. x. 7; 1 Cor. i. 17; +Matt, xxviii. 18-20; Mark xvi. 15. <i>Administering of the +sacraments. Baptism</i>, John i. 33, with Matt. iii. 13, &c., +and xxviii. 18, 19. <i>The Lord's supper</i>, 1 Cor. xi. 20, 23, +&c.; Matt. xxvi. 26, &c.; Mark xiv. 22, &c.; Luke xxii. +19, 20. <i>Dispensing of censures</i>, Matt. xvi. 10, with xviii. +15-18, &c.</p> +<p>3. The ordaining and appointing of his own church officers, by +whom his ordinances shall be dispensed and managed in his Church. +"He gave gifts to men; and he gave some, apostles; and some, +prophets; and some, evangelists; and some, pastors and teachers," +Eph. iv. 7, 8, 11; compare 1 Cor. xii. 28; 1 Thess. v. 12; Acts xx. +28.</p> +<p>4. The dispensing of Christ's ordinances, not in the name of +magistrates, ministers, churches, councils, &c., but in +Christ's own name. The apostles did "speak and teach in the name of +Jesus," Acts iv. 17, 18. "Whatsoever ye ask in my name," John xiv. +13, 14, and xvi. 23. "Baptizing them in the name of the Father, and +of the Son," Matt, xxviii. 18, 19. "They were baptized in the name +of the Lord Jesus," Acts xix. 5. "In the name—with the power +of our Lord Jesus Christ, to deliver such a one to Satan," 1 Cor. +v. 4. Yea, assemblies of the Church are to be in Christ's name: +"Where two or three are gathered together in my name," Matt, xviii. +20.</p> +<a name="2HCH0013"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER VI.</h2> +<h3><i>Of the Special Kind, or Peculiar Nature of this Power and +Authority.</i></h3> +<p>Having viewed what is the rule of this authority, viz. the holy +Scriptures, and what is the fountain of this authority, viz. Jesus +Christ our Mediator; now consider the special kind or peculiar +nature of this authority, which the description lays down in two +several expressions, viz: 1. It is a spiritual power or authority. +2. It is a derived power, &c.</p> +<p>1. The power or authority of church government is a spiritual +power. Spiritual, not so perfectly and completely as Christ's +supreme government is spiritual, who alone hath absolute and +immediate power and authority over the very spirits and consciences +of men; ruling them by the invisible influence of his Spirit and +grace as he pleaseth, John iii. 8; Rom. viii. 14; Gal. ii. 20: but +so purely, properly, and merely spiritual is this power, that it +really, essentially, and specifically differs, and is +contradistinct from that power which is properly civil, worldly, +and political, in the hand of the political magistrate. Now, that +this power of church government is in this sense properly, purely, +merely spiritual: and that by divine right may be evidenced many +ways according to Scripture; forasmuch as the rule, fountain, +matter, form, subject, object, end, and the all of this power, is +only spiritual.</p> +<p>1. Spiritual in the rule, revealing and regulating it, viz. not +any principles of state policy, parliament rolls, any human +statutes, laws, ordinances, edicts, decrees, traditions, or +precepts of men whatsoever, according to which cities, provinces, +kingdoms, empires, may be happily governed: but the holy +Scriptures, that perfect divine canon, wherein the Lord Christ hath +revealed sufficiently how his own house, his Church, shall be +ruled, 1 Tim. iii. 14, 15; and all his ordinances, word, +sacraments, censures, &c., shall therein be dispensed, 2 Tim. +iii. 16, 17. (See chap. IV.) Now this Scripture is divinely +breathed, or inspired of God—holy men writing not according +to the fallible will of man, but the infallible acting of the Holy +Ghost, 2 Tim. iii. 16, with 2 Pet. i. 20, 21.</p> +<p>2. Spiritual in the fountain or author of this power, whence it +originally flows; it being derived, not from any magistrate, +prince, or potentate in the world, not from any man on earth, or +the will of man; but only from Jesus Christ our Mediator, himself +being the sole or first receptacle of all power from the Father, +Matt. xxviii. 18; John v. 22: and consequently, the very fountain +of all power and authority to his Church, Matt. xxviii. 18-20, with +John xx. 21, 23; Matt. xvi. 19, and xviii. 18-20; 2 Cor. x. 8. See +this formerly cleared, chap. III. and V.</p> +<p>3. Spiritual in the matter of it, and the several parts of this +power: therefore called the <i>keys of the kingdom of heaven</i>, +not the keys of the kingdoms of earth, Matt. xvi. 19, (as Christ +professed his <i>kingdom was not of this world</i>, John xviii. 36; +and when one requested of Christ, that by his authority he would +speak to his brother to divide the inheritance with him, Christ +disclaimed utterly all such worldly, earthly power, saying, "Man, +who made me a judge or a divider over you?" Luke xii. 13, 14.) +Consider these heavenly spiritual keys in the kinds of them, +whether of doctrine or discipline; or in the acts of them, whether +of binding or loosing, in all which they are spiritual: e.g. the +doctrine which is preached is not human but divine, revealed in the +Scriptures by the Spirit of God, and handling most sublime +spiritual mysteries of religion, 2 Pet. i.; 2 Tim. iii. 16,17. The +seals administered are not worldly seals, confirming and ratifying +any carnal privileges, liberties, interests, authority, &c., +but spiritual, <i>sealing the righteousness of faith</i>, Rom. iv. +11; the death and blood of Jesus Christ, with all the spiritual +virtue and efficacy thereof unto his members, Rom. v. 6; Gal. iii.; +1 Cor. x. 16, 17, and xi. 23, 24, &c. The censures dispensed +are not pecuniary, corporal, or capital, by fines, confiscations, +imprisonments, whippings, stocking, stigmatizing, or taking away of +limb or life, (all such things this government meddles not withal, +but leaves them to such as bear the civil sword,) but spiritual, +that only concern the soul and conscience; as <i>admonishing</i> of +the unruly and disorderly, Matt, xviii. 18, 19; <i>casting out the +incorrigible</i> and obstinate from the spiritual fellowship of the +saints, Matt. xviii. 18, 19; 2 Cor. v. ult.: <i>receiving again +into spiritual communion</i> of the faithful, such as are penitent, +2 Cor. ii. 6. Thus the binding and loosing, which are counted the +chief acts of the keys, are spiritually by our Saviour interpreted +to be the <i>remitting and retaining of sins</i>; compare Matt, +xviii. 18, 19, with John xx. 21, 23.</p> +<p>4. Spiritual in the form and manner, as well as in the matter. +For this power is to be exercised, not in a natural manner, or in +any carnal name, of earthly magistrate, court, parliament, prince, +or potentate whatsoever, as all secular civil power is; no, nor in +the name of saints, ministers, or the churches: but in a spiritual +manner, in the name of the Lord Jesus, from whom alone all his +officers receive their commissions. The word is to be <i>preached +in his name</i>, Acts xvii. 18: seals dispensed in his name, Matt. +xxviii. 19; Acts xix. 5: censures inflicted in his name, 1 Cor. v. +4, &c. (See chap. V.)</p> +<p>5. Spiritual in the subject intrusted with this power; which is +not any civil, political, or secular magistrate, (as after will +more fully appear, in chap. IX.) but spiritual officers, which +Christ himself hath instituted and bestowed upon his Church, +<i>apostles</i>, &c., <i>pastors, teachers, elders</i>, Eph. +iv. 7, 8, 10, 11. To these only he hath given the <i>keys of the +kingdom of heaven</i>, Matt. xvi. 19, and xviii. 18,19, and xxviii. +18, 19; John xx. 21-23; 2 Cor. x. 8, <i>authority which the Lord +hath given us</i>. These he hath made <i>governments in his +Church</i>, 1 Cor. xii. 28. To these he will have <i>obedience and +subjection</i> performed, Heb. xiii. 17, and <i>double honor</i> +allowed, 1 Tim. v. 17.</p> +<p>6. Spiritual in respect of the object about which this power is +to be put forth and exercised, viz. not about things, actions, or +persons civil, as such; but spiritual and ecclesiastical, as such. +Thus injurious actions, not as trespasses against any statute or +law political; but as scandalous to our brethren, or the Church of +God, Matt, xviii. 18, 19; are considered and punished by this +power. Thus the incestuous person was cast out, because a wicked +person in himself, and likely to leaven others by his bad example, +1 Cor. v. 6. Thus the persons whom the Church may judge are not the +men of the world without the Church, but those that are in some +sense spiritual, and within the Church, 1 Cor. v. 12.</p> +<p>7. Spiritual also is this power in the scope and end of it. This +the Scripture frequently inculcates: e.g. a brother is to be +admonished privately, publicly, &c., not for the gaining of our +private interests, advantages, &c., but for <i>the gaining of +our brother</i>, that his soul and conscience may be gained to God +and to his duty, and he be reformed, Matt, xviii. 15. The +incestuous person is to be "delivered to Satan, for the destruction +of the flesh, that the spirit may be saved in the day of our Lord +Jesus," 1 Cor. v. 5; yea, the whole authority given to church +guides from the Lord was given to this end, <i>for the edification, +not the destruction</i> of the Church, 2 Cor. x. 8, and xiii. 10; +all which, and such like, are spiritual ends. Thus the power of +church government here described is wholly and entirely a spiritual +power, whether we respect the rule, root, matter, form, subject, +object, or end thereof. So that in this respect it is really and +specifically distinct from all civil power, and in no respect +encroacheth upon, or can be prejudicial unto the magistrate's +authority, which is properly and only political.</p> +<p>2. The power or authority of church government is a derived +power. For clearing this, observe, there is a magisterial primitive +supreme power, which is peculiar to Jesus Christ our Mediator, (as +hath been proved, chap. III. and V:) and there is a ministerial, +derivative, subordinate power, which the Scripture declares to be +in church guides, Matt. xvi. 19, and xviii. 18; John xx. 21, 23; +Matt, xxviii. 19, 20; 2 Cor. x. 8, and xiii. 10, and often +elsewhere this is abundantly testified. But whence is this power +originally derived to them? Here we are carefully to consider and +distinguish three things, touching this power or authority from one +another, viz: 1st. The donation of the authority itself, and of the +offices whereunto this power doth properly belong. 2d. The +designation of particular persons to such offices as are vested +with such power. 3d. The public protection, countenancing, +authorizing, defending, and maintaining of such officers in the +public exercise of such power within such and such realms or +dominions. This being premised, we may clearly thus resolve, +according to scripture warrant, viz. the designation or setting +apart of particular individual persons to those offices in the +Church that have power and authority engraven upon them, is from +the church nominating, electing, and ordaining of such persons +thereunto, see Acts iii. 1-3; 1 Tim. iv. 14, and v. 22; Tit. i. 5; +Acts iv. 22. The public protection, defence, maintenance, &c., +of such officers in the public exercise of the power and authority +of their office in such or such dominions, is from the civil +magistrate, as the <i>nursing-father</i> of the Church, Isa. xlix. +23; for it is by his authority and sanction that such public places +shall be set apart for the public ministry, that such maintenance +and reward shall be legally performed for such a ministry, that all +such persons of such and such congregations shall be (in case they +neglect their duty to such a ministry) punished with such political +penalties, &c. But the donation of the office and spiritual +authority annexed thereunto, is only derived from Jesus Christ our +Mediator. He alone gives all church officers, and therefore none +may devise or superadd any new officers, Eph. iv. 7, 8, 10, 11; 1 +Cor. xii. 28. And he alone commits all authority and power +spiritual to those officers, for dispensing of word, sacraments, +censures, and all ordinances, Matt. xvi. 19, and xxviii. 18-20; +John xx. 21-23; 2 Cor. x. 8, and xiii. 10: and therefore it is not +safe for any creature to intrude upon this prerogative royal of +Christ to give any power to any officer of the Church. None can +give what he has not.</p> +<a name="2HCH0014"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER VII.</h2> +<h3><i>Of the several Parts or Acts of this power of Church +Government, wherein it puts forth itself in the Church.</i></h3> +<p>Thus far of the special kind or peculiar nature of this +authority; now to the several parts or acts of this power which the +description comprehends in these expressions, (in dispensing the +word, seals, censures, and all other ordinances of Christ.) The +evangelical ordinances which Christ has set up in his church are +many; and all of them by divine right that Christ sets up. Take +both the enumeration of ordinances and the divine right thereof +severally, as followeth.</p> +<p>Jesus Christ our Mediator hath instituted and appointed these +ensuing administrations to be standing and perpetual ordinances in +his church: which ordinances for method sake may be reduced into +two heads, according to the distribution of the keys formerly laid +down, (chap. III.,) viz., ordinances appertaining, 1st, To the key +of order or of doctrine; 2d, To the key of jurisdiction or of +discipline.</p> +<p>1. Ordinances appertaining to the key of order or doctrine, +viz:</p> +<p>1. Public prayer and thanksgiving are divine ordinances: for +1st, Paul writing his first epistle to Timothy, "that he might know +how to behave himself in the house of God," 1 Tim. iii. 14, 15, +among other directions in that epistle, gives this for one, "I +exhort therefore that first of all supplications, prayers, +intercessions, and giving of thanks be made for all men," 1 Tim. +ii. 1, 2, "for this is good and acceptable in the sight of God our +Saviour," verse 3. 2. The apostle, regulating public prayers in the +congregation, directing that they should be performed with the +understanding, takes it for granted that public prayer was an +ordinance of Christ. "If I pray in an unknown tongue, my spirit +prayeth, but my understanding is unfruitful. What is it then? I +will pray with the spirit, and will pray with the understanding +also. Else when thou shalt bless with the spirit, how shall he that +occupieth the room of the unlearned, say amen at thy giving of +thanks, seeing he understandeth not what thou sayest? for thou +verily givest thanks well, but the other is not edified." 1 Cor. +xiv. 14-17. 3. Further, the apostles did account public prayer to +be of more concern than serving of tables, and providing for the +necessities of the poor, yea, to be a principal part of their +ministerial office, and therefore resolve to addict and "give +themselves to the ministry of the word and to prayer," Acts vi. 4; +and this was the church's practice in the purest times, Acts i. 13, +14, whose pious action is for our imitation. 4. And Jesus Christ +hath made gracious promises to public prayer, viz., of his presence +with those who assemble in his name; and of audience of their +prayers, Matt, xviii. 19, 20. Would Christ so crown public prayer +were it not his own ordinance?</p> +<p>2. Singing of psalms is a divine ordinance, being,</p> +<p>1. Prescribed; "be filled with the spirit: speaking to +yourselves in psalms, and hymns, and spiritual songs," Eph. v. 18, +19. "Let the word of Christ dwell in you richly in all wisdom, +teaching and admonishing one another in psalms, and hymns, and +spiritual songs," Col. iii. 16.</p> +<p>2. Regulated; the right performance thereof being laid down, "I +will sing with the spirit, and I will sing with the understanding +also," 1 Cor. xiv. 15, 16. "Singing with grace in your hearts to +the Lord," Col. iii. 16. "Singing and making melody in your hearts +to the Lord," Eph. v. 19.</p> +<p>3. The public ministry of the word of God in the congregation is +a divine ordinance. "We will give ourselves," said the apostles, +"to the ministry of the word and prayer," Acts vi. 4. The ministry +of the word is a sacred ordinance, whether read, preached, or +catechetically propounded.</p> +<p>1. The public reading of the word is a divine ordinance, (though +exposition of what is read do not always immediately follow.) For, +1. God commanded the reading of the word publicly, and never since +repealed that command, Deut. xxxi. 11-13; Jer. xxxvi. 6; Col. iii. +16. 2. Public reading of the scriptures hath been the practice of +God's church, both before Christ, Exod. xxiv. 7; Neh. viii. 18, and +ix. 3, and xiii. 1; and after Christ, Acts xiii. 15, 27, and xv. +21; 2 Cor. iii. 14. 3. Public reading of the scriptures is as +necessary and profitable now as ever it was. See Deut. xxxi. +11-13.</p> +<p>2. The public preaching of the word is an eminent ordinance of +Christ. This is evident many ways, viz:</p> +<p>1. Christ hath commanded that the word shall be preached. "Go ye +into all the world, and preach the gospel to every creature," Mark +xvi. 15. "Go ye, therefore, and disciple ye all nations; teaching +them to observe all things whatsoever I have commanded you," Matt, +xxviii. 19, 20. "As ye go, preach, saying, The kingdom of heaven is +at hand," Matt. x. 7. See also Mark iii. 14. "I charge thee," +&c. "Preach the word," 2 Tim. iv. 1, 2. "Necessity is laid upon +me, yea, wo is unto me if I preach not the gospel," 1 Cor. ix. 16, +17. "Christ sent me—to preach the gospel," 1 Cor. i. 17; with +which compare also Acts xx. 28, and 1 Pet. v. 1-4.</p> +<p>2. Christ hath appointed who shall preach the word. "How shall +they preach except they be sent?" Rom. x. 15. The qualifications of +preaching elders see in 1 Tim. iii. 2-8, and Tit. i. 5-9.</p> +<p>3. Christ hath appointed how the word shall be preached. "Be +instant, in season, out of season, reprove, rebuke, exhort with all +long-suffering and doctrine," 2 Tim. iv. 2. "That he may be able by +sound doctrine both to exhort and convince gainsayers," Tit. i. 9. +"He that hath my word, let him speak my word faithfully: what is +the chaff to the wheat, saith the Lord?" Jer. xxiii. 28.</p> +<p>4. Christ hath made many encouraging promises to the preaching +of his word, which he would not have done, were it not his own +ordinance. "Teaching them to observe all things whatsoever I have +commanded you, and lo I am with you every day to the end of the +world," Matt, xxviii. 20. "Whatsoever ye shall bind on earth, shall +be bound in heaven; and whatsoever ye shall loose on earth shall be +loosed in heaven," Matt. xvi. 19, and xviii. 18. "Whose soever sins +ye remit, they are remitted unto them: and whose soever sins ye +retain, they are retained," John xx. 23. Both these are partly +meant of doctrinal binding and loosing, remitting and retaining. +"Be not afraid, but speak, and hold not thy peace: for I am with +thee, and no man shall set on thee to hurt thee, for I have much +people in this city," Acts xviii. 9, 10.</p> +<p>3. The catechetical propounding or expounding of the word, viz. +a plain, familiar laying down of the first principles of the +oracles of God, is an ordinance of Christ also. For, 1. This was +the apostolical way of teaching the churches at the first +plantation thereof. "When for the time ye ought to be teachers, ye +have need that one teach you again which be the first principles of +the oracles of God, and are become such as have need of milk and +not of strong meat," Heb. v. 12. "Therefore, leaving the word of +the beginning of Christ, let us go on unto perfection, not laying +again the foundation of repentance from dead works, and of faith +towards God," &c., Heb. vi. 1,2. "And I, brethren, could not +speak unto you as unto spiritual, but as unto carnal, as unto babes +in Christ. I have fed you with milk, and not with meat, for +hitherto ye were not able to bear it, neither yet now are ye able," +1 Cor. iii. 1, 2. 2. And this is the sense of pastor and people +which the Holy Ghost useth, setting forth the reciprocal relation +and office between them, with his own approbation. "Let him that is +catechized in the word, communicate to him that catechizeth him, in +all good things," Gal. vi. 6.</p> +<p>4. The administration of the sacraments is of divine +institution.</p> +<p>1. Of baptism. "He that sent me to baptize with water," John i. +33. "Go ye therefore, disciple ye all nations, baptizing them into +the name of the Father, and of the Son, and of the Holy Ghost," +Matt, xxviii. 18-20.</p> +<p>2. Of the Lord's supper, which Christ ordained <i>the same night +in which he was betrayed</i>: which institution is at large +described, 1 Cor. xi. 20, 23, &c.; Matt. xxvi. 26-31; Mark xiv. +22-27; Luke xxii. 19, 20.</p> +<p>2. Ordinances appertaining to the key of jurisdiction or of +discipline, viz:</p> +<p>1. The ordination of presbyters with imposition of the hands of +the presbytery, after praying and fasting, is a divine ordinance. +"Neglect not the gift that is in thee, which was given thee by +prophecy with the laying on of the hands of the presbytery," 1 Tim. +iv. 14. Titus was left in Crete for this end, "To set in order +things that were wanting, and ordain presbyters" (or elders) "in +every city, as Paul had appointed him," Tit. i. 5. Timothy is +charged, "Lay hands suddenly on no man, neither be partaker of +other men's sins; keep thyself pure," 1 Tim. v. 22. Paul and +Barnabas came to Lystra, Iconium, and Antioch, and "when they had +ordained them presbyters in every church, and had prayed with +fasting, they commended them to the Lord," &c., Acts xiv. 21, +23.</p> +<p>2. Authoritative discerning, and judging of doctrine according +to the word of God, is a divine ordinance. As that council at +Jerusalem, authoritatively (viz. by ministerial authority) judged +of both the false doctrine and manners of false teachers, branding +them for "troublers of the Church, subverters of souls," &c. +"Forasmuch as we have heard that certain, coming forth from u, have +troubled you with words, subverting your souls, saying, ye ought to +be circumcised, and keep the law, to whom we gave no such +commandment," Acts xv. 24; "it seemed good to the Holy Ghost, and +to us, to impose upon you no greater burden than these necessary +things," v. 28; and this was done upon debates from scripture +grounds, "and to this the words of the prophets agree," Acts xv. +15: and afterwards their results and determinations are called +"decrees ordained by the apostles and elders," Acts xvi. 4.</p> +<p>3. Admonition and public rebuke of sinners is a divine ordinance +of Christ. "If thy brother trespass against thee, go and tell him +his fault between thee and him alone: if he will not hear thee, +then take with thee one or two more—and if he shall neglect +to hear them, tell it unto the Church," Matt, xviii. 15-17. "Whose +soever sins ye bind on earth shall be bound in heaven," John xx. +23. One way and degree of binding is by authoritative, convincing +reproof. "Admonish the unruly," 1 Thess. v. 14. "An heretic, after +the first and second admonition, reject," Tit. iii. 1. "Them that +sin, convincingly reprove before all, that the rest also may fear," +1 Tim. v. 20. "Rebuke them sharply," (or convince them cuttingly,) +Tit. iii. 13. "Sufficient to such an one is that rebuke, which was +from many," 2 Cor. ii. 6.</p> +<p>4. Rejecting, and purging out, or putting away from the +communion of the Church, wicked and incorrigible persons, is an +ordinance of Christ. "And if he will not hear them, tell the +Church; but if he will not hear the Church, let him be unto thee +even as a heathen and a publican." "Verily, I say unto you, what +things soever ye shall bind on earth, they shall be bound in +heaven," Matt, xviii. 17, 18, compared with Matt. xvi. 19, and John +xx. 21, 23. "An heretic, after once or twice admonition, reject," +Tit. iii. 10; i.e. excommunicate, till he repent—<i>Pisc. in +loc.</i> By the lawful judgment of the Church, to deliver the +impenitent to Satan.—<i>Beza in loc.</i> "Of whom is Hymeneus +and Alexander, whom I have delivered to Satan, that they may learn +not to blaspheme," 1 Tim. i. 20. The apostle's scope in 1 Cor. v. +is to press the church of Corinth to excommunicate the incestuous +person. "Ye are puffed up, and have not rather mourned, that he +that hath done this deed may be taken from the midst of you. For I +verily, as absent in body, but present in spirit, have already as +present judged him that thus wrought this thing. In the name of our +Lord Jesus Christ, you being gathered together, and my spirit with +the power of our Lord Jesus Christ, to deliver such an one to Satan +for the destruction of the flesh, that the spirit may be saved in +the day of our Lord Jesus," 1 Cor. v. 2-5. "Know ye not that a +little leaven leaveneth the whole lump? Purge out therefore the old +leaven," ver. 7. "I wrote to you in an epistle, not to be mingled +together with fornicators," ver. 9, 11; and explaining what he +meant by not being <i>mingled together</i>, saith, "If any named a +brother be a fornicator, or covetous, or an idolater, or a reviler, +or drunkard, or rapacious, with such an one not to eat together," +ver. 11. "Therefore take away from among yourselves that wicked +person," ver. 13.</p> +<p>5. Seasonable remitting, receiving, comforting, and +authoritative confirming again in the communion of the Church those +that are penitent. "What things soever ye shall loose on earth +shall be loosed in heaven," Matt. xvi. 19, and xviii. 18. "Whose +soever sins ye remit, they are remitted unto them," John xx. 23. +This loosing and remitting is not only doctrinal and declarative in +the preaching of the word, but also juridical and authoritative in +the administration of censures. This is called, for distinction's +sake, absolution. After the church of Corinth had excommunicated +the incestuous person, and he thereupon had given sufficient +testimony of his repentance, the apostle directs them to receive +him into church communion again, saying, "Sufficient to such an one +is that rebuke inflicted of many; so that contrariwise you should +rather forgive and comfort him, lest such an one should be +swallowed up of abundant sorrow. Wherefore I beseech +authoritatively to confirm love unto him: for to this purpose also +I have written unto you, that I may know the proof of you, if ye be +obedient in all things," 2 Cor. ii. 6-9.</p> +<a name="2HCH0015"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER VIII.</h2> +<h3><i>Of the End and Scope of this Government of the +Church.</i></h3> +<p>The end or scope intended by Christ in instituting, and to be +aimed at by Christ's officers in executing of church government in +dispensing the word, sacrament, censures, and all ordinances of +Christ, is (as the description expresseth) <i>the edifying of the +Church of Christ</i>. This end is very comprehensive. For the +fuller evidencing whereof these two things are to be proved:1st, +That Jesus Christ our Mediator hath under the New Testament one +general visible Church on earth. 2d. That the edification of this +Church of Christ is that eminent scope and end why Christ gave the +power of church government and other ordinances unto the +Church.</p> +<p>I. For the first, that Jesus Christ our Mediator hath under the +New Testament a general visible Church on earth, made up of all +particular churches, may be cleared by considering well these +particulars.</p> +<p>1st. That it is evident by the Scriptures that Jesus Christ hath +on earth many particular visible churches: (whether churches +congregational, presbyterial, provincial, or national, needs not +here be determined.) "Unto the churches of Galatia," Gal. i. 2. +"The churches of Judea," Gal. i. 22. "Through Syria and Cilicia, +confirming the churches," Acts xv. 41. "To the seven churches in +Asia," Rev. i. 4, 20. "The church of Ephesus," Rev. ii. 1. "The +church in Smyrna," ver. 8. "The church in Pergamus," ver. 12. "The +church in Thyatira," ver. 18. "The church in Sardis," Rev. iii. 1. +"The church in Philadelphia," ver. 7. And "the church in Laodicea," +ver. 14. "The church that is in their house," Rom. xvi. 5; and +Philem. 2. "Let your women keep silence in the church," 1 Cor. xiv. +34. "All the churches of the Gentiles," Rom. xvi. 4. "So ordain I +in all churches," 1 Cor. vii. 17. "As in all churches of the +saints," 1 Cor. xiv. 33. "The care of all the churches," 2 Cor. xi. +28. The New Testament hath many such like expressions.</p> +<p>2d. That how many particular visible churches soever Christ hath +on earth, yet Scripture counts them all to be but one general +visible Church of Christ. This is manifest,</p> +<p>1. By divers Scriptures, using the word church in such a full +latitude and extensive completeness, as properly to signify, not +any one single congregation, or particular church, but one general +visible Church: as, "Upon this rock I will build my Church," Matt. +xvi. 18. "Give none offence, neither to the Jews, nor to the +Greeks, nor to the Church of God," 1 Cor. x. 32. "God hath set some +in the Church, first, apostles; secondarily, prophets; thirdly, +teachers," &c., 1 Cor. xii. 28. "I persecuted the Church of +God," 1 Cor. xv. 9; Gal. i. 13. "The Church of the living God, the +pillar and ground of the truth," 1 Tim. iii. 15. "Might be known by +the Church the manifold wisdom of God," Eph. iii. 10. "In the midst +of the Church will I sing praise unto thee," Heb. ii. 12. In which, +and such like places, we must needs understand, that one general +visible Church of Christ.</p> +<p>2. By such passages of scripture as evidently compare all +visible professors and members of Christ throughout the world to +one organical body, having eyes, ears, hands, feet, &c., viz., +several organs, instruments, officers, &c., in it, for the +benefit of the whole body; as, "He gave some apostles, and some +prophets, and some evangelists, and some pastors and teachers, for +the perfecting of the saints, for the work of the ministry, for the +edifying of the body of Christ," Eph. iv. 11, 12. "There is one +body," Eph. iv. 4. "As we have many members in one body, and all +members have not the same office; so we being many are one body in +Christ, and every one members one of another," &c., Rom. xii. +4-9. "As the body is one, and hath many members, and all the +members of that one body being many, are one body; so also is +Christ," (i.e., Christ considered mystically, not personally,) "for +by one Spirit are we all baptized into one body, whether we be Jews +or Gentiles, whether we be bond or free," &c., 1 Cor. xii. 12, +to the end of the chapter, which context plainly demonstrates all +Christ's visible members in the world, Jews or Gentiles, &c., +to be members of one and the same organical body of Christ, which +organical body of Christ is the general visible Church of Christ; +for the invisible church is not organical.</p> +<p>II. That the edification of the Church of Christ is that eminent +scope and end, why Christ gave church government and all other +ordinances of the New Testament to his Church. This is frequently +testified in scripture. 1. The apostle, speaking of this power +generally, saith, "Our authority which the Lord hath given to us +for edification, and not for the destruction of you," 2 Cor. x. 8. +The like passage he hath again, saying, "according to the +authority," or power, "which the Lord hath given to me for +edification, and not for destruction," 2 Cor. xiii. 10; in both +which places he speaks of the authority of church government in a +general comprehensive way, declaring the grand and general +immediate end thereof to be, affirmatively, edification of the +church; negatively, not the subversion or destruction thereof. 2. +In like manner, when particular acts of government, and particular +ordinances are mentioned, the edification of the Church, at least +in her members, is propounded as the great end of all: e.g. 1. +Admonition is for edification, that an erring <i>brother may be +gained</i>, Matt. xviii. 15, 16, that wavering minds may be sound +in the faith. "Rebuke them cuttingly, that they may be sound in the +faith," Tit. i. 13, that beholders and bystanders may fear to fall +into like sins. "Them that sin rebuke before all, that others also +may fear," 1 Tim. v. 20. 2. Excommunication is for edification; +particularly of the delinquent member himself; thus the incestuous +person was "delivered to Satan for the destruction of the flesh, +that the spirit might be saved in the day of the Lord Jesus," 1 +Cor. v. 4, 5. "Hymeneus and Alexander were delivered to Satan, that +they might learn not to blaspheme," 1 Tim. i. 20: more generally of +the Church; thus the incestuous person was to be put away from +among them lest the whole lump of the church should be leavened by +him, 1 Cor. v. 3. Absolution also is for edification, lest the +penitent party "should be swallowed up of too much sorrow," 2 Cor. +ii. 7. 4. All the officers of his Church are for edification of the +Church, (Eph. iv. 7, 8, 11, 12, 16,) together with all the gifts +and endowments in these officers, whether of prayer, prophecy, +tongues, &c., all must be managed to edification. This is the +scope of the whole chapter. 1 Cor. xii. 7, &c., and 1 Cor. xiv. +3-5, 9, 12, &c., 26; read the whole chapter. That passage of +Paul is remarkable, "I thank my God, I speak with tongues more than +you all; yet in the church I had rather speak five words with my +understanding, that by my voice I might teach others also, than ten +thousand words in an unknown tongue," verses 18, 19. Thus church +government, and all sorts of ordinances, with the particular acts +thereof, are to be levelled at this mark of edification. +Edification is an elegant metaphor from material buildings (perhaps +of the material and typical temple) to the spiritual; for +explanation's sake briefly thus take the accommodation: The +<i>architects</i>, or builders, are the <i>ministers</i>, 1 Cor. +iii. 10. The <i>foundation</i> and <i>corner-stone</i> that bears +up, binds together, and gives strength to the building, is Jesus +Christ, 1 Cor. iii. 11; 1 Pet. ii. 4, 6. The <i>stones</i> or +<i>materials</i> are the <i>faithful</i> or <i>saints</i>, 2 Cor. +i. 1. The <i>building</i>, or house itself, is the <i>Church</i>, +that spiritual house, and <i>temple of the living God</i>, Eph. ii. +21, and iv. 12; 1 Cor. iii. 9, 16, 17. The edification of this +house is gradually to be perfected more and more till the coming of +Christ, by laying the foundation of Christianity, in bringing men +still unto Christ, and carrying on the superstruction in perfecting +them in Christ in all spiritual growth, till at last the top-stone +be laid on, the Church completed, and translated <i>to the house +not made with hands, eternal in the heavens</i>.</p> +<a name="2HCH0016"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER IX.</h2> +<h3><i>Of the proper receptacle and distinct subject of all this +power and authority of Church Government, which Christ hath +peculiarly intrusted with the execution thereof according to the +Scriptures. And</i> 1. <i>Negatively, That the political magistrate +is not the proper subject of this power.</i></h3> +<p>Thus we have taken a brief survey of church government, both in +the rule, root, kind, branches, and end thereof, all which are +comprised in the former description, and being less controverted, +have been more briefly handled. Now, the last thing in the +description which comes under our consideration, is the proper +receptacle of all this power from Christ, or the peculiar subject +intrusted by Christ with this power and the execution thereof, viz. +only Christ's own officers. For church government is a spiritual +power or authority, derived from Jesus Christ our Mediator, only to +his own officers, and by them exercised in dispensing of the word, +&c. Now about this subject of the power will be the great knot +of the controversy, forasmuch as there are many different claims +thereof made, and urged with vehement importunity: (to omit the +Romish claim for the pope, and the prelatical claim for the +bishop,) the politic Erastian pretends that the only proper subject +of all church government is the political or civil magistrate; the +gross Brownists or rigid Separatists, that it is the body of the +people, or community of the faithful in an equal even level; they +that are more refined, (who style themselves for distinction's +sake<a href="#note-26"><small>26</small></a> Independents,) that it +is the single congregation, or the company of the faithful with +their presbytery, or church officers; the Presbyterians hold that +the proper subject wherein Christ hath seated and intrusted all +church power, and the exercise thereof, is only his own church +officers, (as is in the description expressed.) Here, therefore, +the way will be deeper, and the travelling slower; the opposition +is much, and therefore the disquisition of this matter will +unavoidably be the more.</p> +<p>For perspicuity herein, seeing it is said that this power is +derived from Christ only to his own officers; and by this word +(only) all other subjects are excluded; the subject of church power +may be considered, 1. Negatively, what it is not. 2. Affirmatively, +what it is.</p> +<p>Negatively, the proper subject unto whom Christ hath committed +the power of church government, and the exercise thereof, is not, +1. The political magistrate, as the Erastians imagine. 2. Nor the +body of the people, either with their presbytery or without it, as +the Separatists and Independents pretend. Let these negatives first +be evinced, and then the affirmative will be more clearly +evidenced.</p> +<p>Touching the first of these—that the political magistrate +is not the proper subject unto whom Jesus Christ our Mediator hath +committed the power of church government, and the exercise of that +power; it will be cleared by declaring these two things distinctly +and severally, viz: 1. What power about ecclesiasticals is granted +to the civil magistrate. 2. What power therein is denied unto him, +and why.</p> +<a name="H_SECTI-I"><!-- H2 anchor --></a> +<div style="height: 2em;"><br> +<br></div> +<h3>SECTION I.</h3> +<p>Such power is granted by the reformed churches and orthodox +writers to the political magistrate, in reference to church +affairs. Take it in these particulars.</p> +<p>A defensive, protecting, patronizing power to the church, and +all the members thereof. "Kings shall be thy nursing-fathers," +&c., Isa. xlix. 23. "The magistrate is the minister of God for +good to well-doers, as well as the avenger, executing wrath upon +evil-doers; a terror not to good works, but to the evil," Rom. +xiii. 3, 4; he is called <i>an heir, or, possessor of restraint, to +put men to shame</i>, Judges xviii. 7. And as the church ought to +pray for kings and all in authority, so consequently all in +authority should endeavor to defend it, that the church and people +of God should lead a quiet and peaceable life, (under the wing of +their protection,) "in all godliness and honesty," 1 Tim. ii. 2; +and this is evident from the end and scope of these prayers here +prescribed, as interpreters unanimously agree. And hereupon are +those promises to the church, "The sons of strangers shall build up +thy walls, and their kings shall minister unto thee," Isa. lx. 10; +"and thou shalt suck the breast of kings," Isa. lx. 16. Now, this +nursing, protecting care of magistrates towards the church, puts +forth itself in these or like acts, viz: He,</p> +<p>1. Removes all external impediments of true religion, worship of +God, &c., by his civil power, whether persons or things, +whether persecutions, profaneness, heresy, idolatry, superstition, +&c., that truth and godliness may purely flourish: as did +Jehoshaphat, Asa, Hezekiah, Josiah. And hereupon it is that God so +oft condemns the not removing and demolishing of the high places +and monuments of idolatry, 1 Kings xv. 14, with 2 Chron. xv. 17; 1 +Kings xxii. 44; 2 Kings xii. 3: and highly commends the contrary in +Asa, 2 Chron. xv. 8, 16: in Jehoshaphat, 2 Chron. xvii. 3, 4, 6-10: +in Hezekiah, 2 Chron. xxxi. 1; 2 Kings xviii. 4: in Manasseh, 2 +Chron. xxxiii. 15: in Josiah, 2 Kings xxiii. 8, 13, 19, 20, 24: +whereupon the Holy Ghost gives him that superlative commendation +above all kings before and after him, ver. 25.</p> +<p>2. Countenanceth, advanceth, and encourageth by his authority +and example the public exercise of all God's ordinances, and duties +of religion within his dominions, whether in matter of divine +worship, discipline, and government, maintaining for the Church the +fulness of spiritual liberties and privileges communicated to her +from Christ: as did Asa, 2 Chron. xv. 9-16: Jehoshaphat, 2 Chron. +xx. 7-9: Hezekiah, 2 Chron. xxix., xxx., and xxxi. chapters +throughout: Josiah, 2 Chron. xxxiv. and xxxv. chapters. And to this +end God prescribed in the law that the king should still have a +copy of the law of God by him, therein to read continually, Deut. +xvii. 18-20; because he was to be not only a practiser, but also a +protector thereof, a keeper of both tables.</p> +<p>3. Supplies the Church with all external necessaries, +provisions, means, and worldly helps in matters of religion: as +convenient public places to worship in, sufficient maintenance for +ministers, (as the Scripture requireth, 1 Tim. v. 17, 18; 1 Cor. +ix. 6-15; Gal. vi. 6:) schools and colleges, for promoting of +literature, as nurseries to the prophets, &c.; together with +the peaceable and effectual enjoyment of all these worldly +necessaries, for comfortably carrying on of all public ordinances +of Christ. Thus David prepared materials, but Solomon built the +temple, 1 Chron. xxii. Hezekiah commanded the people that dwelt in +Jerusalem, to give the portion of the priests and the Levites, that +they might be encouraged in the law of the Lord; and Hezekiah +himself and his princes came and saw it performed, 2 Chron. xxxi. +4, &c., 8: Josiah repaired the house of God, 2 Chron. +xxxiv.</p> +<p>Nor need the magistrate think scorn, but rather count it his +honor to be an earthly protector of the Church, which is the +<i>body of Christ, the Lamb's wife</i>, for redeeming of which +Christ died, and for gathering and perfecting of which the very +world is continued.</p> +<p>An ordering, regulating power is also allowed to the magistrate +about ecclesiastical matters in a political way, so that he +warrantably,</p> +<p>1. Reforms the Church, when corrupted in divine worship, +discipline, or government: as did Moses, Exod. xxxii.; Joshua, +Josh. xxiv.; Asa, 2 Chron. xv.; Jehoshaphat, 2 Chron. xvii.; +Hezekiah, 2 Kings xviii.; Josiah, 2 Kings xxiii.; 2 Chron. +xxxiv.</p> +<p>2. Convenes or convocates synods and councils, made up of +ecclesiastical persons, to consult, advise, and conclude +determinatively, according to the word, how the church is to be +reformed and refined from corruptions, and how to be guided and +governed when reformed, &c. For, 1. Pious magistrates under the +Old Testament called the Church together, convened councils. David, +about bringing back the ark, 1 Chron. xiii. 1, 2, and another +council when he was old, 1 Chron. xiii. 1; Solomon, 1 Kings viii. +1; Hezekiah, 2 Chron. xxix. 4; and Josiah, 2 Kings xxiii. 1, 2. 2. +All ought to be subject to superior powers, who ought to procure +the public peace and prosperity of the Church, Rom. xiii. 1, 2, +&c.; 1 Pet. ii. 13, &c., 17; 1 Tim. ii. 2. Therefore +superior powers may convocate councils. 3. Christian magistrates +called the four general councils: Constantine the first Nicene +council; Theodosius, senior, the first council of Constantinople; +Theodosius, junior, the first Ephesian council; Marcian Emperor, +the Chalcedon council; and, 4. Hereunto antiquity subscribes, as +Dr. Whitaker observes.</p> +<p>3. Supports the laws of God with his secular authority, as a +keeper of the tables, enjoining and commanding, under civil +penalties, all under his dominion, strictly and inviolably to +observe the same: as "Josiah made all that were present in Israel +to serve the Lord their God," 2 Chron. xxxiv. 33. Nehemiah made the +sabbath to be sanctified, and strange wives to be put away, Neb. +xii. 13, &c. Yea, Nebuchadnezzar, a heathen king, decreed, that +"Whosoever should speak amiss of the God of Shadrach," &c., +"should be cut in pieces, and their houses made a dunghill," Dan. +iii. 28, 29. And Darius decreed, "That in every dominion of his +kingdom men tremble and fear before the God of Daniel," &c., +Dan. vi. 26, 27.</p> +<p>And as he strengthens the laws and ordinances of God by his +civil authority, so he ratifies and establishes within his +dominions the just and necessary decrees of the Church in synods +and councils (which are agreeable to God's word) by his civil +sanction.</p> +<p>4. Judges and determines definitively with a consequent +political judgment, or judgment of political discretion, concerning +the things judged and determined antecedently by the Church, in +reference to his own act. Whether he will approve such +ecclesiasticals or not; and in what manner he will so approve, or +do otherwise by his public authority; for he is not a brutish +agent, (as papists would have him,) to do whatsoever the Church +enjoins him unto blind obedience, but is to act prudently and +knowingly in all his office; and therefore the judgment of +discerning (which belongs to every Christian, for the well-ordering +of his own act) cannot be denied to the Christian magistrate, in +respect of his office.</p> +<p>5. Takes care politically, that even matters and ordinances +merely and formally ecclesiastical, be duly managed by +ecclesiastical persons orderly called thereto. Thus Hezekiah +commanded the priests and Levites to do their duties, 2 Chron. +xxix. 5, 24, and the people to do theirs, 2 Chron. xxx. 1; and for +this he is commended, that therein he did cleave unto the Lord, and +observed his precepts which he had commanded Moses, 2 Kings xviii. +6. Thus when the king is commanded to observe and do all the +precepts of the law, the Lord (as orthodox divines do judge) +intended that he should keep them, not only as a private man, but +as a king, by using all care and endeavor that all his subjects +with him perform all duties to God and man, Deut. xvii. 18-20.</p> +<p>6. A compulsive, coactive, punitive, or corrective power, +formally political, is also granted to the political magistrate in +matters of religion, in reference to all sorts of persons and +things under his jurisdiction. He may politically compel the +outward man of all persons, church officers, or others under his +dominions, unto external performance of their respective duties, +and offices in matters of religion, punishing them, if either they +neglect to do their duty at all, or do it corruptly, not only +against equity and sobriety, contrary to the second table, but +against truth and piety, contrary to the first table of the +decalogue. We have sufficient intimation of the magistrate's +punitive power in cases against the second table; as the stubborn +and rebellious, incorrigible son, that was a glutton and a +drunkard, sinning against the fifth commandment, was to be stoned +to death, Deut. xxi. 18-21. The murderer, sinning against the sixth +commandment, was to be punished with death, Gen. ix. 6; Numb. xxxv. +30-34; Deut. x. 11-13. The unclean person, sinning against the +seventh commandment, was to be punished with death, Lev. xx. 11, +12, 14, 17, 19-25; and before that, see Gen. xxxviii. 24. Yea, Job, +who is thought to live before Moses, and before this law was made, +intimates that adultery is a heinous crime, yea, it is an iniquity +to be punished by the judges, Job xxxi. 9,11. The thief, sinning +against the eighth commandment, was to be punished by restitution, +Exod. xxii. 1, 15, &c. The false witness, sinning against the +ninth commandment, was to be dealt withal as he would have had his +brother dealt with, by the law of retaliation, Deut. xix. 16, to +the end of the chapter, &c. Yea, the magistrate's punitive +power is extended also to offences against the first table; whether +these offences be against the first commandment, by false prophets +teaching lies, errors, and heresies in the name of the Lord, +endeavoring to seduce people from the true God. "If there arise +among you a prophet, or a dreamer of dreams, that prophet, or that +dreamer of dreams shall be put to death, because he hath spoken to +turn you away from the Lord your God, which brought you out of the +land of Egypt," &c., Deut. xiii. 1-6. From which place Calvin +notably asserts the punitive power of magistrates against false +prophets and impostors that would draw God's people to a defection +from the true God, showing that this power also belongs to the +Christian magistrate in like cases now under the gospel.</p> +<p>Yea, in case of such seducement from God, though by nearest +allies, severe punishment was to be inflicted upon the seducer, +Deut. xiii. 6-12. See also ver. 12, to the end of the chapter, how +a city is to be punished in the like case. And Mr. +Burroughs,<a href="#note-27"><small>27</small></a> in his Irenicum, +shows that this place of Deut. xiii. 6, &c., belongs even to us +under the gospel.</p> +<p>Or whether these offences be against the second commandment, the +magistrate's punitive power reaches them, Deut. xvii. 1-8; Lev. +xvii. 2-8; 2 Chron. xvi. 13, 16. "Maachah, the mother of Asa the +king, he removed from being queen, because she had made an idol in +a grove." Job xxxi. 26-28, herewith compare Exod. viii. 25, 26. Or +whether the offences be against the third commandment, "And thou +shalt speak unto the children of Israel, saying, Whosoever curseth +God shall bear his sin: and he that blasphemeth the name of the +Lord he shall surely be put to death, and all the congregation +shall certainly stone him, as well the stranger as he that is born +in the land, when he blasphemeth the name of the Lord shall be put +to death," Lev. xxiv. 15, 16. Yea, the heathen king Nebuchadnezzar +made a notable decree to this purpose, against blaspheming God, +saying, "I make a decree, that every people, nation, and language, +who speak any thing amiss against the God of Shadrach, Meshech, and +Abednego, shall be cut in pieces, and their houses shall be made a +dunghill," Dan. iii. 29: and the pagan magistrate, king Artaxerxes, +made a more full decree against all contempt of the law of God: +"And whosoever will not do the law of thy God," saith he to Ezra, +"and the law of the king, let judgment be executed speedily upon +him, whether it be unto death, or to banishment, or to confiscation +of goods, or to imprisonment:" and Ezra blesses God for this, Ezra +vii. 26, 27.</p> +<p>Besides all this light of nature, and evidence of the Old +Testament, for the ruler's political punitive power for offences +against God, there are divers places in the New Testament showing +that a civil punitive power rests still in the civil magistrate: +witness those general expressions in those texts—Rom. xiii. +3, 4: "Rulers are not a terror to good works, but to the evil. If +thou do that which is evil, be afraid, for he beareth not the sword +in vain: for he is the minister of God, a revenger <i>to +execute</i> wrath upon him that doeth evil." 1 Pet. ii. 13, 14: +"Submit yourselves unto every ordinance of man for the Lord's sake, +whether it be to the king as to the supreme, or unto governors +which are sent for the <i>punishment</i> of evil-doers,<a href= +"#note-28"><small>28</small></a> and the praise of them that do +well." Now, (as Mr. Burroughs<a href= +"#note-29"><small>29</small></a> notes,) seeing the Scripture +speaks thus generally, except the nature of the thing require, why +should we distinguish where the Scripture doth not? so that these +expressions may be extended to those sorts of evil-doing against +the first as well as against the second table; against murdering of +souls by heresy, as well as murdering of men's bodies with the +sword; against the blaspheming of the God of heaven, as well as +against blaspheming of kings and rulers, that are counted gods on +earth. That place seems to have much force in it to this purpose, +Heb. x. 28, 29: "He that despised Moses' law, died without mercy +under two or three witnesses. Of how much sorer punishment, suppose +ye, shall he be thought worthy who hath trodden under foot the Son +of God, and hath counted the blood of the covenant, wherewith he +was sanctified, an unholy thing, and hath done despite unto the +Spirit of grace?" Yea, what deserve such as deny the Spirit to be +of God? Papists exempt their clergy from the judgment of the civil +power, though they be delinquents against it; and their states, +both civil and spiritual, from civil taxes, tributes, and +penalties, both which we deny to ours: for, 1st, This is repugnant +to the law of nature, that church officers and members, as parts +and members of the commonwealth, should not be subject to the +government of that commonwealth whereof they are parts. 2d, +Repugnant to the laws and practices of the Old Testament, under +which we read of no such exemptions. Yea, we have instance of +Abiathar the high-priest, who, for his partnership with Adonijah in +his rebellion, was exiled by king Solomon, and so consequently +deprived of the exercise of his office, 1 Kings ii. 26, 27. 3d, +Inconsistent with our Saviour's example, who, as subject to the +law, held himself obliged to pay tribute to avoid offence, (Matt. +xvii. 26,) which was an active scandal; and he confesses Pilate's +power to condemn or release him was <i>given him from above</i>, +John xix. 11. 4th, And finally, contrary to the apostolical +precepts, <i>enjoining all to be subject to superior powers</i>, +Rom. xiii. 1-4; 1 Pet. ii. 13-15.</p> +<p>Now, all the former power that is granted, or may be granted to +the magistrate about religion, is only cumulative and objective, as +divines used to express it; thus understand them:—</p> +<p>Cumulative, not privative; adding to, not detracting from any +liberties or privileges granted her from Christ. The heathen +magistrate may be a <i>nurse-father</i>, Isa. xlix. 23; 1 Tim. ii. +2, may not be a <i>step-father</i>: may protect the Church, +religion, &c., and order many things in a political way about +religion; may not extirpate or persecute the Church; may help her +in reformation; may not hinder her in reforming herself, convening +synods in herself, as in Acts xv., &c., if he will not help her +therein; otherwise her condition were better without than with a +magistrate. The Christian magistrate much less ought to hinder her +therein, otherwise her state were worse under the Christian than +under the pagan magistrate.</p> +<p>Objective or objectively ecclesiastical, as being exercised +about objects ecclesiastical, but politically, not +ecclesiastically. His proper power is <i>about</i>, not <i>in</i> +religious matters. He may politically, outwardly exercise his power +about objects or matters spiritual; but not spiritually, inwardly, +formally act any power in the Church. He may act in church affairs +as did Asa, Jehoshaphat, Hezekiah, Josiah; not as did Corah, Saul, +Uzzah, or Uzziah. He is an overseer of things without, not of +things within. And in a word, his whole power about church offices +and religion is merely, properly, and formally civil or +political.<a href="#note-30"><small>30</small></a></p> +<p>Nor is this only our private judgment, or the opinion of some +few particular persons touching the granting or bounding of the +magistrate's power about matters of religion; but with us we have +the suffrage of many reformed churches, who, in their Confessions +of Faith published to the world, do fully and clearly express +themselves to the same effect.</p> +<p>The Helvetian church thus: Since every magistrate is of God, it +is (unless he would exercise tyranny) his chief duty, all blasphemy +being repressed, to defend and provide for religion, and to execute +this to his utmost strength, as the prophet teacheth out of the +word; in which respect the pure and free preaching of God's word, a +right, diligent, and well-instituted discipline of youth, citizens +and scholars; a just and liberal maintenance of the ministers of +the church, and a solicitous care of the poor, (whereunto all +ecclesiastical means belong,) have the first place. After this, +&c.</p> +<p>The French churches thus: He also therefore committed the sword +into the magistrates' hands, that they might repress faults +committed not only against the second table, but also against the +first; therefore we affirm, that their laws and statutes ought to +be obeyed, tribute to be paid, and other burdens to be borne, the +yoke of subjection voluntarily to be undergone, yea, though the +magistrates should be infidels, so long as the supreme government +of God remains perfect and untouched, Matt. xxiv.; Acts iv. 17, and +v. 19; Jude verse 8.</p> +<p>The church of Scotland thus: Moreover we affirm, that the +purging and conserving of religion is the first and most especial +duty of kings, princes, governors, and magistrates. So that they +are ordained of God not only for civil polity, but also for the +conservation of true religion, and that all idolatry and +superstition may be suppressed: as is evident in David, +Jehoshaphat, Josiah, Hezekiah, and others, adorned with high +praises for their singular zeal.</p> +<p>The Belgic church thus: Therefore he hath armed the magistrates +with a sword, that they may punish the bad and defend the good. +Furthermore, it is their duty not only to be solicitous about +preserving of civil polity, but also to give diligence that the +sacred ministry may be preserved, all idolatry and adulterate +worship of God may be taken out of the way, the kingdom of +antichrist may be pulled down, but Christ's kingdom propagated. +Finally, it is their part to take course, that the holy word of the +gospel be preached on every side, that all may freely and purely +serve and worship God according to the prescript of his word. And +all men, of whatsoever dignity, condition, or state they be, ought +to be subject to lawful magistrates, to pay them tribute and +subsidies, to obey them in all things which are not repugnant to +the word of God; to pour out prayers for them, that God would +vouchsafe to direct them in all their actions, <i>and that we may +under them lead a quiet and peaceable life in all godliness and +honesty</i>. Wherefore we detest the Anabaptists and all turbulent +men who cast off superior dominions and magistrates, pervert laws +and judgments, make all goods common, and finally abolish or +confound all orders and degrees which God hath constituted for +honesty's sake among men.</p> +<p>The church in Bohemia thus: They teach also that it is commanded +in the word of God that <i>all should be subject to the higher +powers</i> in all things, yet in those things only which are not +repugnant to God and his word. But as touching those things which +concern men's souls, faith, and salvation, they teach that men +should hearken only to God's word, &c., his ministers, as +Christ himself saith, <i>Render to Cæsar the things that are +Cæsar's, and to God those things that are God's.</i> But if any +would compel them to those things which are against God, and fight +and strive against his word, which abideth forever; they teach them +to make use of the apostle's example, who thus answered the +magistrate at Jerusalem: <i>It is meet</i> (say they) <i>to obey +God rather than men</i>.</p> +<p>Finally, the church in Saxony hath expressed herself notably in +this point, saying, among many other passages, God will have all +men, yea, even unregenerate men, to be ruled and restrained by +political government. And in this government the wisdom, justice, +and goodness of God to mankind do shine forth. His wisdom, order +declares, which is the difference of virtues and vices, and the +consociation of men by lawful governments and contracts ordained in +wonderful wisdom. God's justice also is seen in political +government, who will have manifest wickednesses to be punished by +magistrates; and when they that rule punish not the guilty, God +himself wonderfully draws them to punishment, and regularly +punishes heinous faults with heinous penalties in this life, as it +is said, <i>He that takes the sword shall perish by the sword</i>; +and, <i>Whoremongers and adulterers God will judge</i>. God will +have in these punishments the difference of vices and virtues to be +seen; and will have us learn that God is wise, just, true, chaste. +God's goodness also to mankind is beheld, because by this means he +preserves the society of men, and therefore he preserves it that +thence the Church may be gathered, and will have polities to be the +Church's inns. Of these divine and immoveable laws, which are +testimonies of God, and the chief rule of manners, the magistrate +is to be keeper in punishing all that violate them. For the voice +of the law, without punishment and execution, is of small avail to +bridle and restrain men; therefore it is said by Paul, <i>The power +should be a terror to evil works, and an honor to the good.</i> And +antiquity rightly said, <i>The magistrate is the keeper of the law, +both of the first and second table,</i> so far as appertains to +<i>good order</i>. And though many in their governments neglect the +glory of God, yet this ought to be their chief care, to hear and +embrace the true doctrine touching the Son of God, and to foster +the churches, as the psalm saith, <i>And now understand, ye kings, +and be instructed, ye judges of the earth.</i> Again, <i>Open your +gates, ye princes</i>, i.e., Open your empires to the gospel, and +afford harbor to the Son of God. And Isa. xlix.: <i>And kings shall +be thy nursing-fathers, and queens</i>, i.e., commonwealths, +<i>shall be thy nursing-mothers</i>, i.e., of the Church, they +shall afford lodgings to churches and pious studies. And kings and +princes themselves shall be members of the Church, and shall +rightly understand doctrine, shall not help those that establish +false doctrine, and exercise unjust cruelty, but shall be mindful +of this saying, "I will glorify them that glorify me." And Daniel +exhorteth the king of Babylon unto the acknowledgment of God's +wrath, and to clemency towards the exiled Church, when he saith, +"Break off thy sins by righteousness, and thine iniquities by +showing mercy to the poor." And since they are among the chief +members of the Church, they should see that judgment be rightly +exercised in the Church, as Constantine, Theodosius, Arcadius, +Marcianus, Charles the Great, and many pious kings, took care that +the judgments of the Church should be rightly exercised, +&c.</p> +<p>Thus those of the presbyterian judgment are willing to give to +Cæsar those things that are Cæsar's, even about matters of +religion, that the magistrate may see, it is far from their +intention in the least degree to intrench upon his just power, by +asserting the spiritual power, which Christ hath seated in his +church officers, distinct from the magistratical power: but as for +them of the independent judgment, and their adherents, they divest +the magistrate of such power.<a href= +"#note-31"><small>31</small></a></p> +<a name="H_SECTI-II"><!-- H2 anchor --></a> +<div style="height: 2em;"><br> +<br></div> +<h3>SECTION II.</h3> +<p>II. Some power on the other hand touching religion and church +affairs, is utterly denied to the civil magistrate, as no way +belonging to him at all by virtue of his office of magistracy. Take +it thus:</p> +<p>Jesus Christ, our Mediator, now under the New Testament, hath +committed no spiritual power at all, magisterial or ministerial, +properly, internally, formally, or virtually ecclesiastical, nor +any exercise thereof, for the government of his Church, to the +political magistrate, heathen or Christian, as the subject or +receptacle thereof by virtue of his magistratical office.</p> +<p>For explication hereof briefly thus: 1. What is meant by +spiritual power, magisterial and ministerial, is laid down in the +general nature of the government, Chap. III. And, That all +magisterial lordly power over the Church, belongs peculiarly and +only to Jesus Christ our Mediator, Lord of all, is proved, Chap. V. +Consequently, the civil magistrate can challenge no such power, +without usurpation upon Christ's prerogative. We hence condemn the +Pope as Antichrist, while he claims to be Christ's vicar-general +over Christ's visible Church on earth. So that all the question +here will be about the ministerial power, whether any such belong +to the civil magistrate. 2. What is meant by power, properly, +internally, formally, or virtually ecclesiastical? Thus conceive: +These several terms are purposely used, the more clearly and fully +to distinguish power purely ecclesiastical, which is denied to the +magistrate, from power purely political about ecclesiastical +objects, which is granted to him; which is called ecclesiastical, +not properly, but improperly; not internally, but externally; not +formally, but only objectively, as conversant about ecclesiastical +objects. Nor hath he any such ecclesiastical power in him +virtually, i.e. so as to convey and give it to any other under him. +He may grant and protect the public exercise of that power within +his dominions; but designation of particular persons to the office +and power, is from the Church; the donation of the office and power +only from Christ himself. So that magistracy doth not formally nor +virtually comprehend in it ecclesiastical power for church +government; for a magistrate, as a magistrate, hath no inward +ecclesiastical power at all belonging to him.</p> +<p>For confirmation of this proposition, consider these ensuing +arguments.</p> +<p><i>Argum</i>. 1st. The keys of the kingdom of heaven were never +given by Christ to the civil magistrate, as such: therefore he +cannot be the proper subject of church government as a magistrate. +We may thus reason:</p> +<p><i>Major</i>. No power of the keys of the kingdom of heaven was +ever given by Christ to the civil magistrate, as a magistrate.</p> +<p><i>Minor</i>. But all formal power of church government is at +least part of the power of the keys of the kingdom of heaven.</p> +<p><i>Conclusion</i>. Therefore no formal power of church +government was ever given by Christ to the civil magistrate, as a +magistrate.</p> +<p>The major proposition is evident.</p> +<p>1. Because when Christ gave the keys of the kingdom of heaven, +he makes no mention at all of the civil magistrate directly or +indirectly, expressly or implicitly, as the recipient subject +thereof. Compare Matt. xvi. 19, and xviii. 18, John ii. 21-23, with +Matt. xxvii. 18-20. 2. Because, in Christ's giving the keys of the +kingdom of heaven, he makes express mention of church +officers,<a href="#note-32"><small>32</small></a> which are really +and essentially different from the civil magistrate, viz. of Peter, +in name of all the rest, Matt. xvi. 18, 19, and of the rest of the +apostles as the receptacle of the keys with him, Matt. xviii. 18, +all the disciples save Thomas being together, he gave them the same +commission in other words, John xx. 20-24, and Matt. xxviii. 18-20. +Now if Christ should have given the keys, or any power thereof to +the magistrate, as a magistrate, he must consequently have given +them only to the magistrate, and then how could he have given them +to his apostles, being officers in the Church really distinct from +the magistrate?</p> +<p>3. Because Jesus Christ, in giving the keys of the kingdom, gave +not any one sort, act, part, or piece of the keys severally, but +the whole power of the keys, all the sorts and acts thereof +jointly. Therefore it is said, <i>I give the keys of the +kingdom</i>—and <i>whatsoever thou shalt +bind—whatsoever thou shalt loose—whose soever sins ye +remit—whose soever sins ye retain</i>—Matt. xvi. 19, +John xx. 23. So that here is not only key, but keys given at once, +viz. key of doctrine, and the key of discipline; or the key of +order, and the key of jurisdiction; not only binding or retaining, +but loosing or remitting of sins, viz. all acts together conferred +in the keys. Now if Christ gave the keys to the magistrate, then he +gave all the sorts of keys and all the acts thereof to him: if so, +the magistrate may as well preach the word, and dispense the +sacraments, &c., (as Erastus would have him,) as dispense the +censures, &c., (for Christ joined all together in the same +commission, and by what warrant are they disjoined?) and if so, +what need of pastors, teachers, &c.,, in the Church? Let the +civil magistrate do all. It is true, the ruling elder (which was +after added) is limited only to one of the keys, viz. the <i>key of +discipline</i>, 1 Tim. v. 17; but this limitation is by the same +authority that ordained his office.</p> +<p>4. Because if Christ gave the keys to the civil magistrate as +such, then to every magistrate, whether Jewish, heathenish, or +Christian: but not to the Jewish magistrate; for the sceptre was to +depart from him, and the Jewish polity to be dissolved, and even +then was almost extinct. Not to the heathenish magistrate, for then +those might be properly and formally church governors which were +not church members; and if the heathen magistrate refused to govern +the Church, (when there was no other magistrate on earth,) she must +be utterly destitute of all government, which are grossly absurd. +Nor, finally, to the Christian magistrate, for Christ gave the keys +to officers then in being; but at that time no Christian magistrate +was in being in the world. Therefore the keys were given by Christ +to no civil magistrate, as such, at all.</p> +<p>The minor, viz. But all formal power of church government is at +least part of the power of the keys of the kingdom of heaven is +clear. If we take church government largely, as containing both +doctrine, worship, and discipline, it is the whole power of the +keys; if strictly, as restrained only to discipline, it is at least +part of the power. For, 1st, Not only the power of order, but also +the power of jurisdiction, is contained under the word keys; +otherwise it should have been said key, not keys; church government +therefore is at least part of the power of the keys. 2d, The word +key, noting a stewardly power, as appears, Isa. xxii. 22, (as +Erastians themselves will easily grant,) may as justly be extended +in the nature of it to signify the ruling power by jurisdiction, as +the teaching power by doctrine; in that the office of a steward in +the household, who bears the keys, consists in governing, ordering, +and ruling the household, as well as in feeding it, as that passage +in Luke xii. 41-49, being well considered, doth very notably +evidence. For, Christ applying his speech to his disciples, saith, +"Who then is that faithful and wise steward, whom his Lord shall +make ruler of his household?—he will make him ruler over all +that he hath," &c. 3d, Nothing in the text or context appears +why we should limit keys and the acts thereof only to doctrine, and +exclude discipline; and where the text restrains not, we are not to +restrain. 4th, The most of sound interpreters extend the keys and +the acts thereof as well to discipline as to doctrine; to matters +of jurisdiction, as well as to matters of order. From all we may +conclude,</p> +<p>Therefore no formal power of church government was ever given by +Christ to the civil magistrate, as a magistrate.</p> +<p><i>Argum</i>. 2d. There was full power of church government in +the church when no magistrate was Christian, yea, when all +magistrates were persecutors of the Church, so far from being her +<i>nursing fathers</i>, that they were her <i>cruel butchers</i>; +therefore the magistrate is not the proper subject of this power. +Thus we may argue:</p> +<p><i>Major</i>. No proper power of church government, which was +fully exercised in the Church of Christ, before any magistrate +became Christian, yea, when magistrates were persecutors of the +Church, was derived from Christ to the magistrate as a +magistrate.</p> +<p><i>Minor</i>. But all proper power of church government was +fully exercised in the Church before any magistrate became +Christian, yea, when magistrates were cruel persecutors of the +Church of Christ.</p> +<p><i>Conclusion</i>. Therefore no proper power of church +government was derived from Christ to the civil magistrate as a +magistrate.</p> +<p>The <i>major</i> proposition must be granted. For, 1st, Either +then the Church, in exercising such full power of church +government, should have usurped that power which belonged not at +all to her, but only to the magistrate; for what power belongs to a +magistrate, as a magistrate, belongs to him only; but dare we think +that the apostles, or the primitive purest apostolical churches did +or durst exercise all their power of church government which they +exercised, merely by usurpation without any right thereunto +themselves? 2d, Or if the Church usurped not, &c., but +exercised the power which Christ gave her, let the magistrate show +wherein Christ made void the Church's charter, retracted this +power, and gave it unto him.</p> +<p>The minor proposition cannot be denied. For,</p> +<p>1st. It was about 300 years after Christ before any of the Roman +emperors (who had subdued the whole world, Luke ii. 1, under their +sole dominion) became Christian. For Constantine the Great was the +first emperor that received the faith, procured peace to the +Church, and gave her respite from her cruel persecutions, which was +in Anno 309 (or thereabouts) after Christ; before which time the +Church was miserably wasted and butchered with those ten bloody +persecutions, by the tyranny of Nero, and other cruel emperors +before Constantine.</p> +<p>2d. Yet within the space of this first 309 or 311 years, all +proper power of church government was fully exercised in the Church +of Christ; not only the word preached, Acts iv. 2; 1 Tim. iii. 16; +and sacraments dispensed, Acts xx. 7; 1 Cor. xi. 17, &c.; Acts +ii. 4, and viii. 12: but also <i>deacons</i> set apart for that +office of <i>deaconship</i>, Acts vi.: <i>elders</i> ordained and +sent forth, Acts xiii. 1-3, and xiv. 23; 1 Tim. iv.; Tit. i. 5: +public <i>admonition in use</i>, Tit. iii. 10; 1 Tim. v. 20: +<i>excommunication</i>, 1 Cor. v.; and 1 Tim. i. 20: +<i>absolution</i> of the penitent, 2 Cor. ii. 6, 7, &c.: +synodical conventions and decrees, Acts xv. with xvi. 4. So that we +may conclude,</p> +<p>Therefore no proper power of church government was derived from +Christ to the civil magistrate, as a magistrate.</p> +<p><i>Argum</i>. 3d. The magistratical power really, specifically, +and essentially differs from the ecclesiastical power; therefore +the civil magistrate, as a magistrate, cannot be the proper subject +of this ecclesiastical power. Hence we may thus argue:</p> +<p><i>Major</i>. No power essentially, specifically, and really +differing from magistratical power, was ever given by Christ to the +magistrate as a magistrate.</p> +<p><i>Minor</i>. But all proper ecclesiastical power essentially, +specifically, and really differs from the magistratical power.</p> +<p><i>Conclusion</i>. Therefore no proper ecclesiastical power was +ever given by Jesus Christ to the civil magistrate as a +magistrate.</p> +<p>The major is evident: for how can the magistrate, as a +magistrate, receive such a power as is really and essentially +distinct and different from magistracy? Were not that to make the +magistratical power both really the same with itself, and yet +really and essentially different from itself? A flat +contradiction.</p> +<p>The minor may be clearly evinced many ways: as, 1st, From the +real and formal distinction between the two societies, viz. the +Church and commonwealth, wherein ecclesiastical and political power +are peculiarly seated. 2d. From the co-ordination of the power +ecclesiastical and political, in reference to one another. 3d. From +the different causes of these two powers, viz. efficient, material, +formal, and final; in all which they are truly distinguished from +one another.</p> +<p>1st. From the real and formal distinction between the two +societies, viz. church and commonwealth: for, 1. The society of the +Church is only Christ's, and not the civil magistrate's: it is his +<i>house</i>, his <i>spouse</i>, his <i>body</i>, &c., and +Christ hath no vicar<a href="#note-33"><small>33</small></a> under +him. 2. The officers ecclesiastical are Christ's officers, not the +magistrate's, 1 Cor. iv. 1: <i>Christ gave</i> them, Eph. iv. 8, +10, 11: <i>God set them in the Church</i>, 1 Cor. xii. 28. 3. These +ecclesiastical officers are both elected and ordained by the +Church, without commission from the civil magistrate, by virtue of +Christ's ordinance, and in his name. Thus the apostles appointed +officers: <i>Whom we may appoint</i>, Acts vi. 3, 4. The power of +ordination and mission is in the hands of Christ's officers; +compare Acts xiv. 23; 1 Tim. iv. 14, with Acts xiii. 1-4: and this +is confessed by the parliament to be an ordinance of Jesus Christ, +in their ordinance for ordaining of preaching presbyters. 4. The +Church, and the several presbyteries ecclesiastical, meet not as +civil judicatories, for civil acts of government, as making civil +statutes, inflicting civil punishments, &c., but as spiritual +assemblies, for spiritual acts of government and discipline: as +preaching, baptizing, receiving the Lord's supper, prayer, +admonition of the disorderly, &c. 5. What gross absurdities +would follow, should not these two societies, viz. church and +commonwealth, be acknowledged to be really and essentially distinct +from one another! For then, 1. There can be no commonwealth where +there is not a Church; but this is contrary to all experience. +Heathens have commonwealths, yet no Church. 2. Then there may be +church officers elected where there is no church, seeing there are +magistrates where there is no church. 3. Then those magistrates, +where there is no church, are no magistrates; but that is repugnant +to Scripture, which accounts heathen rulers the servants of God, +Isa. xlv. 1; Jer. xxv. 9: and calls them kings, Exod. vi. 13; Isa. +xxxi. 35. And further, if there be no magistrates where there is no +church, then the church is the formal constituting cause of +magistrates. 4. Then the commonwealth, as the commonwealth, is the +church; and the church, as the church, is the commonwealth: then +the church and the commonwealth are the same. 5. Then all that are +members of the commonwealth are, on that account, because members +of the commonwealth, members of the church. 6. Then the +commonwealth, being formally the same with the church, is, as a +commonwealth, the mystical body of Christ. 7. Then the officers of +the church are the officers of the commonwealth; the power of the +keys gives them right to the civil sword: and consequently, the +ministers of the gospel, as ministers, are justices of the peace, +judges, parliament-men, &c., all which how absurd, let the +world judge.</p> +<p>2d. From the co-ordination of the power ecclesiastical and +political, in reference to one another: (this being a received +maxim, that subordinate powers are of the same kind; co-ordinate +powers are of distinct kinds.) Now, that the power of the Church is +co-ordinate with the civil power, may be evidenced as followeth: 1. +The officers of Christ, as officers, are not directly and properly +subordinate to the civil power, though in their persons they are +subject thereto: the apostles and pastors may preach, and cast out +of the church, against the will of the magistrate, and yet not +truly offend magistracy; thus, in doing the duty they have +immediately received from God, they must "obey God rather than +men," Acts iv. 19, 20. And the apostles and pastors must exercise +their office (having received a command from Christ) without +attending to the command or consent of the civil magistrate for the +same; <i>as in casting out the incestuous person</i>, 1 Cor. v. 5: +telling the Church, Matt. xviii. 17: <i>rejecting a heretic</i>, +Tit. iii. 10. And, 2. Those acts of power are not directly and +formally subordinate to the magistrate, which he himself cannot do, +or which belong not to him. Thus the kings of Israel could not burn +incense: "It appertaineth not unto thee," 2 Chron. xxvi. 18, 19. +Likewise, none have the power of the keys, but they to whom Christ +saith, "Go ye into all the world and preach the gospel," Matt. +xxviii. 19: but Christ spake not this to magistrates: so only those +that are <i>sent</i>, Rom. x. 15, and those that are governors, are +by Christ placed in the Church. 3. The officers of the Church can +ecclesiastically censure the officers of the state, though not as +such, as well as the officers of the state can punish civilly the +officers of the Church, though not as such: the church guides may +admonish, excommunicate, &c., the officers of the state as +members of the Church, and the officers of the state may punish the +officers of the Church as the members of the state. 4. Those that +are not sent of the magistrate as his deputies, they are not +subordinate in their mission to his power, but the ministers are +not sent as the magistrate's deputies, but are <i>set over the +flock by the Holy Ghost</i>, Acts xx. 28: they are likewise the +<i>ministry of Christ</i>, 1 Cor. iv. 1, 2: they are <i>over you in +the Lord</i>, 1 Thess. v. 12: and in his name they exercise their +jurisdiction, 1 Cor. v. 4, 5. 5. If the last appeal in matters +purely ecclesiastical be not to the civil power, then there is no +subordination; but the last appeal properly so taken is not to the +magistrate. This appears from these considerations: 1. Nothing is +appealable to the magistrate but what is under the power of the +sword; but admonition, excommunication, &c., are not under the +power of the sword: they are neither matters of dominion nor +coercion. 2. If it were so, then it follows that the having of the +sword gives a man a power to the keys. 3. Then it follows that the +officers of the kingdom of heaven are to be judged as such by the +officers of the kingdom of this world as such, and then there is no +difference between the things of Cæsar and the things of God. 4. +The church of Antioch sent to Jerusalem, Acts xv. 2, and the synod +there, without the magistrate, came together, ver. 6; and +determined the controversy, ver. 28, 29. And we read, "The spirits +of the prophets are subject to the prophets," 1 Cor. xiv. 32; not +to the civil power as prophets. So we must seek knowledge at the +priest's lips, not at the civil magistrate's, Mal. ii. 7. And we +read, that the people came to the priests in hard controversies, +but never that the priests went to the civil power, Deut. xvii. +8-10. 5. It makes the magistrate Christ's vicar, and so Christ to +have a visible head on earth, and so to be an ecclesiastico-civil +pope, and consequently there should be as many visible heads of +Christ's Church as there are magistrates. 6. These powers are both +immediate; one from God the Father, as <i>Creator</i>, Rom. xiii. +1, 2; the other from Jesus Christ, as <i>Mediator</i>, Matt. +xxviii. 18. Now lay all these together, and there cannot be a +subordination of powers; and therefore there must be a real +distinction.</p> +<p>3d. From the different causes of these two powers, viz. +efficient, material, formal, and final; in all which they are truly +distinguished from one another, as may plainly appear by this +ensuing parallel:</p> +<p>1. They differ in their efficient cause or author, whence they +are derived. Magistratical power is from God, the Creator and +Governor of the world, Rom. xiii. 1, 2, 4; and so belongs to all +mankind, heathen or Christian; ecclesiastical power is peculiarly +from Jesus Christ our Mediator, Lord of the Church, (who hath all +power given him, and the government of the Church laid upon his +shoulder, as Eph. i. 22; Matt. xxviii. 18, compared with Isa. ix. +16.) See Matt. vi. 19, and xviii. 18, and xxviii. 19, 20; John xx. +21-23; 2 Cor. x. 8: and consequently belongs properly to the +Church, and to them that are within the Church, 1 Cor. v. 12, 13. +Magistratical power in general is the ordinance of God, Rom. xiii. +1, 2, 4; but magistratical power in particular, whether it should +be monarchical in a king, aristocratical in states, democratical in +the people, &c., is of men, called, therefore, a human +creature, or creation, 1 Pet. ii. 13; but ecclesiastical power, and +officers in particular, as well as general, are from Christ, Matt. +xvi. 19, and xxviii. 18-20; Tit. iii. 10; 1 Cor. v. 13; 2 Cor. ii. +For officers, see Eph. iv. 11, 12; 1 Cor. xii. 28.</p> +<p>2. They differ in their material cause; whether it be the matter +of which they consist, in which they are seated, or about which +they are exercised. 1. In respect of the matter of which they +consist, they much differ. Ecclesiastical power consists of the +keys of the kingdom of heaven, which are exercised in the preaching +of the word, dispensing the sacraments, executing the censures, +admonition, excommunication, absolution, ordination of presbyters, +&c.; but magistratical power consists in the secular sword, +which puts forth itself in making statutes, inflicting fines, +imprisonments, confiscations, banishments, torments, death. 2. In +respect of the matter or object about which they are exercised, +they much differ: for, the magistratical power is exercised +politically, about persons and things without the Church, as well +as within the church; but the ecclesiastical power is exercised +only upon them that are within the Church, 1 Cor. v. 13. The +magistratical power in some cases of treason, &c., banishes or +otherwise punishes even penitent persons: ecclesiastical power +punishes no penitent persons. The magistratical power punishes not +all sorts of scandal, but some: the ecclesiastical power punishes +(if rightly managed) all sorts of scandal.</p> +<p>3. They differ in their formal cause, as doth clearly appear by +their way or manner of acting: magistratical power takes cognizance +of crimes, and passes sentence thereupon according to statutes and +laws made by man: ecclesiastical power takes cognizance of, and +passes judgment upon crimes according to the word of God, the Holy +Scriptures. Magistratical power punishes merely with political +punishments, as fines, imprisonments, &c. Ecclesiastical merely +with spiritual punishments, as church censures. Magistratical power +makes all decrees and laws, and executes all authority, commanding +or punishing only in its own name, in name of the supreme +magistrate, as of the king, &c., but ecclesiastical power is +wholly exercised, not in the name of churches, or officers, but +only in Christ's name, Matt, xxviii. 19; Acts iv. 17; 1 Cor. v. 4. +The magistrate can delegate his power to another: church-governors +cannot delegate their power to others, but must exercise it by +themselves. The magistrate about ecclesiasticals hath power to +command and compel politically the church officers to do their +duty, as formerly was evidenced; but cannot discharge lawfully +those duties themselves, but in attempting the same, procure divine +wrath upon themselves: as Korah, Numb. xvi.; King Saul, 1 Sam. +xiii. 9-15; King Uzziah, 2 Chron. xxvi. 16-22: but church-guides +can properly discharge the duties of doctrine, worship, and +discipline themselves, and ecclesiastically command and compel +others to do their duty also.</p> +<p>4. Lastly, They differ in their final cause or ends. The +magistratical power levels at the temporal, corporal, external, +political peace, tranquillity, order, and good of human society, +and of all persons within his jurisdiction, &c. The +ecclesiastical power intends properly the spiritual good and +edification of the Church and all the members thereof, Matt, xviii. +15; 1 Cor. v. 5, &c.; 2 Cor. x. 8, and xiii. 10.<a href= +"#note-34"><small>34</small></a> May we not from all clearly +conclude, Therefore no proper ecclesiastical power was ever given +by Jesus Christ to the magistrate as a magistrate?</p> +<p><i>Argum</i>. 4th. The civil magistrate is no proper church +officer, and therefore cannot be the proper subject of church +power, Hence we may argue:</p> +<p><i>Major</i>. All formal power of church government was derived +from Jesus Christ to his own proper church officers only. To them +he gave the <i>keys of the kingdom of heaven</i>, Matt. xvi. 19, +and xviii. 18; John xx. 21, 28: to them he gave the <i>authority +for edification of the church</i>, 2 Cor. x. 8, and xiii. 10: but +this will after more fully appear in Chap. XI. following.</p> +<p><i>Minor</i>. But no civil magistrate, as a magistrate, is any +of Christ's proper church officers. For, 1. The civil magistrate is +never reckoned up in the catalogue, list, or roll of Christ's +church officers in Scripture, Eph. iv. 10-12; 1 Cor. xii. 28, +&c.; Rom. xii. 6-8; if here, or anywhere else, let the +magistrate or the Erastians show it. 2. A magistrate, as a +magistrate, is not a church member, (much less a church governor;) +for then all magistrates, heathen as well as Christian, should be +church members and church officers, but this is contrary to the +very nature of Christ's kingdom, which admits no heathen into +it.</p> +<p><i>Conclusion</i>. Therefore no formal power of church +government was derived from Jesus Christ to the magistrate as a +magistrate.</p> +<p><i>Argum</i>. 5th. The civil magistrate, as such, is not +properly subordinate to Christ's mediatory kingdom; therefore is +not the receptacle of church power from Christ. Hence thus:</p> +<p><i>Major</i>. Whatsoever formal power of church government +Christ committed to any, he committed it only to those that were +properly subordinate to his mediatory kingdom. For whatsoever +ecclesiastical ordinance, office, power, or authority, Christ gave +to men, he gave it as Mediator and Head of the Church, by virtue of +his mediatory office; and for the gathering, edifying, and +perfecting of his mediatory kingdom, which is his Church, Eph. iv. +7, 10-12. Therefore such as are not properly subordinate to Christ +in this his office, and for this end, can have no formal church +power from Christ.</p> +<p><i>Minor</i>. But no magistrate, as a magistrate, is subordinate +properly to Christ's mediatory kingdom. For, 1. Not Christ the +Mediator, but God the Creator authorizeth the magistrate's office, +Rom. xiii. 1, 2, 6. 2. Magistracy is never styled a ministry of +Christ in Scripture, nor dispensed in his name. 3. Christ's kingdom +is not of this world, John xviii. 36; the magistrate's is.</p> +<p><i>Conclusion</i>. Therefore no formal power of Church +government is committed by Christ to the magistrate as a +magistrate.</p> +<p>6th. Finally, divers absurdities unavoidably follow upon the +granting of a proper formal power of Church government to the civil +magistrate: therefore he cannot be the proper subject of such +power. Hence it may be thus argued:</p> +<p><i>Major</i>. No grant of ecclesiastical power, which plainly +introduceth many absurdities, can be allowed to the political +magistrate, as the proper subject thereof. For though in matters of +religion there be many things mysterious, sublime, and above the +reach of reason; yet there is nothing to be found that is absurd, +irrational, &c.</p> +<p><i>Minor</i>. But to grant to the political magistrate, as a +magistrate, a proper formal power of church government, introduceth +plainly many absurdities, e.g.: 1. This brings confusion betwixt +the office of the magistracy and ministry. 2. Confounds the church +and commonwealth together. 3. Church government may be monarchical +in one man; and so, not only prelatical but papal; and +consequently, antichristian. Which absurdities, with many others, +were formerly intimated, and neither by religion nor reason can be +endured. We conclude:</p> +<p><i>Conclusion</i>. Therefore the grant of a proper formal power +of church government cannot be allowed to the political magistrate +as the proper subject thereof, because he is a magistrate.</p> +<a name="2HCH0017"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER X.</h2> +<h3><i>That the community of the faithful, or body of the people, +are not the immediate subject of the power of Church +government.</i></h3> +<p>Thus we see, that Jesus Christ our Mediator did not commit any +proper formal ecclesiastical power for church government to the +political magistrate, as such, as the Erastians conceive. Now, in +the next place (to come more close) let us consider that Jesus +Christ our Mediator hath not committed the spiritual power of +church government to the body of the people, presbyterated, or +unpresbyterated (to use their own terms) as the first subject +thereof, according to the opinion of the Separatists or +Independents. Take it in this proposition:</p> +<p>Jesus Christ our Mediator hath not committed the proper formal +power or authority spiritual, for government of his Church,<a href= +"#note-35"><small>35</small></a> unto the community of the +faithful, whole church, or body of the people, as the proper +immediate receptacle, or first subject thereof.</p> +<a name="H_SECTII-I"><!-- H2 anchor --></a> +<div style="height: 2em;"><br> +<br></div> +<h3>SECTION I.</h3> +<p>Some things herein need a little explanation, before we come to +the confirmation.</p> +<p>1. By <i>fraternity, community of the faithful, whole church or +body of the people</i>, understand a particular company of people, +meeting together in one assembly or single congregation, to partake +of Christ's ordinances. This single congregation may be considered +as presbyterated, i.e., furnished with an eldership; or as +unpresbyterated, i.e., destitute of an eldership, having yet no +elders or officers erected among them. Rigid Brownists or +Separatists say, that the fraternity or community of the faithful +unpresbyterated is the first receptacle of proper ecclesiastical +power from Christ: unto whom some of independent judgment +subscribe. Independents thus resolve: First, That the apostles of +Christ are the first subject of apostolical power. Secondly, That a +particular congregation of saints, professing the faith, taken +indefinitely for any church, (one as well as another,) is the first +subject of all church offices with all their spiritual gifts and +power. Thirdly, That when the church of a particular congregation +walketh together in the truth and peace, the brethren of the church +are the first subjects of church liberty; the elders thereof of +church authority; and both of them together are the first subject +of all church power.<a href="#note-36"><small>36</small></a> Which +assertions of Brownists and Independents (except the first) are +denied by them of presbyterian judgment, as being obvious to divers +material and just exceptions.<a href= +"#note-37"><small>37</small></a>:</p> +<p>2. By <i>proper formal power or authority spiritual, for +church</i> <i>government</i>, thus conceive. To omit what hath been +already laid down about the natures and sorts of spiritual power +and authority, (part 2, chap. III. and VI.,) which are to be +remembered, here it may be further observed, that there is a proper +public, official, authoritative power, though but stewardly and +ministerial, which is derived from Jesus Christ to his church +officers, Matt. xvi. 19, and xviii. 18; John xx. 21-23; Matt, +xxviii. 18-20; of which power the apostle speaking, saith, "If I +should somewhat boast of our power which the Lord hath given us to +edification," 2 Cor. x. 8; so 2 Cor. xiii. 10. The people are +indeed allowed certain liberties or privileges; as, <i>To try the +spirits</i>, &c., 1 John iv. 1. To prove all doctrines by the +word, 1 Thess. v. 21. To nominate and elect their own church +officers, as their deacons, which they did, Acts vi. 3, 5, 6; but +this is not a proper power of the keys. But the proper, public, +official, authoritative power, is quite denied to the body of the +people, furnished with an eldership or destitute thereof.</p> +<p>3. By <i>proper immediate receptacle, or first subject of +power</i>, understand, that subject, seat, or receptacle of power, +which first and immediately received this power from Jesus Christ; +and consequently was intrusted and authorized by him, to put forth +and exercise that power in his Church for the government thereof. +And here two things must be carefully remembered: 1. That we +distinguish betwixt the object and subject of this power. The +object for which, for whose good and benefit all this power is +given, is primarily the general visible Church, Ephes. iv. 7, +10-12; 1 Cor. xii. 28; Rom. xii. 5,6, &c. Secondarily, +particular churches, as they are parts and members of the general. +But the subject receiving to which the power is derived, is not the +Church general or particular, but the officers or governors of the +Church. 2. That we distinguish also betwixt the donation of the +power, and the designation of particular persons to offices +ecclesiastical. This designation of persons to the offices of key +bearing or ruling may be done first and immediately by the Church, +in nominating or electing her individual officers which is allowed +to her; yet is no proper authoritative act of power. But the +donation of the power itself is not from the Church as the +fountain, but immediately from Christ himself, 2 Cor. xi. 8, and +xiii. 10. Nor is it to the Church as the subject, but immediately +to the individual church officers themselves, who consequently, in +all the exercise of their power, act as the <i>ministers and +stewards of Christ</i>, 1 Cor. iv. 1, putting forth their power +immediately received from Christ, not as the substitutes or +delegates of the Church putting forth her power, which from Christ +she mediately conveys to them, as Independents do imagine, but by +us is utterly denied.</p> +<a name="H_SECTII-II"><!-- H2 anchor --></a> +<div style="height: 2em;"><br> +<br></div> +<h3>SECTION II.</h3> +<p>For confirmation of this proposition thus explained and stated; +consider these few arguments:</p> +<p><i>Argum</i>. I. The community of the faithful, or body of the +people, have no authentic commission or grant of proper spiritual +power for church government; and therefore they cannot possibly be +the first subject or the proper immediate receptacle of such power +from Christ. We may thus argue:</p> +<p><i>Major</i>. Whomsoever Jesus Christ hath made the immediate +receptacle or first subject of proper formal power for governing of +his Church, to them this power is conveyed by some authentic grant +or commission.</p> +<p><i>Minor</i>. But the community of the faithful, or body of the +people, have not this power conveyed unto them by any authentic +grant or commission.</p> +<p><i>Conclusion</i>. Therefore Jesus Christ our Mediator hath not +made the community of the faithful, or body of the people, the +immediate receptacle or first subject of proper formal power for +governing of his Church.</p> +<p>The major proposition is evident in itself: For, 1. The power of +church government in this or that subject is not natural, but +positive; and cast upon man, not by natural, but by positive law, +positive grant: men are not bred, but made the first subject of +such power; therefore all such power claimed or exercised, without +such positive grant, is merely without any due title, imaginary, +usurped, unwarrantable, in very fact null and void. 2. All power of +church government is radically and fundamentally in Christ, Isa. +ix. 6; Matt, xxviii. 18; John v. 22. And how shall any part of it +be derived from Christ to man, but by some fit intervening mean +betwixt Christ and man? And what mean of conveyance betwixt Christ +and man can suffice, if it do not amount to an authentic grant or +commission for such power? 3. This is evidently Christ's way to +confer power by authentic commission immediately upon his church +officers, the apostles and their successors, to the world's end. +"Thou art Peter; and I give to thee the keys of the kingdom of +heaven," &c., Matt. xvi. 18, 19. "Whatsoever ye shall bind on +earth," &c., Matt, xviii. 19, 20. "As my Father sent me, so +send I you; go, disciple ye all nations; whose sins ye remit, they +are remitted—and lo, I am with you always to the end of the +world," John xx. 21, 23; Matt, xxviii. 19, 20. "Our power, which +the Lord hath given us for edification," 2 Cor. x. 8, and xiii. 10: +so that we may conclude them that have such commission to be the +first subject and immediate receptacle of power from Christ, as +will after more fully appear. 4. If no such commission be needful +to distinguish those that have such power from those that have +none, why may not all without exception, young and old, wise and +foolish, men and women, Christian and heathen, &c., equally lay +claim to this power of church government? If not, what hinders? If +so, how absurd!</p> +<p>The minor proposition, viz: But the community of the faithful, +or body of the people, have not this power conveyed to them by any +authentic grant or commission, is firm. For whence had they it? +When was it given to them? What is the power committed to them? Or +in what sense is such power committed to them?</p> +<p>1. Whence had they it? <i>From heaven or of men?</i> If from +men, then it is a human ordinance and invention; <i>a plant which +the heavenly Father hath not planted</i>; and therefore <i>shall he +plucked up</i>. Matt. xv. 13. If from heaven, then from Christ; for +<i>all power is given to him</i>, Matt, xxviii. 18, &c.; Isa. +ix. 6. If it be derived from Christ, then it is derived from him by +some positive law of Christ as his grant or charter. A positive +grant of such power to select persons, viz. church officers, the +Scripture mentions, as was evidenced in the proof of the major +proposition. But touching any such grant or commission to the +community of the faithful, the Scripture is silent. And let those +that are for the popular power produce, if they can, any clear +scripture that expressly, or by infallible consequence, contains +any such commission.</p> +<p>2. When was any such power committed by Christ to the multitude +of the faithful, either in the first planting and beginning of the +Church, or in the after establishment and growth of the Church +under the apostles' ministry? Not the first; for then the apostles +themselves should have derived their power from the community of +the faithful: now this is palpably inconsistent with the +Scriptures, Which tell us that the apostles had both their +apostleship itself, and their qualifications with gifts and graces +for it, yea, and the very designation of all their particular +persons unto that calling, all of them immediately from Christ +himself. For the first, see Gal. i. 1: "Paul, an apostle, not of +men, nor by man, but by Jesus Christ," Matt, xxviii. 18-20. For the +second, see John xx. 22, 23: "And when he had said this, he +breathed on them, and saith unto them, Receive ye the Holy Ghost; +whose soever sins ye remit, they are remitted unto them," &c. +For the third, see Luke vi. 13, &c.: "And when it was day he +called to him his disciples: and of them he chose twelve, whom also +he named apostles; Simon—" Matt. x. 5-7, &c.: "These +twelve Jesus sent forth, and commanded them, saying." And after his +resurrection he enlarges their commission, Mark xvi. 15, 16: "Go ye +into all the world;" and, "As my Father hath sent me, so send I +you," John xx. 21. See also how the Lord cast the lot upon +Matthias, Acts i. 24-26. Nor the second; for if such power be +committed to the community of the faithful after the apostles had +established the churches, then let those that so think show where +Christ committed this power first to the apostles, and after to the +community of the faithful, and by them or with them to their +ordinary officers, for execution thereof. But no such thing hath +any foundation in Scripture; for the ordinary Church guides, though +they may have a designation to their office by the church, yet they +have the donation, or derivation of their office and its authority +only from Christ: their office is from Christ, Ephes. iv. 8, 11; 1 +Cor. xii. 28; Acts xx. 28, 29. Their power from Christ, Matt. xvi. +19, and xxviii. 18, 19; John xx. 21, 23. "Our power which the Lord +hath given us," 2 Cor. viii. 10. They are <i>Christ's ministers, +stewards, ambassadors</i>, 1 Cor. iv. 1; 2 Cor. v. 19, 20. They are +to act and officiate <i>in his name</i>, Matt, xviii. 19; 1 Cor. v. +4, 5; and to Christ they <i>must give an account</i>. Heb. xiii. +17, 18; Luke xii. 41, 42. Now if the ordinary officers have (as +well as the apostles their apostleship) their offices of pastor, +teacher, &c., from Christ, and are therein the successors of +the apostles to continue to the world's end, (Matt, xxviii. 18-20,) +then they have their power and authority in their offices +immediately from Christ, as the first receptacles thereof +themselves, and not from the Church as the first receptacle of it +herself. A successor hath jurisdiction from him from whom the +predecessor had his; otherwise he doth not truly succeed him. +Consequently the Church or community of the faithful cannot +possibly be the first receptacle of the power of church government +from Christ.</p> +<p>3. What power is it that is committed to the body of the Church +or multitude of the faithful? Either it must be the power of order, +or the power of jurisdiction. But neither of these is allowed to +the multitude of the faithful by the Scriptures, (but appointed and +appropriated to select persons.) Not the power of order; for the +whole multitude, and everyone therein, neither can nor ought to +intermeddle with any branches of that power. 1. Not with preaching; +all are not <i>apt to teach</i>, 1 Tim. iii. 2, nor able to exhort +and convince gainsayers, Tit. i. 9; all are not gifted and duly +qualified. Some are expressly prohibited <i>speaking in the +church</i>, 1 Cor. xiv. 34, 35, 1 Tim. ii. 12, Rev. ii. 20, and +none are <i>to preach, unless they be sent</i>, Rom. x. 15, nor +<i>to take such honor unto themselves unless they be called</i>, +&c., Heb. v. 4, 5. Are all and every one of the multitude of +the faithful able to teach, exhort, and convince? are they all sent +to preach? are they all called of God? &c. Nay, hath not Christ +laid this task of authoritative preaching only upon his own +officers? Matt, xxviii. 18, 19. 2. Not with administration of the +sacraments; this and preaching are by one and the same commission +given to officers only, Matt, xxviii. 18-20; 1 Cor. xi. 23. 3. Nor +to ordain presbyters, or other officers. They may choose; but +extraordinary officers, or the presbytery of ordinary officers, +ordain. Acts vi. 3, 5, 6: "Look ye out men—whom we may +appoint." Compare also Acts xiv. 23; 1 Tim. iv. 14, and v. 22; Tit. +iii. 5. So that the people's bare election and approbation is no +sufficient Scripture ordination of officers. Nor is there one often +thousand among the people that is in all points able to try and +judge of the sufficiency of preaching presbyters, for tongues, +arts, and soundness of judgment in divinity. Nor is the power of +jurisdiction in public admonition, excommunication, and absolution, +&c., allowed to the multitude. For all and every one of the +multitude of the faithful, 1. Never had any such power given to +them from Christ; this key as well as the key of knowledge being +given to the officers of the Church only, Matt. xvi. 19, and xviii. +18-20. <i>Tell the church</i>, there, must needs be meant of the +ruling church only.<a href="#note-38"><small>38</small></a> 2 Cor. +viii. 10; John xx. 21-23. 2. Never acted or executed any such +power, that we can find in Scripture. As for that which is +primarily urged of the church of Corinth, that the whole church did +excommunicate the <i>incestuous person</i>, 1 Cor. v. 4, &c., +many things may be answered to evince the contrary. 1st, The whole +multitude could not do it; for children could not judge, and women +must not speak in the Church. 2d, It is not said, <i>Sufficient to +such an one is the rebuke inflicted of all</i>; but <i>of many</i>, +2 Cor. ii. 6, viz. of the presbytery, which consisted of many +officers. 3d, The church of Corinth, wherein this censure was +inflicted, was not a congregational, but a presbyterial church, +having divers particular congregations in it, (as is hereafter +cleared in Chap. XXIII.,) and therefore the whole multitude of the +church of Corinth could not meet together in one place for this +censure, but only the presbytery of that great church. Again, never +did the whole multitude receive from Christ due gifts and +qualifications for the exercise of church government and +jurisdiction; nor any promise from Christ to be with them therein, +as officers have, Matt, xxviii. 18-20. And the absurdities of such +popular government are intolerable, as after will appear.</p> +<p>4. Finally, in what sense can it be imagined that any such power +should be committed from Christ to the community of the faithful, +the whole body of the Church? For this power is given them equally +with the church-guides, or unequally. If equally, then,.1. The +church-guides have power and authority, as primarily and +immediately committed to them, as the Church herself hath; and then +they need not derive or borrow any power from the body of the +faithful, having a power equal to theirs. 2. How vainly is that +power equally given as to the officers, so to the whole multitude, +when the whole multitude have no equal gifts and abilities to +execute the same! If unequally, then this power is derived to the +church-guides, either more or less than to the multitude of the +faithful. If less, then how improperly were all those names of rule +and government imposed upon officers, which nowhere are given by +Scripture to the multitude! as <i>Pastors</i>, Eph. iv. 8, 11. +<i>Elders</i>, 1 Tim. v. 17. <i>Overseers</i>, Acts xx. 28. +<i>Guides</i>, Heb. xiii. 7, 17, 22. In this last verse they are +contradistinguished from the saints; church-guides, and saints +guided, make up a visible organical church. <i>Rulers in the +Lord</i>, 1 Thes. v. 12; Rom. xii. 8: and <i>well-ruling +Elders</i>, 1 Tim. v. 17. <i>Governments</i>, 1 Cor. xii. 28. +<i>Stewards</i>, 1 Cor. iv. 1,2; Luke xii. 42, &c. And all +these titles have power and rule engraven in their very foreheads; +and they of right belonged rather to the multitude than to the +officers, if the officers derive their power from the multitude of +the people. If more, then church-guides, having more power than the +Church, need not derive any from the Church, being themselves +better furnished.</p> +<p>Thus, what way soever we look, it cannot be evinced, that the +multitude and body of the people, with or without eldership, are +the first subject of power, or have any authoritative public +official power at all, from any grant, mandate, or commission of +Christ. From all which we may strongly conclude,</p> +<p>Therefore Jesus Christ our Mediator hath not made the community +of the faithful, or body of the people, the immediate receptacle, +or first subject of proper formal power for governing of his +church.</p> +<p><i>Argum</i>. II. As the multitude of the faithful have no +authentic grant or commission of such power of the keys in the +Church; so they have no divine warrant for the actual execution of +the power of the said keys therein: and therefore cannot be the +first receptacle of the power of the keys from Christ. For thus we +may reason:</p> +<p><i>Major</i>. Whosoever are the first subject, or immediate +receptacle of the power of the keys from Christ, they have divine +warrant actually to exercise and put in execution the said power. +<i>Minor</i>. But the multitude or community of the faithful have +no divine warrant actually to exercise and put in execution the +power of the keys.</p> +<p><i>Conclusion</i>. Therefore the community of the faithful are +not the first subject, or immediate receptacle of the power of the +keys from Jesus Christ.</p> +<p>The major proposition must necessarily be yielded. For, 1. The +power of the keys contains both authority and exercise; power being +given to that end that it may be exercised for the benefit of the +Church. It is called the <i>power given us for edification</i>, 2 +Cor. viii. 10. Where there is no exercise of power there can be no +edification by power. 2. Both the authority and complete exercise +of all that authority, were at once and together communicated from +Christ to the receptacle of power. "I give unto thee the keys of +the kingdom of heaven; and whatsoever thou shalt bind on earth," +&c., Matt. xvi. 19, and xviii. 18. "As my Father sent me, so +send I you—whose soever sins ye remit, they are remitted," +John xx. 21, 23. Here is both power and the exercise thereof joined +together in the same commission. Yea, so individual and inseparable +are power and exercise, that under exercise, power and authority is +derived: as, "Go, disciple ye all nations, baptizing them," +&c., Matt. xxviii. 18, 19. 3. How vain, idle, impertinent, and +ridiculous is it to fancy and dream of such a power as shall never +be drawn into act by them that have it!</p> +<p>The minor proposition, viz. But the multitude or communion of +the faithful have no divine warrant, actually to exercise and put +in execution the power of the keys, is clear also:</p> +<p>1. By reason: for, the actual execution of this power belongs to +them by divine warrant, either when they have church officers, or +when they want church officers. Not while they have officers; for, +that were to slight Christ's officers: that were to take officers' +work out of their hands by them that are no officers, and when +there were no urgent necessity; contrary whereunto, see the proofs, +Chap. XI. Section 2, that were to prejudice the church, in +depriving her of the greater gifts, and undoubtedly authorized +labors of her officers, &c. Not when they want officers in a +constituted church: as in case where there are three or four +elders, the pastor dies, two of the ruling elders fall sick, or the +like; in such cases the community cannot by divine warrant supply +the defects of these officers themselves, by exercising their +power, or executing their offices. For where doth Scripture allow +such power to the community in such cases? What one church without +its eldership can be instanced in the New Testament, that in such +cases once presumed to exercise such power, which might be +precedent or example for it to other churches? How needless are +church officers, if the multitude of the faithful may, as members +of the church, take up their office, and actually discharge it in +all the parts of it?</p> +<p>2. By induction of particulars, it is evident, that the +community cannot execute the power of the keys by any divine +warrant. 1. <i>They may not preach</i>: for, "how shall they +preach, except they be sent?" Rom. x. 15; but the community cannot +he sent, many of them being incapable of the office, either by +reason of their <i>sex</i>, 1 Cor. xiv. 34, 35; 1 Tim. ii. 11, 12: +or by reason of their <i>age</i>; as children, and all or most of +them by reason of their deficiency in gifts and in scripture +qualifications, Tit. i. and 1 Tim. iii. For not one member of a +thousand is so completely furnished, as to be "apt to teach, able +to convince gainsayers, and to divide the word of truth aright." +Besides, they may not send themselves, were they capable, for, +<i>no man takes this honor to himself</i>—Yea, <i>Jesus +Christ himself did not glorify himself to be made an +high-priest</i>—Heb. v. 4, 5. Now only officers are sent to +preach, Matt. xvi. 19, and xviii. 19, 20; Mark xvi. 15. 2. They may +not administer the seals, the sacraments, baptize, &c. under +the New Testament; for who gave the people any such authority? hath +not Christ conjoined preaching and dispensing of the sacraments in +the same commission, that the same persons only that do the one, +may do the other? Matt. xxviii. 18, 19. 3. They may not ordain +officers in the church, and authoritatively send them abroad: for, +ordinarily the community have not sufficient qualifications and +abilities for proving and examining of men's gifts for the +ministry. The community are nowhere commanded or allowed so to do +in the whole New Testament, but other persons distinct from them, 1 +Tim. v. 22; 2 Tim. ii. 2; Tit. i. 5, &c. Nor did the community +ever exercise or assume to themselves any such power of ordination +or mission, but only officers both in the first sending of men to +preach, as 1 Tim. iv. 14; 2 Tim. i. 6: and to be deacons, Acts vi. +6, and also in after missions, as Acts xiii. 1-3. 4. The community, +without officers, may not exercise any act of jurisdiction +authoritatively and properly; may not admonish, excommunicate, or +absolve. For we have no precept that they should do it; we have no +example in all the New Testament that they ever did do it; we have +both precept and example, that select officers both did and ought +to do it. "Whatsoever ye bind on earth" (saith Christ to his +officers) "shall be bound in heaven," &c. Matt. xviii. 18, and +xvi. 19. "Whose soever sins ye remit," &c., John xx. 21, 23. +"An heretic, after once or twice admonition, reject," Tit. i. 10. +"I have decreed—to deliver such an one to Satan," 1 Cor. v. +4. "The rebuke inflicted by many," not all, 2 Cor. ii. "Whom I have +delivered to Satan," 1 Tim. i. <i>ult</i>. And the Scriptures +nowhere set the community over themselves to be their own +church-guides and governors; but appoint over them in the Lord +rulers and officers distinct from the community. Compare these +places, 1 Thes. v. 12; Acts xx. 28, 29; Heb. xiii. 7, 17, 22. +"Salute all them that have the rule over you, and all the saints." +From the premises we conclude,</p> +<p>Therefore the community of the faithful are not the first +subject, or immediate receptacle of the power of the keys from +Jesus Christ.</p> +<p><i>Argum</i>. III. Jesus Christ hath not given nor promised to +the community of the faithful a spirit of ministry, nor those gifts +which are necessary for the government of the church: therefore the +community was never intended to be the first subject of church +government.</p> +<p><i>Major</i>. Whomsoever Christ makes the first subject of the +power of church government, to them he promises and gives a spirit +of ministry, and gifts necessary for that government. For, 1. As +there is diversity of ecclesiastical administrations (which is the +foundation of diversity of officers) and diversity of miraculous +operations, and both for the profit of the Church; so there is +conveyed from the Spirit of Christ diversity of gifts, free +endowments, enabling and qualifying for the actual discharge of +those administrations and operations. See 1 Cor. xii. 4-7, &c. +2. What instance can be given throughout the whole New Testament of +any persons, whom Christ made the receptacle of church government, +but withal he gifted them, and made his promises to them, to +qualify them for such government? As the apostles and their +successors: "As my Father sent me, even so send I you. And when he +had said this, he breathed on them, and saith unto them, Receive ye +the Holy Ghost: whose soever sins ye remit, they are remitted unto +them; and whose soever sins ye retain, they are retained," John xx. +21-23. And, "Go ye therefore, and disciple ye all nations, +&c.—And lo, I am with you alway," (or every day,) "even +to the end of the world," Matt. xxviii. 19, 20. 3. Christ being the +<i>wisdom of the Father</i>, Col. ii. 3, John i. 18, and +<i>faithful as was Moses in all his house</i>; yea, <i>more +faithful</i>—<i>Moses as a servant</i> over another's, he +<i>as a son over his own house</i>, Heb. iii. 2, 5, 6—it +cannot stand with his most exact wisdom and fidelity, to commit the +grand affairs of church government to such as are not duly gifted, +and sufficiently qualified by himself for the due discharge +thereof.</p> +<p><i>Minor</i>. But Christ neither promises, nor gives a spirit of +ministry, nor necessary gifts for church government to the +community of the faithful. For, 1. The Scriptures teach, that gifts +for ministry and government are promised and bestowed not on all, +but upon some particular persons only in the visible body of +Christ. "To one is given by the Spirit the word of wisdom, to +another the word of knowledge," &c., not to all, 1 Cor. xii. 8, +9, &c. "If a man know not how to rule his own house, how shall +he take care of the church of God?" 1 Tim. iii. 5. The hypothesis +insinuates that all men have not gifts and skill rightly to rule +their own houses, much less to govern the church. 2. Experience +tells us, that the multitude of the people are generally destitute +of such knowledge, wisdom, prudence, learning, and other necessary +qualifications for the right carrying on of church government.</p> +<p><i>Conclusion</i>. Therefore Christ makes not the community of +the faithful the first subject of the power of church +government.</p> +<p><i>Argum</i>. IV. The community of the faithful are nowhere in +the word called or acknowledged to be church governors: therefore +they are not the first subject of church government.</p> +<p><i>Major</i>. Those persons, who are the first subject and +receptacle of proper power for church government from Christ, are +in the word called and acknowledged to be church governors. This is +evident, 1. By Scripture, which is wont to give to them whom Christ +intrusts with his government, such names and titles as have rule, +authority, and government engraven upon them: as <i>overseers</i>, +Acts xx. 28; <i>governments</i>, 1 Cor. xii. 28; <i>rulers</i>, 1 +Tim. v. 17, and Rom. xii. 8; with divers others, as after will +appear in Chap. XI. 2. By reason, which tells us that government +and governors are relative terms; and therefore to whom government +belongs, to them also the denominations of governors, rulers, +&c., do belong, and not contrariwise.</p> +<p><i>Minor</i>. But the community of the faithful are nowhere in +the word either called or acknowledged to be church governors. This +is clear. For, 1. No titles or names are given them by Scripture +which imply any rule or government in the visible Church of Christ. +2. They are plainly set in opposition against, and distinction +from, church governors: they are called the <i>flock</i>; these, +<i>overseers</i> set over them by the Holy Ghost, Acts xx. 28: +they, <i>the saints</i>; these <i>their rulers</i>, Heb. xiii. 22: +these are <i>over them in the Lord</i>; and consequently they are +<i>under them in the Lord</i>, 1 Thes. v. 12. 3. The community of +the faithful are so far from being the subject of church government +themselves, that they are expressly charged by the word of Christ +to <i>know, honor, obey</i>, and <i>submit</i>, to other governors +set over them, and distinct from themselves. "Know them who are +over you in the Lord," 1 Thes. v. 12. "Let the well-ruling elders +be counted worthy of double honor; especially," &c., 1 Tim. v. +17. "Obey ye your rulers, and submit, for they watch for your +souls," Heb. xiii. 17.</p> +<p><i>Conclusion</i>. Therefore the community of the faithful are +not the first subject and receptacle of proper power for church +government.</p> +<p><i>Argum</i>. V. This opinion of making the body of the Church, +or community of the faithful, the first subject and immediate +receptacle of the keys for the government of the Church, doth +inevitably bring along with it many intolerable absurdities. +Therefore it is not to be granted. Thus we may argue:</p> +<p><i>Major</i>. That doctrine or opinion which draws after it +unavoidably divers intolerable absurdities, is an unsound and +unwarrantable opinion.</p> +<p><i>Minor</i>. But this doctrine or opinion that makes the whole +community or body of the Church to be the first subject and +immediate receptacle of the keys, draws after it unavoidable divers +intolerable absurdities.</p> +<p><i>Conclusion</i>. Therefore this doctrine or opinion that makes +the whole community or body of the Church to be the first subject, +and immediate receptacle of the keys, is an unsound and +unwarrantable opinion.</p> +<p>The <i>Major</i> is plain. For, 1. Though matters of religion be +above reason, yet are they not unreasonable, absurd, and directly +contrary to right reason. 2. The Scriptures condemn it as a great +brand upon men, that they are absurd or unreasonable; "Brethren, +pray for us—that we may be delivered from absurd and evil +men," 2 Thes. iii. 2; and therefore if absurd men be so culpable, +absurdity, and unreasonableness itself, which make them such, are +much more culpable.</p> +<p>The <i>Minor</i>, viz. But this doctrine or opinion that makes +the whole community or body of the Church to be the first subject +and immediate receptacle of the keys, draws after it unavoidably +divers intolerable absurdities, will notably appear by an induction +of particulars.</p> +<p>1. Hereby a clear foundation is laid for the rigid Brownist's +confused democracy, and abhorred anarchy. For, if the whole body of +the people be the first receptacle of the keys, then all church +government and every act thereof is in the whole body, and every +member of that body a governor, consequently every member of that +body an officer. But this is absurd; for if all be officers, where +is the organical body? and if all be governors, where are the +governed? if all be eyes, where are the feet? and if there be none +governed, where is the government? it is wholly resolved at last +into mere democratical anarchy and confusion, "but God is not the +author of confusion," 1 Cor. xiv. 33. What an absurdity were it, if +in the body natural <i>all were an eye</i>, or <i>hand</i>! for +<i>where</i> then <i>were the hearing, smelling</i>, &c.; <i>or +if all were one member, where were the body</i>? 1 Cor. xii. 17,19. +So if in the family all were masters, where were the household? +where were the family government? If in a city all were aldermen, +where were the citizens? where were the city government? If in a +kingdom all were kings, where were the subjects, the people, the +commonalty, the commonwealth, or the political government?</p> +<p>2. Hereby the community or whole body of the faithful, even to +the meanest member, are vested from Christ with full power and +authority actually to discharge and execute all acts of order and +jurisdiction without exception: e.g. To preach the word +authoritatively, dispense the sacraments, ordain their officers, +admonish offenders, excommunicate the obstinate and incorrigible, +and absolve the penitent. For <i>the keys of the kingdom of +heaven</i> comprehend all these acts jointly, Matt. xvi. 19, and +xviii. 18-20, with John xx. 21, 23: and to whom Christ in the New +Testament gives power to execute one of these acts, to them he +gives power to execute all; they are joined together, Matt, xviii. +19, (except in such cases where himself gives a limitation of the +power, as in the case of the ruling elder, who is limited to ruling +as contradistinct to <i>laboring in the word and doctrine</i>, 1 +Tim. v. 17.) Now what gross absurdities ensue hereupon! For, 1. +Then the weak as well as the strong, the ignorant as well as the +intelligent, the children as well as the parents, yea, and the very +women as well as the men, may preach, dispense seals, ordain, +admonish, excommunicate, absolve authoritatively; (for they are all +equally members of the body, one as well as another, and therefore, +as such, have all alike equal share in the keys and exercise +thereof:) viz. they that are not gifted for these offices, shall +discharge these offices; they that are not called nor sent of God +to officiate, (for God sends not all,) shall yet officiate in the +name of Christ without calling or sending, contrary to Rom. x., +Heb. v. 4. They that want the common use of reason and discretion +(as children) shall have power to join in the highest acts of order +and jurisdiction: yea, they that are expressly prohibited +<i>speaking in the churches</i>, as the <i>women</i>, 1 Cor. xiv., +1 Tim. ii., shall yet have the <i>keys of the kingdom of heaven</i> +hung at their girdles. 2. Then the Church shall be the steward of +Christ, and dispenser of the mysteries of God authoritatively and +properly. But if the whole Church be the dispenser of the mysteries +of God, what shall be the object of this dispensation? Not the +Church, for according to this opinion she is the first subject +dispensing; therefore it must be something distinct from the +Church, unto which the Church dispenseth; what shall this be? shall +it be another collateral church? then particular churches +collateral may take pastoral care one of another reciprocally, and +the same churches be both over and under one another; or shall it +be those that are without all churches? then the ordinances of the +gospel, and the dispensation of them, were not principally bestowed +upon the Church and body of Christ for the good thereof, (which is +directly repugnant to the Scriptures, Eph. iv. 8, 11-13;) but +rather for them that are without. How shall the men, who maintain +the principle's of the Independents, clearly help themselves out of +these perplexing absurdities?</p> +<p>3. Hereby the body of the people (as Mr. Bayly well observes in +his Dissuasive, chap. ix. page 187) will be extremely unfitted for, +and unwarrantably taken off from the several duties that lie upon +them in point of conscience to discharge in their general and +particular callings, in spiritual and secular matters, on the +Lord's days and on their own days. For, if the ecclesiastical power +be in all the people, then all the people are judges, and at least +have a negative voice in all church matters. They cannot judge in +any cause prudently and conscientiously, till they have complete +knowledge and information of both the substantials and +circumstantials of all those cases that are brought before them; +they must not judge blindly, or by an implicit faith, &c., but +by their own light. For all the people to have such full +information and knowledge of every cause, cannot but take up +abundance of time, (many of the people being slow of understanding +and extremely disposed to puzzle, distract, and confound one +another in any business to be transacted in common by them all.) If +these matters of discipline be managed by them on the sabbath day +after the dispatch of other public ordinances, ministry of the +word, prayer, sacraments, &c., what time can remain for family +duties privately, as repeating sermons, and meditating upon the +word, searching the Scriptures, whether things preached be so +indeed, reading the Scriptures, catechizing their children and +servants, &c.? and how will the life of religion in families, +yea, and in churches also, languish, if these family exercises be +not conscientiously upheld? If they be managed on the week days, +how can all the people spare so much time, as still to be present, +when perhaps many of them have much ado all the week long to +provide food and raiment, and other necessaries for their families? +and "if any provide not for his own, and specially for those of his +own house, he hath denied the faith, and is worse than an infidel," +1 Tim. v. 8. Let the case of the church of Arnheim<a href= +"#note-39"><small>39</small></a> witness the mischief and absurdity +of this popular government once for all.</p> +<p>4. Hereby, finally, the community of the faithful (being +accounted the proper subject of the power of the keys) have +authority and power not only to elect, but also to ordain their own +officers, their pastors and teachers. And this they of the +independent judgment plainly confess in these words:<a href= +"#note-40"><small>40</small></a> Though the office of a pastor in +general be immediately from Christ, and the authority from him +also, yet the application of this office, and of this authority to +this elect person, is by the church; and therefore the church hath +sufficient and just warrant, as to elect and call a presbyter unto +an office, so to ordain him to it by imposition of hands. They that +have power to elect a king, have power also to depute some in their +name to set the crown upon his head. But for the whole church or +community to ordain presbyters by imposition of hands, is very +absurd. For, 1. Their women and children, being members of the +church and of the community, may join in ordaining presbyters by +imposing of hands, and have as great an influence in appointing +them that shall actually impose hands, as the rest of the church +members have, being as properly members as they. 2. Then the +community, that generally are unable to judge of the fitness and +sufficiency of presbyters for the pastoral office, in point of +necessary gifts of learning, &c., shall, without judicious +satisfaction herein by previous examination, ordain men +notwithstanding to the highest ordinary office in the church. How +ignorantly, how doubtfully, how irregularly, how unwarrantably, let +the reader judge. 3. Then the community of the faithful may assume +to themselves power to execute this ordinary act of ordination of +officers, without all precept of Christ or his apostles, and +without all warrant of the apostolical churches. But how absurd +these things be, each moderate capacity may conceive. Further +absurdities hereupon are declared by Mr. Bain,<a href= +"#note-41"><small>41</small></a> and after him by Mr. Ball.<a href= +"#note-42"><small>42</small></a></p> +<p>Whence we may justly conclude,</p> +<p>Therefore this doctrine or opinion, that makes the whole +community or body of the church to be the first subject and +immediate receptacle of the keys, is an unsound and unwarrantable +opinion.</p> +<p>The middle-way men, (that profess to go between the +authoritative presbyterial, and the rigid Brownistical way,) seeing +these and such like absurdities, upon which the Brownists +inevitably dash themselves, think to salve all by their new-coined +distinction of the keys; viz. 1. There is a key of faith or +knowledge, +Luke xi. 52. The first subject of this key is every believer, +whether joined to any particular church or not. 2. There is a key +of order, Col. ii. 5, which is either, 1. A key of interest, power, +or liberty, Gal. v. 13, which key is of a more large nature; 2. A +key of rule and authority, which is of more strict nature, Matt. +xvi. 19, John xx. 23. Hence, upon this distinction premised, they +thus infer, 1. A particular congregation of saints is the first +subject of all the church offices with all their spiritual gifts +and power, 1 Cor. iii. 22. 2. The apostles of Christ were the first +subject of apostolical power. 3. The brethren of a particular +congregation are the first subjects of church liberty. 4. The +elders of a particular church are the first subjects of church +authority. 5. Both the elders and brethren, walking and joining +together in truth and peace, are the first subjects of all church +power needful to be exercised in their own body.</p> +<p><i>Answer</i>. A rotten foundation, and a tottering +superstruction, which tumbles down upon the builders' own heads: +for,</p> +<p>1. This distribution of the keys is infirm in divers respects: +e.g. 1. In that the key of knowledge (as it stands here +distinguished from the key of order, comprehending the key of power +and authority) is left utterly devoid of all power. Now no key of +the kingdom of heaven is to be left without all power, Independents +themselves being judges. 2. In that the key of power is left as +utterly void of all authority, (being contradistinguished from the +key of authority,) as the key of knowledge is left void of power. +Now, power and authority, in matters of government, seem to be both +one; and the word in the original signifies the one as well as the +other. 3. The key of liberty or interest is a new key, lately +forged by some new locksmiths in Separation-shop, to be a pick-lock +of the power of church officers, and to open the door for popular +government; no ordinance of Christ, but a mere human invention, (as +will after appear upon examination of that scripture upon which it +is grounded,) and therefore this limb of the distribution is +redundant, a superfluous excrescence. 4. The texts of Scripture +upon which this distribution of the keys is grounded, are divers of +them abused, or at least grossly mistaken; for, Luke xi. 52, key of +knowledge is interpreted only the key of saving faith. But +knowledge, in strict speaking, is one thing, and faith another; +there may be knowledge where there is no faith; and knowledge, in a +sort, is a key to faith, as the inlet thereof. And the key of +knowledge, viz. true doctrine and pure preaching of the word, is a +distinct thing from knowledge itself. This key the lawyers had +taken away by not interpreting, or misinterpreting of the law; but +they could not take away the people's faith, or knowledge itself. +Touching Col. ii. 5, 6, <i>your order</i>, it will be hard to prove +this was only or chiefly intended of the keys delivered to Peter: +doth it not rather denote the people's moral orderly walking, +according to the rule of faith and life, as in other duties, so in +submitting themselves to Christ's order of government, as is +elsewhere required, Heb. xiii. 17? And as for Gal. v. 13, produced +to prove the key of liberty, <i>Brethren, you have been called unto +liberty</i>, there is too much liberty taken in wresting this text; +for the apostle here speaks not of liberty as a church power, of +choosing officers, joining in censures, &c., but as a gospel +privilege, consisting in freedom from the ceremonial law, that yoke +of bondage, which false teachers would have imposed upon them, +after Christ had broken it off; as will further appear, if you +please with this text to compare Gal. v. 1, 11, 15, 10, and well +consider the current of the whole context.</p> +<p>2. The inferences upon this distribution of the keys premised, +are very strange and untheological. For it may be accepted in +general, that it is a groundless fancy to make several first +subjects of the keys, according to the several distributions of the +keys; for, had all the members of the distribution been good, yet +this inference thereupon is naught, inasmuch as the Scripture tells +us plainly, that all the keys together and at once were promised to +Peter, Matt. xvi. 19, and given to the apostles, Matt, xviii. 18, +19, with xxviii. 18-20, and John xx. 21-23; so that originally the +apostles and their successors were the only first subject and +immediate receptacle of all the keys from Christ. And though since, +for assistance and case of the pastor, they are divided into more +hands—viz. of the ruling elder, Rom. xii. 8; 1 Cor. xii. 28; +1 Tim. v. 17—yet originally the subject was but one. Further, +here is just ground for many particular exceptions: as, 1. That +every believer, whether joined to any particular church or not, is +made the first subject of the key of knowledge, which seems to be +extremely absurd: for then every particular believer, gifted or +ungifted, strong or weak, man, woman, or child, hath power to +preach, (taking the key of knowledge here for the key of doctrine, +as it ought to be taken, or else it is no ecclesiastical key at +all,) which is one of the highest offices, and which the great +apostle said, "Who is sufficient for these things?" 2 Cor. ii. 16. +How unscriptural and irrational this is, all may judge. Then also +some of the keys may be committed to such as are without the +Church. Then finally, it is possible to be a believer, and yet in +no visible church; (for Independents hold there is no church but a +particular congregation, which is their only church:) but a man is +no sooner a true believer, but he is a member of the invisible +Church: he is no sooner a professed believer, but he is a member of +the general visible Church, though he be joined to no particular +congregation. 2. That a particular congregation of saints is made +the first subject of all the church offices, with all their +spiritual gifts and power, 1 Cor. iii. 22. But is the word subject +used here properly, for the first subject recipient of all church +offices, with all their gifts and power? Then the congregation of +saints are either officers themselves formally, and can execute the +function of all sorts of officers, and have all gifts to that end; +what need then is there of any select officers? for they can make +officers virtually, and furnish those officers with gifts and power +to that end; but who gave them any such authority? Or what +apostolical church ever assumed to themselves any such thing? +Officers, not churches, are the first subject of such gifts and +power. Is the word subject here used improperly, for object, whose +good all offices with their gifts and power are given? Then not any +particular congregation, but the whole general visible Church is +the object for which all offices and officers with their gifts and +power are primarily given, 1 Cor. xii. 28; Eph. iv. 8, 11, 12. As +for that place, 1 Cor. iii. 22, "All is yours," &c., it points +not out the particular privilege of any one single congregation, +(nor was the church of Corinth such, but presbyterial, see chap. +XIII.,) but the general privilege of all true saints, and of the +invisible mystical Church: for were Paul and Cephas apostles given +peculiarly to the church of Corinth only? Or was the <i>world, +life, death, things present and to come</i>, given to the wicked in +the church of Corinth? 3. That the apostles are made the first +subject of all apostolical power. But then, how doth this +contradict the former assertion, that a particular congregation is +the first subject of all offices with their gifts and power? Are +there two first subjects of the same adjuncts? Or is apostleship no +office? Are apostolical gifts no gifts, or power no power? or have +apostles all from the Church? Doubtless apostles were before all +Christian churches, and had the keys given them before the churches +had their being. 4. That the brethren of a particular congregation +are made the first subjects of church liberty. But, if that liberty +be power and authority, then this evidently contradicts the former, +that a particular congregation is the first subject of all offices +and power; for brethren here are distinct from elders, and both do +but make up a particular congregation. If liberty here be not +power, then it is none of Christ's keys, but a new forged +pick-lock. 5. That the elders of a particular church are made the +first subject of church authority; but then here is a contradiction +to the former position, that made the particular congregation the +first subject of all power. And though apostles and elders be the +first subject of authority, yet, when the keys were first committed +to them, they were not in relation to any particular church, but to +the general. 6. Finally, that both elders and brethren, walking and +joining together in truth and peace, are the first subjects of all +church power, is liable also to exception. For this joins the +brethren (who indeed have no authoritative power at all) with the +elders, as the joint subject of all power. And this but allowed to +them walking and joining together in truth and peace: but what if +the major part of the Church prove heretical, and so walk not in +truth; or schismatical, and so walk not in peace, shall the elders +and the non-offending party lose all their power? Where then shall +that independent church find healing? for appeals to presbyteries +and synods are counted apocryphal by them. But enough hath been +said to detect the vanity of these new dreams and notions; it is a +bad sore that must be wrapped in so many clouts.<a href= +"#note-43"><small>43</small></a></p> +<a name="2HCH0018"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER XI.</h2> +<h3><i>Of the proper Receptacle, or immediate subject of the Power +of Church Government: affirmatively, what it is, viz. Christ's own +Officers.</i></h3> +<p>Thus the proper receptacle or subject of ecclesiastical power +hath been considered negatively, what it is not, viz: not the +political magistrate, nor yet the community of the faithful, or +body of the people, with or without their eldership. Now this +receptacle of power comes to be evidenced affirmatively, what it +is, viz. (according to the express words of the description of +government,) Christ's own officers. This is the last branch of the +description, the divine right whereof remains to be cleared; which +may most satisfactorily be done by evidencing these three things, +viz: 1. That Jesus Christ our Mediator hath certain peculiar church +guides and officers which he hath erected in his Church. 2. That +Jesus Christ our Mediator hath especially intrusted his own +officers with the government of his Church. 3. How, or in what +sense the ruling officers are intrusted with this government, +severally or jointly?</p> + +<h3>SECTION I.</h3> +<p>1. <i>Of the Divine Right of Christ's Church Officers, viz. +Pastors and Teachers, with Ruling Elders.</i></p> +<p>Touching the first, that Christ hath certain peculiar church +guides and officers, which he hath erected in his Church. Take it +thus:</p> +<p>Jesus Christ our Mediator hath ordained and set in his Church +(besides the apostles and other extraordinary officers that are now +ceased) pastors and teachers, as also ruling elders, as the subject +of the keys for all ordinary ecclesiastical administrations. The +divine right of these ordinary church officers may appear as +followeth:</p> +<p>I. Pastors and teachers are the ordinance of Jesus Christ. This +is generally granted on all sides; and therefore these few +particulars may suffice for the demonstration of it, viz:</p> +<p>1. They are enumerated in the list or catalogue of those church +officers which are of divine institution. "God hath set" (or put, +constituted) "some in the Church, first, apostles; secondarily, +prophets; thirdly, teachers," 1 Cor. xii. 28. These are some of the +triumphant gifts and trophies of Christ's ascension: "Ascending up +on high, he led captivity captive, and gave gifts to men: and he +gave some apostles, and some prophets, and some evangelists, and +some pastors and teachers," Eph. iv. 8, 11. Thus in that exact roll +of ordinary officers: "Having, therefore, gifts different according +to the grace given unto us; whether prophecy, let us prophesy +according to the proportion of faith; or ministry, let us wait on +our ministry;" (here is the general distribution of all ordinary +officers under two heads, <i>prophecy</i> and <i>ministry</i>:) "or +he that teacheth, on teaching; or he that exhorteth, on +exhortation," (here is the teacher and the pastor, that come under +the first head of prophecy,) Rom. xii. 6-8. "Take heed to +yourselves, and to all the flock, over which the Holy Ghost hath +made" (or set) "you overseers," Acts xx. 28. Note—God hath +set in the Church; Christ hath given for his body; the Holy Ghost +hath made overseers over the flock, these pastors and teachers: and +are not pastors and teachers church officers by divine right, +having the authority of God, Christ, and of the Holy Ghost?</p> +<p>2. They are to be thus and thus qualified according to divine +direction. The qualifications of these pastors and teachers, +(called presbyters and overseers,) see in 1 Tim. iii. 2-8, "An +overseer," or bishop, "must be blameless," &c.; and Tit. i. +5-10, "To ordain presbyters," or elders, "in every city—If +any be blameless," &c. Now, where God lays down qualifications +for pastors and teachers, there he approves such officers to be his +own ordinance.</p> +<p>3. They have manifold church employments committed to them from +Christ, as ministers of Christ and stewards of the mysteries of +God, (1 Cor. iv. 1, 2,) they being intrusted in whole or in part +with the managing of most if not all the ordinances forementioned +in part 2, chap. VII., as there by the texts alleged is evident. +Matters of order and special office are committed to them only +<i>divisim</i>: matters of jurisdiction are committed to them with +ruling elders <i>conjunctim</i>. If Christ hath intrusted them thus +with church ordinances, and the dispensing of them, sure they are +Christ's church officers.</p> +<p>4. The very names and titles given them in Scripture proclaim +them to be Christ's own ordinance; among many take these: +"Ministers of Christ," 1 Cor. iv. 1; "Stewards of the mysteries of +God," 1 Cor. iv. 1; "Ambassadors for Christ," 2 Cor. v. 20; +"Laborers thrust forth into his harvest by the Lord of the +harvest," Matt. ix. 38; "Ruling over you in the Lord,"<a href= +"#note-44"><small>44</small></a> 1 Thess. v. 12.</p> +<p>5. The Lord Christ charges their flock and people with many +duties to be performed to their pastors and teachers, because of +their office; as to know them, love them, obey them, submit unto +them, honor them, maintain them, &c., which he would not do +were they not his own ordinance. "But we beseech you, brethren, to +know them that labor among you, and rule over you in the Lord, and +esteem them very highly in love for their work's sake," 1 Thess. v. +12, 13. "Obey your rulers, and submit; for they watch for your +souls as those that must give an account," Heb. xiii. 17. "The +elders that rule well count worthy of double honor; especially them +that labor in the word and doctrine; <i>for the Scripture +saith</i>, Thou shalt not muzzle the mouth of the ox that treadeth +out the corn, and the laborer is worthy of his hire," 1 Tim. v. 17, +18; compared With 1 Cor. ix. 6-15. "Let him that is catechized, +communicate to him that catechizeth him in all good things," Gal. +vi. 6-8.</p> +<p>Thus much for the present may suffice to have been spoken +touching the divine right of pastors and teachers, the ordinary +standing ministers of Christ under the New Testament. But forasmuch +as we observe that in these days some rigid Erastians and Seekers +oppose and deny the very office of the ministry now under the +gospel, and others profess that the ministry of the church of +England is false and antichristian; we intend, (by God's +assistance,) as soon as we can rid our hands from other pressing +employments, to endeavor the asserting and vindicating of the +divine right of the ministers of the New Testament in general, and +of the truth of the ministry of the church of England in +particular.</p> +<p>II. Ruling elders, distinct from all preaching elders and +deacons, are a divine ordinance in the Church of God now under the +New Testament.</p> +<p>The divine right of this church officer, the mere ruling elder, +is much questioned and doubted by some, because they find not the +Scriptures speaking so fully and clearly of the ruling elder as of +the preaching elder and of the deacon. By others it is flatly +denied and opposed, as by divers that adhere too tenaciously to the +Erastian and prelatical principles: who yet are willing to account +the assistance of the ruling elder in matter of church government +to be a very prudential way. But if mere prudence be counted once a +sufficient foundation for a distinct kind of church officer, we +shall open a door for invention of church officers at pleasure; +then welcome commissioners and committee men, &c.; yea, then +let us return to the vomit, and resume prelates, deans, +archdeacons, chancellors, officials, &c., for church officers. +And where shall we stop? who but Christ Jesus himself can establish +new officers in his church? Is it not the fruit of his ascension, +&c.? Eph. iv. 7, 11, 12. Certainly if the Scriptures lay not +before us grounds more than prudential for the ruling elder, it +were better never to have mere ruling elders in the church. Both +the Presbyterians and Independents<a href= +"#note-45"><small>45</small></a> acknowledge the divine right of +the ruling elder. For satisfaction of doubting unprejudiced minds, +(to omit divers considerations that might be produced,) the divine +right of the ruling elder may be evinced by these ensuing +arguments.</p> +<p><i>Argum</i>. I. The first argument for the divine right of the +ruling elder in the Church of Christ, shall be drawn from Rom. xii. +6-8: "Having, then, gifts differing according to the grace that is +given to us, whether prophecy, let us prophesy according to the +proportion of faith; or ministry, <i>let us wait</i> on our +ministering; or he that teacheth, on teaching; or he that +exhorteth, on exhortation; he that giveth, <i>let him do it</i> +with simplicity; he that ruleth, with diligence," &c. Let the +scope and context of this chapter be a little viewed, and it will +make way for the more clear arguing from this place. Briefly thus: +The apostle having finished the principal part of his epistle, +which was problematical, wherein he disputed—1. About +justification, chap, i.-vi.; 2. Sanctification, chap. vi. 7, 8; +and, 3. Predestination, chap. ix. 10, 11, he comes to the next +branch, which is more practical, about good works, chap. xii.-xvi. +This twelfth chapter is wholly in the way of exhortation, and he +herein exhorts to divers duties. 1. More generally that we should +even consecrate ourselves wholly to the service of God, ver. 1; +that we should not conform to the world, ver. 2. More specially he +descends to particular duties, which are of two sorts, viz: 1. Such +as concern ecclesiastical officers as officers, ver. 3-9; 2. Such +as concern all Christians in common as Christians, both towards one +another and towards their very enemies, verse 9, to the end of the +chapter. Touching ecclesiastical officers, the apostle's evident +scope is to urge them not to be proud of their spiritual gifts, +(which in those days abounded,) but to think soberly, +self-denyingly of themselves, and to use all their gifts well. This +he presseth upon them, 1. From the nature of the Church, which is +as a natural organical body, wherein are many members, having their +several offices for the good of the whole body; so the members of +Christ's body being many, have their several gifts and offices for +the good of the whole, that the superior should not despise the +inferior, nor the inferior envy their superior, ver. 3-5. 2. From +the distribution or enumeration of the several kinds of ordinary +standing officers in this organical body, the Church, who are +severally exhorted duly to discharge those duties that are +specially required of them in their several functions, ver. 6-8. +These officers are reduced first to two general heads, viz: +Prophecy (understand not the extraordinary gift of foretelling +future things, &c., but the ordinary, in the right +understanding and interpreting of Scripture) and ministry; and the +general duties thereof are annexed, ver. 6, 7. Then these generals +are subdivided into the special offices contained under them, the +special duty of every officer being severally pressed upon them. +Under prophecy are contained, 1. <i>He that teacheth</i>, i.e., the +doctor or teacher; 2. <i>He that exhorteth</i>, i.e., the pastor, +ver. 7, 8. Under ministry are comprised, 1. <i>He that giveth</i>, +i.e., the deacon; 2. <i>He that ruleth</i>, i.e., the ruling elder. +The current of our best interpreters to this effect resolve this +context. So that here we have a very excellent and perfect +enumeration of all the ordinary standing officers in the Church of +Christ distinctly laid down. This premised, the argument for the +divine right of the ruling elder may be thus propounded:</p> +<p><i>Major</i>. Whatsoever members of Christ's organical body have +an ordinary office of ruling therein given them of God, distinct +from all other ordinary standing officers in the church, together +with directions from God how they are to rule; they are the ruling +elders we seek, and that by divine right.</p> +<p><i>Minor</i>. But <i>he that ruleth</i>, mentioned in Rom. xii. +8, is a member of Christ's organical body, having an ordinary +office of ruling therein given him of God, distinct from all other +standing officers in the church, together with direction how he is +to rule.</p> +<p><i>Conclusion</i>. Therefore he that ruleth, mentioned in Rom. +xii. 8, is the ruling elder we seek, and that by divine right.</p> +<p>The major proposition is clear. For in the particulars of it, +well compared together, are observable both a plain delineation or +description of the ruling elder's office; and also a firm +foundation for the divine right of that office. The ruling elder's +office is described and delineated by these several clauses, which +set out so many requisites for the making up of a ruling elder, +viz: 1. He must be a member of Christ's organical body. Such as are +without, pagans, heathens, infidels, &c., out of the Church, +they are not fit objects for church government, to have it +exercised by the Church upon them; the Church only judges them that +are within, (1 Cor. v. 12, 13,) much less can they be fit subjects +of church government to exercise it themselves within the Church. +How shall they be officers in the Church that are not so much as +members of the Church? Besides, such as are only members of the +invisible body of Christ, as the glorified saints in heaven, they +cannot be officers in the Church; for not the Church invisible, but +only the Church or body of Christ visible is organical. So that +every church officer must first be a Church member, a member of the +visible organical body: consequently a ruling elder must be such a +member. 2. He must have an office of ruling in this body of Christ. +Membership is not enough, unless that power of rule be superadded +thereto; for the whole office of the ruling elder is contained in +the matter of rule; take away rule, you destroy the very office. +Now, rule belongs not to every member: "Salute all them that have +the rule over you, and all the saints," Heb. xiii. 24, where rulers +and saints are made contradistinct to one another. In the body +natural all the members are not eyes, hands, &c., governing the +body, some are rather governed; so in the body of Christ, 1 Cor. +xii. 3. This his office of ruling must be an ordinary office; +apostles had some power that was extraordinary, as their +apostleship was extraordinary; but when we seek for this ruling +elder, we seek for a fixed, standing, ordinary officer ruling in +the church. 4. All that is not enough, that he be a member of the +church, that he have an office of rule in the church, and that +office also be ordinary; but besides all these it is necessary that +he be also distinct from all other standing officers in the church, +viz. from pastors, teachers, deacons; else all the former will not +make up a peculiar kind of officer, if in all points he fully agree +with any of the said three. But if there can be found such an +officer in whom all these four requisites do meet, viz: That, 1. Is +a member of Christ's organical body; 2. Hath an office of rule +therein; 3, That office is ordinary; and, 4. That ordinary office +is distinct from all other ordinary standing offices in the church; +this must unavoidably be that very ruling elder which we inquire +after. By this it is evident, that in this proposition here is a +plain and clear delineation of the ruling elder's office. Now, in +the next place, touching the foundation for the divine right of +this office; it also is notably expressed in the same proposition, +while it presupposeth, 1. That God is the giver of this office; 2. +That God is the guider of this office. For whatsoever office or +officer God gives for his Church, and having given it, guides and +directs to the right discharge thereof, that must needs be of +divine right beyond all contradiction. Thus this proposition is +firm and cogent. Now let us assume:</p> +<p><i>Minor</i>. But <i>he that ruleth</i>, mentioned in Rom. xii. +8, is a member of Christ's organical body, having an ordinary +office of ruling therein, given him of God, distinct from all other +ordinary standing officers in the church, together with direction +from God how he is to rule.</p> +<p>This assumption or minor proposition (whereon the main stress of +the argument doth lie) may be thus evidenced by parts, from this +context:</p> +<p><i>He that ruleth</i> is a member of Christ's organical body. +For, 1. The Church of Christ is here compared to a body, <i>We +being many are one body in Christ</i>, ver. 5. 2. This body is +declared to be organical, i.e. consisting of several members, that +have their several offices in the body, some of teaching, some of +exhorting, and some of ruling, &c. "For as we have many members +in one body, and all members have not the same office, so we being +many are one body in Christ, and every one members one of another," +&c., ver. 4-6, &c. 3. Among the rest of the members of this +body, <i>he that ruleth</i> is reckoned up for one, ver. 5-8; this +is palpably evident.</p> +<p><i>He that ruleth</i> hath an office of ruling in this body of +Christ. For, 1. This word (translated) <i>he that ruleth</i>, in +the proper signification and use of it, both in the Scriptures and +in other Greek authors, doth signify one that ruleth +authoritatively over another, (as hereafter is manifested in the 3d +argument, § 2.) 2. Our best interpreters and commentators do +render and expound the word generally to this effect: e.g. He that +is over<a href="#note-46"><small>46</small></a>—one set +over<a href="#note-47"><small>47</small></a>—he that stands +in the head or front<a href= +"#note-48"><small>48</small></a>—as a captain or commander in +the army, to which this phrase seems to allude—<i>he that +ruleth</i>. 3. This word, wherever it is used in a genuine proper +sense, in all the New Testament, notes rule, or government. It is +used metaphorically for taking care (as one set over any business) +of good works, only in two places, Tit. iii. 8, and iii. 14. +Properly for government which superiors have over inferiors; and +that either domestical, in private families, so it is used in 1 +Tim. iii. 4, 5, 12, or ecclesiastical, in the church, which is the +public family of God; in this sense it is used, 1 Thes. v. 12, 1 +Tim. v. 17, and here, Rom. xii. 8, and these are all the places +where this word is found used in all the New Testament.</p> +<p>3. <i>He that ruleth</i> here, hath an ordinary, not an +extraordinary office of rule in the church. For he is ranked and +reckoned up in the list of Christ's ordinary standing officers, +that are constantly to continue in the church, viz. pastors, +teachers, deacons. Commonly this place is interpreted to speak of +the ordinary church officers, and none other; consequently he that +ruleth is such a one.</p> +<p>4. <i>He that ruleth</i> here, is an officer distinct from all +other ordinary officers in the Church of Christ. For in this place +we have a full enumeration of all Christ's ordinary officers, and +he that ruleth is a distinct officer among them all. 1. Distinct in +name, he only is called <i>he that ruleth</i>, the rest have every +one of them their several distinct name, ver. 7, 8. 2. Distinct in +his work here appropriated to him; the doctor teacheth; the pastor +exhorteth; the deacon giveth; this elder <i>ruleth</i>, as the very +name signifieth, ver. 8. Compare 1 Tim. v. 17, 1 Cor. xii. 28. As +the elder ruleth, so he is distinct from the deacon that hath no +rule in the church; and as he only rules, so he is distinct from +both pastor and teacher, that both teach, exhort, and rule; they +both have power of order and jurisdiction, the ruling elder hath +only power of jurisdiction. 3. Finally, he is distinct among and +from them all in the particular direction here given these officers +about the right discharge of their functions. The teacher must be +exercised <i>in teaching</i>; the pastor <i>in exhortation</i>; the +deacon must <i>give with singleness</i>; and the elder, he must +<i>rule with diligence, studiousness</i>, &c. Now what other +solid reason can be imagined, why <i>he that ruleth</i> should here +have a distinct name, distinct work and employment, and distinct +direction how to manage this work, than this, that the Holy Ghost +might set him out unto us as an ordinary officer in the church, +distinct from all the other standing officers here enumerated?</p> +<p>5. God himself is the author and giver of this office of him +that ruleth, as well as of all the other offices here mentioned. +For, 1. All gifts and endowments in the church in general, and in +every member in particular; they are from God, it is he that gives +and divides them as he will, <i>as God hath dealt to every one the +measure of faith</i>, Rom. xii. 3. 2. All the special offices, and +gifts for these offices in special, are also from the same God, +<i>we having therefore gifts according to the grace given unto us, +differing; whether prophecy</i>, &c., Rom, xii. 6, 7, &c. +Here it is plain that he distinguished betwixt grace and gifts. By +grace here we are to understand that holy office or charge in the +church, which is given to any man by the grace and favor of God. +And in this sense the apostle in this very chapter, ver. 3, useth +the word <i>grace: For I say through the grace given to me</i>, +i.e. through the authority of my apostleship, which by grace I have +received, &c. By gifts, we are to understand those endowments +wherewith God hath freely furnished his officers in the church for +their several offices. Now both these gifts and this grace, both +the endowments and the office, are originally from God, his grace +is the fountain of them; and both the grace of each office, and the +gifts for such office, relate to all these ordinary offices here +enumerated, as is evident by the current and connection of the +whole context, see ver. 6-8; consequently the grace, i.e. the +office of ruling, which is of divine grace, and the gifts for that +office, arise from the same fountain, God himself.</p> +<p>6. Finally, God himself is the guider and director of him that +ruleth, here prescribing to him how he is to rule, viz. <i>with +diligence, with studiousness</i>, &c., ver. 8. Now we may +receive this as a maxim, That of divine right may be done, for +which God gives his divine rule how it is to be done: and that +office must needs be of divine right, which God himself so far +approves as to direct in his word how it shall be discharged.</p> +<p>Now, to sum up all, he that ruleth here, 1. Is a member of +Christ's organical body. 2. Hath an office of ruling in this body. +3. This his office is not extraordinary but ordinary, standing, and +perpetual. 4. He is an officer distinct from all other ordinary +officers in the Church. 5. God himself is the giver and author of +this office. 6. And God himself is the guider and director of this +office: and then see if we may not clearly conclude,</p> +<p><i>Conclusion</i>. Therefore, he that ruleth, mentioned in Rom. +xii. 8, is the ruling elder we seek, and that by divine right.</p> +<p>The adversaries of ruling elders muster up divers exceptions +against the alleging of Rom. xii. 8, for proof of the divine right +of their office, the weakness of which is to be discovered ere we +pass to another argument. <i>Except</i>. 1. This is an arguing from +a general to a special affirmatively. It doth not follow, because +the apostle here in general mentioneth him that ruleth, therefore +in special it must be the ruling elder.<a href= +"#note-49"><small>49</small></a></p> +<p><i>Ans</i>. This exception is the same with first exception +against the second argument hereafter laid down. There see. For the +same answer appositely and satisfactorily is applicable to +both.</p> +<p><i>Except</i>. 2. But the apostle here speaks of them that rule, +but we have nowhere received that such elders have rule over the +church—and he speaks of all that rule in the church, who +therefore would wrest this place only to elders? One cannot rightly +attribute that word translated <i>he that ruleth</i> to elders +only, which is common unto more. If these elders he here meant, +neither pastors nor teachers ought to rule, for this word agrees no +otherwise to him that ruleth, than the word of exhorting to him +that exhorteth.<a href="#note-50"><small>50</small></a></p> +<p><i>Ans</i>. 1. That such elders rule in the church is evident, +both by Rom. xii. 8, where this word implies rule as hath been +showed, and he that ruleth is reckoned up amongst ordinary church +officers, as hath been said, therefore he rules in the church: +these the apostle also calls ruling elders, 1 Tim. v. 17, viz. +officers in the church, and distinct from them that labor in the +word and doctrine; as in the third argument will appear: yea, they +are governments set of God in the church, distinct from other +officers, 1 Cor. xii. 28, as in the second argument shall be +evidenced: there see; therefore these elders have rule.</p> +<p>2. Though in this term the apostle speaks of him that ruleth, +yet he speaks not of every one that ruleth. For, 1. He speaks +singularly, he that ruleth, as of one kind of ruling officer; not +plurally, they that rule, as if he had indefinitely or universally +meant all the ruling officers in the church. 2. He reckons up here +distinct kinds of ordinary officers, pastors, teachers, elders, and +deacons; and pastors and teachers, besides laboring in the word, +have power of rule, 1 Thes. v. 12, Heb. xiii. 7-17, and he that +ruleth, here, is distinct from them both; and therefore this term +cannot mean all church rulers, but only one kind, viz. the ruling +elder.</p> +<p>3. Though this name, <i>he that ruleth</i>, be common unto more +rulers in the church, than to the mere ruling elder; yet it doth +not therefore necessarily follow, that it cannot here particularly +point out only the mere ruling elder, inasmuch, as <i>he that +ruleth</i>, is not here set alone, (for then this objection might +have had some color,) but is enumerated with other officers as +distinct from them.</p> +<p>4. Though the ruling elder here be called <i>he that ruleth</i>, +yet this doth not exclude the pastor from ruling, no more than when +the ordinary ministers are called pastors and teachers, the +apostles and evangelists are excluded from feeding and teaching, in +Eph. iv. 11, 12; 1 Cor. xii. 28. This elder is called, <i>he that +ruleth</i>, not that there is no other ruler than he, but because +he doth no other thing but rule, others rule and preach also.</p> +<p><i>Except</i>. 3. If this were meant of such elders, then these +elders were as necessary to the church as pastors, being given to +the church by the like reason. Consequently where these elders are +not, there is no church; as there is no church where the word and +sacraments are not.<a href="#note-51"><small>51</small></a></p> +<p><i>Ans</i>. 1. According to this argument deacons are as +necessary as either pastors, teachers, or elders, and without +deacons there should be no church; for they are all enumerated here +alike, Rom. xii. 7, 8, and in 1 Cor. xii. 28; but this would be +absurd, and against experience. 2. Though both pastors and ruling +elders belong to the church by divine right, yet doth it not follow +that the ruling elder is equally as necessary as the pastor. The +ruling elder only rules, the pastor both rules and preaches, +therefore he is more necessary to the church. There are degrees of +necessity; some things are absolutely necessary to the being of a +church, as matter and form, viz. visible saints, and a due +profession of faith, and obedience to Christ, according to the +gospel. Thus it is possible a church may be, and yet want both +deacons, elders, and pastors too, yea, and word and sacraments for +a time: some things are only respectively necessary to the +well-being of a church; thus officers are necessary, yet some more +than others, without which the church is lame, defective, and +miserably imperfect.</p> +<p><i>Except</i>. 4. Should ruling elders here be meant, then +deacons that obey, should be preferred before the elders that +rule.<a href="#note-52"><small>52</small></a></p> +<p><i>Ans</i>. Priority of order is no infallible argument of +priority of worth and dignity; as is evidenced in answer to the +third exception against Arg. II.—there see; we find Priscilla +a woman named before Aquila a man, and her husband, Acts xviii. 18; +Rom. xvi. 3; 1 Tim. iv. 19; is therefore the woman preferred before +the man? the wife before the husband? And again, Aquila is set +before Priscilla, Acts xviii. 2, 26, 1 Cor. xvi. 19, to let us see +that the Holy Ghost indifferently speaks of superior and inferior +before one another.</p> +<p><i>Except</i>. 5. But here the apostle speaketh of divers gifts +and graces, for so <i>differing gifts</i> do import, not of divers +offices: for then they might not concur in one man, and +consequently neither might the prophet teach, nor exhort, nor the +deacon distribute, nor show mercy. Many gifts may be common in one +man, many offices cannot;—which of these gifts in the +apostles' times was not common as well to the people as to the +pastors; and to women as well as to men? &c.<a href= +"#note-53"><small>53</small></a></p> +<p><i>Ans</i>. Divers considerations may be propounded to discover +the vanity of this exception: chiefly take these three.</p> +<p>1. There is no sufficient reason in this exception, proving the +apostle here to speak only of divers gifts and graces, and not of +divers offices also. For, 1. This is not proved by that expression, +<i>differing gifts</i>, ver. 6, for these differing gifts are not +here spoken of abstractly and absolutely, without reference to +their subjects, but relatively with reference to their subjects +wherein they are, viz. in the several officers, ver. 7, 8, and +therefore, as the apostle mentions the <i>differing gifts</i>, so +here he tells us in the same sixth verse, that we have these +"different gifts, according to the grace given unto us," i.e. +according to the office given unto us of God's grace, (as hath been +manifested,) after which immediately is subjoined an enumeration of +offices. 2. Nor is this proved by the inference made, upon the +granting that divers offices are here meant, viz. [Then they might +not concur in one man, the prophet might not teach nor exhort, +&c.; many gifts may be common in one man, many offices cannot.] +For who is so little versed in the Scriptures, but he knows that +apostles, pastors, elders, deacons, are distinct officers one from +another; yet all the inferior offices are virtually comprehended in +the superior, and may be discharged by them: elders may distribute +as well as deacons; and beyond them, rule: pastors may distribute +and rule as well as deacons and elders, and beyond both preach, +dispense sacraments, and ordain ministers. Apostles may do there +all, and many things besides extraordinary. Much more may the +prophet teach and exhort, and the deacon distribute and show mercy; +these being the proper acts of their office. 3. Nor, finally, is +this proved by that suggestion, that all these gifts in the +apostles' times were common to all sorts and sexes, women as well +as men; as he after takes much pains to prove, but to very little +purpose. For not only in the apostles' times, but in our times +also, all Christians may teach, exhort, distribute, show mercy, +&c., privately, occasionally, by bond of charity, and law of +fraternity towards one another mutually: but may not teach, exhort, +rule, distribute, &c., authoritatively by virtue of their +office, so as to give themselves wholly to such employments, which +is the thing here intended; yet it is worth observing how far +Bilson was transported against ruling elders, that rather than +yield to their office, he will make all these gifts common to all +sorts and sexes, men and women. This is new divinity; all sorts and +sexes may both preach and rule. Let Bilson have the credit of +symbolizing with the Separatists, if not of transcending them.</p> +<p>2. Here is good ground in the context to make us think that the +apostle here spoke of distinct church officers, and not only of +distinct gifts. For, 1. In the similitude of a natural body +(whereunto here the church is compared) he speaks of distinct +members, having distinct offices, ver. 4. "For as we have many +members in one body, and all members have not the same office." 2. +In his accommodation of this similitude, he speaks not only of +gifts, but also of offices according to which these gifts are +given, which he calls <i>grace</i>, ver. 6, (as was noted.). This +grace given, or this office given of grace, is branched out, first, +into two general heads, viz. <i>prophecy</i> and <i>ministry</i>, +ver. 6, 7. Then these generals are subdivided into the special +offices contained under them, viz.: Under prophecy the teacher, +<i>he that teacheth</i>; and the pastor, <i>he that exhorteth</i>; +under ministry the deacon, <i>he that distributeth</i>; and the +ruling elder, <i>he that ruleth</i>. Now there is in the text just +ground for this resolution of the text, in making prophecy and +ministry generals, and all the rest special kinds of officers; +forasmuch as prophecy and ministry are expressed abstractly, +<i>whether prophecy</i>, (not, whether we are prophets;) <i>whether +ministry</i>, (not, whether we are deacons, ministers:) and both +prophecy and ministry are put in the accusative case; and both of +them have relation, and are joined unto the participle of the +plural number <i>having</i>, intimating that divers do share in +prophecy, pastor and teacher; divers in ministry, deacon and ruling +elder. But all the other are expressed concretely, and in the +nominative case, and in the singular number, and to every of them +the single article is prefixed, translated He—<i>He that +teacheth—He that exhorteth—He that giveth—He that +ruleth</i>. Hence we have great cause to count prophecy and +ministry as generals; all the rest as special offices under +them.</p> +<p><i>Argum</i>. II. The second argument for the divine right of +the ruling elder shall be grounded upon 1 Cor. xii. 28: "And God +hath set some in the church, first, apostles, secondly, prophets, +thirdly, teachers, afterwards powers, then gifts of healing, helps, +governments, kinds of tongue." God, in the first founding of +Christianity and of the primitive churches, bestowed many eminent +gifts upon divers Christians; the church of Corinth greatly +excelled in such gifts, 1 Cor. i. 5, 7. Hence their members gifted, +grew spiritually proud, and despised their brethren; to correct +which abuse of gifts, and direct them to the right use thereof for +the common profit of all, is the chief scope of this chapter, see +verse 7, "The manifestation of the Spirit is given to every man to +profit withal." For, 1. All their gifts flow from one and the same +fountain, the Spirit of God, therefore should be improved for the +common good of all, especially considering no one man hath all +gifts, but several men have several gifts, that all might be +beholden to one another, ver. 8-11. 2. The whole Church of Christ +throughout all the world is but one body, and that body organical, +having several members therein placed for several uses, as eyes, +hands, &c., wherein the meanest members are useful and +necessary to the highest: therefore all members should harmoniously +lay out their gifts for the good of the whole body, without jars or +divisions, ver. 12-28. 3. All the several officers, whether +extraordinary or ordinary, though furnished with several gifts and +several administrations, yet are placed by one and the same God, in +one and the same general Church; and therefore should all level at +the benefit of the whole church, without pride, animosities, +divisions, &c., ver. 28, to the end. These things being briefly +premised for the clearing the context and scope of the chapter, we +may thus argue from ver. 28:</p> +<p><i>Major</i>. Whatsoever officers God himself, now under the New +Testament, hath set in the Church as governors therein, distinct +from all other church governors, whether extraordinary or ordinary; +they are the ruling elders we inquire after, and that by divine +right.</p> +<p>This proposition is so clear and evident of itself, that much +needs not to be said for any further demonstration of it. For what +can be further desired for proof that there are such distinct +officers as ruling elders in the Church of Christ, and that of +divine right, than to evince, 1. That there are certain officers +set of God in the Church as governors therein. 2. That those +officers so set of God in the Church, are set in the Church under +the New Testament, which immediately concerns us, and not under the +Old Testament. 3. That these officers set of God as governors in +the Church of the New Testament, are distinct from all other church +governors, whether extraordinary or ordinary? For, by the third of +these, we have a distinct church officer delineated and +particularized: by the second we have this distinct church officer +limited to the time and state of the Church only under the New +Testament, which is our case: and by the first of these, we have +this distinct New Testament officer's ruling power in the Church, +and the divine right thereof evidently demonstrated, by God's act +in setting him there in this capacity; (see Part 1. Chap. VI.;) so +that by all put together, the consequence of this major proposition +seems to be strong and unquestionable.</p> +<p><i>Minor</i>. But the governments named in 1 Cor. xii. 28, are +officers which God himself now under the New Testament hath set in +the Church as governors therein, distinct from all other church +governors, whether extraordinary or ordinary.</p> +<p>This minor or assumption is wholly grounded upon, and plainly +contained in this text, and may thus be evidenced by parts.</p> +<p>1. The church here spoken of [<i>in the church</i>] is the +Church of Christ now under the New Testament: for, 1. The church +here mentioned, ver. 28, is the same with that ONE BODY mentioned, +ver. 12, 13, of this chapter, as the whole context and coherence of +the chapter evinceth; but that ONE BODY denotes not the Church of +God under the Old Testament, but only the Church of Christ under +the New Testament; partly, inasmuch as it is counted the Church of +Christ, yea, (so intimate is the union between head and members,) +it is called CHRIST, <i>so also is</i> CHRIST, ver. 12, (viz. not +Christ personally considered, but Christ mystically considered, as +comprehending head and body;) now this denomination of the Church, +viz. Christ, or the Church of Christ, &c., is peculiar to the +Church under the New Testament: for where in all the Scripture is +the Church of God under the Old Testament called the Church of +Christ, &c.? and partly, inasmuch as all, both Jews and +Gentiles, are incorporated jointly into this ONE BODY, and coalesce +into one Church: "For by one Spirit are we all baptized into one +body, whether Jews or Gentiles, whether bond or free," 1 Cor. xii. +13. Now this union or conjunction of Jews and Gentiles into one +body, one Church, is only done under the New Testament; see Eph. +ii. 11, to the end of the chapter. 2. The officers here mentioned +to be set in this Church, are only the New Testament officers, ver. +28. 3. The scope of the whole chapter is to redress abuses of +spiritual gifts in the church of Corinth, which was a church under +the New Testament; and therefore it would have been too remote for +the apostle to have argued from the several distributions of gifts +peculiar to the officers or members of the Church under the Old +Testament.</p> +<p>2. The governments here mentioned are officers set in this +church as governors, or rulers therein: "Hath set some in the +Church, first, apostles—governments." For clearing of this, +consider the enumeration here made; the denomination of these +officers, governments; and the constitution or placing of these +governments in the Church. 1. The enumeration here made is +evidently an enumeration of several sorts of church officers, some +extraordinary, to endure but for a time, some ordinary, to continue +constantly in the Church; to this the current of interpreters doth +easily subscribe: and this the text itself plainly speaks; partly, +if we look at the matter, viz. the several officers enumerated, +which are either extraordinary, these five, viz. apostles, +prophets, powers, or miracles, gifts of healing, and kinds of +tongues: these continued but for a season, during the first +founding of Christian churches: (the proper and peculiar work of +these extraordinary officers, what it was, is not here to be +disputed.) Or ordinary, these three, viz. <i>teachers</i>, (there +is the preaching elder,) <i>governments</i>, (there is the ruling +elder,) <i>helps</i>, (there is the deacon;) these are the officers +enumerated; and however there be some other officers elsewhere +mentioned, whence some conceive this enumeration not to be so +absolutely perfect, yet this is undoubtedly evident, that it is an +enumeration of officers in the church: partly, this is evident, if +we look at the manner of the apostle's speech, which is in an +enumerating form, viz. first, secondly, thirdly, afterwards, then: +and partly, it is evident that he intended to reckon up those +officers that were distinct from all other parts of the mystical +body of Christ, by his recapitulation, "Are all apostles, are all +prophets?" &c., ver. 29, 30, i.e. not all, but only some +members of the body are set apart by God to bear these offices in +the church. Now, if there be here a distinct enumeration of +distinct officers in the church, as is evident; then consequently +<i>governments</i> must needs be one of these distinct church +officers, being reckoned up among the rest; and this is one step, +that governments are in the roll of church officers enumerated. 2. +The denomination of these officers, <i>governments</i>, evidenceth +that they are governing officers, vested with rule in the Church. +This word (as hath been noted in chap. II.) is a metaphor from +pilots or shipmasters governing of their ships by their compass, +helm, &c., James iii. 4, (who is hence called <i>governor</i>, +viz. of the ship, Acts xxvii. 11; Rev. xviii. 17,) and it notes +such officers as sit at the stern of the vessel of the Church, to +govern and guide it in spirituals according to the will and mind of +Christ: governments—the abstract is put for governors, the +concrete: this name of governments hath engraven upon it an evident +character of power for governing. But this will be easily granted +by all. All the doubt will be, whom the apostle intended by these +governments? Thus conceive, negatively, these cannot be meant, viz. +not governors in general, for, besides that a general exists not +but in the particular kinds or individuals thereof, a member of a +body in general exists not but in this or that particular member, +eye, hand, foot, &c.: besides this, it is evident that Christ +hath not only in general appointed governors in his Church, and +left particulars to the church or magistrate's determination, but +hath himself descended to the particular determination of the +several kinds of officers which he will have in his Church; compare +these places together, Eph. iv. 7, 11, 12; 1 Cor. xii. 28; Rom. +xii. 7, 8: though in the ordinance of magistracy God hath only +settled the general, but for the particular kinds of it, whether it +should be monarchical, &c., that is left to the prudence of the +several commonwealths to determine what is fittest for themselves. +(See Part 2, chap. IX.) 2. Not masters of families: for all +families are not in the Church, pagan families are without. No +family as a family is either a church or any part of a church, (in +the notion that church is here spoken of;) and though masters of +families be governors in their own houses, yet their power is not +ecclesiastical but economical or domestical, common to heathens as +well as Christians. Not the political magistrate,<a href= +"#note-54"><small>54</small></a> for the reasons hinted, (Part 1, +chap. I.; see also Part 2, chap. IX.,) and for divers other +arguments that might be propounded. 4. Not the prelatical bishops, +pretending to be an order above preaching presbyters, and to have +the reins of all church government in their hands only; for, in +Scripture language, bishop and presbyter are all one order, (these +words being only names of the same officer;) this is evident by +comparing Tit. i. 5, with ver. 7. Hereunto also the judgment of +antiquity evidently subscribeth, accounting a bishop and a +presbyter to be one and the same officer in the church; as appears +particularly in Ambrose, Theodoret, Hierom, and others. Now, if +there be no such order as prelatical bishops, consequently they +cannot be governments in the church. 5. Not the same with +<i>helps</i>, as the former corrupt impressions of our Bibles +seemed to intimate, which had it thus, <i>helps in governments</i>, +which some moderns seem to favor; but this is contrary to the +original Greek, which signifies <i>helps, governments</i>; contrary +to the ancient Syriac version, which hath it thus, (as Tremel. +renders it,) <i>and helpers, and governments</i>: and therefore +this gross corruption is well amended in our late printed Bible. +<i>Helps, governments</i>, are here generally taken by interpreters +for two distinct officers. 6. Nor, finally, can the teaching elder +here be meant; for that were to make a needless and absurd +tautology, the teacher being formerly mentioned in this same verse. +Consequently, by <i>governments</i> here, what can be intended, but +such a kind of officer in the church as hath rule and government +therein, distinct from all governors forementioned? And doth not +this lead us plainly to the ruling elder?</p> +<p>3. These governments thus set in the Church, as rulers therein, +are set therein by God himself; God hath set some in the Church, +<i>first, apostles—governments—God hath set, put, made, +constituted</i>, &c., (as the word imports,) <i>in the +Church</i>. What hath God set in the Church? viz. apostles +and—governments, as well as apostles themselves. The verb, +<i>hath set</i>, equally relates to all the sorts of officers +enumerated. And is not that officer IA the Church of divine right, +which God himself, by his own act and authority, sets therein? Then +doubtless these governments are of divine right.</p> +<p>4. Finally, these governments set in the Church under the New +Testament as governors therein, and that by God himself, are +distinct from not only all governing officers without the Church, +(as hath been showed,) but also from all other governing officers +within the church. For here the apostles make a notable enumeration +of the several sorts of church officers, both extraordinary and +ordinary, viz. eight in all. Five of these being extraordinary, and +to continue but for a season, for the more effectual spreading and +propagating of the gospel of Christ at first, and planting of +Christian churches, viz. apostles, prophets, powers, gifts of +healings, kinds of tongues: three of these being ordinary, and to +be perpetuated in the Church, as of continual use and necessity +therein, viz. teachers, governments, [i.e. ruling elders,] and +helps, [i.e. deacons, who are to help and relieve the poor and +afflicted.] This is the enumeration. It is not contended, that it +is absolutely and completely perfect, for that some officers seem +to be omitted and left out, which elsewhere are reckoned up, Eph. +iv. 11; Rom. xii. 7, 8. Evangelists are omitted in the list of +extraordinary officers, and pastors are left out of the roll of the +ordinary officers; and yet some conceive that pastors and teachers +point not out two distinct sorts of officers, but rather two +distinct acts of the same officers; and if this will hold, then +pastors are sufficiently comprised under the word teachers; yea, +some think that both evangelists and pastors are comprehended under +the word teacher.<a href="#note-55"><small>55</small></a> But, +however, be that as it will, these two things are evident, 1. That +this enumeration (though evangelists and pastors be left out) is +the fullest and completest enumeration of church officers which in +any place is to be found throughout all the New Testament. 2. That +though we should grant this defect in the enumeration, yet this is +no way prejudicial to the present argument, that governments here +mentioned are ruling officers in the Church, distinct from all +other church officers that have rule; for they are plainly and +distinctly recited as distinct kinds of officers, distinct from +apostles, from prophets, from teachers, from all here mentioned. +And thus interpreters<a href="#note-56"><small>56</small></a> +commonly expound this place, taking governments for a distinct kind +of church officer from all the rest here enumerated.</p> +<p>Now to sum up all that hath been said for the proof of the +assumption; it is evident, 1. That the church here spoken of is the +Church of Christ now under the New Testament. 2. That the +governments here mentioned, are officers set in this church, (not +out of the church,) as rulers governing therein. 3. That these +governments set as rulers or governors in this church, are set +there not by man, but by God himself; <i>God hath set in the +Church—governments</i>. 4. And, finally, That these +governments thus set in the Church, are distinct, not only from all +governors out of the Church, but also from all governing officers +within the Church. And if all this laid together will not clearly +evince the divine right of the ruling elder, what will? Hence we +may strongly conclude,</p> +<p><i>Conclusion</i>. Therefore these governments in 1 Cor. xii. +28, are the ruling elders we inquire after, and that of divine +right.</p> +<p>Now against the urging of 1 Cor. xii. 28, for the proof of the +divine right of the ruling elders, divers exceptions are made, +which are to be answered before we pass to the third argument.</p> +<p><i>Except</i>. 1. The allegation of this place is too weak to +prove the thing in question. For will any man that knoweth what it +is to reason, reason from the general to the particular and special +affirmatively? or will ever any man of common sense be persuaded +that this consequence is good: There were governors in the +primitive church mentioned by the Apostles—therefore they +were lay governors? Surely I think not.<a href= +"#note-57"><small>57</small></a></p> +<p><i>Ans</i>. This exception hath a confident flourish of words, +but they are but words. It may be replied, 1. By way of concession, +that to argue indeed from a general to a special, is no solid +reasoning; as, This is a kingdom, therefore it is England; this is +a city, therefore it is London; the apostle mentions government in +the primitive Church, therefore they are ruling elders: this were +an absurd kind of reasoning. 2. By way of negation. Our reasoning +from this text for the ruling elder, is not from the general to a +special affirmatively—there are governments in the Church, +therefore ruling elders: but this is our arguing—these +governments here mentioned in 1 Cor. xii. 28, are a special kind of +governing officers, set of God in the Church of Christ now under +the New Testament, and distinct from all other church officers, +whether extraordinary or ordinary: and therefore they are the +ruling elders which we seek after, and that by divine right. So +that we argue from the enumeration of several kinds of church +officers affirmatively: here is an enumeration or roll of divers +kinds of church officers of divine right; governments are one kind +in the roll, distinct from the rest; therefore governments are of +divine right, consequently ruling elders; for none but they can be +these governments, as hath been proved in the assumption. If the +apostle had here mentioned governments only, and none other kind of +officers with them, there had been some color for this exception, +and some probability that the apostle had meant governors in +general and not in special: but when the apostle sets himself to +enumerate so many special kinds of officers, apostles, prophets, +teachers, &c., how far from reason is it to think that in the +midst of all these specials, governments only should be a general. +3. As for Dr. Field's scoffing term of lay governors or lay elders, +which he seems in scorn to give to ruling elders; it seems to be +grounded upon that groundless distinction of the ministry and +people into clergy and laity; which is justly rejected by sound +orthodox writers<a href="#note-58"><small>58</small></a>, as not +only without but against the warrant of Scripture, clergy being +nowhere appropriated to the ministry only, but commonly attributed +to the whole church, 1 Pet. v. 2, 3. The Scripture term given to +these officers is <i>ruling elders</i>, 1 Tim. v. 17; and so far as +such, (though they be elected from among the people,) they are +ecclesiastical officers.</p> +<p><i>Except</i>. 2. But it is not said here governors in the +concrete, as apostles, prophets, teachers are mentioned concretely, +which are distinct officers: but it is said governments, in the +abstract, to note faculties, not persons. The text may be thus +resolved: The apostle first sets down three distinct orders, +apostles, prophets, and teachers: then he reckons up those common +gifts of the Holy Ghost (and among the rest the gift of governing) +which were common to all three. So that we need not here make +distinct orders in the Church, but only distinct gifts which might +be in one man.<a href="#note-59"><small>59</small></a></p> +<p><i>Ans</i>. 1. As the apostles, prophets, and teachers are here +set down concretely, and not abstractly, and are confessed to be +three distinct orders enumerated: so all the other five, though set +down abstractly, are (by a metonymy of the adjunct for the subject) +to be understood concretely, helps for helpers; governments for +governors, &c.; otherwise we shall here charge the apostle with +a needless impertinent tautology in this chapter, for he had +formerly spoken of these gifts abstractly, ver. 8-10, as being +<i>all given to profit</i> the Church <i>withal</i>, ver. 7; but +here, ver. 28-30, he speaks of these gifts as they are in several +distinct subjects, for the benefit of the organical body the +church; else what saith he here, more than he said before? 2. That +all these eight here enumerated, one as well as another, do denote, +not distinct offices or acts of the same officer, but distinct +officers, having distinct administrations, and distinct gifts for +those administrations, is evident, partly by the apostle's form of +enumeration, <i>first, secondly, thirdly, afterwards, then</i> or +<i>furthermore</i>: if he had intended only three sorts of +officers, he would have stopped at thirdly, but he goes on in an +enumerating way, to show us those that follow are distinct officers +as well as those that go before; partly, by the apostle's +recapitulation, ver. 29, 30, which plainly points out different +officers, persons not gifts, besides those three: <i>Are all +apostles? are all prophets? are all teachers?</i> (and here he +stops not, but reckons on) <i>are all workers of miracles? have all +the gifts of healing?</i> &c. If it should be replied, But he +doth not add, Are all helps? are all governments? therefore these +are not to be accounted distinct officers from the rest; otherwise +why should the apostle thus have omitted them, had there been any +such distinct officers in the Church in his time? It may be +replied, These two officers, helps and governments, are omitted in +the recapitulation, ver. 29, 30, not that the Church then had no +such officers, for why then should they have been distinctly +mentioned in the enumeration of church officers, ver. 28? But +either, 1. For that helps and governments were more inferior +ordinary officers, and not furnished with such extraordinary, or at +least, eminent gifts, as the other had, (which they abused greatly +to pride, contention, schism, and contempt of one another, the +evils which the apostle here labors so much to cure,) and so there +was no such danger that these helps and governments should run into +the same distempers that the other did. Or, 2. For that he would +instruct these helps and governments to be content with their own +stations and offices, (without strife and emulation,) though they +be neither apostles, nor prophets, nor teachers, nor any of the +other enumerated, which were so ambitiously coveted after; and the +last verse seems much to favor this consideration, <i>but covet +earnestly the best gifts</i>, viz. which made most for edification, +not for ostentation.<a href="#note-60"><small>60</small></a></p> +<p><i>Except</i>. 3. But helps here are placed before governments, +therefore it is not likely that governments were the ruling elders; +Helps, i.e. deacons, which is an inferior office, seeming here to +be preferred before them.<a href= +"#note-61"><small>61</small></a></p> +<p><i>Ans</i>. This follows not. Priority of order is not always an +argument of priority of worth, dignity, or authority. Scripture +doth not always observe exactness of order, to put that first which +is of most excellency: sometimes the pastor is put before the +teacher, as Ephes. iv. 11, sometimes the teacher before the pastor, +as Rom. xii. 7, 8. Peter is first named of all the apostles, both +in Matt. x. 2, and in Acts i. 13, but we shall hardly grant the +Papist's arguing thence to be solid—Peter is first named, +therefore he is the chief and head of all the apostles; no more can +we account this any good consequence—helps are set before +governments, therefore governments are officers inferior to helps, +consequently they cannot be ruling elders: this were bad logic.</p> +<p><i>Except</i>. 4. But the word governments is general, and may +signify either Christian magistrates, or ecclesiastical officers, +as archbishops, bishops, or whatsoever other by lawful authority +are appointed in the Church.<a href= +"#note-62"><small>62</small></a> And some of the semi-Erastians of +our times, by governments understand the Christian magistracy, +holding the Christian magistracy to be an ecclesiastical +administration.<a href="#note-63"><small>63</small></a></p> +<p><i>Ans</i>. 1. Governments, i.e. governors, (though in itself +and singly mentioned, it be a general, yet) here being enumerated +among so many specials, is special, and notes the special kind of +ruling elders, as hath been proved. 2. As for archbishops and +diocesan bishops, they are notoriously known to be, as such, no +officers set in the Church by God, but merely by the invention of +man; therefore they have no part nor lot in this business, nor can +here be meant. And if by others, by lawful authority appointed in +the Church, they mean those officers that God appoints well: if +those whom man sets there without God, as chancellors, +commissioners, &c., such have as much power of government in +the Church, as they are such, as archbishops and bishops, viz. just +none at all by any divine warrant. 3. Nor can the civil Christian +magistrate here be implied. 1. Partly, because this is quite beside +the whole intent and scope of this chapter, treating merely upon +spiritual church-matters, not at all of secular civil matters, viz: +of spiritual gifts for the Church's profit, ver. 1 to 12; of the +Church herself as one organical body, ver. 12 to 28; and of the +officers which God hath set in this organical body, ver. 28, +&c. Now here to crowd in the Christian magistrate, which is a +mere political governor, into the midst of these spiritual matters, +and into the roll of these merely ecclesiastical officers, how +absurd is it! 2. Partly, because the magistrate, as such, is not +set of God in the Church either as a church officer, or as a church +member, (as hath been demonstrated formerly, chap. IX.;) and though +he become a Christian, that adds nothing to the authority of his +magistracy, being the privilege only of his person, not of his +office. 3. Partly, because when this was written to the +Corinthians, the apostle writes of such governments as had at that +time their present actual being and existence in the Church: and +neither then, nor divers hundreds of years after, were there any +magistrates Christian, as hath been evidenced, chap. IX.<a href= +"#note-64"><small>64</small></a></p> +<p><i>Except</i>. 5. Teachers are here expressed, but pastors +omitted; and therefore well might governors be mentioned instead of +pastors.<a href="#note-65"><small>65</small></a></p> +<p><i>Answ</i>. 1. Then, according to his judgment, pastors were a +distinct kind of officers from teachers; otherwise the naming of +teachers would have sufficiently implied pastors, without the +addition of the word governors, one act or function of the office +being put for the whole office. But prelates did not love to hear +of such a distinction. However, it is the judgment of many others +no less learned or pious than they, that in the same congregation +where there are several ministers, he that excels in exposition of +scriptures, teaching sound doctrine, and convincing gainsayers, may +be designed hereunto, and called a teacher or doctor: he that +excels in application, and designed thereunto, may be called a +pastor; but where there is only one minister in one particular +congregation, he is to perform, as far as he is able, the whole +work of the ministry. 2. If pastors are to be understood by this +term governors, as contradistinct from teachers, formerly +enumerated in the text; doth not this seem to devolve the matter of +government so wholly upon the pastor, as that the teacher hath +nothing to do with it? and hereby both pastor and teacher are +wronged at once: the teacher, while power of governing is denied +him, which belongs to him as well as to the pastor; the teacher +being a minister of the word, hath power of administration of the +sacraments and discipline, as well as the pastor: the pastor, while +he consequently is deprived of the necessary and comfortable +assistance of the teacher in point of government. Therefore the +pastor cannot here be intended by governors. 3. Bilson himself was +not very confident of this gloss, and therefore he immediately +adds, "If this content you not, I then deny they are all +ecclesiastical functions that are there specified," &c. What +then doth he make them? viz. he makes divers of them, and +governments among the rest, to be but several gifts, whereof one +and the same officer might be capable. And a little after he +ingenuously confesses he cannot tell what these governors were, +saying, "I could easily presume, I cannot easily prove what they +were. The manner and order of those wonderful gifts of' God's +Spirit, after so many hundreds may be conjectured, cannot be +demonstrated—governors they were, or rather governments, (for +so the apostle speaketh,) i.e. gifts of wisdom, discretion, and +judgment, to direct and govern the whole church, and every +particular member thereof, in the manifold dangers and distresses +which those days did not want. Governors also they might be called, +that were appointed in every congregation to hear and appease the +private strifes and quarrels that grew betwixt man and man, lest +the Christians, to the shame of themselves, and slander of the +gospel, should pursue each other for things of this life before the +magistrates, who then were infidels; of these St. Paul speaketh, 1 +Cor. vi. 1-7. These governors and moderators of their brethren's +quarrels and contentions I find, others I find not in the apostle's +writings, but such as withal were watchmen and feeders of the +flock." Thus inconsistent he is with himself: one while these +governors must be pastors; another while arbitrators or daysmen +about private differences; another while gifts, not officers; +another while he cannot easily prove what they were. But they have +been proved to be ruling elders, and the proof still stands good, +notwithstanding all his or others' exceptions.</p> +<p><i>Argum</i>. III. The third argument for the divine right of +the mere ruling elder shall be drawn from 1 Tim. v. 17, "Let the +elders that rule well, be counted worthy of double honor, +especially they that labor in the word and doctrine." From which +words we may thus argue for the divine right of the ruling +elder:</p> +<p><i>Major</i>. Whatsoever officers in the Church are, according +to the word of Christ, styled elders, invested with rule in the +Church, approved of God in their rule, and yet distinct from all +them that labor in the word and doctrine; they are the ruling +elders in the Church which we inquire after, and that by divine +right.</p> +<p>This proposition seems clear and unquestionable. For, 1. If +there be a certain kind of church officer which Christ in his word +calls an elder, 2. Declares to have rule in his church, 3. Approves +in this his rule, and, 4. Distinguished from him that labors in the +word and doctrine; this is plainly the ruling elder, and here is +evidently the divine right of his office. Such a divine approbation +of his office, testified in Scripture, implies no less than a +divine institution thereof.</p> +<p><i>Minor</i>. But the officers mentioned in 1 Tim. v. 17, are, +according to the word of Christ, styled elders, invested with rule +in the church: approved of God in their rule, and yet distinct from +all them that labor in the word and doctrine. This assumption may +be thus evidenced by parts.</p> +<p>1. The officers mentioned here in this word of Christ, are +styled elders. This Greek word translated <i>elder</i>, is used in +the New Testament chiefly in three several senses: 1. For men of +ancient time, not now living; and so it is opposed to modern: +Tradition of elders, Matt. xv. 2, i.e. of them of old time, see +Matt. v. 21. 2. For elders in age now living; so it is opposed to +younger, 1 Tim. v. 1; 1 Pet. v. 5. 3. For elders in function or +office, opposed to private men not in office, as Acts xiv. 23; and +in this last sense it is to be taken in this place, an office of +ruling being here ascribed to these elders. They are called elders, +say some, because for the most part they were chosen out of the +elder sort of men: others better, from the maturity of knowledge, +wisdom, gifts, gravity, piety, &c., which ought to be in them. +This name elder seems to have rule and authority written upon it, +when applied to any church officer; and it is by the Septuagint +often ascribed to rulers political, <i>elders in the gate</i>, +Judges viii. 14; Ruth iv. 2, 3; 1 Sam. v. 3; 1 Chron. xi. 3. In +this place (as it is well noted by some<a href= +"#note-66"><small>66</small></a>) the word elders is a genus, a +general attribute, agreeing both to them that rule well, and also +to those that labor in the word and doctrine: the one sort only +rule; the other sort both rule and preach; but both sorts are +elders.</p> +<p>2. The officers here mentioned are not only styled elders, but +invested with rule in the church. For it is plain both by the text +and context duly considered, and the apostle's scope in writing of +this epistle, 1 Tim. iii. 15, that these elders are officers in the +Church. And that in the church they are vested with rule appears +not only by their name of elders, which when applied to officers, +imports rule, authority, &c., as hath been said; but also by +the adjunct participle <i>that rule</i>, or <i>ruling</i>, annexed +to elders—<i>Let the elders ruling well</i>. So that here we +have not only the office, the thing, but the very name of ruling +elders. The word seems to be a military term, for captains and +commanders in an army, <i>foremost slanders</i>, (as the word +imports,) that lead on and command all the rest that follow them: +hence metaphorically used for the foremost-standers, rulers, +governors in the church. It noteth not only those that go before +others by doctrine, or good example: but that govern and rule +others by authority. For, 1. Thus the word is used in Scripture: +"One that ruleth well his own house, having his children in +subjection with all gravity," 1 Tim. iii. 4: where it plainly notes +an authoritative ruling. Again, "If a man know not how to rule his +own house," 1 Tim. iii. 5. And again, "Ruling their children and +their own houses well," 1 Tim. iii. 12. And can any man be so +absurd as to think that a master of a family hath not a proper +authoritative rule over his own children and family, but rules them +only by doctrine and example?</p> +<p>2. Thus learned divines<a href="#note-67"><small>67</small></a> +and accurate Grecians<a href="#note-8"><small>68</small></a> use +the word to denote authority: so that the Holy Ghost here calling +them ruling elders, implies they are vested with rule: and those +that deny this place to hold out two sorts of elders, yet confess +it holds out two sorts of acts, ruling and preaching.</p> +<p>3. These ruling elders are here approved of God in their rule; +and that two ways, viz: 1. In that God's Spirit here commends their +ruling, being duly discharged, <i>ruling well, excellently</i>, +&c. Did no rule in the Church belong to them for matter, God +would never command or approve them for the matter. He cannot be +accounted with God to do any thing well, that hath no right to do +it at all. 2. In that God's Spirit here commands their well ruling +to be honorably rewarded. <i>Let them be counted worthy of double +honor:</i> or, <i>Let them be dignified with double honor</i>. Here +is not only reward, but an eminent reward appointed them, and that +urged from Scripture, ver. 18. Where God thus appoints rewards, he +approves that for which he rewards; and what God thus approves is +of divine right. See part 1, chap. V.</p> +<p>4. Yet, finally, These elders, vested with rule in the Church, +and divinely approved in their rule, are distinct from all them +that labor in the word and doctrine. This may thus he evidenced +from the text, as some<a href="#note-69"><small>69</small></a> have +well observed: For, 1. Here is a general, under which the several +kinds of officers here spoken of are comprehended, <i>elders</i>; +all here mentioned are elders. 2. Here are two distinct kinds of +elders, viz: <i>those that rule well</i>, there is one kind; and +<i>they that labor in the word</i> (as the pastors) <i>and +doctrine</i>, (as the doctors and teachers,) here is the other +kind. 3. Here are two participles expressing these two species or +kinds of elders—<i>ruling</i>, and <i>laboring</i>: those +only rule, that is all their work, and therefore here are called +ruling elders; not because <i>they</i> alone rule, but because +their only work is to rule: but these not only rule, but, over and +besides, <i>they</i> labor in the word and doctrine. 4. Here are +two distinct articles distinctly annexed to these two +participles—<i>they that rule; they that labor</i>. 5. +Finally, here is an eminent disjunctive particle set betwixt these +two kinds of elders, these two participles, these two articles, +evidently distinguishing one from the other, viz. especially +<i>they that labor in the word</i>, &c., intimating, that as +there were some ruling elders that did labor in the word and +doctrine, so there were others that did rule, and not labor in the +word: both were worthy of double honor, but especially they that +both ruled and labored in the word also. And wheresoever this word, +here translated <i>especially</i>, is used in all the New +Testament, it is used to distinguish thing from thing, person from +person, that are spoken of; as, "Let us do good to all, but +especially to those of the household of faith," Gal. vi. 10: +therefore there were some of the household of faith, and some that +were not; and accordingly we must put a difference in doing good to +them. "All the saints salute you, especially those of Cæsar's +household;" some saints not of his household: all saluted them, but +especially those of Cæsar's household. "He that provides not for +his own, especially for them of his own house, he hath denied the +faith," 1 Tim. v. 8. A believer is to provide for his friends and +kindred, but especially <i>for those of his own house</i>, wife and +children. See also 1 Tim. iv. 10; Tit. i. 11; 2 Tim. iv. 13; 2 Pet. +ii. 10; Acts xx. 38, and xxvi. 3; in all which places the word +<i>especially</i> is used as a disjunctive particle, to distinguish +one thing from another, without which distinction we shall but make +nonsense in interpreting those places. And generally the best +interpreters<a href="#note-70"><small>70</small></a> do from this +text conclude, that there were two sorts of elders, viz: the ruling +elder, that only ruled; the preaching elder, that besides his +ruling, labored in the word and doctrine also.</p> +<p>Now, therefore, seeing the officers here mentioned are, 1. +According to the word of Christ, (for this is the word of Christ,) +styled elders; 2. Vested with rule; 3. Approved of God in their +rule; and yet, 4. Distinct from all that labor in the word and +doctrine, as hath been particularly proved; we may conclude, +that,</p> +<p><i>Conclusion</i>. Therefore the officers here mentioned are the +ruling elders in the Church which we inquire after, and that by +divine right.</p> +<p>But against this place of 1 Tim. i. 17, and the argument from +it, divers cavils and exceptions are made; let them have a brief +solution.</p> +<p><i>Except</i>. 1. There were two sorts of elders, some laboring +in the word and doctrine, some taking care of the poor, viz. +deacons; both were worthy of double honor, especially they that +labored in the word, &c.<a href= +"#note-71"><small>71</small></a></p> +<p><i>Ans</i>. 1. This is a new distinction of elders without +warrant of Scripture. Deacons are nowhere in all the New Testament +styled elders;<a href="#note-72"><small>72</small></a> nay, they +are contradistinguished from elders, both teaching and ruling. "He +that giveth <i>let him do it</i> with simplicity: he that ruleth, +with diligence," Rom. xii. 8. "Helps, governments," 1 Cor. xii. 28. +Compare also Tit. i. 5, 6, &c., 1 Tim. iii. 2, &c., with 1 +Tim. iii. 8, &c. 2. As deacons are not elders, so deacons have +no rule in the church. It is true, they are to "rule their children +and their own houses well," 1 Tim. iii. 12; this is only family +rule: but as for the church, their office therein is to be +<i>helps</i>, 1 Cor. xii. 28; <i>to distribute</i>, Rom. xii. 8; +<i>to serve tables</i>, Acts vi. 2, 3; but no rule is ascribed to +them.</p> +<p><i>Except</i>. 2. But by ruling well, some understand living +well, leading a holy, exemplary life. The apostle would have +ministers not only to live well themselves, but also to feed others +by the word and doctrine; they that live well are to be double +honored, especially they who labor in the word, &c., as 1 +Thess. v. 12, 13.<a href="#note-73"><small>73</small></a></p> +<p><i>Ans</i>. 1. The apostle here speaks rather of officers than +of acts of office: of persons rather than of duties, if his phrase +be observed. 2. Living well is not ruling well here in the +apostle's sense, who intends the rule of elders over others; he +that lives well rules well over himself; not over others: else all +that live well were church rulers; they conduct by example, do not +govern by authority, Altar. Damasc. c. xii. 8. If well ruling be +well living, then double honor, double maintenance from the church +is due for well living, (1 Tim. v. 17, 18,) consequently all that +live well deserve this double honor. 4. This seems to intimate that +ministers deserve double honor for living well, though they preach +not. <i>How absurd</i>! 5. D. Downham, once pleased with this +gloss, after confessed it was not safe.</p> +<p><i>Except</i>. 3. Those that rule well may be meant of aged, +infirm, superannuated bishops, who cannot labor in the word and +doctrine.<a href="#note-74"><small>74</small></a></p> +<p><i>Ans</i>. 1. Here is no speech of prelatical bishops, but of +ruling and preaching elders in this text. 2. How shall old, +decrepit bishops rule well, when they cannot labor in the word and +doctrine? 3. By this gloss, the preaching elders that labor in the +word and doctrine, should be preferred before the most ancient +bishop in double honor; such doctrine would not long since have +been very odious and apocryphal to our late prelates. 4. Those +preachers that have faithfully and constantly spent their strength, +and worn out themselves with ministerial labor, that they cannot +rule nor preach any longer, are yet worthy of double honor for all +their former travels in the service of Christ and his Church.</p> +<p><i>Except</i>. 4. Among ministers some did preach, others only +administered the sacraments; so Paul showeth that he preached and +"labored more than all the apostles," 1 Cor. xv. 10; but baptized +few or none, 1 Cor i. 14, leaving that to be performed by others; +and when Paul and Barnabas were companions, and their travels were +equal, yet Paul is noted to have been the chief speaker, (Acts xiv. +12:) all were worthy of double honor, but especially they who +labored in the word and doctrine.<a href= +"#note-75"><small>75</small></a></p> +<p><i>Ans</i>. 1. This gloss imagineth such a ministry in the +apostles' times as the prelates had erected of late in their days, +viz: many dumb dogs that could not bark nor preach at all, yet +could administer the sacraments by the old service-book. But the +apostles, as Cartwright<a href="#note-76"><small>76</small></a> +observes, allowed no such ministers, will have every bishop or +preaching elder to be both "apt to teach, <i>and</i> able to +convince," 1 Tim. iii. 2; Tit. i. 9. So that it was far from Paul +to countenance a non-preaching or seldom-preaching ministry, by +allowing any honor at all, much less a double honor, to such. Sure, +preaching is one part, yea, a most principal part or duty of the +minister's office, (as hath been evidenced before, Part 2, Chap. +VII.,) and shall he be counted worthy of double honor that neglects +a principal duty of his office? Nay, he deserves not the very name +of such an officer in the church: why should he be called a pastor +that doth not feed? or a teacher, that doth not teach his flock? +&c., saith Chrysost. Hom. xv. in 1 Timothy. 2. Why should +Paul's laboring be restrained here to his preaching only? when Paul +speaks of his own labor elsewhere, he speaks of it in another +sense, 2 Cor. xi. 17, "in labor and weariness"—compare it +with the context; and in this place judicious Calvin seems rather +to interpret it of other manner of labor, and Pareus extends it, +besides preaching, to divers other labors which Paul did undergo. +3. What warrant doth this exception hold out for two sorts of +ministers here pretended, some <i>preaching</i>, others <i>only +administering the sacraments</i>? Thus, <i>Paul preached much, +baptised but few</i>: therefore, <i>there were some that only +administered the sacraments</i>: well concluded. Yet Paul baptized +some, 1 Cor. i. 14, 16, distributed the Lord's supper to some, Acts +xx. 7, 11; so that he both preached and dispensed the sacraments. +Let any show where any person dispensed the sacraments that was not +a preacher. Again, <i>Paul and Barnabas equally travelled together, +but Paul was chief speaker</i>: what then? therefore <i>some +labored in the word, others in the sacraments only</i>. This is +woful logic. 4. To whomsoever the power of dispensing the +sacraments was given by Christ, to them also the power of preaching +was given; dispensing the word and sacraments are joined in the +same commission, Matt, xxviii. 18-20: what Christ joins together +let not man put asunder. 5. Touching the preaching elder there is +mentioned only one act peculiar to his office, viz. <i>laboring in +the word</i>, &c.; but, taking a part for the whole, we may +understand his dispensing the sacraments also, and what else is +peculiar to the preaching elder's office, though for brevity's sake +it be not here named.<a href="#note-77"><small>77</small></a></p> +<p><i>Except</i>. 5. By elders that rule well may be meant certain +governors, or inferior magistrates, chosen to compose controversies +or civil strifes. Suitable hereunto is the late Erastian gloss, +that by elders ruling well may be meant kings, parliament-men, and +all civil governors.<a href="#note-78"><small>78</small></a></p> +<p><i>Ans</i>. 1. It is well known that in the primitive times +there was no Christian magistrate in the Church, and for the Church +to choose heathen judges or magistrates to be arbitrators or +daysmen in civil controversies, is a thing utterly condemned by the +apostle, 1 Cor. vi. 1, &c. 2. The apostle speaks here of +ecclesiastical, not of civil officers, as the latter phrase +intimates. The main scope of this epistle was to instruct Timothy +how to behave himself, not in the commonwealth, but in the Church +of God, (1 Tim. iii. 15,) and here he speaks of such officers as +were in being in the Church at that time. 3. If kings, +parliament-men, and all civil governors be these ruling elders, +then ministers have not only an equal share with them in government +by this text, which the Erastians will not like well; but also are +to have a superior honor or maintenance to kings, parliament-men, +and all civil governors. Certainly the magistrates will never +triumph in this gloss, nor thank them that devised it. 4. Sutlive +seems to be against this opinion, (though no great friend to ruling +elders,) saying Beza bestows many words to prove that the judges in +1 Cor. vi. were not of the number of presbyters: which truly I +myself should easily grant him. For there were none such ever +constituted. 5. This is a novel interpretation, as some +observe,<a href="#note-79"><small>79</small></a> unknown among +ancient writers.</p> +<p><i>Except</i>. 6. Those words [<i>especially they who labor in +the word and doctrine</i>] are added to the former explanatively, +to teach us who they are that rule well, viz. <i>they who labor +much in the word and doctrine</i>, and not to distinguish them that +labor in the word, from elders ruling well; as if Paul had said, +"Let the elders that rule well be counted worthy of double honor, +greatly laboring in the word," &c. For the word translated +<i>especially</i> here more aptly signifies <i>much, greatly</i>, +than especially. For though with the adversative <i>but</i> along +with it, it signifieth especially, yet alone (as it is here) it +signifies <i>much, greatly</i>.<a href= +"#note-80"><small>80</small></a></p> +<p><i>Ans</i>. 1. If this sentence [<i>especially they who +labor</i>, &c.] were added only to explain who are well-ruling +elders, viz. such as greatly labor in the word, &c., then few +of the prelatical bishops were to be counted well-ruling elders, +for very few, if any of them, were guilty of laboring greatly in +the word and doctrine. 2. Then also the apostle would have said, +either who especially labor, or simply without the article, +especially laboring; then especially, they who labor, as here he +doth, carrying his speech rather to distinct persons and officers, +than to distinct duties or actions. 3. This word translated +<i>especially</i>, hath been already in the minor proposition +proved to be rather disjunctive, than explanatory; a term of +distinction to point out a several sort of elders from only ruling +elders, rather than a term of explication, signifying who are to be +reputed these well-ruling elders. 4. The word <i>especially</i> is +used for a term of distinction, even in those places where the +adversative <i>but</i> is not joined to it, as in Tit. i. 10, "For +there are many unruly and vain talkers and deceivers, especially +they of the circumcision:" where <i>especially</i> distinguishes +<i>them of the circumcision</i>, from all other <i>vain talkers, +and deceivers</i>; and in 1 Tim. iv. 10, "Who is the Saviour of all +men, especially of them that believe;" here <i>especially</i> +without <i>but</i> distinguishes them that believe from all other +men, as capable of a special salvation from God; if here it were +not a note of distinction, according to this gloss, we should thus +read the place, "Who is the Saviour of all men, greatly believing;" +but this were cold comfort to weak Christians of little faith. So +here <i>especially</i>, though <i>but</i> be wanting, distinguished +them that labor in the word and doctrine, from them that labor not +therein, and yet rule well.</p> +<p><i>Except</i>. 7. It is one thing to preach, another thing to +labor in the word and doctrine. If there be here any distinction of +elders it is between those that labor more abundantly and +painfully, and between those that labor not so much. This objection +takes much with some.<a href="#note-81"><small>81</small></a> B. +Bilson much presses this objection from the emphasis of the word +<i>laboring</i>; signifying endeavoring any thing with greater +striving and contention, &c., to this sense, "Let the elders +that rule well be counted worthy of double honor, especially they +who labor and sweat, &c., in the word—who give themselves +even to be tired and broken with labors;" and this, saith he, is +the genuine signification of the word translated laboring, when it +is borrowed from the labor of the body, to denote the contention or +striving of the mind, &c.<a href= +"#note-82"><small>82</small></a></p> +<p><i>Ans</i>. 1. This gloss takes it for granted, that this text +speaks only of preaching, or the ministry of the word, and therein +of the lesser or greater pains taken: which (besides that it begs +the thing in question) makes the ministry of the word common to +both sorts here distinctly spoken of, whereas rather the plain +current of the text makes ruling common to both, over and beyond +which the preaching elder <i>labors in the word</i>. 2. Doth not +this interpretation allow a double honor to ministers that labor +not so much as others in the word? And can we think that the +laborious Paul intended to dignify, patronize, or encourage idle +drones, lazy, sluggish, seldom preachers? Ministers must be +exceeding instant and laborious in their ministry, 2 Tim. iv. 1-3. +If this were the sense only to prefer the greater before the less +labor in the ministry, the apostle would have used this order of +words, "Let the elders that rule well be counted worthy of double +honor, especially they who labor," &c., take upon themselves +more weighty cares. For those words (in the word and doctrine) +should either have been quite omitted, as now was expressed, or +should have been inserted immediately after them that rule well, +and before the word especially, to this effect, "Let the elders +that rule well and preach the word and doctrine well, be counted +worthy of double honor; but especially those who labor much in well +ruling and in well preaching:" in such an expression the case had +been very clear and evident. 4. Should this comment stand, that +they who labor more in the ministry than others should have more +honor, more maintenance, than others, how many emulations and +contentions were this likely to procure? Who shall undertake to +proportion the honor and reward, according to the proportion of +every minister's labor? 5. As for the criticism of the word +<i>laboring</i>, which Bilson lays so much stress upon, these +things are evident, 1. That here <i>laboring</i>, signifies +emphatically nothing else but that labor, care, diligence, +solicitude, &c., which the nature of the pastoral office +requires in every faithful pastor; as is implied 1 Thess. v., 12, +13, "Know them which labor among you, and are over you in the +Lord;" and the apostle saith that every minister "shall receive a +reward according to his own labor," 1 Cor. iii. 8. Such labor and +diligence also is required in them that rule, whilst they are +charged to rule <i>with diligence</i>, Rom. xii. 8, which is as +much as <i>with labor</i>: yea, the common charity of Christians +hath its labor; and this very word <i>labor</i> is ascribed +thereunto, <i>labor of love</i>, 1 Thess. i. 3; Heb. vi. 10. 2. +That if the apostle had here intended the extraordinary labor of +some ministers above others, not ordinarily required of all, he +would have taken a more emphatical word to have set it out, as he +is wont to do in some other cases, as in 2 Cor. xi. 27, "In labor +and weariness." 1 Thess. ii. 9, "For ye remembered, brethren, our +labor and weariness." 6. Finally, "If there be but one kind of +church officers here designed, then," as saith the learned +Cartwright, "the words (<i>especially those that labor</i>) do not +cause the apostle's speech to rise, but to fall; not to go forward, +but to go backward; for to teach worthily and singularly is more +than to teach painfully; for the first doth set forth all that +which may be required in a worthy teacher, where the latter noteth +one virtue only of pains taking."</p> +<p><i>Except</i>. 8. Though it could be evinced, that here the +apostle speaks of some other elders, besides the ministers of the +word, yet what advantage can this be for the proof of ruling +elders? For the apostle being to prove that the ministers of the +word ought to be honored, i.e. maintained; why might he not use +this general proposition, that all rulers, whether public or +domestic, whether civil or ecclesiastical, are to be honored? And +when the apostle speaketh of the qualifications of deacons, he +requires them to be such as have ruled their own houses +well.<a href="#note-83"><small>83</small></a></p> +<p><i>Ans</i>. 1. This slight gloss might have appeared more +tolerable and plausible, were it not, partly, that the grand scope +of the apostle in this chapter and epistle is to direct about +church officers and church affairs, as both the context, and 1 Tim. +iii. 14, 15, clearly evidence; and partly, had the word rulers been +expressed alone in the text, and the word elders left out: but +seeing that the apostle speaks not generally of them that rule +well, but particularly of the elders that rule well in the Church; +here is no place for this poor faint gloss. 2. Had the apostle here +intended such a lax and general proposition for all sorts of +rulers, then had he also meant that an honorable maintenance is due +from the Church to domestic as well as public, yea, to civil as +well as ecclesiastical rulers: then the Church should have charge +enough: yea, and then should ministers of the word (according to +this interpretation) have more honor and maintenance than any other +rulers, domestic or public, civil or ecclesiastical. Magistrates +will never thank him for this gloss. 3. Though some kind of skill +to rule and govern be required in deacons, yet that is no public +rule in the Church, but a private rule in their own houses only, +which the apostle mentions, 1 Tim. iii. 12.</p> +<p><i>Except</i>. 9. But these Well-ruling presbyters may be +referred to these pastors and teachers which were resident in every +church, who therefore are properly said to have care and inspection +of the faithful, as being affixed to that place for that end; but +the word <i>laboring</i>, or <i>they that labor</i>, may be +referred to them who travelled up and down for the visiting and +confirming of the churches.<a href="#note-84"><small>84</small></a> +"There were some that remained in some certain places, for the +guiding and governing of such as were already won by the preaching +of the gospel: others that travelled with great labor and pains +from place to place to spread the knowledge of God into all parts, +and to preach Christ crucified to such as never heard of him +before. Both these were worthy of double honor, but the latter that +builded not upon another man's foundation, more especially than the +former, that did but keep that which others had gotten, and govern +those that others have gained."<a href= +"#note-85"><small>85</small></a></p> +<p><i>Ans</i>. 1. If this be the sense, that there were some +ministers fixed, and limited to particular places and churches; +others unfixed, having an unlimited commission, and these are to be +especially honored: then the meaning is, that the apostles and +evangelists who were unfixed, and had unlimited commissions, and +laid the foundation, were to be especially honored above pastors +and teachers that were fixed and limited, and only built upon their +foundation. But how should this be the meaning? For this seems a +needless exhortation; what church would not readily yield an +especial honor to apostles and evangelists above pastors and +teachers? This would savor too much of self-seeking in the apostle, +and providing for his own honor. This implies that the text hath +reference to apostles and evangelists, whereas it evidently speaks +only of ordinary ruling and preaching presbyters.</p> +<p>2. If this be the sense of Dr. Field and Bilson, that some mere +ordinary presbyters travelled laboriously to lay the foundation of +Christianity, others were fixed to certain places to build upon +that foundation: this seems to be false; for we read that mere +ordinary presbyters were ordained for several cities and places as +their peculiar charges, whom they were to feed, and with whom they +were to remain, as Acts xiv. 23; Tit. i. 5; herewith compare Acts +xx. 28; 1 Pet. v. 2; 1 Thess. v. 12. But that mere ordinary +presbyters were ordained and employed in the Church without +limitation of commission, where can it be evidenced in all the +Scriptures? Wandering presbyters are nowhere commended; wandering +stars are condemned, Jude, ver. 13.</p> +<p>3. To refer the word <i>laboring</i> to them that travelled from +place to place for visiting and confirming of the churches, is very +weak and unjustifiable in this place; for this clashes with Dr. +Field's former gloss, (mentioned Except. 4, limiting +<i>laboring</i> to preaching.) But any thing for a present shift. +This word is sometimes given to the apostle, as 1 Cor. xv. 10; 2 +Cor. xi. 27: but where are apostles and evangelists called +<i>laboring</i>, merely in respect of their travelling from place +to place, to lay the foundation of Christianity, thereby to +distinguish them from ordinary pastors and teachers? Nay, the +apostle himself makes <i>them that rule</i>, and <i>them that +labor</i>, the same, 1 Thess. v. 12, 13. So here in 1 Tim. v. 17, +<i>they that rule</i>—<i>and they that labor</i>—are +the same, i.e. both of them ordinary presbyters, both of them +ruling, only to one of them the office of <i>laboring</i> in the +word and doctrine is superadded; yea, the very women that +<i>were</i> godly were said <i>to labor in the Lord</i>, Rom. xvi. +6, 12, not for their far travels up and down several countries to +propagate the gospel, for where are Mary and Persis reported to +have done this? Yet doubtless such good women privately labored +much to bring in others, especially of their own sex, to hear the +apostles, and entertain the gospel; and if the women may be said to +<i>labor much in the Lord</i>, in respect of their private +endeavors, how much more may labor be ascribed to presbyters in +respect of both their private and public employments! So that this +word <i>laboring</i>, which is applied in Scripture not only to +ordinary presbyters, but also to women, cannot (without violence) +be drawn peculiarly to signify apostles and evangelists, as this +exception intends.</p> +<p><i>Except</i>. 10. Seeing in every minister of the word three +things are requisite, unblamableness of life, dexterity of +governing, and integrity of doctrine; the two first are commended +here, but especially the labor in doctrine above them both; +therefore here are set down not a two-fold order of presbyters, but +only two parts of the pastoral office, preaching and governing; +both which the apostle joins in the office of pastors, 1 Thes. v. +2-13.<a href="#note-86"><small>86</small></a> "The guides of the +church are worthy of double honor, both in respect of governing and +teaching, but especially for their pains in teaching; so noting two +parts or duties of presbyterial offices, not two sorts of +presbyters."<a href="#note-87"><small>87</small></a></p> +<p><i>Ans</i>. 1. It is true, pastors have the power both of ruling +and preaching belonging to their office, as is intimated, 1 Thes. +v. 12, 13, and Heb. xiii. 7, and in other places; but doth it +therefore follow, that none have the power of ruling, but those +that have the power of preaching? or that this text, or 1 Tim. v. +17, intends only those rulers that preach? 2. Bilson, in this +exception, confesseth that <i>laboring</i> belongs to ordinary +fixed pastors, and therefore contradicts himself in his former +objection, wherein he would have appropriated it to unfixed +apostles and evangelists; yea, by this gloss it is granted, that +preaching presbyters are to be more honored than non-preaching +ruling prelates. These are miserable shifts and evasions, whereby +they are necessitated thus to wound their own friends, and to cross +their own principles. 3. According to this gloss, this should be +the sense, "Let the ministers that rule well by good life, and +skilful government, be counted worthy of double honor, especially +they who labor in the word and doctrine." Now doth not this +tacitly insinuate, that some ministers may rule well, and be worthy +of double honor, though they labor not in the word and doctrine? +and how absurd were this? But if the text be interpreted not of +several acts of the same office, but of several sorts of officers, +this absurdity is prevented, <i>Let ruling elders be doubly +honored, especially those that both rule and preach</i>. 4. The +text evidently speaks not of duties, but of persons; not of acts, +but of agents; not of offices, but of officers; for it is not said, +"Let the elders be counted worthy of double honor, for well ruling; +especially for laboring"—but, <i>Let the elders that rule +well, especially they that labor in the word, &c.</i> So that +this gloss is vain, and against the plain letter of the text.</p> +<p><i>Except</i>. 11. Though the emphasis of the word, <i>they that +labor</i>, be not to be neglected, yet the difference betwixt +presbyters is not put by that word, but by those (<i>in the word +and doctrine</i>.) This does not signify two kinds of presbyters, +but two offices of ministers and pastors; one general, to <i>rule +well</i>; another special, <i>to labor in the word and +doctrine</i>. To rule well, saith Hierom, is to fulfil his office; +or, as the Syriac interpreter expounds it, "to behave themselves +well in their place;" or as the Scripture speaks, <i>To go in and +out before God's people as becomes them, going before them in good +works in their private conversations, and also in their public +administrations</i>; whence the apostle makes here a comparison +betwixt the duties of ministers thus, "All presbyters that +generally discharge their office well are worthy of double honor; +especially they who labor in the word, which is a primary part of +their office."<a href="#note-88"><small>88</small></a></p> +<p><i>Ans</i>. 1. For substance this objection is the same with +objection 10, already answered, therefore much more needs not to be +added. 2. It is to be noted, that the apostle saith not, "Let the +presbyters that rule well be counted worthy of double honor, +especially because they labor in the word—for then he should +have pointed at the distinct offices of ministers;" but he saith, +<i>especially they that labor</i>, which clearly carries the sense +to the distinction of elders themselves, who have distinct +employments. 3. If preaching presbyters only should here be meant, +and under that phrase (<i>that rule well</i>) their whole office in +general, and the right managing thereof, should be contained, +whereas <i>laboring in the word and doctrine</i> (as this exception +implies) is but one part thereof, then hence it would inevitably +follow, that a minister deserves more honor for the well +administration of one part of his office only, than for the well +managing of the whole, which is absurd! Here therefore the apostle +doth not compare one primary part of the pastor's office, with the +whole office and all the parts thereof; but one sort of presbyters +with another, distinguishing the mere ruling presbyter from the +ruling and preaching presbyter, as the acute and learned Whitaker +hath well observed.</p> +<p><i>Except</i>. 12. It is evident in the text itself, that all +these elders here meant were worthy of double honor, whether they +labored or governed; which by St. Paul's proofs, presently +following, and by the consent of all old and new writers, is meant +of their maintenance at the charges of the Church.<a href= +"#note-89"><small>89</small></a> Now that lay-judges and censors of +manners were in the apostle's time found at the expense of the +Church, or by God's law ought to have their maintenance at the +people's hands, till I see it justly proved, I cannot believe it: +which yet must be proved before this construction can be +admitted.<a href="#note-90"><small>90</small></a></p> +<p><i>Ans</i>. 1. This word <i>honor</i> signifies (after the +custom of the Hebrews, Exod. xx. 12) all pious offices and relief. +This phrase (<i>double honor</i>) interpreters expound either +absolutely or comparatively. Absolutely thus: <i>double honor</i>, +i.e. great honor, so some; maintenance in this life, happiness in +the life to come, so others; honor of reverence to their persons, +and of maintenance for their labors, so Chrysostom, of which saith +Calvin, "That Chrysostom interprets double honor to be maintenance +and reverence, I impugn not." Comparatively thus: <i>double +honor</i> here seems to relate to what was before spoken, ver. 3, +"Honor widows that are widows indeed." Now here he intimates, that +though widows are to be honored, yet these should be much more +honored; they should have single, these double honor. In this last +sense, which seems most genuine, it seems most likely that the +apostle here intended principally, if not only, the honor of +maintenance; partly because the honor appointed for widows, ver. 3, +&c., was only maintenance; partly because the reason of this +charge to honor, &c., refers only to maintenance, ver. 18. Thus +far we grant, that the text speaks of maintenance. 2. It may be +further yielded that all the presbyters here spoken of are to be +counted worthy of double honor, of honorable, liberal maintenance; +even they that rule well (if need require) are to be thus honored, +but the principal care of maintenance ought to be of them that +labor in the word and doctrine, because the apostle saith +<i>especially they that labor, &c.</i>: the like injunction, +see Gal. vi. 6, "Let him that is catechized, communicate to him +that catechizeth him in all good things;" and thus much this text +plainly evidenceth. 3. What then can be inferred hereupon by the +adversaries of ruling elders? "Therefore the ruling elders (in the +reformed churches) that take no maintenance of the church, are not +the elders that rule well here mentioned?" This follows not: the +apostle Paul took no wages of the church of Corinth, 2 Cor. xi. +7-9, and xii. 12, 13, &c., was he therefore not an apostle to +them, as to other churches of whom he took maintenance? Divers +among us in these days labor in the word and doctrine, and are not +sufficiently maintained by their churches, but forced to spend of +their own estates to do others service; are they therefore no +ministers? <i>Forgive them this wrong</i>. Most churches are not +able (or at least not willing) to maintain their very preaching +presbyters and their families comfortably and sufficiently, as the +gospel requireth: if therefore in prudence, that the Church be not +needlessly burdened, those ruling elders are chosen generally that +need no maintenance, doth their not taking maintenance of the +church make their office null and void? Or if the church do not +give them maintenance (when they neither need it, nor desire it, +nor is the church able to do it) is the church therefore defective +in her duty, or an ill observer of the apostolical precepts? Sure +maintenance is not essentially and inseparably necessary to the +calling of either ruling or preaching elder. There may be cases +when not only the preaching, but the ruling elders ought to be +maintained, and there may be cases when not only the ruling but +also the preaching presbyter (as it was with Paul) should not +expect to be maintained by the church. 4. It is as observable that +the apostle here saith, let them be counted worthy of double honor, +though the reformed churches do not actually give double +maintenance to elders that rule well, yet they count them worthy of +double maintenance, though the elders do not take it, though the +churches cannot give it.</p> +<p>Finally, unto these testimonies and arguments from Scripture, +many testimonies of ancient and modern writers (of no small repute +in the Church of God) may be usefully annexed, speaking for ruling +elders in the Church of Christ from time to time: some speaking of +such sort of elders, presbyters, or church-governors, as that +ruling elders may very well be implied in their expressions; some +plainly declaring that the Church of Christ <i>in fact</i> had such +officers for government thereof; and some testifying that of right +such officers ought to be in the Church of Christ now under the New +Testament for the well guiding thereof; by which it may notably +appear, that in asserting the office of the ruling elder in the +Church, we take not upon us to maintain any singular paradox of our +own devising, or to hold forth some new light in this old +opinionative age: and that the ruling elder is not a church officer +first coined at Geneva, and a stranger to the Church of Christ for +the first 1500 years, (as the adversaries of ruling elders +scornfully pretend,) but hath been owned by the Church of Christ as +well in former as in later times.<a href= +"#note-91"><small>91</small></a></p> +<h3><i>An Appendix touching the Divine Right of Deacons.</i></h3> +<p>Though we cannot find in Scripture that the power of the keys is +committed by Christ unto deacons, with the other church governors, +but conceive that deacons, as other members of the church, are to +be governed, and are not to govern; yet forasmuch as deacons are +ordinary officers in the Church of God, of which she will have +constant use in all ages, and which at first were divinely +appointed, and after frequently mentioned in the New Testament; it +will not be thought unfit, before we conclude this section, +touching the divine right of Christ's church-officers, briefly to +assert the divine right of deacons, as followeth.</p> +<p>Deacons in the church are an ordinance of Jesus Christ. For,</p> +<p>1. They are found in Christ's catalogue of church officers, +distinct from all other officers, both extraordinary and ordinary. +<i>Helps</i>, 1 Cor. xii. 28. The Greek word in the natural +acceptation properly signifies, to lift over against one in taking +up some burden or weight; metaphorically, it here is used for +deacons, whose office it is to <i>help</i> and <i>succor the poor +and sick, to lend them a hand to lift them up</i>, &c., and +this office is here distinctly laid down from all other ordinary +and extraordinary offices in the text. So they are distinguished +from all ordinary officers reckoned up, Rom. xii. 7, 8: under +<i>prophecy</i>, there is the <i>teacher</i> and <i>pastor</i>; +under <i>ministry</i>, the <i>ruling elder</i>, and the +<i>deacon</i>, verse 8. This officer was so well known, and usual +in the primitive churches, that when the apostle writes to the +church at Philippi, he directs his epistle not only to the saints, +but to the officers, viz. <i>to the overseers, and deacons</i>, +Philip, i. 1. The occasion of the first institution of this office, +see in Acts vi. 1, 2, &c. At the first planting of the +Christian Church, the apostles themselves took care to receive the +churches' goods, and to distribute to every one of their members +<i>as they had need</i>, Acts iv. 34, 35; but in the increase of +the church, the burden of this care of distributing alms increasing +also, upon some complaints of the Greeks, <i>that their widows were +neglected</i>, the office of deacons was erected, for better +provision for the poor, Acts vi. 1-7; and because the churches are +never like to want poor and afflicted persons, there will be +constant need of this officer. The pastor and deacon under the New +Testament seem to answer the priests and Levites under the Old +Testament.</p> +<p>2. The qualifications of deacons are laid down by Christ in the +New Testament, at large: 1 Tim. iii. 8-14, <i>Deacons also must be +grave, not double-tongued</i>, &c., and Acts vi. 3, 5.</p> +<p>3. The manner also of deacons' vocation or calling unto their +office is delineated, viz: 1. They must be chosen by the church; +"Look ye out among you seven men of honest report," &c., "and +they chose Stephen," &c., Acts vi. 3, 5. 2. They must first be +proved and tried by the officers of the church, before they may +officiate as deacons; "and let these also first be proved, then let +them use the office of a deacon, being blameless," 1 Tim. iii. 10. +3. They must be appointed by the officers of the church to their +office, and set apart with prayer, Acts vi. 3, 6: "Look ye out +men—whom we may appoint over this business—whom they +set before the apostles, and when they had prayed, they laid their +hands on them."</p> +<p>4. Deacons have by Scripture their work and employment appointed +them. Their work is, <i>to serve tables</i>, (hence the name deacon +seems derived,) Acts vi. 2, 3. To be an help, no hinderance in the +church; called <i>helps</i>, 1 Cor. xii. 18.</p> +<p>5. Deacons have a divine approbation and commendation in +Scripture, if they execute their office well. "For they that have +used the office of a deacon well, purchase to themselves a good +degree, and great boldness in the faith which is in Christ Jesus," +1 Tim. iii. 13. Here the well administration of deaconship is +commended as producing two good effects to such deacons, viz: 1. +<i>A good degree</i>, i.e. great honor, dignity, and reputation, +both to themselves and to their office; they adorn, grace, and +credit their office in the church; not that they purchase to +themselves by desert a higher office in the church, that from +deacons they should be advanced to be presbyters, as some would +interpret this text. 2. <i>Much boldness in the faith which is in +Christ Jesus.</i> For nothing makes a man more bold than a good +conscience in the upright and faithful discharge of our duties in +our callings; innocency and integrity make brave spirits; such with +great confidence and boldness serve Christ and the church, being +men that may be trusted to the uttermost. Now where God thus +approves or commends the well managing of an office, he also +divinely approves and allows the office itself, and the officer +that executes the same.<a href="#note-92"><small>92</small></a></p> +<a name="H_SECTIII-II"><!-- H2 anchor --></a> +<div style="height: 2em;"><br> +<br></div> +<h3>SECTION II.</h3> +<p>2. <i>Of the first receptacle, or subject of the power of church +government from Christ, viz. Christ's own officers.</i></p> +<p>Touching the second, that Jesus Christ our Mediator hath +peculiarly intrusted his own officers with the power of church +government: take it thus—</p> +<p>Jesus Christ our Mediator did immediately commit the proper, +formal, ministerial, or stewardly authority and power for governing +of his church to his own church guides as the proper immediate +receptacle or first subject thereof.</p> +<p>For explication of this proposition, four things are to be +opened.</p> +<p>1. What is meant by proper, formal, ministerial or stewardly +authority and power for church government? See this already +discussed, Part 2, chapters III., V., and IX., in the beginning of +Section 2, so that here there needs no further addition, as to this +point.</p> +<p>2. What is meant by church guides? By church guides here +understand, negatively, 1. Not the political magistrate. For though +he be the <i>nurse-father</i> of the church, Isa. xlix. 23, <i>the +keeper and avenger of both the tables</i>; and <i>have an outward +care of religion</i>, and <i>may exercise a political power about +sacred things</i>, as did Asa, Jehoshaphat, Hezekiah, Josiah, +&c., yet hath he no proper, inward, formal power in sacred +things, nor is it lawful for him to exercise the same; as Korah, +Num. xvi.; King Saul, 1 Sam. xiii. 9-15; Uzzah, 2 Sam. vi. 6-8, 1 +Chron. xiii. 9, 10; and King Uzziah, 2 Chron. xxvi. 16-22, did to +the provoking of God, and to their own destruction. (But see what +power is granted, and what denied to the civil magistrate in +matters of religion, and why, Part 2, Chap. IX. Sect. 1.) 2. Not +any officer of man's mere invention and setting up in the church, +whether papal, as cardinals, &c., prelatical, as deans, +archdeacons, chancellors, officials, &c., or political, as +committees, commissioners, &c. For who can create and institute +a new kind of offices in the church, but Jesus Christ only, who +alone hath the lordly magisterial power as Mediator appropriated to +him? Eph. iv. 8, 11; Rom. xii. 5-8; 1 Cor. xii. 28; and therefore +how can such acts be sufficiently excused from bold usurpation upon +Christ's own prerogative? 3. Nor the deacons themselves, (though +officers of Christ's appointment, as was formerly proved;) for +their office is not to rule and govern, but <i>to serve tables</i>, +&c., Acts vi. 2, 3. None of these are the church guides which +Christ hath committed his proper power unto. But affirmatively +understand all these church guides extraordinary and ordinary, +which Christ hath erected in his Church, vesting them with power +and authority therein, viz. apostles, prophets, evangelists, +pastors and teachers, governments, or ruling elders, mentioned +together in Eph. iv. 8, 11; 1 Cor. xii. 28; 1 Tim. v. 17; Rom. xii. +6-8. These are Christ's own church officers, these Christ hath made +the immediate receptacle and first subject of the keys, or of +ecclesiastical power derived from himself.</p> +<p>3. What is meant by Christ's committing this stewardly power +first and immediately to the church guides? <i>Ans</i>. There is, +1. A priority and immediateness of the donation of the power of the +keys: thus Christ first and immediately gave keys to his own +officers, whom Scripture, therefore, calls <i>the ministers of +Christ</i>, (not of the Church,) 1 Cor. iv. 1, not first and +immediately to the community of the faithful, or Church, and then +by the Church secondarily and mediately to the officers, as her +substitutes and delegates, acting for her, and not in virtue of +their own power from Christ. 2. A priority and immediateness of +designation of particular individual persons to the office of +key-bearing, and this is done by the mediate intervening act of the +church officers in separating of particular persons to the office +which Christ instituted; though it is not denied but that the +church or company of the faithful may lawfully nominate or elect +individual persons to be officers in the congregation, which yet is +no act of authority or power.</p> +<p>4. How hath Christ committed this power of the keys to his +church guides, that thereby they become the most proper receptacle +thereof? <i>Ans</i>. Thus briefly. All absolute lordly power is in +God originally: all lordly magisterial mediatory power is in Christ +dispensatorily: all official, stewardly power is by delegation from +Christ only in the church guides<a href= +"#note-93"><small>93</small></a> ministerially, as the only proper +subject thereof that may exercise the same lawfully in Christ's +name: yet all power, both magisterial in Christ, and ministerial in +Christ's officers, is for the Church of Christ and her edification +objectively and finally.</p> +<p>These things thus explained and stated, we come now to the +confirmation of the proposition. Consider these arguments:</p> +<p>1. Jesus Christ committed immediately ecclesiastical power and +the exercise thereof to his church guides. Thus we may argue:</p> +<p><i>Major</i>. All those that have ecclesiastical power, and the +exercise thereof, immediately committed to them from Jesus Christ, +are the immediate subject or receptacle of that power.</p> +<p>For what makes any persons the immediate subject of power, but +the immediate derivation and commission of power to them from Jesus +Christ, who is the fountain of all power?</p> +<p><i>Minor</i>. But the church guides have the ecclesiastical +power and the exercise thereof immediately committed to them from +Jesus Christ. This may be evinced many ways by Scriptures. 1. It is +said expressly, "Of our authority which the Lord hath given us for +your edification," 2 Cor. 10, 8: by <i>us</i> here we are to +understand church guides, for here they are set in opposition to +the church members (<i>for edification</i>,) not destruction of +(you.) Here are edifiers and edified. Now these church guides have +authority given them, and that from the Lord, i.e. Christ; here is +their commission or power, not from the Church or any creature, but +from Christ; hence the apostle calls church guides, "Your rulers or +guides in the Lord," 1 Thes. v. 12; <i>in the Lord</i>, i.e. by the +Lord's authority and commission. So that church officers are +<i>rulers in the Lord</i>, and the churches ruled by them; yea, +ruling elders being one sort of church guides, have such an +undoubted power of governing in the Church divinely committed to +them, that of them it is said, "God hath set in the church +governments", 1 Cor. xii. 28, i.e. governors, the abstract being +put for the concrete. If <i>God have set governors in the +Church</i>, then God vested those governors with a power of +governing, whence they have their name of governments.</p> +<p>2. The keys of the kingdom of heaven, with all their acts, were +immediately committed to the church guides, viz. to the apostles +and their successors to the end of the world; compare these +testimonies, Matt. xvi. 16, 19, and xviii. 18-20; John xx. 21-23; +with Matt, xxviii. 18-20: therefore consequently ecclesiastical +power was committed immediately unto them as the subject thereof. +For, <i>By the kingdom of heaven</i> here we are to understand +(according to the full latitude of the phrase) both the kingdom of +grace in this world, and of glory in the world to come; <i>binding +and loosing both in earth and in heaven</i>, upon the right use of +the keys, being here the privileges promised to church guides; and +<i>by kingdom of heaven</i>—on earth, understand the whole +visible Church of Christ in the earth, not only some single +congregation. By <i>keys of the kingdom of heaven</i>, thus +apprehend, Christ promiseth and giveth not the sword <i>of the +kingdom</i>, any secular power; nor the sceptre <i>of the +kingdom</i>, any sovereign, lordly, magisterial power over the +Church. But the <i>keys</i>, &c. i.e. a stewardly, ministerial +power, and their acts, <i>binding and loosing</i>, i.e. +<i>retaining and remitting sins on earth</i>, (as in John it is +explained;) opening and shutting are proper acts of keys; binding +and loosing but metaphorical, viz. a speech borrowed from bonds or +chains wherewith men's bodies are bound in prison or in captivity, +or from which the body is loosed: we are naturally all under sin, +Rom. v. 12, and therefore liable to death, Rom. vi. 23. Now sins +are to the soul as bonds and cords, Prov. v. 22. <i>The bond of +iniquity</i>, Acts viii. 23; and death with the pains thereof, are +as chains, 2 Pet. ii. 4, Jude 6; in hell as in a prison, +1 Pet. iii. 10: the remission or retaining of these sins, is the +loosing or the binding of the soul under these cords and chains. So +that the keys themselves are not material but metaphorical; a +metaphor from stewards in great men's houses, kings' houses, +&c., into whose hands the whole trust and ordering of household +affairs is committed, who take in and cast out servants, open and +shut doors, &c., do all without control of any in the family +save the master of the family. Such, in the Hebrew phrase, are said +to be <i>over the house</i>, Gen. xliii. 18; Isa. xxii. 15; 2 Kings +xviii. 18: and the keys of the house are committed to them as a +badge of their power. So that when God threatens to put Shebna out +of his office in the king's house, and to place Eliakim, son of +Hilkiah, in his room, he saith, "I will commit thy government into +his hand—and the key of the house of David will I lay upon +his shoulder," Isa. xxii. 21, 22, parallel of that phrase, "and the +government shall be upon his shoulder," Isa. ix. 6. Hence, as key +is in the Old Testament used for stewardly power and government, +Isa. xxii. 21, 22; (only twice properly, Judges iii. 25; 1 Chron. +ix. 27;) so in the New Testament, <i>key</i> is always used, +metaphorically, to denote power, and that about ecclesiasticals or +spirituals, viz. in Matt. xvi. 19; Luke xi. 52; Rev. i. 18, and +iii. 7, and ix. 1, and xx. 1. So that <i>keys</i>, &c., are +metaphorically the ordinances which Christ hath instituted, to be +dispensed in his church, preaching the word, administrations of the +seals and censures: for it is not said <i>key</i>, but <i>keys</i>, +which comprehendeth them all: by the right use of which both the +gates of the Church here, and of heaven hereafter, are opened or +shut to believers or unbelievers; and Christ promising or giving +these <i>keys</i> to Peter and the apostles, and their successors +<i>to the end of the world</i>, Matt. xxviii. 20, doth intrust and +invest them with power and authority of dispensing these ordinances +for this end, and so makes them <i>stewards</i> in his house <i>of +the mysteries of God</i>, 1 Cor. iv. 1, so that we may +conclude:</p> +<p><i>Conclusion</i>. Therefore the church guides are the immediate +subject and receptacle of that ecclesiastical power, and of the +exercise thereof.</p> +<p><i>Argum</i>. II. Jesus Christ our Mediator did institute +ecclesiastical offices for church government under the New +Testament before any Christian Church under the New Testament was +gathered or constituted. Therefore those persons that were +intrusted with those offices must needs be the first and immediate +receptacle or subject of the power of the keys. Thus we may +argue:</p> +<p><i>Major</i>. All those whose ecclesiastical offices for church +government, under the New Testament, were instituted by Christ, +before any formal visible Christian Church was gathered or +constituted, are the first and immediate receptacle or subject of +the power of the keys from Jesus Christ.</p> +<p><i>Minor</i>. But the ecclesiastical offices of Christ's own +officers for governing of the Church, now under the New Testament, +were instituted by Christ before any formal visible Christian +Church was gathered or constituted.</p> +<p><i>Conclusion</i>. Therefore Christ's own officers for governing +of the Church now under the New Testament are the first and +immediate receptacle or subject of the keys from Jesus Christ.</p> +<p>The major proposition cannot reasonably be denied, and may be +further cleared by these considerations, viz: 1. That the Church +offices for church government under the New Testament are in their +own nature intrinsically offices of power. The apostle styles it +<i>power</i>, or <i>authority</i>, which is <i>given</i> to these +officers by <i>the Lord</i>, 2 Cor. x. 8, and xiii. 10. <i>The keys +of the kingdom of heaven</i> are committed to them, Matt. xvi. 19, +and <i>keys</i> import a stewardly power: compare Matt. xvi. 19, +and xviii. 18, John xx. 21, 23, with Isa. xxii. 21, 22. Materially, +the acts and exercise of these officers are acts of power, as +<i>binding, loosing</i>, &c., Matt, xviii. 18; not only +<i>preaching</i>, &c., but <i>excommunicating</i>, is an act of +power, 1 Cor. v. 4. Absolving the penitent, and confirming him +again in the Church's love, is an act of power:—<i>to confirm +love unto him</i>, i.e. authoritatively to confirm, &c., as the +word signifies, 2 Cor. ii. 8. Formally, these acts are to be done +as acts of power, in Christ's name, and by his authority, Matt. +xxviii. 19; 1 Cor. v. 4. Now if these offices be in their own +nature offices of power, consequently they that have such offices +conferred upon them by Christ, before the Christian Church had +being or existence, they must needs be the first and immediate +recipient subject of the power of the keys from Christ. 2. Either +those church officers, whose offices were instituted before the +Christian Church was constituted, must be the first subject of the +power, &c., or some others. If any other, then, 1. Either +heathens, or heathen magistrates, who are out of the Church: but +both these were absurd to grant; for then they that are not so much +as church members should be church governors, and the Church be +ecclesiastically judged by them that are without. 2. Or the first +subject of this power was the Christian Church itself before it had +existence; but that were notoriously absurd; and besides these, no +other can be imagined, but the church officers; therefore they must +needs be the first subject of the power of the keys.</p> +<p>The minor proposition (viz. But the ecclesiastical offices of +Christ's own officers for governing of the Church now under the New +Testament, were instituted by Christ before any formal visible +Christian Church was gathered or constituted) is so evident in the +current of the New Testament, that it needs little confirmation. +For, 1. The church offices under the New Testament, as apostleship, +pastorship, &c., were instituted by Christ either before his +death—compare these places together, Mark iii. 13, 14, +&c.; Luke ix. 1, &c., and x. 1, 2, &c.; John xx. 21-23; +Matt, xxviii. 18-20—or presently upon his ascension, Eph. iv. +8, 11, 12, &c.; Acts ii.; 1 Cor. xiii. 28. Now no formal +Christian Church was constituted and gathered till the feast of +Pentecost and afterwards. Then, after the apostles had received the +gifts of the Holy Ghost, &c., Acts ii., great multitudes of +Jews and Gentiles were converted to Christ, and being converted, +incorporated and associated themselves into churches, as the +history of the Acts, chap, ii., and forward, evidenceth abundantly. +2. Church officers, under the New Testament, are for the calling +and gathering men unto Christ, and to his body mystical; and for +admitting of those that believe into that one body, Matt, xxviii. +18, 19; 1 Cor. xii. 28. And is not he that calleth, before them +that are called by them; they that baptize, before the baptized; +and they that gather the churches, before those churches which they +gather? May we not hence conclude, <i>Therefore</i>, &c.</p> +<p><i>Argum</i>. III. The names, titles, and other denominations +purposely and peculiarly given to the church guides in Scripture, +generally do bear power and authority engraven upon their +foreheads. <i>Therefore</i>, they are the proper, immediate, and +only subjects of ecclesiastical power. Thus we may argue:</p> +<p><i>Major</i>. All those persons in the Church, that have such +names, titles, or denominations given to them peculiarly in the +Scriptures by the Spirit of Christ, as generally have authority and +power engraven upon them in reference to the Church, are the +immediate and only proper subjects of ecclesiastical power.</p> +<p><i>Minor</i>. But Christ's officers in the Church have such +names, titles, or denominations given to them peculiarly in the +Scriptures by the Spirit of Christ, as generally have authority and +power engraven upon them in reference to the Church.</p> +<p><i>Conclusion</i>. Therefore Christ's own officers in the Church +are the proper, immediate, and only subjects or receptacles of +ecclesiastical power.</p> +<p>This major proposition must be granted. For, 1. Is not this the +Holy Ghost's familiar and ordinary manner in Scripture, to give +titles and denominations, which are apt, pertinent, significative +and instructing both to others and themselves that have such +denominations conferred upon them? As in the family, the husband is +called <i>the head of the wife</i>, 1 Cor. xi., because he is to +govern, she is to be subject: the wife is called <i>an +help-meet</i>, &c., Gen. ii.: to teach the wife her duty, to +help his good and comfort every way, to hinder it no way. So in the +commonwealth, magistrates are called <i>heirs of restraint, to put +men to shame</i>, Judges xviii. 7, because they are to restrain +disorders, shame evil-doers: higher powers, to teach others +subjection to them, Rom. xiii. 1. "An ordinance of man or human +creation," 1 Pet. ii. 13: because, though magistracy in general be +an ordinance of God, yet this or that special kind of magistracy, +whether monarchical, aristocratical, &c., is of man. Thus in +the Church: the Church is called <i>Christ's body</i>, Ephes. iv. +12, to show Christ's headship, the Church's subjection to Christ, +and their near union to one another. Christians are called +<i>members</i>, Rom. xii.; 1 Cor. xii., to teach them mutual love, +care, and serviceableness to one another. Ministers are called +<i>ambassadors of Christ</i>, 2 Cor. v. <i>Angels of the +churches</i>, Rev. ii., to teach them to be faithful in their +offices, and others to respect them for their offices. <i>Salt of +the earth</i>, Matt. v. 13, because they are to season others +spiritually. <i>Stars</i>, Rev. i., because they are to shine forth +for the enlightening and guiding of others, &c. 2. If this +proposition be denied, then to what end are such names and +denominations, importing authority, generally given by the Spirit +of God to some sort of persons only, and not to others? Is it for +no end? That would be a dangerous charge upon the Spirit of Christ. +Is it for any end? Then what other can be imagined, than to +signify, hold forth, and instruct both themselves and others in +their duties, and to distinguish them that are vested with +authority in the Church, from them that are not?</p> +<p>The <i>major proposition</i> (viz. But Christ's own officers in +the Church have such names, titles, or denominations given to them +peculiarly in the Scriptures by the Spirit of Christ, as generally +have authority and power engraven upon them in reference to the +Church) may be evinced, 1. By induction of particular names +attributed to Christ's officers. 2. By a denial of them, or the +like, to any other members of the Church.</p> +<p>1. By induction of particular titles or denominations attributed +to Christ's officers, which generally have power and authority +palpably engraven upon them: (yea, the self-same names are given to +them, by which not only heathen writers, but also the Greek version +of the Old Testament by the Septuagint, and the very original of +the New Testament are wont to give to political officers, to +express their political authority, power, and government,) as, for +instance:</p> +<p>1. <i>Presbyter or elder</i>, is ascribed often to Christ's +church officers, as in Acts xiv. 23, and xv. 2, 4, and xx. 17; 1 +Tim. v. 17; Tit. v.; 1 Pet. v. 1. This same word is ascribed to +<i>rulers political</i>, to <i>elders in the gate</i>, by the +Septuagint, in Judges viii. 14; Ruth iv. 2, 3; 2 Sam. v. 3; 1 +Chron. vi. 3.</p> +<p>2. <i>Overseer</i> or <i>bishop</i>, noting authority and power +in having the charge and oversight of the flock, is ascribed to +church officers in Acts xx. 28; Phil. i. 1; 1 Tim. iii. 2; Tit. i. +7. This same word is used by the Septuagint, to denote the power of +the civil magistrate, to whom the care and oversight of the +commonwealth is committed, Numb. xxxi. 14; Judges ix. 28; 2 Kings +xi. 15.</p> +<p>3. <i>Guide, leader, conductor, captain, governor</i>, signifies +them all, and is given to church officers, as contradistinct from +the <i>church</i> and <i>saints</i>, Heb. xiii. 7, 17, 24. It is +also attributed to civil rulers to set forth their power, in Deut. +i. 13; Micah iii. 9, 11; 2 Chron. v. 1; Ezek. xliv. 3, and xlv. 7; +Dan. iii. 2; Acts vii. 10. This very word <i>governor</i>, is +attributed to Christ himself, <i>out of thee shall come forth a +governor, that shall rule</i> (or <i>feed</i>) <i>my people +Israel</i>, Matt. ii. 6.</p> +<p>4. <i>Steward, dispenser</i>. "Stewards of the mysteries of +God," is the title given to ministers, 1 Cor. iv. 1, 2. "Steward of +God," Tit. i. 7. "That faithful and wise steward, whom his Lord +shall make ruler over his household," &c., Luke xii. 42. This +also is a title of power given to them that are set over families, +as Gal. iv. 2, "he is under tutors and stewards." And to them that +are set over cities—as Rom. xvi. 23, "Erastus the steward" +(or as we render it, <i>the chamberlain</i>) "of the city saluteth +you."</p> +<p>5. <i>Pastor</i> is ascribed to Christ's officers; Eph. iv. 11, +"and some pastors and teachers." They govern the Church as the +shepherd his flock, feeding, ruling them as well with the +shepherd's staff, as with food. This term is sometimes given to +civil magistrates, Isa. xliv. 28; Micah v. 5: sometimes to Christ +the great shepherd of the sheep, 1 Pet. v. 4; noting his authority, +Matt. xxvi. 31; John x. 2, 11, 14, 16; Heb. xiii. 20; 1 Pet. ii. +25: sometimes to God himself the supreme Ruler of the world, Ps. +lxxx. 1.</p> +<p>6. <i>Governments</i>, a denomination given to <i>ruling +elders</i>, 1 Cor. xii. 28, as hath been proved Sect. 1 of this +Chapter. A metaphor from mariners or pilots, that steer and govern +the ship: translated thence, to signify the power and authority of +church governors, spiritual pilots, steering the ship or ark of +Christ's Church. This word is used also by heathen authors, to +signify political governors.<a href= +"#note-94"><small>94</small></a></p> +<p><i>Ruler</i>. 1 Tim. v. 17, "Let the elders that rule +well"—and,</p> +<p>"He that ruleth," Rom. xii. 8, and "Your rulers in the Lord," 1 +Thes. v. 12, viz. not only in the fear of the Lord,<a href= +"#note-95"><small>95</small></a> nor only in those things that +appertain to God's worship,<a href="#note-96"><small>96</small></a> +but also in the Lord; i.e. who are over you, to rule according to +the will of the Lord,<a href="#note-97"><small>97</small></a> even +by the Lord Christ's power and authority derived to them. Now these +names are among heathen authors ascribed to rulers of cities, +armies, and kingdoms.<a href="#note-98"><small>98</small></a></p> +<p>By these among other titles given to Christ's officers in +Scripture, he that runs may read a plain authority and power +enstamped on them in reference to the Church; and consequently on +them that are thus denominated, unless they be applied to them +improperly, unfitly, abusively; which we suppose no sober +intelligent reader dare affirm.</p> +<p>2. By a denial of these and like titles to the whole Church of +Christ, or to any other members of the Church whatsoever, besides +church officers. For where can it be showed in all the book of God, +that in this sense, either the whole Church or any members thereof +besides officers, are ever styled <i>presbyters, bishops, +governors, stewards of God, or of the mysteries of God, pastors, +governments, or rulers</i>? The greatest factors for popular +government must let this alone forever. Thus, from all that hath +been said, we need not fear to conclude:</p> +<p><i>Conclusion</i>. Therefore Christ's own officers in the Church +are the proper, immediate, and only subjects or receptacles of +ecclesiastical power.</p> +<p><i>Argum</i>. IV. The relations which Christ's officers have +unto his Church, imply and comprehend in themselves authority and +power in reference to the Church, and therefore they are the proper +subjects of ecclesiastical power. Thus we reason:</p> +<p><i>Major</i>. Whosoever they are that peculiarly stand in such +relations to the Church of Christ, as imply and comprehend in +themselves authority and power for governing of the Church, they +are the only subject of ecclesiastical power.</p> +<p>This proposition is evident; for, otherwise, to what end are +those peculiar relations to the Church which comprehend government +in them, unless such as are so peculiarly related be the only +subjects of government? Shall all those relations be mere names and +shadows? or shall others in the church be counted the subject of +this authority and power for church government, that have no such +relations to the Church at all implying any such power?</p> +<p><i>Minor</i>. But the officers of Christ peculiarly stand in +such relations to the Church of Christ as imply and comprehend in +themselves authority and power for the government of the +church.</p> +<p>This assumption or minor proposition will be evident by a due +induction of some of their particular relations that have such +power enstamped on them; as for instance, Christ's officers stand +in these relations of power to the Church and people of God.</p> +<p>1. <i>They are pastors</i>, Eph. iv. 11. The church is the +<i>flock</i>, John x. 16; 1 Cor. ix. 7; <i>flock</i>, Acts xx. 28, +29; 1 Pet. v. 2, 3. Hath not the <i>pastor</i> power to rule and +govern his <i>flock</i>?</p> +<p>2. They are <i>stewards</i>. "Who is that faithful and wise +steward?" Luke xii. 42. "Stewards of the mysteries of God," 1 Cor. +iv. 1, 2. "Stewards of God," Tit. i. 7. The Church and people of +God are the Lord's <i>household</i>, over which these stewards are +set, &c., Luke xii. 42. <i>God's house</i>, 1 Tim. iii. 15; +Heb. iii. 6. Have not stewards power to govern and order those +<i>families</i> over which they are set, and wherewith they are +intrusted? Gal. iv. 1.</p> +<p>3. They are <i>bishops</i> or <i>overseers</i>, Phil. i. 1; 1 +Tim. iii. 2; Tit. i. 7. The Church and people of God are that +<i>charge</i> which the Lord hath committed to their inspection. +"Over which the Holy Ghost hath made you overseers," Acts xx. 28. +Have not <i>overseers</i> power over that which is <i>committed to +their inspection</i>?</p> +<p>4. They are <i>catechizers</i> and <i>teachers</i>, Rom. xii. 7, +8; Eph. iv. 11. The Church and people are <i>catechized</i>, Gal. +vi. 6; <i>taught</i>. Hath not he that <i>catechizeth</i> power for +government of him that is <i>catechized</i>? He that +<i>teacheth</i> of him that is <i>taught</i>?</p> +<p>5. They are <i>co-workers</i> with God, 1 Cor. iii. 9; 2 Cor. +vi. 1. <i>Architects, builders</i>, &c., 1 Cor. iii. 10; some +of them <i>laying the foundation, others building thereupon</i>. +The Church and people of God are God's building. "Ye are God's +building," 1 Cor. iii. 9. Have not <i>builders</i> power of +disposing and ordering affairs appertaining to the +<i>building</i>?</p> +<p>6. Finally, to add no more, the officers of Christ in the Church +are not only as <i>nurses</i>; "We <i>were</i> gentle among you, +even as a nurse cherisheth her children," 1 Thess. ii. 7: and as +<i>mothers</i>; "My little children, of whom I travail in birth +again," Gal. iv. 19: but also as <i>fathers</i>, 1 Thess. ii. 11; 1 +Cor. iv. 15, spiritual fathers in Christ: and the Church and people +of God, they are the <i>sons</i> and <i>daughters</i>, the +spiritual <i>babes</i> and <i>children</i>, begotten, brought +forth, and nursed up by them, 1 Thess. ii. 7, 11; Gal. iv. 19: and +have fathers no authority nor power of government over their +children? See Eph. vi. 1-3; 1 Tim. iii. 4.</p> +<p>Thus Christ's officers stand in such relation to the Church as +do evidently carry power of government along with them; but where +are any other members of the church besides officers, stated in +such relation of <i>pastors, stewards, overseers, catechizers, +builders, husbandmen, nurses, mothers</i>, and <i>fathers</i> to +the Church of God and members of Christ, that can be evidenced by +the Scriptures? Why may we not then clearly conclude,</p> +<p><i>Conclusion</i>. Therefore the officers of Christ are the only +subjects of ecclesiastical power.</p> +<p><i>Argum</i>. V. The many divine commands and impositions of +duties of obedience, submission, subjection, &c., upon the +Church and people of God, to be performed by them to Christ's +officers, and that in reference to their office, do plainly +proclaim the officers of Christ to be the proper receptacle and +subject of authority and power from Christ for the government of +his Church. Thus it may be argued:</p> +<p><i>Major</i>. Whatsoever persons they are to whom the Church and +people of God are peculiarly bound by the commands of Christ, to +perform duties of obedience and subjection, and that in reference +to their office in the church, they are the only subjects of +authority from Christ for the government of his Church.</p> +<p>This proposition needs no proof, unless we will be so absurd as +to say that the Church and people of God are peculiarly obliged by +Christ's command to obey and be subject to them, that yet have no +peculiar authority nor power over them, and that in reference to +their office in the church.</p> +<p><i>Minor</i>. But the officers of Christ are those to whom the +Church and people of God are peculiarly bound by the commands of +Christ to perform duties of obedience and subjection, and that in +reference to their office in the church.</p> +<p>This assumption or minor proposition may be evidenced, 1. Partly +by induction of some particular instances of Christ's commands, +whereby the Church and people of God are bound to perform duties of +obedience and subjection to the officers of Christ, in reference to +their office in the church. 2. Partly by a denial of the like +commands in reference to all others in the church, except the +officers of the church only.</p> +<p>Touching the first, viz. the instances of such commands, +consider these following. The Church and people of God are +commanded,</p> +<p>1. To know their rulers. "We beseech you, brethren, to know them +that labor among you, and are over you in the Lord," 1 Thess. v. +12. <i>To know</i>, i.e., not simply and merely to know, but to +acknowledge, accept, and approve of them as such rulers over you in +the Lord. This teaches subjection to the office of ruling.</p> +<p>2. To love them exceedingly for their work's sake. "Esteem them +superabundantly in love for their work's sake," 1 Thess. v. 13. For +what work? viz. both laboring and ruling, mentioned verse 12. If +they must love them so exceedingly for ruling over them, must they +not much more be obedient to this rule?</p> +<p>3. To count them worthy of double honor in reference to their +well-ruling. "Let the elders that rule well be counted worthy of +double honor, especially—," 1 Tim. v. 17: whether we take +<i>double honor</i> here for reverence or maintenance, or both; yet +how can we esteem the <i>elders ruling well worthy of double +honor</i> without some submission to their rule?</p> +<p>4. To obey them that are their rulers and governors. <i>Obey ye +your rulers, or governors</i>, Heb. xiii. 17; where the words +<i>obey ye</i> doth not (as some dream) signify a persuasion, but +obedience, and in this sense it is commonly used, not only in +profane authors, but also in the Holy Scriptures, as James iii. 3, +Gal. iii. 1.</p> +<p>5. Finally, to submit and be subordinate unto them. The Church +and people of God are charged to submit unto them. "Obey your +governors and submit ye," Heb. xiii. 17. The word properly notes a +submissive yielding without opposition or resistance; yea, it +signifies intense obedience. They must not only yield, but yield +with subjection and submission, which relates to authority. They +are also charged to be subordinate to them. "Likewise, ye younger, +submit yourselves to the elders," 1 Pet. v. 5; i.e., <i>be ye +subordinate</i>, (it is a military term,) viz: be ordered, ranked, +guided, governed, disciplined by them, as soldiers are by their +commanders. The word <i>elders</i> here is by some taken only for +elders in age, and not in office. But it seems better to interpret +it of elders in office; and the context well agrees with this; for +the apostle having immediately before charged the ruling preaching +presbyters with their duties towards their flock, ver. 1-4, here he +seems to enjoin the ruled flock (which commonly were younger in age +and gifts) to look to their duties of subjection to their elders in +office.</p> +<p>Touching the second, viz. the denial of like commands, and upon +like grounds to all others in the church, except to the church +officers only: where can it be evidenced in all the Scriptures that +the people of God are commanded to know, to esteem very highly in +love, to count worthy of double honor, to obey, and submit +themselves to any persons in the church but to the ruling officers +thereof in reference to their office, and the due execution +thereof?</p> +<p>Now, seeing the Church and people of God are peculiarly obliged, +by so many commands of Christ, to perform such duties of subjection +and obedience to the officers of Christ, may it not be +concluded,</p> +<p>Therefore the officers of Christ are the only subjects of +authority from Christ for the government of his Church?</p> +<p><i>Argum</i>. VI. Finally, the directions touching rule and +government in the Church; the encouragements to well-ruling by +commendations, promises, rewards, together with the contrary +deterring discouragements from ill-ruling, by discommendations, +threats, &c., being specially applied and appropriated by the +word of Christ unto Christ's officers, very notably discover to us +that Christ's officers are the only subjects of power from Christ +for the government of his Church. Thus it may be argued:</p> +<p><i>Major</i>. Whatsoever persons in the Church have directions +for church government, encouragements to well-ruling, and +discouragements from ill-ruling, particularly and peculiarly +applied unto them by the word of Christ; they are the only subjects +of power from Christ for the government of his Church:</p> +<p>This proposition is evident: For, 1. How should it be consistent +with the infinite wisdom of God peculiarly to apply unto them +directions about ruling and governing the church that are not the +only subjects in whom the power of government is intrusted by Jesus +Christ? 2. How can it stand with the justice of God to encourage +them only unto well-ruling, by commendations, promises, rewards, +&c., or to deter them from ill-governing by dispraises, +threats, &c., &c., to whom the power of government doth not +appertain, as to the only subjects thereof? 3. What strange +apprehensions and distractions would this breed in the hearts of +Christ's officers and others, should those that have not the power +of church government committed to them by Christ, be yet directed +by his word how to govern, encouraged in governing well, and +deterred from governing ill?</p> +<p><i>Minor</i>. But the officers of Christ in the church have +directions for church government, encouragements to well-ruling, +and discouragements from ill-ruling, particularly and peculiarly +applied unto them by the word of God.</p> +<p>This assumption or minor proposition may be cleared by divers +Scriptures according to the particular branches thereof, viz:</p> +<p>1. Directions for church government are particularly applied by +the word of Christ to his own officers: as for instance, they are +directed to <i>bind and loose</i>—to <i>remit</i> and +<i>retain sins on earth</i>, Matt. xvi. 19, and xviii. 18; John xx. +21, 23. <i>To judge them that are within the</i> Church, <i>not +without</i>, 1 Cor. v. 12. <i>Not to lord it, domineer</i>, or +<i>overrule the flock of Christ</i>, 1 Pet. v. To <i>rule well</i>, +1 Tim. v. 17. To rule <i>with diligence</i>, Rom. xii. 8. To <i>lay +hands suddenly on no man, neither to be partakers of other men's +sins, but to keep themselves pure</i>, 1 Tim. v. 22. <i>Not to +prefer one before another, nor do anything by partiality</i>, 1 +Tim. v. 21. <i>To rebuke them that sin before all, that others also +may fear</i>, 1 Tim. v. 20. <i>To reject a heretic after once or +twice admonition</i>, Tit. iii. 10. To use the <i>authority that is +given them from the Lord to the edification, not to the +destruction</i> of the Church, 2 Cor. x. 8, and xiii. 10; with +divers such like rules specially directed to Christ's officers.</p> +<p>2. Encouragements to well-ruling are peculiarly directed to +Christ's officers. For, 1. They are the persons specially commended +in that respect; <i>well-ruling</i>, 1 Tim. v. 17. <i>Good and +faithful steward</i>, Luke xii. 42. The angels of the churches are +praised for their good government, Rev. ii. 2, 3, 6, and ver. 18, +19. 2. They are the persons to whom the promises, in reference to +good government, are directed, as Matt. xvi. 19, and xviii. 18-20; +John xx. 21, 23; Matt. xxviii. 19, 20; Luke xii. 42-44; 1 Pet. v. +4. 3. They are the persons whom the Lord will have peculiarly +rewarded, now with <i>double honor</i>, 1 Tim. v. 17; hereafter +with <i>endless glory</i>, 1 Pet. v. 4.</p> +<p>3. Discouragements, deterring from ill-governing, are also +specially applied to Christ's officers, whether by way of dispraise +or threats, &c., Rev. ii. 12, 14-16, and ver. 18, 20.</p> +<p>Now if, 1. Rules for church government, 2. Encouragements in +reference to well ruling, and, 3. Discouragements in reference to +ill-ruling, be so peculiarly directed by the word of Christ to his +own officers, we may conclude,</p> +<p>Therefore the officers of Christ in the Church are the only +subjects of power from Christ for the government of his Church.</p> +<p><i>Object</i>. But the church<a href= +"#note-99"><small>99</small></a> of a particular congregation fully +furnished with officers, and rightly walking in judgment and peace, +is the first subject of all church authority, as appears from the +example of the church of Corinth in the excommunication of the +incestuous Corinthian, 1 Cor. v. 1-5; wherein it appears that the +presbytery alone did not put forth this power, but the brethren +also concurred in this sentence with some act of power, (viz. a +negative power:) for, 1. The reproof, for not proceeding to +sentence sooner, is directed to the whole Church, as well as to the +presbytery. They are all blamed for not mourning, &c., 1 Cor. +v. 2. 2. The command is directed to them all, when they are +gathered together, (<i>and what is that but to a church +meeting?</i>) to proceed against him, 1 Cor. v. 4, 13. 3. He +declareth this act of theirs, in putting him out, to be a judicial +act, ver. 12. 4. Upon his repentance the apostle speaketh to the +brethren, as well as to their elders, to forgive him, 2 Cor. ii. +4-10. Consequently, Christ's church officers are not the peculiar, +immediate, or only subject of the power of the keys, as hath been +asserted.</p> +<p><i>Ans</i>. I. As for the main proposition asserted in this +objection, something hath been formerly laid down to show the +unsoundness of it. (See chap. X. near the end.) Whereunto thus much +may be superadded. 1. What necessity is there that a particular +congregation should be fully furnished with officers, to make it +the subject of all church authority? For deacons are one sort of +officers, yet what authority is added to the Church by the addition +of deacons, whose office it is only to serve tables, Acts vi., not +to rule the Church? or if the Church have no deacons, as once it +had not, Acts i. 2, and before that, all the time from Christ, +wherein is she maimed or defective in her authority? 2. If the +Church, fully furnished with officers, yet walk not in judgment and +peace, then in such case it is granted, that a particular +congregation is not the first subject of all church authority. Then +a congregation that walks in error or heresy, or passion, or +profaneness, all which are contrary to judgment; and that walks in +divisions, schisms, contentions, &c., which are contrary to +peace, loseth her authority. Stick but close to this principle, and +you will quickly lay the church authority of most independent +congregations in the dust. But who shall determine whether they +walk in judgment and peace, or not? Not themselves; for that were +to make parties judges in their own case, and would produce a very +partial sentence. Not sister churches; for all particular churches, +according to them, have equal authority, and none may usurp one +over another. Not a presbyterial church, for such they do not +acknowledge. Then it must be left undetermined, yea undeterminable, +(according to their principles;) consequently, who can tell when +they have any authority at all? 3. Suppose the congregation had all +her officers, and walked in judgment and peace also, yet is she not +the first subject of all authority; for there is a synodal +authority, beyond a congregational authority, as confessed by Mr. +Cotton.<a href="#note-100"><small>100</small></a></p> +<p>II. As for the proofs of this proposition asserted here, they +seem extremely invalid and unsatisfying. For,</p> +<p>The instance of the church of Corinth excommunicating the +incestuous person, will not prove the congregation to be the first +subject of all church authority: 1. Partly, because the church of +Corinth was a presbyterial church, having several congregations in +it, (as hereafter is evidenced, chap. XIII.;) now to argue from the +authority of a presbyterial church, to the authority of a +congregational, affirmatively, is not cogent. 2. Partly, because +here were but two acts of power mentioned in this instance, viz. +casting out and receiving again of the incestuous person: suppose +the community had joined the presbytery in these two acts, (which +yet is not proved,) will it follow therefore they are the first +subject of all church authority? Are not ordination of presbyters, +determination in case of appeals, of schism, of heresy, &c., +acts of authority above the sphere of a single congregation? What +one congregation can be instanced in the New Testament that did +ever execute any of these acts of authority?</p> +<p>The reasons brought, prove not that the brethren did concur with +the presbytery in this sentence with some act of power, as will +appear plainly, if they be considered severally.</p> +<p>1. Not the reproof, 1 Cor. v. 2, "And ye are puffed up, and have +not rather mourned, that he that hath done this deed might be taken +away from among you." Here they are blamed, that they no more laid +to heart so vile a scandal, which should have been matter of +mourning to the whole congregation; that they instead of mourning +were puffed up, gloried in their shame; and that they sluggishly +neglected to endeavor, in their sphere, his casting out. And all +this blame might justly be charged upon the whole church, the +fraternity as well as the presbytery: the scandal of one member +should be the grief of the whole body of the church. What then? +Hath therefore the fraternity, as well as the presbytery, power to +cast him out? That were a miserable consequence indeed: the people +should not only have mourned for the sin, but have urged the +presbytery to have proceeded to sentence, and after sentence have +withdrawn from him, in obedience to the sentence; but none of all +these can amount to a proper act of church authority in them.</p> +<p>2. Nor doth the apostle's command prove the people's concurrence +in any act of power with the presbytery, 1 Cor. v. 4, 5, "In the +name of our Lord Jesus Christ, when ye are gathered together, to +deliver such an one unto Satan," &c.: ver. 7, "Purge out +therefore the old leaven," &c.: and ver. 13, "Therefore put +away from among yourselves that wicked person." In which passages +it is supposed the apostle directs his injunction to them all (as +well as to their presbytery) when they come together in their +church meeting to proceed to sentence.</p> +<p>But against this reason, well ponder upon these considerations, +viz: 1. It is certain beyond all controversy, that the apostle did +not direct these commands to the whole church of Corinth +absolutely, and universally, without all exception and limitation +to any members at all: for by his own rule, "Women must be silent +in their churches, it being a shame for a woman to speak in the +church," 1 Cor. xiv. 34, 35, and children or fools were not able to +judge. Hence it is evident that a church absolutely and universally +taken, cannot possibly be the ministerial ruling church which hath +the authority. 2. It is evident to any man that is but moderately +acquainted with the Scriptures, that God useth to direct his +commands, reproofs, and other speeches to a people indifferently, +and as it were collectively and generally, which yet he intends +should be particularly applied and appropriated; not to all, but to +this or that person or persons, only among such a people +distributively and respectively; according to their respective +callings, interests, relations, &c., as in the Old Testament +God directs a command to the people of Israel indefinitely, and as +it were collectively, to kill enticers to idolatry, false prophets, +Deut. xiii. 9; but intended that the judge should sentence him, +finding him guilty by witnesses. The Lord also directs his command +to all the people, as it were collectively, to put out of the camp +"every one that was a leper, and had an issue, or was defiled by +the dead," Numb. v. 2; but intended that the priest should +peculiarly take and apply this command to himself, who was to judge +in these cases. See Lev. xiii. and elsewhere. So in the New +Testament the apostle praised the Corinthians indefinitely, and as +it were collectively, for "remembering him in all things, and +keeping the ordinances as he delivered them to them," 1 Cor. xi. 2; +wherein he intended only to commend the virtuous; and after he +discommends them indefinitely for "coming together not for better, +but for worse," 1 Cor. xi. 17; intending only their dispraise that +were herein particularly delinquent among them. Again, he speaks +indefinitely, and as it were collectively and generally, "Ye may +all prophesy one by one," 1 Cor. xiv. 31; but he intended it only +to the prophets respectively, not to all the members; for he saith +elsewhere, "Are all prophets?" 1 Cor. xii. 29. And writing to the +churches of Galatia, Gal. i. 2, against false teachers he speaks +thus to all those churches collectively, "A little leaven leaveneth +the whole lump," Gal. v. 9. And, "I would they were even cut off +who trouble you," ver. 12. Now every one of these churches were to +apply this to themselves respectively, Independents themselves +being judges. So here in this present case of the church of +Corinth, the apostle directs his commands to them, as it were +collectively, about putting away the incestuous person, which +commands were particularly to be put in execution by the presbytery +in that church in whose hands the church authority was.<a href= +"#note-101"><small>101</small></a></p> +<p>Thus taking these commands, 1 Cor. v. 4, 7, 13, though directed +indefinitely, and as it were collectively to the whole church, yet +intended respectively to be put in execution by the presbytery in +that church, they hold forth no concurrence of the people in any +act of power at all with the church officers or presbytery. And it +is a good note which Cameron<a href= +"#note-102"><small>102</small></a> hath upon this place, "These +things that are written in this epistle are so to be taken of the +presbytery and of the people, that every one both of the presbyters +and of the people, should interpret the command according to the +reason of his office." 3. When the apostle reciteth the proceedings +of the church in this very case of the incestuous person, in his 2d +epistle, he saith, "Sufficient to such a man is this punishment" +(or censure) "which was inflicted of many," 2 Cor. ii. 6. It is +very observable, he saith not, <i>of all</i>; nor <i>of many</i>, +but <i>of the chief ones</i>, viz. the church officers, who had the +rule and government of the church committed to them: (the article +<i>the</i> being emphatical;) for this word translated <i>many</i> +may as well be translated chief, denoting worth, &c., as many, +denoting number. And in this sense the Holy Ghost ofttimes useth +this word in the New Testament; as for instance, "Is not the life +better than meat?" Matt. vi. 25. "Behold, a greater than Jonah is +here," Matt. xii. 41. "And behold, a greater than Solomon is here," +Matt. xii. 41. "To love him with all the heart," &c., "is more +than all whole burnt-offerings and sacrifices," Mark xii. 33. And +again, ver. 43, "This poor widow hath cast more than all they," +&c. And thus it is frequently used to signify quality, worth, +greatness, dignity, eminency, &c., and so it may be +conveniently interpreted in this of the Corinthians. 4. Though all +proper acts of authority appertain only to the church officers, yet +we are not against the people's fraternal concurrence therewith. +People may incite the presbytery to the acts of their office; +people may be present at the administration of censures, &c., +by the elders, as Cyprian of old would dispatch all public acts, +the people being present; people may judge with a judgment of +discretion, acclamation, and approbation, &c., as the elders +judge with a judgment of power; and people afterwards may, yea +must, withdraw from delinquents sentenced, that the sentence may +attain its proposed end. But none of these are properly any acts of +power.</p> +<p>3. Nor doth the apostle's expression, verse 12, "Do you not +judge them that are within?" prove that the people concur with any +authoritative act in the elders' sentence. For, 1. This being +spoken to them indefinitely, was to be applied distributively and +respectively, only to them to whom it properly appertained, viz. +the elders, as hath been showed. They only have authority to judge. +2. Such a judgment is allowed to the saints in church censures, as +shall be allowed to them when the saints shall judge the world, yea +angels, 1 Cor. vi. 1-3, viz. in both a judgment of acclamation, +approbation, &c., as assessors, as people judge at the assizes; +not in either a judgment of authority, which the judge and jury +only do pronounce.</p> +<p>4. Nor, finally, doth the apostle's direction to forgive the +incestuous, being penitent, 2 Cor. ii. 4-10, which seems to be +given to all, prove the people's concurrence with the elders in any +act of power. For the authoritative forgiving and receiving him +again, belonged only to the elders; the charitable forgiving, +receiving, and comforting of him, belonged also to the people. As +the judge and jury at an assizes, acquit by judgment of authority, +the people only by judgment of discretion and acclamation.</p> +<p>Thus it appears how little strength is in this instance of the +church of Corinth, (though supposed to be the strongest ground the +Independents have,) for the propping up of their popular +government, and authoritative suffrage of the people.</p> +<a name="H_SECTIII-III"><!-- H2 anchor --></a> +<div style="height: 2em;"><br> +<br></div> +<h3>SECTION III.</h3> +<p>III. Having thus considered the subject of authority and power +for church government: 1. Negatively, what it is not, viz. neither +the political magistrate, nor yet the community of the faithful, or +whole body of the people, Chap. IX. and X. 2. Positively, what it +is, viz. Christ's own officers in his church, as hath been +explained and evidenced, Sect. 2, of this Chap. 3. Now, in the +third and last place, we are to insist a little further upon this +subject of the power, by way of explanation: and to inquire, seeing +Christ's officers are found to be the subject of this power, in +what sense or notion they are the subject and receptacle of this +authority and power from Christ, whether jointly or severally; as +solitarily and single from one another, or associated and +incorporated into assemblies with one another; or in both +respects?</p> +<p>For resolution herein we must remember that distribution of the +keys, or of proper ecclesiastical power, (which was briefly +mentioned before in Part 2, Chap. III.) into that which is,</p> +<p>1. More special and peculiar to the office of some church +governors, which by virtue of their office they are to execute and +discharge: thus it is peculiar to the minister's office, 1. To +preach the word; compare these places together, Matt. xxviii. +18-20, John xx. 21-23, Rom. x. 15, 1 Tim. v. 17, Heb. xiii. 7, 2 +Tim. iv. 1, 2, &c. 2. <i>To dispense the sacraments</i>, Matt. +xxviii. 18-20, 1 Cor. xi. 24, 25. The word and sacraments were +joined together in the same commission to the same officers, viz. +the preaching presbyters, &c., as is evident in that of Matt. +xxviii. 19.</p> +<p>2. More general and common to the office of all church +governors, as the power of censures, viz. admonishing, +excommunicating, and absolving, and of such other acts as +necessarily depend thereupon; wherein not only the preaching, but +also the ruling elders are to join and contribute their best +assistance; as may be collected from these several testimonies of +Scripture, Matt. xviii. 17, 18, <i>Tell the Church</i>,<a href= +"#note-103"><small>103</small></a> 1 Cor. v. 2-13, 2 Cor. ii. 6-12, +compared with Rom. xii. 8, 1 Cor. xii. 28, and 1 Tim. v. 17.</p> +<p>Now these officers of Christ, viz. they that labor in the word +and doctrine, and the ruling elders, are the subject of this power +of jurisdiction as they are united in one body, hence called a +Church, Matth. xviii. 18, viz. the governing or ruling church; for +no other can there be meant; and presbytery,<a href= +"#note-104"><small>104</small></a> i.e. a society or assembly of +presbyters together, 1 Tim. iv. 14.</p> +<p>The presbyters, elderships, or assemblies wherein these officers +are united and associated, are of two sorts, viz: 1. The lesser +assemblies, consisting of the ministers and ruling elders in each +single congregation; which, for distinction's sake, is styled the +congregational eldership. 2. The greater assemblies, consisting of +church governors sent from several churches and united into one +body, for governing of all these churches within their own bounds, +whence their members were sent. These greater assemblies are either +presbyterial or synodal. 1. Presbyterial, consisting of the +ministers and elders of several adjacent or neighboring single +congregations, or parish churches, ruling those several +congregations in common; this kind of assembly is commonly called +the presbytery, or, for distinction's sake, the classical +presbytery, i.e. the presbytery of such a rank of churches. 2. +Synodal, consisting of ministers and elders, sent from presbyterial +assemblies, to consult and conclude about matters of common and +great concernment to the church within their limits. Such was that +assembly mentioned, Acts xv. These synodal assemblies are either, +1. Of ministers and elders from several presbyteries within one +province, called provincial. 2. Or of ministers and elders from +several provinces within one nation, called therefore national. Or, +3. Of ministers and elders from the several nations within the +whole Christian world, therefore called ecumenical: for all which +assemblies, congregational, presbyterial, and synodal, and the +subordination of the lesser to the greater assemblies respectively, +there seems to be good ground and divine warrant in the word of +God, as (God willing) shall be evinced in the xii., xiii., xiv., +and xv. chapters following.</p> +<a name="2HCH0019"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER XII.</h2> +<h3><i>Of the Divine Right of Congregational Elderships or Kirk +Sessions, for the government of the Church.</i></h3> +<p>Touching congregational elderships, consisting of the ministers +and ruling elders of the several single congregations, which are +called the lesser assemblies, or smaller presbyteries, and which +are to manage and order all ecclesiastical matters within +themselves, which are of more immediate, private, particular +concernment to their own congregations respectively; and +consequently, of more easy dispatch, and of more daily use and +necessity. Concerning these congregational presbyteries, we shall +not now take into consideration either, 1. What are the members +constituting and making up these elderships; whether ruling elders +by divine warrant may be superadded to the pastors and teachers, +and so be associated for the government of the congregation. For +the divine right of the ruling elders, distinct from the preaching +elder for the government of the church, hath been evidenced at +large, Chapter XI., Section 1, foregoing. And if any acts of +government in the church belong to the ruling elder at all, sure +those acts of common jurisdiction, to be dispatched in these least +assemblies, cannot of all other be denied unto him. 2. Nor shall it +here be discussed, what the power of congregational elderships is, +whether it be universally extensive to all acts of government +ecclesiastical whatsoever, without exception or limitation; and +that independently, without subordination to the greater +assemblies, and without all liberty of appeal thereunto in any +cases whatsoever, though of greatest and most common concernment. +Which things are well stated and handled by others;<a href= +"#note-105"><small>105</small></a> and will in some measure be +considered afterwards in Chapter XV.</p> +<p>3. But the thing for the present to be insisted upon, against +the Erastian and prelatical party, is, the divine right of +authority and power for church government, which is in +congregational presbyteries or elderships, in reference to their +respective congregations. Take it thus:</p> +<p>Elderships of single congregations vested and furnished with +ecclesiastical authority and power to exercise and dispense acts of +government in and over those respective congregations whereunto +they do belong, are by divine right warrantable.</p> +<p>For confirmation hereof the light of nature, the institution of +Christ, the apostolical practice, and the law of necessity, seem to +speak sufficiently unto us.</p> +<p>1. The common light of nature thus far directeth all sorts of +smaller societies, whether political or ecclesiastical, to compose +all particular and more private differences and offences within +themselves; and to decide and determine small, common, easy causes +and matters, by smaller courts and judicatories appointed for that +end: a vain thing to trouble more and greater assemblies with those +matters, that may as well be determined by the lesser. It was wise +and grave counsel which Jethro, Moses' father-in-law, gave to +Moses, that he should set up over the people certain judges +inferior to himself, who themselves might judge all smaller +matters, but all <i>great and hard matters to be brought to +Moses</i>, Exod. xviii. 22, 26. And our Saviour seems to insinuate, +that the Jews had their inferior courts for inferior causes, +superior judicatories for greater, in that gradation of his, Matt. +v. 22. Likewise they had lesser and greater ecclesiastical +assemblies, (as after will appear.) Now, to what use are greater +and lesser judicatories, civil or ecclesiastical, but that the +lesser and lighter causes may be judged in the inferior, harder and +greater in the superior?</p> +<p>2. The institution of Christ recorded Matt. xviii. 15-21, seems +to hold forth notably both single congregational elderships, and +their power. And this, whether we consider the Jewish form, unto +which our Saviour seems to refer; or whether we observe the matter +of his discourse.</p> +<p>1. As for the Jewish form of church government (unto which our +Saviour here seems to allude) we may observe it was managed by two, +if not three sorts of ecclesiastical courts, viz: By the Sanhedrin, +presbytery, and synagogue, (much like to the evangelical synod, +presbytery, and congregational eldership since Christ.) 1. They had +their ecclesiastical,<a href="#note-106"><small>106</small></a> as +well as their civil Sanhedrin, for high and difficult affairs of +the church; which seems first to be constituted, Exod. xxiv. 1, and +after decay thereof, it was restored by King Jehoshaphat, 2 Chron. +xix. 8; and from this court that national church's reformation +proceeded, Neh. vi. 13. 2. Again, it is very probable they had +between their Sanhedrin and their synagogue a middle ecclesiastical +court called <i>The Presbytery</i>, Luke xxii. 66, and Acts xxii. +5, <i>and the whole presbytery</i>. Let such as are expert in +Jewish antiquities and their polity, consider and judge. 3. +Finally, they had their lesser judicatories in their synagogues, or +congregational meetings: for, their synagogues were not only for +prayer, and the ministry of the word, in reading and expounding the +Scriptures, but also for public censures, correcting of offences, +&c., as that phrase seems to import, "And I punished them oft +in every synagogue," Acts xxvi. 11. His facts and proceedings, it +is true, were cruel, unjust, impious. But why inflicted <i>in every +synagogue</i>, rather than in other places, and that by virtue of +the <i>high priest's letters</i>, Acts ix. 1, 2; but there the Jews +had judicatories, that inflicted public punishments upon persons +ecclesiastically offending? Besides, we read often in the New +Testament of the <i>rulers of the synagogue</i>, as Mark v. 35, 36, +38; Luke viii. 41, and xiii. 14; and of Crispus and Sosthenes the +chief <i>rulers of the synagogue</i>, Acts xviii. 8, 17; whence is +intimated to us, that these synagogues had their rule and +government in themselves; and that this rule was not in one person, +but in divers together; for if there were chief rulers, there were +also inferiors subordinate unto them: but this is put out of doubt, +in Acts xiii. 15, where after the lecture of the law and the +prophets, <i>the rulers of the synagogue sent unto +them</i>—<i>synagogue</i> in the singular number, and rulers +in the plural. Thus analogically there should be ecclesiastical +rulers and governors in every single congregation, for the well +guiding thereof. But if this satisfy not, add hereunto the material +passages in our Saviour's speech.</p> +<p>2. Now touching the matter of our Saviour's discourse, it makes +this very clear to us; for by a gradation he leadeth us from +admonition private and personal, to admonition before two or three +witnesses, and from admonition before two or three witnesses, to +the representative body of one church, (as the phrase <i>tell the +church</i> must here necessarily be interpreted,) if there the +difference can be composed, the offence removed, or the cause +ended; rather than unnecessarily render the offence, and so our +brother's shame, more public and notorious. And that the presbytery +or eldership of a particular congregation, vested with power to +hear and determine such cases as shall be brought before them, is +partly, though not only here intended, seems evident in the words +following, which are added for the strengthening and confirming of +what went before in ver. 17: "Verily, I say unto you, whatsoever ye +shall bind on earth shall be bound in heaven; and whatsoever ye +shall loose on earth shall be loosed in heaven. Again, I say unto +you, that if two of you shall agree on earth as touching any thing +that they shall ask, it shall be done for them of my Father which +is in heaven. For where two or three are gathered together in my +name, there am I in the midst of them," Matt. xviii. 18-20. In +which passages these things are to be noted: 1. That this church to +which the complaint is to be made, is invested with power of +<i>binding</i> and <i>loosing</i>, and that so authoritatively that +what by this church shall be bound or loosed on earth shall also be +bound or loosed in heaven, according to Christ's promise. 2. That +these acts of <i>binding</i> or <i>loosing</i>, may be the acts but +of two or three, and therefore consequently of the eldership of a +particular congregation; for where such a juridical act was +dispatched by a classical presbytery, it is said to be done of +<i>many</i>, 2 Cor. ii. 6, because that in such greater +presbyteries there are always more than <i>two or three</i>. And +though some do pretend, that the faults here spoken of by our +Saviour in this place, were injuries, not scandals; and that the +church here mentioned was not any ecclesiastical consistory, or +court, but the civil Sanhedrin, a court of civil judicature; and +yet most absurdly they interpret the binding and loosing here +spoken of, to be doctrinal and declarative; not juridical and +authoritative; as if the doctrinal binding and loosing were in the +power of the civil Sanhedrin:<a href= +"#note-107"><small>107</small></a> yet all these are but vain, +groundless pretences and subterfuges, without substance or +solidity, as the learned and diligent reader may easily find +demonstrated by consulting these judicious authors mentioned in the +foot note,<a href="#note-108"><small>108</small></a> to whom for +brevity's sake he is referred for satisfaction in these and divers +such like particulars.</p> +<p>3. The consideration of the apostolical practice, and state of +the Church of God in those times, may serve further to clear this +matter to us. For, 1. We sometimes read of single congregations; +and as the Holy Ghost doth call the whole body of Christ <i>the +Church</i>, Matt. xvi. 18, 1 Cor. xii. 28, and often elsewhere; and +the larger particular members of that body of Christ (partaking the +nature of the whole, as a drop of water is as true water as the +whole ocean) churches; as, <i>the church of Jerusalem</i>, Acts +viii. 1; <i>the church of Antioch</i>, Acts xiii. 1; <i>the church +of Ephesus</i>, Rev. ii. 1; <i>the church of Corinth</i>, 2 Cor. i. +1; (these being the greater presbyterial churches, as after will +appear, Chap. XIII.;) so the same holy Spirit of Christ is pleased +to style single congregations, <i>churches</i>, "Let women keep +silence in the churches," 1 Cor. xiv. 34, i.e. in the single +congregations of this one church of Corinth: and often mention is +made of the church that is in such or such an <i>house</i>, as Rom. +xvi. 5; 1 Cor. xvi. 19; Col. iv. 15; Philem. 2; whether this be +interpreted of the church made up only of the members of that +family, or of the church that ordinarily did meet in such houses, +it implies a single congregation. Now shall single congregations +have the name and nature of churches, and shall we imagine they had +not in them the ordinary standing church officers, viz. pastors and +teachers, governments, or elders <i>ruling well</i>, and helps or +deacons? or is it probable they were furnished with these officers, +and yet the officers furnished with no power for the government of +these single congregations at all? 2. We find that the apostles +being crowned with such success in their ministry, as to be +instruments of converting such multitudes to the faith as were +sufficient to make up many several churches from time to time, did +diligently take care to ordain them presbyters, or elders <i>in +every church</i>, Acts xiv. 23; Tit. i. 5. Now can it be clearly +evidenced by any, that these were not ruling as well as preaching +presbyters; especially when it appears by other places that the +primitive churches had both? Rom. xii. 8; 1 Cor. xii. 28;</p> +<p>1 Tim. v. 17. Or can we think that the apostles were not as +careful to erect elderships in several congregations, as to appoint +elders? otherwise how could the apostles have answered it to their +Lord and Master Jesus Christ, in leaving them without that +necessary provision of government, which Christ himself had allowed +to them, at least, in some cases, as hath been evidenced?</p> +<p>4. Finally, necessity (which is a strong and cogent law) plainly +and forcibly pleads for elderships in particular congregations +endowed with authority and power from Christ for government within +themselves. For, 1. How wearisome a thing would it be to all +congregations, should every one of their members be bound to attend +upon synods and greater presbyteries, (which in the country are at +a great distance from them,) in all ecclesiastical matters of +judicature, if they had no relief in their own congregations? How +impossible would it be for the greater presbyteries, not only to +hear and determine all hard and weighty, but also all small and +easy causes that would be brought before them? And what should +become of such a congregation as either voluntarily transplants +itself, or is accidentally cast among heathens or pagans in far +countries, where there are no Christians or churches to join and +associate withal, if they be denied an authoritative presbytery +within themselves, for preventing and healing of scandals, and +preserving themselves from destruction and ruin, which anarchy +would unavoidably bring upon them?</p> +<a name="2HCH0020"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER XIII.</h2> +<h3><i>Of the Divine Right of Presbyteries, (for distinction's sake +called Classical Presbyteries,) for the government of the +Church.</i></h3> +<p>Having spoken of the lesser, viz. congregational elderships, we +come now to the greater ruling assemblies, which are either +presbyterial or synodal. And first, of the presbyterial assembly, +or classical presbytery, viz. an assembly made up of the presbyters +of divers neighboring single congregations, for governing of all +those respective congregations in common, whereunto they belong, in +all matters of common concernment and greater difficulty in the +Church. The divine warrant and right of this presbytery, and of the +power thereof for church government, may principally be evidenced, +1. By the light of nature. 2. By the light of Scripture, which +light of Scripture was followed by the Church in the ages after the +apostolical times.</p> +<p>I. The light of nature and right reason may discover to us +(though more dimly) the divine warrant of the greater presbyteries, +and of their power for the governing of the church. For,</p> +<p>1. There are many ecclesiastical matters which are of common +concernment to many single congregations, as trial of church +officers, ordination and deposition of ministers, dispensation of +censures, judicial determination of controversies, resolution in +difficult cases of conscience, ordering of things indifferent, +&c.; here the rule holds well, that which concerns many +congregations, is not to be considered and determined upon only by +one, but those many concerned and interested therein.</p> +<p>2. Single congregational elderships stand in need of all mutual +help and assistance one of another in the Lord, being, 1. Inwardly +weak in themselves; too prone to be turned out of the way, Heb. +xii. 13, Gal. v. 15, and too feeble for divers great tasks: as +examination and ordination of ministers, &c., which weakness is +healed by association with others assisting them. 2. Outwardly +opposed by many dangerous and subtle adversaries: men as grievous +wolves, &c., Acts xx. 28-30; 2 Pet. ii. 1; Phil. iii. 2; 1 Tim. +iv. 1-7; Eph. iv. 14; devils, 1 Pet. v. 8. In such cases two are +better than one: "Wo to them that are alone; if they fall, who +shall take them up?"</p> +<p>3. Such intricate cases may fall out as cannot be determined and +settled by the eldership of a single congregation. As for instance, +some member in the congregation may conceive himself so wronged by +the eldership thereof, that he cannot submit to their unjust +sentence; shall he not in such case have liberty of appeal from +them? If not, then he is left without a remedy, (which is the +calamity of the Independent government.) If he may, whether shall +he appeal regularly but to an associated presbytery? therefore +there must be such a presbytery to appeal unto. Again, there may be +a controversy betwixt the whole congregation, and their presbytery; +yea, the presbytery itself may be equally divided against itself; +yea, one single congregation may have a great and weighty contest +with another sister congregation, (all single congregations being +equal in power and authority, none superior, none inferior to +others.) Now, in these and such like cases, suppose both parties be +resolute and wilful, and will not yield to any bare moral suasion +or advice without some superior authority, what healing is left in +such cases, without the assistance of an authoritative presbytery, +wherein the whole hath power to regulate all the parts?</p> +<p>4. Single congregations, joined in vicinity and neighborhood to +one another, should avoid divisions, (which are destructive to all +societies, as well ecclesiastical as civil,) and maintain peace and +unity among themselves, (which is conservative to all societies;) +neither of which, without associated presbyteries, can be firmly +and durably effected. Both which ought with all diligence to be +endeavored. For, 1. Peace and unity in the Church are in themselves +amiable, and ought to be promoted, Psal. cxxxiii. 1, &c.; Eph. +iv. 3, 13; 1 Cor. i. 10. 2. Schisms and divisions are simply evil, +and all appearance, cause, and occasion thereof, ought carefully to +be avoided, 1 Cor. xii. 25; Rom. xvi. 17; 1 Thes. iv. 22. 3. All +congregations are but as so many branches, members, parts of that +one church, one body, one family, one commonwealth, one kingdom, +whereof Christ is Head, Lord, and King; and therefore they should +communicate together, and harmoniously incorporate and associate +with one another, (so far as may be,) for the common good, peace, +unity, and edification of all. See 1 Cor. xii. 12-29; Eph. ii. +12-16, and iv. 12-14, and v. 23-25.</p> +<p>II. The light of Scripture will hold forth the divine warrant of +greater presbyteries and their power for church government, far +more clearly than the light of nature. Forasmuch as we find in the +Scriptures a pattern of these greater presbyteries, and of their +presbyterial government over divers single congregations in common +in the primitive apostolical churches. For the greater evidence and +perspicuity hereof, take this proposition:</p> +<p>Jesus Christ our Mediator hath laid down in his word a pattern +of presbyterial government in common over divers single +congregations in one Church, for a rule to his Church in all after +ages. For confirmation hereof, there are chiefly these three +positions to make good, which are comprised in this proposition, +viz: 1. That there is in the word a pattern of divers single +congregations in one church. 2. That there is in the word a pattern +of one presbyterial government in common over divers single +congregations in one church. 3. Finally, that the pattern of the +said presbyterial government, is for a rule to the churches of +Christ in all after ages.</p> +<center>POSITION I.</center> +<p>That there is in the word a pattern of divers single +congregations in one church, may be plentifully evinced by four +instances of churches, (to mention no more,) viz. the churches of +Jerusalem, Antioch, Ephesus, and Corinth. Touching which four these +two things are clear in the Scripture, viz: 1. That every of them +was one church. 2. That in every one of these churches there were +more congregations than one. Both which will fully evince a pattern +of divers single congregations in one church held forth in the +word.</p> +<p>1. The former of these, viz. That every one of these was one +church, may be proved by induction of particulars. 1. All the +believers in Jerusalem were one church; hence they are often +comprised under the word church, of the singular +number:—"Against the church which was at Jerusalem," Acts +viii. 1. "Then tidings of these things came unto the ears of the +church which was in Jerusalem," Acts ii. 22. "And when they were +come to Jerusalem, they were received of the church, and of the +apostles and elders," Acts xv. 4. 2. All the believers in Antioch +were one church. "Now there were in the church that was at Antioch, +certain prophets," Acts xiii. 1. "And when he had found him, he +brought him to Antioch. And it came to pass, that a whole year they +assembled themselves with the church, and taught much people, and +the disciples were first called Christians in Antioch," Acts xi. +26. 3. All the believers in Ephesus were one church: "And from +Miletus he sent to Ephesus, and called the elders of the church," +Acts xx. 17. And after he gives them this charge, "Take heed +therefore to yourselves, and to all the flock, over which the Holy +Ghost hath made you overseers, to feed the church of God," ver. 28; +all were but <i>one flock, one church</i>. "Unto the angel of the +church of Ephesus, write," Rev. ii. 1. 4. All the believers in +Corinth were one church, and comprised under that singular word, +church: "Unto the church of God which is at Corinth," 1 Cor. i. 2. +"Paul, an apostle of Jesus Christ, by the will of God, and Timothy +our brother, unto the church of God which is at Corinth," 2 Cor. i. +1. Thus in all these four instances it is clear beyond all +contradiction, that they were every of them respectively one +church.</p> +<p>The latter of these, viz. that these primitive apostolical +churches of Jerusalem, Antioch, Ephesus, and Corinth, were not +every of them severally and respectively only one single +congregation, (as some imagine,) but consisted every of them of +more congregations than one. This shall be manifested in these four +churches severally, as followeth:</p> +<p>The church of Jerusalem in Judea contained in it more +congregations than one. This may be convincingly evidenced divers +ways, particularly from, 1. The multitude of believers in that +church. 2. The multitude of church officers there. 3. The variety +of languages there. 4. The manner of the Christians' public +meetings in those primitive times, both in the church of Jerusalem, +and in other churches.</p> +<p>1. From the multitude of believers in the church of Jerusalem. +For it is palpably evident to any impartial reader that will not +wilfully shut his eyes, and subject his reason unto the groundless +dictates of men, against the clear light of the Scripture, that +there were more believers in the church of Jerusalem, than could +ordinarily meet in one congregation, to partake of all the +ordinances of Christ.</p> +<p>And this may fully appear by these many instances following. 1. +Christ after his resurrection, and before his ascension, "was seen +of above five hundred brethren at once," 1 Cor. xv. 6. 2. "After +that of James, then of all the apostles," ver. 7. 3. At the +election of Matthias, and before Christ's ascension, there were +disciples together, the "company of their names together was as it +were one hundred and twenty," Acts i. 15. 4. At Peter's sermon, +"they that gladly received his word, were baptized. And that day +were added about three thousand souls," Acts ii. 1, 4. 5. And "The +Lord added to the Church daily such as should be saved," ver. 27. +6. Afterwards at another of Peter's sermons, "Many of them that +heard the word believed; and the number of the men was about five +thousand," Acts iv. 4. 7. After that, "Believers were the more +added to the Lord, multitudes both of men and women," Acts v. 14. +8. Furthermore, the disciples multiplying, and the work of the +ministry thereupon much increasing, the apostles were necessitated +to appoint seven deacons for serving of tables, that they might +wholly "give themselves to the ministry of the word and prayer," +Acts vi. 1 to 7; whence some have thought, that there were seven +congregations in Jerusalem, a deacon for every one. Certainly there +were rather more than fewer, (saith the author of the Assertion of +the Government of the Church of Scotland,<a href= +"#note-109"><small>109</small></a>) though we cannot determine how +many. However this, the Holy Ghost clearly testifieth that "The +word of God increased, and the number of the disciples in Jerusalem +multiplied greatly." 9. "And a great company of the priests became +obedient to the faith," Acts vi. 7; and probably the example of the +priests drew on multitudes to the Gospel. All these forementioned +were in a short time converted, and became members of this one +church of Jerusalem, and that before the dispersion occasioned by +the persecution of the Church, Acts viii. 1. Now should we put all +these together, viz. both the number of believers expressed in +particular, which is 8,620, and the multitudes so often expressed +in the general, (which, for aught we know, might be many more than +the former,) what a vast multitude of believers was there in +Jerusalem! and how impossible was it for them to meet all together +in one congregation, to partake of all the ordinances of Jesus +Christ! 10. In like manner, after the dispersion forementioned, the +word so prospered, and the disciples brought into the faith by it, +so multiplied, that it was still far more impossible for all the +believers in the church of Jerusalem to meet in one congregation to +partake of all the ordinances of Christ, than before. For it is +said, "Then had the churches rest throughout all Judea" (and the +church of Jerusalem in Judea was doubtless one of those churches) +"and Galilee and Samaria, and were edified; and walking in the fear +of the Lord, and comfort of the Holy Ghost, were multiplied." 11. +Again, "the word of the Lord increased and multiplied," Acts xii. +24. 12. Furthermore, when Paul, with other disciples, his +fellow-travellers, came to Jerusalem, and "declared to James and +the elders, what things God had wrought by his ministry among the +Gentiles—They glorified the Lord, and said unto him, Thou +seest, brother, how many" myriads (or ten thousands) "of believing +Jews there are, and they are all zealous of the law"—Acts +xxi. 20. Our translation seems herein very defective, rendering it +how many thousands; whereas it should be, according to the Greek, +how many ten thousands: and these myriads seem to be in the church +of Jerusalem, seeing it is said of them, ver. 22, "The multitude +must needs come together, for they will hear that thou art come." +Now considering this emphatical expression, not only +<i>thousands</i>, but <i>ten thousand</i>: not <i>only ten +thousand</i> in the singular number, but <i>ten thousands, +myriads</i>, in the plural number: nor only <i>myriads, ten +thousands</i>, in the plural number, but <i>how many ten +thousands</i>; we cannot in reason imagine but there were at least +three ten thousands, viz: thirty thousand believers, and how all +they should meet together in one congregation for all ordinances, +let the reader judge. Thus far of the proof, from the multitude of +believers in the church of Jerusalem.</p> +<p><i>Except</i>. But the five thousand mentioned Acts iv. 4, are +no new number added to the three thousand, but the three thousand +included in the five thousand, as Calvin and Beza think.</p> +<p><i>Ans</i>. 1. Then it is granted that five thousand one hundred +and twenty, besides an innumerable addition of converts, were in +Jerusalem; which if such a number, and multitudes besides, could +for edification meet in one place, to partake of all the +ordinances, let the reader judge.</p> +<p>2. Though Calvin and Beza think the three thousand formerly +converted to be included in this number of five thousand, Acts iv. +4, yet divers both ancient and modern interpreters are of another +mind, as Augustine. There came unto the body of the Lord in number +three thousand faithful men; also by another miracle wrought, there +came other five thousand.<a href="#note-110"><small>110</small></a> +These five thousand are altogether diverse from the three thousand +converted at the first sermon: so Lorinus, Aretius, and divers +others.</p> +<p>3. Besides a great number of testimonies, there are reasons to +induce us to believe, that the three thousand are not included in +the five thousand, viz: 1. As the three thousand mentioned in Acts +ii. 41, did not comprehend the one hundred and twenty mentioned +Acts i. 15, so it holds in proportion that the three thousand +mentioned there, are not comprehended here in Acts iv. 4. Besides, +2. This sermon was not by intention to the church, or numbers +already converted, but by occasion of the multitude flocking +together to behold the miracle Peter and John wrought on the "man +that was lame from his mother's womb;" as Acts iii. 10-12; so that +'tis more than probable that the five thousand mentioned Acts iv. +4, are a number superadded besides the three thousand already +converted.</p> +<p><i>Except</i>. But suppose such a number as three thousand, and +afterwards five thousand were converted in Jerusalem, yet these +remained not constant members of that Church, for the three +thousand were not dwellers at Jerusalem, but strangers who came out +of all countries to keep the feast of Pentecost: yea, Acts ii. 9, +they are said expressly to be "dwellers of Mesopotamia, +Cappadocia," &c., and so might erect churches where they +came.</p> +<p><i>Ans</i>. 1. 'Tis said, Acts ii. 14, "Peter standing" (when he +began to preach this sermon wherein the three thousand were +converted) "said, Ye men of Judea, and all ye that dwell at +Jerusalem, hearken to my voice;" intimating that these he preached +to dwelt at Jerusalem.</p> +<p>But grant that some of these men that heard Peter's sermon were +formerly dwellers in Mesopotamia and Cappadocia, what hinders but +that they might be now dwellers at Jerusalem?</p> +<p>3. The occasion of their coming up to Jerusalem at this time was +not only the observation of the feast of Pentecost, (which lasted +but a day,) but also the great expectation that the people of the +Jews then had of the appearance of the Messiah in his kingdom, as +we may collect from Luke xix. 11, where it is said, "They thought +the kingdom of God should immediately appear;" so that now they +might choose to take up their dwellings at Jerusalem, and not +return, as they had been wont, at the end of their usual +feasts.</p> +<p>4. The Holy Ghost makes mention that in the particular places +mentioned, ver. 9, 10, that of all those nations there were some +that dwelt at Jerusalem; read Acts ii. 5, "There were dwelling at +Jerusalem Jews, devout men out of every nation under heaven;" if +out of every nation, then out of those nations there specified; and +even there dwelling at Jerusalem. 5. Those who were scattered by +reason of persecution into Judea and Samaria, and other parts of +the world, did not erect new churches, but were still members of +that one church in Jerusalem; so saith the Scripture expressly, +that "they" (of the church of Jerusalem) "were all scattered abroad +throughout the region of Judea and Samaria," Acts viii. 1.</p> +<p><i>Except</i>. Although it should be granted that before the +dispersion mentioned Acts viii. 1, 2, the number was so great that +they could not meet together in one place, yet the persecution so +wasted and scattered them all, that there were no more left than +might meet in one congregation?</p> +<p><i>Ans</i>. After the dispersion there were more believers in +Jerusalem than could meet together in one place for all acts of +worship, as appears by Acts ix. 31, "The churches had rest +throughout all Judea," &c., "and were multiplied;" Acts xii. +24, "The word of God grew and multiplied;" and Acts xxi. 20, James +saith of the believers of this church, "how many thousands of the +Jews there are which believe, and are zealous of the law;" or, as +it is in the Greek, thou seest how many <i>ten thousands</i> there +are of the Jews which believe; this text will evince, that there +were many thousands in the church of Jerusalem after the +dispersion, as hath been observed: and if this number were not more +after the dispersion than could meet together to partake of all +ordinances, let the reader judge.</p> +<p><i>Except</i>. But the text saith expressly, all were scattered +except the apostles.</p> +<p><i>Ans</i>. <i>All</i> must be understood either of all the +believers, or all the teachers and church officers in the church of +Jerusalem, except believers; but it cannot be understood of all the +believers that they were scattered: and therefore it must be +understood that all the teachers and church officers were +scattered, except the apostles. That all the believers were not +scattered will easily appear: For, 1. 'Tis said that Paul broke +into houses, "haling men and women, committed them to prison," ver. +3, and this he did in Jerusalem, Acts xxvi. 10; therefore all could +not be scattered. 2. "They that were scattered, preached the word," +ver. 4, which all the members, men and women, could not do; +therefore by all that were scattered must of necessity be meant, +not the body of believers in the church, but only the officers of +the church. 3. If all the believers were scattered, to what end did +the apostles tarry at Jerusalem—to preach to the walls? this +we cannot imagine.</p> +<p><i>Except</i>. But can any think the teachers were scattered, +and the ordinary believers were not, except we suppose the people +more courageous to stay by it than their teachers?</p> +<p><i>Ans</i>. It is hard to say, that those that are scattered in +a persecution, are less courageous than those that stay and suffer. +In the time of the bishops' tyranny, many of the Independent +ministers did leave this kingdom, while others of their brethren +did abide by it, endured the heat and burden of the day, "had trial +of cruel mockings, bonds and imprisonments:" now the Independent +ministers that left us, would think we did them wrong, should we +say that they were less courageous than those that stayed behind, +enduring the hot brunt of persecution.</p> +<p>II. From the multitude of church officers in Jerusalem, it may +further appear, that there were more congregations than one in the +church of Jerusalem. For there were many apostles, prophets, and +elders in this church of Jerusalem, as is plain, if we consider +these following passages in the Acts of the Apostles. After +Christ's ascension, "the eleven apostles returned to Jerusalem, and +continued in prayer and supplication," Acts i. 12-14. Matthias +chosen by lot, was also "numbered with the eleven apostles," Acts +i. 26. "And when the day of Pentecost was fully come, they were all +with one accord in one place," Acts ii. 1. "Peter standing up with +the eleven, lift up his voice and said," Acts ii. 14. "They were +pricked in their heart, and said to Peter and to the rest of the +apostles, Men and brethren, what shall we do?" Acts ii. 37. "And +the same day there were added about three thousand souls, and they +continued steadfastly in the apostles' doctrine and fellowship, and +in breaking of bread, and in prayers," Acts ii. 42. "And with great +power gave the apostles witness of the resurrection of the Lord +Jesus," Acts iv. 33. "As many as were possessors of lands or +houses, sold them, and brought the prices of the things that were +sold, and laid them down at the apostles' feet," Acts iv. 34, 35, +37. "Then the twelve called the multitude of the disciples to +them," Acts vi. 2. "Now, when the apostles which were at +Jerusalem," Acts viii. 14. "They determined that Paul and Barnabas +and certain other of them should go up to Jerusalem unto the +apostles and elders about this question. And when they were come to +Jerusalem, they were received of the church, and of the apostles +and elders; and the apostles and elders came together," Acts xv. 2, +4, 6, 22, 23; xi. 30. And "in those days came prophets from +Jerusalem unto Antioch," Acts xi. 27. In all which places, the +multitude of apostles, elders, and prophets in this church of +Jerusalem is evident. And it is further observable, that the +apostles devolved the serving of tables upon the seven deacons, +that they might wholly "give themselves to prayer and the ministry +of the word," Acts vi, 2; which needed not, nor would there have +been full employment for the apostles, if there had not been divers +congregations in that one church of Jerusalem.</p> +<p><i>Except</i>. 'Tis true, the apostles were for a time in +Jerusalem, yet when in Judea or elsewhere any received the gospel, +the apostles went abroad to erect other churches.</p> +<p><i>Ans</i>. Touching the apostles going abroad, there can be +given but one instance, Acts viii. 14, where the whole twelve went +not forth, but only two were sent, viz. Peter and John: but suppose +it were granted, that upon some special occasions the apostles went +out from Jerusalem, can it be imagined that the apostles' ordinary +abode would be at Jerusalem, to attend only one single +congregation, as if that would fill all their hands with work?</p> +<p><i>Except</i>. The apostles were well employed when they met in +an upper room, and had but one hundred and twenty for their flock, +and this for forty days together; now if they stayed in Jerusalem +when they had but one hundred and twenty, and yet had their hands +filled with work, the presence of the apostles argues not more +congregations in Jerusalem than could meet in one place for all +acts of worship.</p> +<p><i>Ans</i>. 1. From Christ's ascension (immediately after which +they went up to the upper chamber) to the feast of Pentecost, there +were but ten days, not forty; so that there is one mistake.</p> +<p>2. During that time betwixt Christ's ascension and the feast of +Pentecost, (whether ten or forty days is not very material,) the +apostles were especially taken up in prayer and supplication, +waiting for the promise of the Spirit to qualify them for the work +of the ministry: now, because the twelve apostles, before they had +received the extraordinary gifts of the Spirit, did continue for a +short time in Jerusalem with a small number in prayer, will it +therefore follow that after they had received these extraordinary +gifts, that they were bound up within the limits of one single +congregation?</p> +<p><i>Except</i>. The argument that there were many teachers in +Jerusalem, proves not that there were more congregations in +Jerusalem than one, because there were then many gifted men, which +were not officers, which yet occasionally instructed others, as +Aquila did Apollos; therefore it seems they were only gifted +persons, not officers.</p> +<p><i>Ans</i>. 1. Grant that in those times there were many gifted +men, not in office, which might occasionally instruct others, as +Aquila did Apollos; yet it is further to be noted, that,</p> +<p>2. This instructing must be either private, or public; if +private only, then the objection is of no force, (because these +teachers instructed publicly;) if in public, then if this objection +were of force, it would follow, that women might instruct publicly, +because Priscilla, as well as Aquila, instructed Apollos.</p> +<p>3. The current of expositors say, that the seventy disciples +were at Jerusalem among the one hundred and twenty, Acts i. 16, who +were teachers by office.</p> +<p>III. From the variety of languages among the disciples at +Jerusalem, it is evident there were more congregations than one in +that one church: the diversity of languages among them is plainly +mentioned in divers places, "And there were dwelling at Jerusalem, +Jews, devout men out of every nation under heaven. Now every man +heard them speak in his own language," &c., Acts ii. 5, 8-12. +Now, of those that heard this variety of languages, and Peter's +sermon thereupon, "They that gladly received his word, were +baptized, and the same day there were added about three thousand +souls," Acts ii. 41, which diversity of languages necessitated +those members of the church of Jerusalem to enjoy the ordinances in +divers distinct congregations in their own language. And that they +might so do, the Spirit furnished the apostles, &c., with +diversity of languages, which diversity of languages were as well +for edification of them within the Church, as for a sign to them +that were without.</p> +<p><i>Except</i>. Though the Jews being dispersed were come in from +other countries, yet they were all generally learned, and +understood the Hebrew tongue, the language of their own nation, so +that diversity of tongues proves not, that of necessity there must +be distinct places to meet in.</p> +<p><i>Ans</i>. 1. It is easier said than proved, that the Jews were +so generally skilled in the Hebrew tongue, when, while they were +scattered in Media and Parthia, and other places, they had no +universities or schools of learning. Besides, it is not to be +forgotten, that the proper language or dialect in those days in use +among the Jews was Syriac; as appears by divers instances of Syriac +words in the New Testament, as of the Jews' own terms: Acts i. 19, +which "in their proper tongue, is called Aceldama;" John xix. 13. +17, <i>Gabbatha, Golgotha</i>, &c.; Mark xv. 34, <i>Eloi, Eloi, +lama-sabachthani</i>; with divers other pure Syriac terms. Grant +they did; yet,</p> +<p>2. There were in Jerusalem proselytes also, Romans, +Cappadocians, Cretians, and Arabians, Acts ii. 10, 11; how could +they be edified in the faith, if only one congregation, where +nothing but Hebrew was spoken, met in Jerusalem; if so be there +were not other congregations for men of other languages, that +understood not the Hebrew tongue?</p> +<p>IV. From the manner of Christians' public meetings in those +primitive times, both in the church of Jerusalem and in other +churches. It is plain that the multitudes of Christians in +Jerusalem, and other churches, could not possibly meet all together +in one single congregation, inasmuch as they had no public temples, +or capacious places for worship and partaking of all ordinances, +(as we now have,) but private places, <i>houses, chambers</i>, or +<i>upper rooms</i>, (as the unsettled state of the Church and +troublesomeness of those times would permit,) which in all +probability were of no great extent, nor any way able to contain in +them so many thousand believers at once, as there were: "They met +from house to house, to break bread," Acts ii. 46. "In an upper +room the apostles with the women and brethren continued in prayer +and supplication," Acts i. 12-14. We read of their meetings in the +<i>house of Mary</i>, Acts xii. 12. In the school <i>of one +Tyrannus</i>, Acts xix. 9. In an <i>upper chamber at Troas</i>, +Acts xx. 8. In <i>Paul's own hired house</i> at Rome, Acts xxviii. +30, 31. In the <i>house of Aquila and Priscilla</i>, where the +church met, therefore called the <i>church in his house</i>, Rom. +xvi. 5; 1 Cor. xvi. 19. In the <i>house of Nimphas</i>, Col. iv. +15, and in the <i>house of Archippus</i>, Philem. 2. This was their +manner of public meetings in the apostles' times: which also +continued in the next ages, as saith Eusebius,<a href= +"#note-111"><small>111</small></a> till, by indulgence of +succeeding emperors, they had large churches, houses of public +meeting erected for them.</p> +<p>To sum up all: 1. There were in the church at Jerusalem greater +numbers of believers than could possibly meet at once to partake of +all Christ's ordinances. 2. There were more church officers than +one single congregation could need, or than could be fully employed +therein, unless we will say, that they preached but seldom. 3. +There was such diversity of languages among them, that they must +needs rank themselves into several congregations, according to +their languages, else he that spoke in one language to hearers of +many several languages, would be a barbarian to them, and they to +him. 4. Finally, their places of ordinary meeting were private, of +small extent, incapable of containing so many thousands at once as +there were believers; and by all these, how evident is it, that +there must needs be granted that there were more congregations than +one in this one church of Jerusalem!</p> +<p>II. The church of Antioch, in Syria, consisted also of more +congregations than one. This appears,</p> +<p>1. From the multitude of believers at Antioch. For, 1. After the +dispersion upon Saul's persecution, <i>the Lord Jesus was preached +at Antioch, and a great number believed</i>, &c., Acts xi. 21. +2. Upon <i>Barnabas's</i> preaching there, <i>much people was added +to the Lord</i>, Acts xi. 24. 3. <i>Barnabas</i> and <i>Saul</i> +for a year together taught much people there, and disciples there +so mightily multiplied, that there Christ's disciples first +received the eminent and famous denomination of CHRISTIANS, and so +were and still are called throughout the whole world, Acts xi. 25, +26.</p> +<p>2. From the multitudes of prophets and preachers that ministered +at Antioch. For, 1. Upon the dispersion of the Jews at Jerusalem, +<i>divers of them (being men of Cyprus and Cyrene) preached the +Lord Jesus at Antioch</i>, Acts xi. 20; here must be three or four +preachers at least, otherwise they would not be <i>men of Cyprus +and Cyrene</i>. 2. After this <i>Barnabas</i> was sent to preach at +Antioch; there is a fifth, Acts xi. 22-24. 3. <i>Barnabas</i> finds +so much work at <i>Antioch</i>, that he goes to Tarsus to bring +<i>Saul</i> thither to help him; there is a sixth, ver. 25, 26. 4. +Besides these, <i>there came prophets from Jerusalem to Antioch in +those days</i>; there are at least two more, viz. eight in all, +Acts xi. 27, 28. 4. Further, besides <i>Barnabas</i> and +<i>Saul</i>, three more teachers are named, viz. <i>Simon called +Niger, Lucius of Cyrene, and Manaen</i>, Acts xii. 1-3. 6. Yea, +"Paul and Barnabas continued in Antioch, teaching and preaching the +word of the Lord, with many others also," Acts xv. 35. Now sum up +all, what a multitude of believers, and what a college of preachers +were here at Antioch! How is it possible that all these preachers +should bustle themselves about one congregation (and doubtless they +abhorred idleness) in dispensing the ordinances of Christ to them +only? or how could so many members meet in one single congregation +at once, ordinarily to partake of all ordinances?</p> +<p>III. The church of Ephesus (<i>in Asia Minor</i>, Acts xix. 22) +had in it more congregations than one: For,</p> +<p>1. The number of prophets and preachers at Ephesus were many. +<i>Paul</i> continued there <i>two years and three months</i>, Acts +xix. 8, 10; and <i>Paul</i> settled there about twelve <i>disciples +who prophesied</i>, Acts xix. 1, 6, 7. And how should these +thirteen ministers be employed, if there were not many +congregations? Compare also Acts xx. 17, 28, 36, 37, where it is +said of the bishops of Ephesus, that "Paul kneeled down and prayed +with them all, and they all wept sore." Here is a good number +implied.</p> +<p>2. The gift of tongues also was given unto all these twelve +prophets, Acts xix. 6, 7. To what end, if they had not several +congregations of several languages, to speak in these several +tongues unto them?</p> +<p>3. The multitude of believers must needs be great at Ephesus: +For, 1. Why should <i>Paul</i>, who had universal commission to +plant churches in all the world, stay <i>above two years +together</i> at Ephesus if no more had been converted there than to +make up one single congregation? Acts xix. 8, 10. 2. During this +space, "all that dwelt in Asia," usually meeting at Ephesus for +worship, "heard the word of the Lord, both Jews and Greeks," Acts +xix. 10. 3. At the knowledge of <i>Paul's</i> miracles, "fear fell +upon all the Jews and Greeks dwelling at Ephesus, and the name of +the Lord Jesus was magnified," Acts xix. 17. 4. <i>Many</i> of the +believers <i>came and confessed, and showed their deeds</i>, ver. +18, whereby is intimated that more did believe than did thus. 5. +"Many also of them that used curious arts brought their books +together, and burned them before all men, and they counted the +price of them, and found it fifty thousand pieces of silver," (this +they would never have done publicly if the major part, or at least +a very great and considerable part of the city, had not embraced +the faith, that city being so furiously zealous in their +superstition and idolatry,) "so mightily grew the word of God, and +prevailed," Acts xix. 19, 20. 6. <i>Paul</i> testifies that at +Ephesus <i>a great door and effectual was open unto him</i>, viz. a +most advantageous opportunity of bringing in a mighty harvest of +souls to Christ, 1 Cor. xvi. 8, 9. Put all together, 1. The number +of prophets and preachers; 2. The gifts of tongues conferred upon +those prophets; and, 3. The multitude of believers which so +abounded at Ephesus: how is it possible to imagine, upon any solid +ground, that there was no more but one single congregation in the +church of Ephesus?</p> +<p>IV. The church of Corinth in Græcia comprised in it also more +congregations than one, as may be justly concluded from, 1. The +multitude of believers. 2. The plenty of ministers. 3. The +diversity of tongues and languages. 4. And the plurality of +churches at Corinth. Let all these be well compared together.</p> +<p>1. From the multitude of believers. There appears to be a +greater number of believers at Corinth than could all at once meet +together to partake of all the ordinances of Christ: For, 1. At +Paul's first coming to Corinth, and at his first sermon preached in +the house of Justus, it is said, "And Crispus, the chief ruler of +the synagogue, believed on the Lord, and all his house, and many of +the Corinthians hearing, believed and were baptized," Acts xviii. +1, 7, 8. Here is Crispus and all his house, (which probably was +very great, he being the chief ruler of the synagogue,) and <i>many +of the Corinthians, believing</i>; an excellent first-fruits; for +who can justly say but Paul at his first sermon converted so many +as might be sufficient to make up one single congregation? 2. +Immediately after this (Paul having shook his raiment against the +Jews, who, contrary to his doctrine, opposed themselves and +blasphemed; and having said unto them, "Your blood be upon your own +heads, I am clean: from henceforth I will go unto the Gentiles," +Acts xviii. 6) the Lord comforts Paul against the obstinacy of the +Jews by the success his ministry should have among the Gentiles in +the city of Corinth: "Then spake the Lord to Paul in the night by a +vision, Be not afraid, but speak, and hold not thy peace: for I am +with thee, and no man shall set on thee to hurt thee: for I have +much people in this city," Acts xviii. 9, 10. <i>Much people</i> +belonging to God, according to his secret predestination, over and +besides those that already were actually his by effectual vocation. +And <i>much people</i>, in respect of the Jews that opposed and +blasphemed, (who were exceeding many,) otherwise it would have been +but small comfort to Paul if by <i>much people</i> should be meant +no more than could meet at once in one small single congregation. +3. Paul himself continued at Corinth "a year and six months +teaching the word of God among them," Acts xviii. 11. To what end +should Paul the apostle of the Gentiles stay so long in one place, +if he had not seen the Lord's blessing upon his ministry, to bring +into the faith many more souls than would make up one congregation, +having so much work to do far and near? 4. "They that believed at +Corinth were baptized," Acts xviii. 8. (Baptism admitted them into +that one body of the Church, 1 Cor. xii. 13.) Some were baptized by +Paul, (though but few in comparison of the number of believers +among them: compare Acts xviii. 8, with 1 Cor. 14-17,) the +generality consequently were baptized by other ministers there, and +that in other congregations wherein Paul preached not, as well as +in such wherein Paul preached; it being unreasonable to deny the +being of divers congregations for the word and sacraments to be +dispensed in, himself dispensing the sacrament of baptism to so +few.</p> +<p>2. From the plenty of ministers and preachers in the church of +Corinth, it is evident it was a presbyterial church, and not only a +single congregation; for to what end should there be many laborers +in a little harvest, many teachers over one single congregation? +&c. That there were many preachers at Corinth is plain: For, 1. +Paul himself was the master-builder there that laid the foundation +of that church, 1 Cor. iii. 10, their spiritual father; "In Christ +Jesus I have begotten you through the gospel," 1 Cor. iv. 15. And +he stayed with them <i>one year and a half</i>, Acts xviii. II. 2. +While the apostle sharply taxeth them as guilty of schism and +division for their carnal crying up of their several teachers: some +doting upon one, some upon another, some upon a third, &c. +"Every one of you saith, I am of Paul, and I of Apollos, and I of +Cephas, and I of Christ," 1 Cor. i. 12. Doth not this intimate that +they had plenty of preachers, and these preachers had their several +followers, so prizing some of them as to undervalue the rest? and +was this likely to be without several congregations into which they +were divided? 3. When the apostle saith, "Though ye have ten +thousand instructors in Christ, yet have ye not many fathers," 1 +Cor. v. 15; though his words be hyperbolical, yet they imply that +they had great store of teachers and preachers. 4. We have mention +of many prophets in the church of Corinth: "Let the prophets speak +two or three, and let the other judge—And the spirits of the +prophets are subject to the prophets," 1 Cor. xiv. 20, 31. Here are +<i>prophets</i> speaking <i>two or three</i>; and prophets judging +of their doctrine, which sure were more than they that were judged; +it being unreasonable for the minor part to pass judgement upon the +major part. And though these prophets had extraordinary gifts, (as +the church of Corinth excelled all other churches in gifts, 1 Cor. +i. 7,) and were able to preach in an extraordinary singular way; +yet were they the ordinary pastors and ministers of that church of +Corinth, as the whole current of this fourteenth chapter +evidenceth, wherein so many rules and directions, aptly agreeing to +ordinary pastors, are imposed upon them for the well ordering of +their ministerial exercises. Now, where there were so many pastors, +were there not several congregations for them to feed? Or were they +idle, neglecting the exercise and improvement of their talents?</p> +<p>3. From the diversity of tongues and languages, wherein the +church did eminently excel. "In every thing ye are enriched by him, +in all utterance, and in all knowledge—So that you come +behind in no gift," &c., i.e., ye excel in every gift, more +being intended than is expressed, 1 Cor. i. 5, 7. Among other gifts +some of them excelled in tongues which they spake, the right use of +which gift of tongues the apostle doth at large lay down, 1 Cor. +xiv. 2, 4-6, 13, 14, 18, 19, 23, 26, 27. "If any speak in <i>an +unknown</i> tongue let it be by two, or at the most by three, and +that by course, and let one interpret." So that there were many +endued with gifts of tongues in that church. To what end? Not only +for a <i>sign to unbelievers</i>, ver. 22, but also for edification +of divers congregations, of divers tongues and languages within +that church of Corinth.</p> +<p>4. From the plurality of churches mentioned in reference to this +church of Corinth. For the apostle regulating their public +assemblies and their worship there, saith to the church of Corinth, +"Let your women keep silence in the churches." It is not said, in +the <i>church</i>, in the singular number; but in the +<i>churches</i>, in the plural; and this of the <i>churches in +Corinth</i>, for it is said, <i>Let your women</i>, &c., not +indefinitely, <i>Let women</i>, &c. So that according to the +plain letter of the words, here are churches in the church of +Corinth, viz. a plurality of single congregations in this one +presbyterial church. And this plurality of churches in the church +of Corinth is the more confirmed if we take the church of Cenchrea +(which is a harbor or seaport to Corinth) to be comprised within +the church of Corinth, as some learned authors do conceive it +may.<a href="#note-112"><small>112</small></a></p> +<center>POSITION II.</center> +<p>That there is in the word of Christ a pattern of one +presbyterial government in common over divers single congregations +in one church. This may be evidenced by these following +considerations: For,</p> +<p>1. Divers single congregations are called one church, as hath at +large been proved in the second position immediately foregoing; +inasmuch as all the believers in Jerusalem are counted one church: +yet those believers are more in number than could meet for all +ordinances in any one single congregation. And why are divers +congregations styled one church? 1. Not in regard of that oneness +of heart and soul which was among them, "having all things common," +&c., Acts iv. 32. For these affections and actions of kindness +belonged to them by the law of brotherhood and Christian charity to +one another, (especially considering the then present condition of +believers,) rather than by any special ecclesiastical obligation, +because they were members of such a church. 2. Not in regard of any +explicit church covenant, knitting them in one body. For we find +neither name nor thing, print nor footstep of any such thing as a +church covenant in the church of Jerusalem, nor in any other +primitive apostolical church in all the New Testament; and to +impose an explicit church covenant upon the saints as a necessary +constituting form of a true visible Church of Christ, and without +which it is no Church, is a mere human invention, without all solid +warrant from the word of God. 3. Not in regard of the ministration +of the word, sacraments, prayers, &c. For these ordinances were +dispensed in their single congregations severally, it being +impossible that such multitudes of believers should meet all in one +congregation, to partake of them jointly, (as hath been evidenced.) +4. But in regard of one joint administration of church government +among them, by one common presbytery, or college of elders, +associated for that end. From this one way of church government, by +one presbytery in common, all the believers in Jerusalem, and so in +other cities respectively, were counted but one church. 2. In every +such presbyterial church made up of divers single congregations, +there were ecclesiastical ruling officers, which are counted or +called the officers of that church, but never counted or called +governors, elders, &c., of any one single congregation therein; +as in the church of Jerusalem, Acts xi. 27, 30, and xv. 2: of +Antioch, compare Acts xiii. 1-3, with xv. 35: of Ephesus, Acts xx. +17, 28: and of the church of Corinth, 1 Cor. i. 12, and iv. 15, and +xiv. 29.</p> +<p>3. The officers of such presbyterial churches met together for +acts of church government: as, to take charge of the church's +goods, and of the due distribution thereof, Acts iv. 35, 37, and +xi. 30: to ordain, appoint, and send forth church officers, Acts +vi. 2, 3, 6, and xiii. 1, 3: to excommunicate notorious offenders, +1 Cor. v. 4, 5, 7, 13, compared with 2 Cor. ii. 6: and to restore +again penitent persons to church communion, 2 Cor. ii. 7-9.</p> +<p><i>Except</i>. Receiving of alms is no act of government.</p> +<p><i>Ans</i>. True, the bare receiving of alms is no act of +government, but the ordering and appointing how it shall be best +improved and disposed of, cannot be denied to be an act of +government, and for this did the elders meet together, Acts xi. +30.</p> +<p>4. The apostles themselves, in their joint acts of government in +such churches, acted as ordinary officers, viz. as presbyters or +elders. This is much to be observed, and may be evidenced as +followeth: for, 1. None of their acts of church government can at +all be exemplary or obligatory upon us, if they were not +presbyterial, but merely apostolical; if they acted therein not as +ordinary presbyters, but as extraordinary apostles. For what acts +they dispatched merely as apostles, none may meddle withal but only +apostles. 2. As they were apostles, so they were presbyters, and so +they style themselves, "The elder to the elect lady," 2 John i. +"The elders which are among you I exhort," saith Peter, "who am +also an elder," (i.e. who am a fellow-elder, or co-presbyter,) 1 +Pet. v. 1; wherein he ranks himself among ordinary presbyters, +which had been improper, unless he had discharged the offices and +acts of an ordinary presbyter. 3. Their acts were such, for +substance, as ordinary presbyters do perform, as preaching and +prayer, Acts vi. 4: ordaining of officers, Acts vi. 6, and xiv. 23: +dispensing of the sacraments, 1 Cor. i. 14; Acts ii. 42, and xx. 7: +and of church censures, 1 Cor. v. 4, 5, compared with 1 Tim. v. +ver. 1, ult.: which acts of government, and such like, were +committed by Christ to them, and to ordinary presbyters (their +successors) to the end of the world; compare Matt. xvi. 19, and +xviii. 17, 18, to the end, and John xx. 21, 23, with Matt. xxviii. +18-20. 4. They acted not only as ordinary elders, but also they +acted jointly with other elders, being associated with them in the +same assembly, as in that eminent synod at Jerusalem, Acts xv. 6, +22, 23, and xvi. 4, "And as they went through cities, they +delivered them the decrees for to keep, that were ordained of the +apostles and elders which were at Jerusalem." 5. And, finally, they +took in the church's consent with themselves, wherein it was +needful, as in the election and appointment of deacons, Acts vi. 2, +3. 6. The deacons being specially to be trusted with the church's +goods, and the disposal thereof, according to the direction of the +presbytery, for the good of the church, &c.</p> +<p>Let all these considerations be impartially balanced in the +scales of indifferent unprejudiced judgments; and how plainly do +they delineate in the word, a pattern of one presbyterial +government in common over divers single congregations within one +church!</p> +<p><i>Except</i>. The apostles' power over many congregations was +founded upon their power over all churches; and so cannot be a +pattern for the power of elders over many.</p> +<p><i>Ans</i>. 1. The apostles' power over many congregations as +one church, to govern them all as one church jointly and in common, +was not founded upon their power over all churches, but upon the +union of those congregations into one church; which union lays a +foundation for the power of elders governing many +congregations.</p> +<p>2. Besides, the apostles, though extraordinary officers, are +called elders, 1 Pet. v. 1, to intimate to us, that in ordinary +acts of church government, they did act as elders for a pattern to +us in like administrations.</p> +<p><i>Except</i>. The apostles, it is true, were elders virtually, +that is, their apostleship contained all offices in it, but they +were not elders formally.</p> +<p><i>Ans</i>. 1. If by formally be meant, that they were not +elders really, then it is false; for the Scripture saith Peter was +an elder, 1 Peter v. 1. If by formally be meant that they were not +elders only, that is granted; they were so elders, as they were +still apostles, and so apostles as they were yet elders: their +eldership did not exclude their apostleship, nor their apostleship +swallow up their eldership.</p> +<p>2. Besides, two distinct offices may be formally in one and the +same person; as Melchisedec was formally a king and priest, and +David formally a king and prophet; and why then might not Peter or +John, or any of the twelve, be formally apostles and elders? And +ministers are formally pastors and ruling elders.</p> +<p><i>Except</i>. 'Tis true, the apostles acted together with +elders, because it so fell out they met together; but that they +should meet jointly to give a pattern for an eldership, is not easy +to prove; one apostle might have done that alone, which all here +did.</p> +<p><i>Ans</i>. 1. 'Tis true, the apostles as apostles had power to +act singly what they did jointly; yet, when they acted jointly, +their acts might have more authority in the Church: upon which +ground they of Antioch may be conceived to have sent to the whole +college of apostles and elders at Jerusalem, (rather than to any +one singly;) why was this, but to add more authority to their acts +and determinations?</p> +<p>2. Why should not their meeting together be a pattern of a +presbytery, as well as their meeting together when they took in the +consent of the people, Acts vi., in the choice of the deacons, to +be a pattern or warrant that the people have a power in the choice +of their officers? (as those of contrary judgment argue:) if one be +taken in as an inimitable practice, why not the other?</p> +<p>3. If the apostles joining with elders, acted nothing as elders, +then we can bring nothing of theirs into imitation; and by this we +should cut the sinews, and raze the foundation of church +government, as if there were no footsteps thereof in the holy +Scriptures.</p> +<center>POSITION III.</center> +<p>Finally, That the pattern of the said presbytery and +presbyterial government is for a rule to the churches of Christ in +all after ages, may appear as followeth:</p> +<p>1. The first churches were immediately planted and governed by +Christ's own apostles and disciples; 1. Who immediately received +the keys of the kingdom of heaven from Christ himself in person, +Matt. xvi. 19, and xviii. 17,18; John xx. 21, 23. 2. Who +immediately had the promise of Christ's perpetual presence with +them in their ministry, Matt, xxviii. 18-20; and of the plentiful +donation of the Spirit of Christ to lead them into all truth, John +xiv. 16, and xvi. 13-15; Acts i. 4, 5, 8 3. Who immediately +received from Christ, after his resurrection and before his +ascension, "commandments by the Holy Ghost,"—"Christ being +seen of them forty days, and speaking of the things pertaining to +the kingdom of God," Acts i. 2, 3; and, 4. Who were first and +immediately <i>baptized by the Holy Ghost</i>, extraordinarily, +Acts ii. 1-5. Now, who can imagine that the apostles and disciples +were not actuated by the Spirit of Christ bestowed upon them? or +did not discharge Christ's commandments, touching his kingdom +imposed upon them? or did not duly use those keys of Christ's +kingdom committed to them in the ordering and governing of the +primitive churches? And if so, then the pattern of their practices +must be a rule for all the succeeding churches, 1 Cor. xi. 1; Phil, +iv. 9.</p> +<p>2. To what end hath the Holy Ghost so carefully recorded a +pattern of the state and government of the primitive churches in +the first and purest times, but for the imitation of successive +churches in after times? "For whatsoever things wore written +aforetime, were written for our learning," or instruction. But what +do such records instruct us? Only <i>in fact</i>, that such things +were done by the first churches? or <i>of right</i> also, that such +things should be done by the after churches? Surely, this is more +proper and profitable for us.</p> +<p>3. If such patterns of Christ's apostles, disciples, and +primitive churches in matters of the government will not amount to +an obligatory rule for all following churches, how shall we justify +sundry other acts of religion commonly received in the best +reformed churches, and founded only or chiefly upon the foundation +of the practice of Christ's apostles and the apostolical churches? +As the receiving of the Lord's supper on the Lord's days, Acts xx. +7, &c.; which notwithstanding are generally embraced without +any considerable opposition or contradiction, and that most +deservedly.</p> +<a name="2HCH0021"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER XIV.</h2> +<h3><i>Of the Divine Right of Synods, or Synodal +Assemblies.</i></h3> +<p>Thus far of the ruling assemblies, which are styled +presbyterial; next come into consideration those greater +assemblies, which are usually called synodal, or synods, or +councils. They are so called from their convening, or coming +together: or rather from their calling together. Both names, viz. +synod and council, are of such latitude of signification, as that +they may be applied to any public convention of people: but in the +common ordinary use of these words, they are appropriated to large +ecclesiastical assemblies, above classical presbyteries in number +and power. These synodal assemblies are made up, (as occasion and +the necessity of the church shall require.) 1. Either of +presbyters, sent from the several classical presbyteries within a +province, hence called provincial synods: 2. Or of presbyters, sent +from the several provincial synods within a nation, hence called +national synods: 3. Or of presbyters, delegated or sent from the +several national churches throughout the Christian world, hence +called ecumenical synods, or universal and general councils.</p> +<p>Touching the divine warrant of synods, and their power in church +affairs, much need not be said, seeing divers learned authors have +so fully stated and handled this matter.<a href= +"#note-113"><small>113</small></a> Yet, that the reader may have a +short view hereof, and not be left wholly unsatisfied, these two +things shall briefly be opened and insisted upon, viz: 1. Certain +considerations shall be propounded, tending to clear the state of +the question about the divine right of synods, and their power. 2. +The proposition itself, with some few arguments adduced, for the +proof thereof.</p> +<p>For the former, viz: The true stating of this question about the +divine right of synods, and of their power, well weigh these few +considerations.</p> +<p>1. Synods differ in some respects from classical presbyteries, +handled in Chap. XIII., though the nature and kind of their power +be the same for substance. For, 1. Synods are more large extensive +assemblies than classical presbyteries, the members of presbyteries +being sent only from several single congregations, the members of +synods being delegated from several presbyteries, and +proportionably their power is extended also. 2. The exercise of +government by presbyteries, is the common ordinary way of +government held forth in Scripture. By synods it is more rare and +extraordinary, at least in great part, as in case of extraordinary +causes that fall out: as, for choosing an apostle, Acts i., healing +of scandals, &c., Acts xv.</p> +<p>2. All synods are of the same nature and kind, whether +provincial, national, or ecumenical, though they differ as lesser +and greater, in respect of extent, from one another, (the +provincial having as full power within their bounds, as the +national or ecumenical within theirs.) So that the proving of the +divine right of synods indefinitely and in general, doth prove also +the divine right of provincial, national, and ecumenical synods in +particular: for, greater and lesser do not vary the species or +kind. What is true of ecclesiastical synods in general, agrees to +every such synod in particular.</p> +<p><i>Object</i>. But why hath not the Scripture determined these +assemblies in particular?</p> +<p><i>Ans</i>. 1. It is not necessary the Scripture should in every +case descend to particulars. In things of one and the same kind, +general rules may serve for all particulars; especially seeing +particulars are so innumerable, what volumes would have contained +all particulars? 2. All churches and seasons are not capable of +synods provincial or national: for, in an island there may be no +more Christians than to make up one single congregation, or one +classical presbytery. Or in a nation, the Christian congregations +may be so few, or so dispersed, or so involved in persecution, that +they cannot convene in synods, &c.</p> +<p>3. The power of synods contended for, is, 1. Not civil; they +have no power to take cognizance of civil causes, as such; not to +inflict any civil punishments; as fines, imprisonments, +confiscations, banishments, death, (these being proper to the civil +magistrate:) but merely spiritual; they judge only in +ecclesiastical causes, in a spiritual manner, by spiritual +censures, to spiritual ends, as did that synod, Acts xv. 2. Not +corruptive, privative, or destructive to the power of classical +presbyteries, or single congregations; but rather perfective and +conservative thereunto. As suppose a single congregation should +elect a minister unsound in judgment, or scandalous in +conversation, the synod may annul and make void that election, and +direct them to make a better choice, or appoint them a minister +themselves; hereby this liberty of election is not at all infringed +or violated, but for their own advantage regulated, &c. 3. Not +absolute, and infallible; but limited and fallible: any synod or +council may err, being constituted of men that are weak, frail, +ignorant in part, &c., and therefore all their decrees and +determinations are to be examined by the touchstone of the +Scriptures, nor are they further to be embraced, or counted +obligatory, than they are consonant thereunto, Isa. viii. 20. Hence +there is liberty of appeal, as from congregational elderships to +the classical presbytery, and from thence to the provincial synod, +so from the provincial to the national assembly, &c. 4. +Finally, the power of synods is not only persuasive and +consultative, (as some think,) able to give grave advice, and to +use forcible persuasions in any case, which if accepted and +followed, well; if rejected and declined, there is no further +remedy, but a new non-communion instead of a divine church censure: +but it is a proper authoritative juridical power, which all within +their bounds are obliged reverently to esteem, and dutifully to +submit unto, so far as agreeable to the word of Christ.</p> +<p>4. Finally, this authoritative juridical power of synods is +threefold, viz. <i>doctrinal, regulating, and censuring</i>. 1. +<i>Doctrinal</i>, in reference to matters of faith, and divine +worship; not to coin new articles of faith, or devise new acts of +divine worship: but to explain and apply those articles of faith +and rules of worship which are laid down in the word, and declare +the contrary errors, heresies, corruptions. Hence the Church is +styled, <i>the pillar and ground of truth</i>, 1 Tim. iii. 15. Thus +to the Jewish Church <i>were committed of trust the oracles of +God</i>, Rom. iii. 2. 2. <i>Regulating</i>, in reference to +external order and polity, in matters prudential and +circumstantial, which are determinate according to the true light +of nature, and the general rules of Scripture, such as are in 1 +Cor. x. 31, 32; Rom. xiv.; 1 Cor. xiv. 26, 40, &c.; not +according to any arbitrary power of men. 3. <i>Censuring</i> power, +in reference to error, heresy, schism, obstinacy, contempt, or +scandal, and the repressing thereof; which power is put forth +merely in spiritual censures, as admonition, excommunication, +deposition, &c. And these censures exercised, not in a lordly, +domineering, prelatical way: but in an humble, sober, grave, yet +authoritative way, necessary both for preservation of soundness of +doctrine, and incorruptness of conversation; and for extirpation of +the contrary. This is the power which belongs to synods. Thus much +for clearing the right state of this question.</p> +<p>II. For the second thing, viz. the proposition itself, and the +confirmation thereof, take it briefly in these terms.</p> +<p>Jesus Christ our Mediator hath laid down in his word sufficient +ground and warrant for juridical synods, and their authority, for +governing of his Church now under the New Testament. Many arguments +might be produced for proof of this proposition: as, 1. From the +light of nature. 2. From the words of the law, Deut. xvii. 8, 12, +compared with 2 Chron. xix. 8, 11; Ps. cxxii. 4, 5, holding forth +an ecclesiastical Sanhedrin in the Church of the Jews, superior to +other courts. 3. From the words of Christ, Matt, xviii. 15-21. 4. +From the unity of the visible Church of Christ now under the New +Testament. 5. From the primitive apostolical pattern laid down, +Acts xv., &c., and from divers other considerations; but for +brevity's sake, only the two last arguments shall be a little +insisted upon.</p> +<p><i>Argum</i>. I. The unity or oneness of the visible Church of +Christ now under the New Testament, laid down in Scripture, gives +us a notable foundation for church government by juridical synods. +For, 1. That Jesus Christ our Mediator hath one general, visible +Church on earth now under the New Testament, hath been already +proved, Part 2, Chap. VIII. 2. That in this Church there is a +government settled by divine right, is evidenced, Part 1, Chap. I. +3. That all Christ's ordinances, and particularly church +government, primarily belong to the whole general Church visible, +for her edification, (secondarily to particular churches and single +congregations, as parts or members of the whole,) hath been +manifested, Part 2, Chap. VIII. Now, there being one general +visible Church, having a government set in it of divine right, and +that government belonging primarily to the whole body of Christ; +secondarily, to the parts or members thereof; must it not +necessarily follow, that the more generally and extensively +Christ's ordinance of church government is managed in greater and +more general assemblies, the more fully the perfection and end of +the government, viz. the edification of the whole body of Christ, +is attained; and on the contrary, the more particularly and singly +church government is exercised, as in presbyteries, or single +congregational elderships, the more imperfect it is, and the less +it attains to the principal end: consequently, if there be a divine +warrant for church government by single congregational elderships, +is it not much more for church government by presbyteries, and +synods, or councils, wherein more complete provision is made for +the edification of the general Church or body of Jesus Christ?</p> +<p><i>Argum</i>. II. The primitive apostolical practice in the +first and purest ages of the Church after Christ, may further +evidence with great strength the divine warrant for church +government by juridical synods or councils. Let this be the +position:</p> +<p>Jesus Christ our Mediator hath laid down in his word a pattern +of a juridical synod, consisting of governing officers of divers +presbyterial churches, for a rule to the Church of Christ in all +succeeding ages.</p> +<p>For proof hereof take these two assertions: 1. That Jesus Christ +hath laid down in his word a pattern of a juridical synod. 2. That +this juridical synod is for a rule to the churches of Christ in all +succeeding ages.</p> +<center>ASSERTION I.</center> +<p>That Jesus Christ hath laid down in his word a pattern of a +synod, yea, of a juridical synod, consisting of governing officers +of divers presbyterial churches, is manifest, Acts xv. and xvi., +where are plainly set forth: 1. The occasion of the synod. 2. The +proper members of the synod. 3. The equal power and authority +exercised by all those members. 4. The way and method of ordinary +synodal proceeding. 5. The juridical acts of power put forth by the +synod; with the issue and consequent of all upon the churches.</p> +<p>First, Here was a proper ground and occasion for a juridical +synod. For thus the text expressly declareth, that "certain men +which came down from Judea, taught the brethren, and said, Except +ye be circumcised after the manner of Moses, ye cannot be saved; +when therefore Paul and Barnabas had no small dissension and +disputation with them, they determined that Paul and Barnabas, and +certain other of them, should go up to Jerusalem to the apostles +and elders about this question," Acts xv. 1, 2, compared with ver. +5—"But there rose up certain of the sect of the Pharisees, +which believed, saying, that it was needful to circumcise them, and +to command them to keep the law of Moses;" and with ver. 23, +24—"The apostles, and elders, and brethren send greeting unto +the brethren which are of the Gentiles, in Antioch, and Syria, and +Cilicia: Forasmuch as we have heard, that certain which went out +from us, have troubled you with words, subverting your souls, +saying, Ye must be circumcised and keep the law." In which passages +these things are evident:</p> +<p>1. That false doctrine, destructive to the doctrine of Christ in +his gospel, did arise in the Church, viz: That circumcision and +keeping of the ceremonial law of Moses was necessary to salvation, +ver. 1, 5, 24; and this false doctrine promoted with lying, as if +the apostles and elders of Jerusalem had sent forth the false +teachers with directions to preach so, as their apology ("to whom +we gave no such commandment," ver. 24) seems to import. Here is +corruption both in doctrine and manners fit for a synod to take +cognizance of.</p> +<p>2. That this corrupt doctrine was vented by certain that came +down from Judea. It is evident, it was by certain of the sect of +the Pharisees that believed; as Paul and Barnabas make the +narrative to the church at Jerusalem, ver. 5, therefore the false +teachers coming from Judea (where the Churches of Christ were first +of all planted, and whence the church plantation spread) published +their doctrines with more credit to their errors and danger to the +churches; and so both the churches of Judea whence they came, and +of Antioch, Syria, and Cilicia, whither they came, were interested +in the business.</p> +<p>3. That the said false teachers by the leaven of their doctrine +troubled them with words, subverting the souls of the brethren, +both at Antioch, Syria, and Cilicia, ver. 23, 24; here was the +disturbance and scandal of divers churches: compare ver. 39 with +41.</p> +<p>4. That Paul and Barnabas at Antioch had no small dissension and +dispute against the false teachers, ver. 1, 2, that so (if +possible) they might be convinced, and the Church's peace +preserved, without craving further assistance in a solemn +synod.</p> +<p>5. That after these disputes, and for the better settling of all +the churches about this matter, (which these disputes could not +effect,) <i>they decreed</i> (or ordained) <i>that Paul and +Barnabas, and some others of themselves, should go up to the +apostles and elders at Jerusalem about this question, ver</i>. 2. +Here was an authoritative mission of delegated officers from the +presbyterial church at Antioch, and from other churches of Syria +and Cilicia also, ver. 23, 41, to a synodal assembly with the +presbyterial church at Jerusalem.</p> +<p>Secondly, Here were proper members of a synod convened to +consider of this question, viz. the officers and delegates of +divers presbyterial churches: of the presbyterial church at +Jerusalem, the apostles and elders, Acts xv. 6: of the presbyterial +church at Antioch, Paul, Barnabas, and others; compare verse 2 and +12. And besides these, there were brethren from other churches, +present as members of the synod; as may appear by these two +considerations, viz:</p> +<p>1. Partly, because it is called "The whole multitude," ver. 12; +"The apostles and elders with the whole church," ver. 22; "The +apostles, and elders, and brethren," ver. 23. This whole multitude, +whole church, and brethren, distinct from the apostles and elders +which were at Jerusalem, cannot be <i>the company of all the +faithful at Jerusalem</i>, for (as hath been evidenced, Chap. XIV., +Position 2,) they were too many to meet in one house. But it was +the synodal multitude, the synodal church, consisting of apostles, +and elders, and brethren; which brethren seem to be such as were +sent from several churches, as Judas and Silas, ver. 24, who were +assistants to the apostles and evangelists—Judas, Acts xv. +22, 32; Silas, Acts xv. 32, 40, and xvi. 19, and xvii. 4, 14, 15, +and xviii. 5. Some think Titus was of this synod also.</p> +<p>2. Partly because the brethren of Antioch, Syria, and Cilicia, +were troubled with this question, ver. 23, 24. Therefore it cannot +be reasonably imagined, but all those places sought out for a +remedy; and to that end, severally and respectively sent their +delegates to the synod at Jerusalem: else they had been very +regardless of their own church peace and welfare. And the epistle +of the synod was directed to them all by name, ver. 23; and so did +formally bind them all, having men of their own members of the +synod, which decrees did but materially, and from the nature of the +thing, bind the other churches at Lystra and Iconium, Acts xvi. 4. +Now, if there were delegates but from two presbyterial churches, +they were sufficient to constitute a synod; and this justifies +delegates from ten or twenty churches, proportionably, when there +shall be like just and necessary occasion.</p> +<p>Thirdly, Here all the members of the synod, as they were +convened by like ordinary authority, so they acted by like ordinary +and equal power in the whole business laid before them; which shows +it was an ordinary, not an extraordinary synod. For though apostles +and evangelists, who had power over all churches, were members of +the synod, as well as ordinary elders; yet they acted not in this +synod by a transcendent, infallible, apostolical power, but by an +ordinary power, as elders. This is evident,</p> +<p>1. Because the Apostle Paul, and Barnabas his colleague, (called +a prophet and teacher, Acts xiii. 1, 2, and an apostle, Acts xiv. +14,) were sent as members to this synod, by order and determination +of the church of Antioch, and they submitted themselves to that +determination, Acts xv. 2, 3; which they could not have submitted +unto as apostles, but as ordinary elders and members of the +presbytery at Antioch: they that send, being greater than those +that are sent by them. Upon which ground it is a good argument +which is urged against Peter's primacy over the rest of the +apostles, because the college of apostles at Jerusalem sent Peter +and John to Samaria, having received the faith, Acts viii. 14.</p> +<p>2. Because the manner of proceeding in this synod convened, was +not extraordinary and apostolical, as when they acted by an +immediate infallible inspiration of the Spirit, in penning the Holy +Scriptures, (without all disputing, examining, or judging of the +matter that they wrote, so far as we can read,) 2 Tim. iii. 16,17; +2 Pet. i. 20, 21; but ordinary, presbyterial, and synodal; by +ordinary helps and means, (as afterwards shall appear more fully;) +stating the question, proving and evidencing from Scripture what +was <i>the good and acceptable will of God</i> concerning the +present controversy, and upon evidence of Scripture concluding, +<i>It seemed good to the Holy Ghost, and to us</i>, Acts xv. 28; +which words, any assembly, having like clear evidence of Scripture +for their determination, may without presumption use, as well as +this synod did.<a href="#note-114"><small>114</small></a></p> +<p>3. Because the elders and brethren (who are as authoritatively +members of the synod as the apostles) did in all points as +authoritatively act as the apostles themselves. For, 1. Certain +other of the church of Antioch, as well as <i>Paul</i> and +<i>Barnabas</i>, were sent as delegates from the church of +<i>Antioch</i>, Acts xv. 2. 2. They were all sent as well to the +<i>elders</i>, as to the <i>apostles</i> at <i>Jerusalem</i>, about +this matter, ver. 2. 3. They were received at <i>Jerusalem</i>, as +well by the <i>elders</i>, as the <i>apostles</i>, and reported +their case to them both, ver. 4. 4. The <i>elders</i>, as well as +the <i>apostles</i>, met together to consider thereof, ver. 6. 5. +The letters containing the synodal decrees and determinations, were +written in the name of the <i>elders and brethren</i>, as well as +in the name of the <i>apostles</i>, ver. 23. 6. The <i>elders and +brethren</i>, as well as the <i>apostles</i>, blame the false +teachers for troubling of the Church, <i>subverting of souls</i>; +declaring, that they gave the false teachers <i>no such +commandment</i> to preach any such doctrine, ver. 24. 7. The +<i>elders and brethren</i>, as well as the <i>apostles</i>, say, +"It seemed good to the Holy Ghost, and to us," ver. 28. 8. The +<i>elders</i> and <i>brethren</i>, as well as the <i>apostles</i>, +did impose upon the churches "no other burden than these necessary +things," ver. 28. 9. The <i>elders</i>, as well as the +<i>apostles</i>, being assembled, "thought good to send chosen men +of themselves," viz. <i>Judas</i> and <i>Silas</i>, with +<i>Paul</i> and <i>Barnabas</i>, to <i>Antioch</i>, to deliver the +synodal decrees to them, and to tell them the same things by mouth, +ver. 22, 25, 27. 10. And the decrees are said to be ordained as +well by the <i>elders</i>, as by the <i>apostles at Jerusalem</i>, +Acts xvi. 4. So that through this whole synodal transaction, the +elders are declared in the text to go on in a full authoritative +course of judgment with the apostles, from point to point. And +therefore in this synod, the apostles acted as ordinary elders, not +as extraordinary officers.</p> +<p>Fourthly. Here was the ordinary way and method of synodal +proceedings by the apostles, elders, and brethren, when they were +convened unanimously, ver. 25. For,</p> +<p>1. They proceeded deliberatively, by discourses and disputes, +deliberating about the true state of the question, and the remedy +of the scandal. This is laid down, 1. More generally, "and when +there had been much disputing," ver. 7. 2. More particularly, how +they proceeded when they drew towards a synodal determination, +Peter speaks of the Gentiles' conversion, and clears the doctrine +of justification "by faith without the works of the law," ver. +7-12. Then Barnabas and Paul confirm the conversion of the +Gentiles, "declaring the signs and wonders wrought by them among +the Gentiles," ver. 12. After them James speaks, approving what +Peter had spoken touching the conversion of the Gentiles, +confirming it by Scripture; and further adds (which Peter did but +hint, ver. 10, and Paul and Barnabas did not so much as touch upon) +a remedy against the present scandal, ver. 13-22. Here is now an +ordinary way of proceeding by debates, disputes, allegations of +Scripture, and mutual suffrages. What needed all this, if this had +been a transcendent, extraordinary, and not an ordinary synod?</p> +<p>2. They proceeded after all their deliberative inquiries and +disputes decisively to conclude and determine the matter, ver. +20-30. The result of the synod (as there is evident) is threefold. +1. To set down in writing their decrees and determinations. 2. To +signify those decrees in an epistle to the brethren at Antioch, +Syria, and Cilicia. 3. To send these letters by some from among +themselves, viz. Judas and Silas, together with Paul and Barnabas, +to all the churches that were offended or endangered, that both by +written decrees and word of mouth, the churches might be +established in faith and peace.</p> +<p>Fifthly, Here were several authoritative and juridical acts of +power, put forth in this synod, according to the exigency of the +present distempers of the churches. This appears plainly,</p> +<p>1. By the proceedings of the synod in accommodating a suitable +and proportionable remedy to every malady at that time distempering +the Church, viz. a triple medicine for a threefold disease.</p> +<p>1. Against the heresy broached, viz. that they must be +circumcised and keep the ceremonial "law of Moses, or else they +could not be saved," Acts xv. 2. The synod put forth a doctrinal +power, in confutation of the heresy, and clear vindication of the +truth, about the great point of "justification by faith without the +works of the law," Acts xv. 7-23; and (Independents themselves +being judges) a doctrinal decision of matters of faith by a lawful +synod, far surpasseth the doctrinal determination of any single +teacher, or of the presbytery of any single congregation; and is to +be reverently received of the churches as a binding ordinance of +Christ.</p> +<p>2. Against the schism, occasioned by the doctrine of the false +teachers that troubled the Church, Acts xv. 1, 2, the synod put +forth a censuring power, stigmatizing the false teachers with the +infamous brands of troubling the Church with words, subverting of +souls, and (tacitly, as some conceive from that expression, "Unto +whom we gave no such commandment," ver. 24) of belying the apostles +and elders of Jerusalem, as if they had sent them abroad to preach +this doctrine.</p> +<p><i>Object</i>. But the synod proceeded not properly to censure +the false teachers by any ecclesiastical admonition, or +excommunication; therefore the power exercised in the synod was +only doctrinal, and not properly juridical.</p> +<p><i>Ans</i>. 1. They censured them in some degree, and that with +a mark of infamy, ver. 24, as was manifested. And this was not only +a warning and hint to the churches, to note such false teachers, +avoid them, and withdraw from them, compare Rom. xvi. 17, 18, with +1 Tim. vi. 3-5; but also was a virtual admonition to the false +teachers themselves, while their doctrines and ways were so +expressly condemned. 2. They proceeded not to present +excommunication, it is granted; nor was it at first dash +seasonable, prudent, or needful. But the synod knew well, that if +these false teachers, after this synodal mark of disgrace set upon +them, should still persist in their course, incurably and +incorrigibly obstinate, they might in due time be excommunicated by +course; it being a clear case in itself that such heretics or +schismatics, as otherwise cannot be reduced, are not to be +suffered, but to be cast out of the churches. "An heretic, after +once or twice admonition, reject," Tit. iii. 10, 11; see Rev. ii. +2, 14, 20.</p> +<p>3. Against the scandal of the weak Jews, and their +heart-estrangement from the Gentiles, who neglected their +ceremonial observances, as also against the scandal of the +Gentiles, who were much troubled and offended at the urging of +circumcision, and the keeping of the law as necessary to salvation, +ver. 1, 2, 19, 24, the synod put forth an ordering or regulating +power, framing practical rules or constitutions for the healing of +the scandal, and for prevention of the spreading of it, commanding +the brethren of the several churches to abstain from divers things +that might any way occasion the same: "It seemed good to the Holy +Ghost, and to us, to impose" (or lay) "upon you no further burden +than these necessary things," Acts xv. 28, 29. Here is +<i>burden</i> and <i>necessary things</i>, (so judged to be +necessary for those times, and that state of the Church,) and +imposing of these upon the churches: will not this amount to a +plain ordering power and authority? Especially considering that the +word <i>to impose</i>, or <i>lay on</i>, when it is used of the +judgment, act, or sentence of an assembly, ordinarily signifies an +authoritative judgment, or decree, as, "Why tempt ye God, to lay, +or impose, a yoke upon the neck of the disciples?" Acts xv. 10. Thus +some in the synod endeavored to carry the synod with themselves, +authoritatively to have imposed the ceremonies upon the churches; +whom Peter thus withstands. So, "They bind heavy burdens, and hard +to be borne, and impose them upon men's shoulders," Matt, xxiii. 4: +and this laying on of burdens by the Pharisees, was not by a bare +doctrinal declaring, but by an authoritative commanding, as seems +by that, "teaching for doctrines the commandments of men," Matt. +xv. 9.</p> +<p>2. By the title or denomination given to the synodal results +contained in their letters sent to the brethren. They are styled, +"The decrees ordained, or judged," Acts xvi. 4. Here are plainly +juridical authoritative constitutions. For it is very +observable,</p> +<p>That wheresoever the words translated <i>decree</i> or +<i>decrees</i> are found in the New Testament, thereby are denoted, +laws, statutes, or decrees: as "Decrees of Cæsar," Acts xvii. 7: +"A decree from Cæsar," Luke ii. 1: Moses' ceremonial law, "The +hand-writing to ordinances," Col. ii. 14: "The law of commandments +in ordinances," Eph. ii. 15: and this word is found used only in +these five places in the whole New Testament: and the Septuagint +interpreters often use the word in the Old Testament to this +purpose; for <i>laws</i>, Dan. vi. 8; for <i>decrees</i>, Dan. ii. +13, and iii. 10, 29, and iv. 3, and vi. 9.</p> +<p>And the other word translated <i>ordained</i>, when applied to +an assembly by the Septuagint, is used for a judgment of authority, +as, "And what was decreed against her," Esth. ii. 1; and so a word +derived from it, signifies a <i>decree</i>, Dan. iv. 14, 21.</p> +<p>In this sense also the word is sometimes used in the New +Testament, when applied to assemblies; as, "Take ye him, and judge +him according to your law," John xviii. 31; "Whom we laid hold +upon, and would have judged according to our law," Acts xxiv. +6.</p> +<p>Now, if there be so much power and authority engraven upon these +two words severally, how strongly do they hold forth authority, +when they are applied to any thing jointly, as here to the synodal +decisions!</p> +<p>3. By the consequent of these synodal proceedings, viz. the +cheerful submission of the churches thereunto. This appears both in +the church of Antioch, where the troubles first were raised by the +false teachers; where, "when the epistle" of the synod "was read, +they rejoiced for the consolation," Acts xv. 30, 31; and Judas and +Silas exhorted and confirmed the brethren by word of mouth, +according to the synod's direction, ver. 32; and in other churches, +to which Paul and Timothy delivered the "decrees ordained by the +apostles and elders which were at Jerusalem; and so were the +churches confirmed in the faith, and abounded in number daily," +Acts xvi. 4, 5; whence we have these evidences of the churches' +submission to the synodal decrees: 1. The decrees are counted by +the churches a consolation. 2. They were so welcome to them, that +they <i>rejoiced for the consolation</i>. 3. They were hereby +notably <i>confirmed in the faith</i>, against the false doctrines +broached among them. 4. The churches <i>abounded in number +daily</i>, the scandal and stumbling-blocks that troubled the +Church being removed out of the way. How should such effects so +quickly have followed upon the publication of the synodal decrees, +in the several churches, had not the churches looked upon that +synod as vested with juridical power and authority for composing +and imposing of these their determinations?</p> +<center>ASSERTION II.</center> +<p>That this juridical synod is for a rule to the churches of +Christ in all succeeding ages, there need no new considerations for +proof hereof; only let the reader please to look back to Position +iv. of the last chapter, where the substance of those +considerations which urge the pattern of presbyteries and +presbyterial government for a rule to succeeding churches, is +applicable (by change of terms) to the pattern of juridical +synods.<a href="#note-115"><small>115</small></a></p> +<a name="2HCH0022"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CHAPTER XV.</h2> +<h3><i>Of the subordination of particular churches to greater +assemblies for their authoritative and judicial determination of +causes ecclesiastical, and the divine right thereof.</i></h3> +<p>The divine right of ecclesiastical assemblies, congregational, +classical, and synodal, and of their power for church government, +being thus evidenced by the Scriptures, now in the last place take +a few words briefly touching the subordination of the lesser to the +greater assemblies, and the divine warrant thereof. In asserting +the subordination of particular churches to higher assemblies, +whether classical or synodal,</p> +<p>1. It is not denied, but particular churches have within +themselves power of discipline entirely, so far as any cause in +debate particularly and peculiarly concerneth themselves, and not +others.</p> +<p>2. It is granted, that where there is no consociation, or +neighborhood of single churches, whereby they may mutually aid one +another, there a single congregation must not be denied entire +jurisdiction; but this falls not within the compass of ordinary +rules of church government left us by Christ. If there be but one +congregation in a kingdom or province, that particular congregation +may do much by itself alone, which it ought not to do where there +are neighboring and adjacent churches that might associate +therewith for mutual assistance.</p> +<p>3. It is granted, that every single congregation hath equal +power, one as much as another, and that there is no subordination +of one to another; according to that common and known axiom, An +equal hath no power or rule over an equal. Subordination +prelatical, which is of one or more parishes to the prelate and his +cathedral, is denied; all particular churches being collateral, and +of the same authority.</p> +<p>4. It is granted, that classical or synodal authority cannot be +by Scripture introduced over a particular church in a privative or +destructive way to that power which God hath bestowed upon it; but +contrarily it is affirmed, that all the power of assemblies, which +are above particular congregations, is cumulative and perfective to +the power of those inferior congregations.</p> +<p>5. It is granted, that the highest ecclesiastical assembly in +the world cannot require from the lowest a subordination absolute, +and at their own mere will and pleasure, but only in some respect; +subordination absolute being only to the law of God laid down in +Scripture. We detest popish tyranny, which claims a power of giving +their will for a law. 'Tis subjection in the Lord that is pleaded +for: the straightest rule in the world, unless the holy Scripture, +we affirm to be a rule to be regulated; peace being only in walking +according to Scripture canon, Gal. vi. ver. 16.</p> +<p>6. Nor is it the question whether friendly, consultative, +fraternal, Christian advice or direction, be either to be desired +or bestowed by neighboring churches, either apart or in their +synodal meetings, for the mutual benefit of one another, by reason +of that holy profession in which they are all conjoined and knit +together: for this will be granted on all hands, though when it is +obtained, it will not amount to a sufficient remedy in many +cases.</p> +<p>But this is that which we maintain, viz. that the law of God +holdeth forth a subordination of a particular church to greater +assemblies, consisting of divers choice members, taken out of +several single congregations: which assemblies have authoritative +power and ecclesiastical jurisdiction over that particular church, +by way of giving sentence in and deciding of causes ecclesiastical. +For confirmation of this assertion, thus:</p> +<p><i>Argum</i>. I. The light of nature may be alleged to prove, +that there ought to be this subordination: this is warranted not +only by God's positive law, but even by nature's law. The church is +a company of people who are not outlawed by nature. The visible +church being an ecclesiastical polity, and the perfection of all +polity, doth comprehend in it whatsoever is excellent in all other +bodies political. The church must resemble the commonwealth's +government in things common to both, and which have the same use in +both. The law of nature directs unto diversities of courts in the +commonwealth, and the greater to have authority over the lesser. +The church is not only to be considered as employed in holy +services, or as having assemblies exercised in spiritual things, +and after a spiritual manner, but it is also to be considered as +consisting of companies and societies of men to be regularly +ordered, and so far nature agreeth to it, that it should have +divers sorts of assemblies, and the lower subordinate to the +higher. That particular parts should be subject to the whole for +the good of the whole, is found necessary both in bodies natural +and politic. Is the foot to be lanced? though it have a particular +use of its own, and a peculiar employment, yet it is to be ordered +by the eye, the hand, and the rest. Kingdoms have their several +cities and towns, which all have their governments apart by +themselves; yet for the preservation of the whole, all join +together in the Parliament. Armies and navies have their several +companies and ships, yet in any danger every particular company and +ship is ordered by the counsels and directions of the officers and +guides of the whole army or navy. The Church is spiritual, but yet +a kingdom, a body, an army, &c. D. Ames himself affirms that +the light of nature requires that particular churches ought to +combine in synods for things of greater moment. The God of nature +and reason hath not left in his word a government against the light +of nature and right reason. Appeals are of divine and natural +right, and certainly very necessary in every society, because of +the iniquity and ignorance of judges. That they are so, the +practices of all ages and nations sufficiently testify.</p> +<p><i>Argum</i>. II. The Jewish church government affords a second +argument. If in that they had synagogues in every city, which were +subordinate to the supreme ecclesiastical court at Jerusalem, then +there ought to be a subordination of particular churches among us +to higher assemblies; but so it was among them: therefore,</p> +<p>That the subordination was among them of the particular +synagogues to the assembly at Jerusalem, is clear—Deut. xvii. +8, 12; 2 Chron. xix. 8, 11; Exod. xviii. 22, 26.</p> +<p>That therefore it ought to be so among us, is as plain: for the +dangers and difficulties that they were involved in without a +government, and for which God caused that government to be set up +among them, are as great if not greater among us, and therefore why +should we want the same means of prevention and cure? Are not we in +greater danger of heresies now in the time of the New Testament, +the churches therein being thereby to be exercised by way of trial, +as the apostle foretells, 1 Cor. xi. 19? Doth not ungodliness in +these last times abound, according to the same apostle's +prediction? Is there not now a more free and permitted intercourse +of society with infidels than in those times?</p> +<p>Nor are the exceptions against this argument of any strength: +as, 1. That arguments for the form of church government must yet be +fetched from the Jewish Church; the government of the Jews was +ceremonial and typical, and Christians must not Judaize, nor use +that Judaical compound of subordination of churches: the Mosaical +polity is abrogated now under the New Testament. Not to tell those +that make this exception, 1. That none argue so much from the +Jewish government as themselves for the power of congregations, +both in ordination and excommunication, because the people of +Israel laid hands on the Levites, and all Israel were to remove the +unclean; 2. We answer, the laws of the Jewish church, whether +ceremonial or judicial, so far are in force, even at this day, as +they were grounded upon common equity, the principles of reason and +nature, and were serving to the maintenance of the moral law. 'Tis +of especial right, that the party unjustly aggrieved should have +redress, that the adverse party should not be sole judge and party +too, that judgment ought not to be rashly or partially passed upon +any. The Jewish polity is only abrogated in regard of what was in +it of particular right, not of common right: so far as there was in +their laws either a typicalness proper to their church, or a +peculiarness of respect to their state in that land of promise +given unto them. Whatsoever was in their laws of moral concernment +or general equity, is still obliging; whatsoever the Jewish Church +had not as Jewish, but as it was a political church, or an +ecclesiastical republic, (among which is the subordination of +ecclesiastical courts to be reckoned,) doth belong to the Christian +Church: that all judgments were to be determined by an high-priest, +was typical of Christ's supremacy in judicature; but that there +were gradual judicatories for the ease of an oppressed or grieved +party, there can be no ceremony or type in this. This was not +learned by Moses in the pattern of the Mount, but was taught by the +light of nature to Jethro, Exod. xviii. 22, and by him given in +advice to Moses. This did not belong unto the peculiar dispensation +of the Jews, but unto the good order of the church.</p> +<p>To conclude our answer to this exception, if the benefit of +appeals be not as free to us as to the Jews, the yoke of the gospel +should be more intolerable than the yoke of the law; the poor +afflicted Christian might groan and cry under an unjust and +tyrannical eldership, and no ecclesiastical judicatory to relieve +him; whereas the poor oppressed Jew might appeal to the Sanhedrin: +certainly this is contrary to that prophecy of Christ, Psal. lxxii. +12, 14.</p> +<p><i>Argum</i>. III. A third argument to prove the subordination +of particular congregations, is taken from the institution of our +Saviour Christ, of gradual appeals, Matt, xviii. 17, 18, where our +Saviour hath appointed a particular member of a church (if +scandalous) to be gradually dealt withal; first to be reproved in +private, then to be admonished before two or three witnesses, and +last of all to be complained of to the church: whence we thus +argue:</p> +<p>If Christ hath instituted that the offence of an obstinate +brother should be complained of to the church; then much more is it +intended that the obstinacy of a great number, suppose of a whole +church, should be brought before a higher assembly: but the former +is true, therefore the latter. The consequence, wherein the +strength of the argument lies, is proved several ways.</p> +<p>1. From the rule of proportion: by what proportion one or two +are subject to a particular church, by the same proportion is that +church subject to a provincial or a national assembly; and by the +same proportion that one congregation is governed by the particular +eldership representing it, by the same proportion are ten or twelve +congregations governed by a classical presbytery representing them +all.</p> +<p>2. From the sufficiency of that remedy that Christ here +prescribes for those emergent exigencies under which the Church may +lie; since, therefore, offences may as well arise between two +persons in the same congregation, Christ hath appointed that +particular congregations, as well as members, shall have liberty to +complain and appeal to a more general judgment for redress: the +salve here prescribed by Christ is equal to the sore; if the sore +of scandal may overspread whole churches, as well as particular +persons, then certainly the salve of appeals and subordination is +here also appointed. If a man be scandalized by the +neighbor-church, to whom shall he complain? The church offending +must not be both judge and party.</p> +<p>3. From that ecclesiastical communion that is between churches +and churches in one and the same province or nation, whereby +churches are joined and united together in doctrine and discipline +into one body, as well as divers particular persons in a particular +congregation; since, therefore, scandals may be committed among +them that are in that holy communion one with another, most +unworthy of and destructive to that sacred league, certainly those +scandals should be redressed by a superior judicatory, as well as +offences between brother and brother.</p> +<p>4. He that careth for a part of a church must much more care for +the whole; he whose love extends itself to regard the conversion of +one, is certainly very careful of the spiritual welfare of many, +the edification of a whole church; the influence of Christ's love +being poured upon the whole body, bride and spouse, by order of +nature, before it redound to the benefit of a finger or toe, viz. +some one single person or other. Nor are the exceptions against +this institution of gradual appeals of any moment.</p> +<p>The grand one, and that makes directly against our position is, +that our Saviour would have the controversy between brother and +brother to be terminated in a peculiar church, and that its +judgment should be ultimately requested, he saith, <i>Tell the +church</i>, not churches. The subordination here appointed by +Christ is of fewer to more, but still within the same church, not +without it. To which we answer, our Saviour means not by church +only one single particular congregation, but also several, combined +in their officers, as appears by these following reasons.</p> +<p>1. A particular church in sundry cases cannot decide the +difference, or heal the distemper our Saviour prescribes against; +as when a particular church is divided into two parts, both in +opposition one to the other; or when one church is at variance with +another; if Christ here limits only to a particular church, how +shall such distempers be remedied?</p> +<p>2. When Christ bids <i>tell the church</i>, he speaks in +allusion to the Jewish Church, which was represented not only by +parts in the single synagogue or congregation, but wholly in their +sanhedrin, consisting of select persons, appointed by God, for +deciding controversies incident to their particular congregations, +and their members. So that we may thus reason: the subordination +here established by Christ is so far to be extended in the +Christian Church, as in the Church of the Jews, for Christ alludeth +to the Jewish practice; but in the Jewish Church there was a +subordination of fewer to more, not only within the same synagogue +or congregation, but within the whole nation, for all synagogues +were under the great council at Jerusalem. Now that Christ gives +here the same rule that was of old given to the Jews for church +government, is clear, 1. From the censure of the obstinate, who was +to be reputed a heathen and a publican; wherein is a manifest +allusion to the present estate of the Church of the Jews; and, 2. +From the familiarity and plainness of Christ's speech, <i>Tell the +church</i>, which church could not have been understood by the +disciples had not Christ spoken of the Jewish judicatory; besides +which they knew none for such offences as Christ spake of to them, +there being no particular church which had given its name to +Christ: as also, 3. From his citing the words of that text, Deut. +xix. 15, where the witnesses and offenders were, by way of further +appeal, to stand before the Lord, before the priests for judgment, +ver. 17.</p> +<p>3. It is plain that our Saviour intended a liberty of going +beyond a particular congregation for determining cases of +controversy, from the reason of that subordination which Christ +enjoins, of one to two or three, and of them to the church. The +reason of that gradual progress there set down, was because in the +increase of numbers and greatness of assemblies, more wisdom, +judgment, and gravity is supposed to be, than in the admonitions of +a few and smaller number; now, then, this power of right admonition +increaseth with the number of admonishers, as well without as +within the same congregation; if ten go beyond two in wisdom and +gravity, forty will go beyond ten, and be more likely to win upon +the offender, and regain him.</p> +<p><i>Argum</i>. IV. A fourth argument is taken from the pattern of +the apostolical churches, Acts xv.</p> +<p>The church of Antioch (though presbyterial, as was proved +Chapter XIII., Position II.) was subordinate to the synod at +Jerusalem; therefore a particular church is subordinate to higher +assemblies, &c.</p> +<p>If a synodal decree did bind them in those times, then may it +bind particular churches now, and these ought even still to be +subject to synods.</p> +<p>The consequence is undeniable, unless we hold that what the +synod there imposed was unjust, or that we have now less need of +those remedies than they had; nay, since the apostles (who were +assisted with an extraordinary spirit of inspiration) would +nevertheless in a doubtful business have synodal conventions for +determining of controversies, much more ought we to do so whose +gifts are far inferior to theirs; and unless it had been in their +determination to leave us their example of a synodal way of church +government for our pattern, they had not wanted the meeting +together of so many with them for decision of the doubt, whose +doctrine was infallible, and of itself, without an assembly, to be +believed.</p> +<p>The exceptions against this pattern of church polity are of no +validity, e.g.</p> +<p>1. This was no synod. First, that it was no synod appears, in +that we read of no word of a synod. Secondly, no commissioners from +Syria and Cilicia, which churches should have sent their delegates, +had they been a synod, and had their decrees been to have bound in +a synodal way. Thirdly, all the believers had voices here.</p> +<p>2. If it were a synod, yet it is no pattern for us, in regard it +was consisting of members guided by an infallible and apostolical +spirit.</p> +<p>We answer, 1. Here is the thing synod, though not the word, +which is a meeting consisting of the deputies of many single +churches.</p> +<p>2. That Jerusalem and Antioch had their commissioners there, is +evident; and by consequence many single churches had their +commissioners, for there were many single congregations at +Jerusalem and Antioch, as hath been proved, Chapter XIII., Position +II.; that these met together, the word used, verse 6, <i>they came +together</i>, evidenceth, and verse 25. For the churches of Syria +and Cilicia not sending their commissioners, it follows not that +because <i>they are not named</i>, therefore <i>they were not +there</i>; and if <i>they were not there</i>, therefore <i>they +ought not to have been</i>: but it is rather thought Syria and +Cilicia had commissioners there, in regard the synodal decrees are +directed to them as well as others, and the decrees bound them, +which they could not do as formal Scripture; for the words, <i>it +seemeth good to us</i>, and their submitting the matter to +disputation, argue the contrary; therefore as synodal decrees, +which inasmuch as they bound those churches, they either were +present, or were obliged to be present by their commissioners.</p> +<p>3. To that exception, that the multitude of believers had voices +there, and therefore it is not one of our synods, ver. +22—</p> +<p>We answer, it can nowise be proved that every particular +believer had a suffrage in the assembly.</p> +<p>Eminent divines<a href="#note-116"><small>116</small></a> +understand by <i>multitude</i> and <i>church</i>, the multitude and +whole church of apostles and elders, who are said to be <i>gathered +together</i>, verse 6, <i>to consider of the matter</i>; besides +which no other multitude is said to be gathered together, while the +matter was in debate; yet we shall not deny even to other members +the liberty of their consent and approbation, and freedom to +examine all determinations by the rule of God's word: but the +ordaining and forming those decrees is here evinced to be by the +apostles and elders, when as they are called <i>their decrees</i>, +Acts xvi. 4,6.</p> +<p>3. Those only had definitive votes, who met together synodically +to consider of the question; but they were only the apostles and +elders, Acts xv. 6. That the epistle is sent in the name of all, is +granted; because it was sent by common consent, and withal thereby +was added some more weight to the message.</p> +<p>4. Further, if the believers of Jerusalem voted in that +assembly, by what authority was it? How could they <i>impose a +burden</i> upon, and command decrees unto the churches of Syria and +Cilicia, and other churches, who, according to our brethren's +opinion, were not only absent in their commissioners, but +independent in their power?</p> +<p>To the exception, that other synods may not pretend to the +privileges of that, since its decrees were indited by the Holy +Ghost; and therefore no pattern for our imitation—</p> +<p><i>Ans</i>. The decrees of this assembly did oblige, as synodal +decrees, not as apostolical and canonical Scripture: this appears +several ways:</p> +<p>1. The apostles, in framing these canons, did proceed in a way +synodal and ecclesiastical, and far different from that which they +used in dictating of Scripture, and publishing divine truths; their +decrees were brought forth by much disputation, human disquisition, +but divine oracles are published without human reasonings, from the +immediate inditing of the Spirit, 2 Pet. i. 2.</p> +<p>2. Besides the apostles, there were here commissioned elders and +other brethren, men of ordinary rank, not divinely and infallibly +inspired. The apostles in the penning of Scripture consult not with +elders and brethren, (as our opposites here say they did:) our +brethren make mandates of ordinary believers divine and canonical +Scripture.</p> +<p>3. Divine writ is published only in the name of the Lord; but +these in the name of man also, "It seemed good to the Holy Ghost +and to us," Acts xv. 28.</p> +<p>4. Canonical and apostolical writing of new Scripture shall not +continue till Christ's coming, because the canon is complete, Rev. +xxii. 18, 19, &c.; but thus to decree through the assistance of +the Holy Ghost, who remaineth with the Church to the end, and to be +directed by Scripture, shall still continue. Therefore this +decreeing is not as the inditing of the Holy Scripture. The minor +is clear both from Christ's promise, "Where two or three are met +together," Matt. xvii. 18-20; Matt. viii. 20; as also by the +Spirit's inspiring those councils of Nice of old, and Dort of late: +Therefore the apostles here laid aside their apostolical +extraordinary power, descending to the places of ordinary pastors, +to give them examples in future ages.</p> +<p>To conclude, it is plain, that all the essentials in this +assembly were synodal, as whether we consider: 1. The occasion of +the meeting, a controversy; 2. The deputation of commissioners from +particular churches, for the deciding of that controversy; or 3. +The convention of those that were deputed; or 4. The discussion of +the question, they being so convened; or 5. The determination of +the question so discussed; or 6. The imposition of the thing so +determined; or 7. The subjection to the thing so imposed.</p> +<p>1 Tim. i. 17</p> +<p>TO THE IMMORTAL GOD ALONE BE GLORY FOR EVER AND EVER.</p> +<a name="H_FOOT1"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>FOOTNOTES:</h2> +<a name="note-1"><!--Note--></a> +<p class="foot"><u>1</u> [ This truth, that Jesus Christ is a king, +and hath a kingdom and government in his Church distinct from the +kingdoms of this world, and from the civil government, hath this +commendation and character above all other truths, that Christ +himself suffered to the death for it, and sealed it with his blood. +For it may he observed from the story of his passion, this was the +only point of his accusation, which was confessed and avouched by +himself, Luke xxiii. 3; John xviii. 33, 36, 37; was most +aggravated, prosecuted, and driven home by the Jews, Luke xxiii. 2; +John xix. 22, 23; was prevalent with Pilate as the cause of +condemning him to die, John xix. 12, 13, and was mentioned also in +his superscription upon his cross, John xix. 19; and although in +reference to God, and in respect of satisfaction to the Divine +justice for our sins, his death was [Greek: lytron] a price of +redemption; yet in reference to men who did persecute, accuse, and +condemn him, his death was [Greek: martyrion] a martyr's testimony +to seal such a truth.—Mr. <i>G. Gillespie, in his Aaron's Rod +Blossoming, &c., Epist. to the Reader</i>.]</p> +<a name="note-2"><!--Note--></a> +<p class="foot"><u>2</u> [ <i>Cent. I. lib. 2, cap.</i> 7, +<i>p.</i> 407 <i>ad</i> 418, <i>Edit. Basil. An.</i> 1624. De rebus +ad Gubernationem Ecclesiae pertinentibus, Apostoli certos quosdam, +Canones tradiderunt: quos ordine subjiciemus, &c.]</p> +<a name="note-3"><!--Note--></a> +<p class="foot"><u>3</u> [ Directions of the Lords and Commons, +&c. Aug. 19, 1645, p. 10]</p> +<a name="note-4"><!--Note--></a> +<p class="foot"><u>4</u> [ (1) The ancient discipline of the +Bohemian Brethren, published in Latin, in octavo, <i>Anno</i> 1633, +pages 99, 100.</p> +<p class="foot">(2) The discipline of Geneva, <i>Anno</i> 1576, in +<i>Art.</i> 1, 22, 57, 86, and 87.</p> +<p class="foot">(3) The discipline of the French church at +Frankfort, <i>Edit.</i> 2, in octavo, <i>Anno</i> 1555, <i>in cap. +de Disciplina et Excom.,</i> p. 75, and the Ecclesiast. Discipline +of the reformed churches of France, printed at London, <i>Anno</i> +1642, <i>Art.</i> 15, 16, and 24, p. 44. (1) The Synodal +Constitution of the Dutch churches in England, chap. 4, <i>Art.</i> +13, and <i>Tit.</i> 1, <i>Art.</i> 2; and the Dutch churches in +Belgia, (see <i>Harmonia Synodorum Belgicarum</i>,) <i>cap.</i> 14, +<i>Art.</i> 7, 11, and 15, p. 160. (5) The reformed churches at +Nassau, in Germany, as <i>Zeoper</i> testifies, <i>De Politei +Eccles.,</i> printed <i>Herborne, Anno</i> 1607, in octavo, <i>Tit. +de Censuris Ecclesiast., Part</i> 4, <i>Art.</i> 64, p. 813. (6) +The discipline in the churches constituted by the labor of +<i>Joannes â Lasco</i>, entitled <i>Forma ac ratio tota +Ecclesiastici Miniterii, &c.</i>, <i>author Joannes â +Lasco Poloniae Barone, Anno</i> 1555, p. 291. (7) The discipline +agreed upon by the English exiles that fled from the <i>Marian</i> +persecution to Frankfort, thence to Geneva, allowed by +<i>Calvin</i>; entitled <i>Ratio ac forma publicè orandi +Deum, &c., Genevae</i>, 1556, <i>Tit. de Disciplina</i>, p. 68. +(8) The Order of Excommunication and Public Repentance used in the +Church of Scotland, <i>Anno</i> 1571, <i>Tit.</i> The offences that +deserve public repentance, &c., pp. 87, 88.]</p> +<a name="note-5"><!--Note--></a> +<p class="foot"><u>5</u> [ See more in chap. 10, sect. 1.]</p> +<a name="note-6"><!--Note--></a> +<p class="foot"><u>6</u> [ R. Park, de Polit. Eccl. 1. 2, cap. +42.]</p> +<a name="note-7"><!--Note--></a> +<p class="foot"><u>7</u> [ Malcolm. Com. in loco.]</p> +<a name="note-8"><!--Note--></a> +<p class="foot"><u>8</u> [ Calvin in loco.]</p> +<a name="note-9"><!--Note--></a> +<p class="foot"><u>9</u> [ Chrys. wisheth—"But, O that there +had not wanted one that would have delivered diligently unto us the +history of the apostles, not only what they wrote, or what they +spake, but how they behaved themselves throughout their whole life, +both what they did eat, and when they did eat, when they sat, and +whither they went, and what they did every day, in what parts they +lived, and into what house they entered, and whither they sailed, +and that would accurately have expounded all things; so full of +manifold utility are all things of theirs."—Chrys., Argum. in +Epist. ad Philem. And elsewhere he affirmeth,—"Nor hath the +grace of the Holy Ghost without cause left unto us these histories +written, but that he may stir us up to the imitation and emulation +of such unspeakable men. For when we hear of this man's patience, +of that man's soberness, of another man's readiness to entertain +strangers, and the manifold virtue of every one, and how every one +of them did shine and become illustrious, we are stirred up to the +like zeal." Chrys. in Gen. xxx. 25. Homil. 57, in initio.]</p> +<a name="note-10"><!--Note--></a> +<p class="foot"><u>10</u> [ "For this cause, therefore, the +conversation of these most excellent men is accurately related, +that by imitation of them our life may be rightly led on to that +which is good."—Greg. Nyssen, lib. de Vita Mosis, tom. i. p. +170, vid. tot. lib.]</p> +<a name="note-11"><!--Note--></a> +<p class="foot"><u>11</u> [ Perkins on Matth. vi. 16. See him also +on Heb. xi. 6, p. 28, in fol. col. 2, B, C, &c., and on Heb. +xi. 22, p. 131, col. 2, D, and notably on Heb. xii. 1, p. 200, col. +2, C, D, &c., and on Rev. ii. 19, p. 313, col. 1, B, and his +Art of Prophesying, p. 663, col. 1 and 2. Vide Pet. Martyr in lib. +Jud. p. 2, col. 1, and in Rom. iv. 23, 24. And Calvin in Heb. xii. +1; and in Rom. iv. 23, 24, and in 1. Pet. i. 21, &c.]</p> +<a name="note-12"><!--Note--></a> +<p class="foot"><u>12</u> [ Park. de Pol. Eccl. 1. 2, c. 42.]</p> +<a name="note-13"><!--Note--></a> +<p class="foot"><u>13</u> [ 2 Cor. x. 8, and xiii. 10.]</p> +<a name="note-14"><!--Note--></a> +<p class="foot"><u>14</u> [ Matt. xvi. 19, and xviii. 15-18; 1 Cor. +v. 4, 5; 2 Cor. x. 8, and xiii. 10.]</p> +<a name="note-15"><!--Note--></a> +<p class="foot"><u>15</u> [ 2 Tim. iii. 16, 17; 1 Tim. iii. 14, 15, +with all places that mention any thing of government.]</p> +<a name="note-16"><!--Note--></a> +<p class="foot"><u>16</u> [ Eph. iv. 8, 11, 12; 1 Cor. xii. 28; +Matt. xxviii. 18-20; John xx. 21-23; Matt. xvi. 19; 2 Cor. x. +8.]</p> +<a name="note-17"><!--Note--></a> +<p class="foot"><u>17</u> [ Matt. xvi. 19, and xxviii. 19; John xx. +21, 23; 2 Cor. x. 8, and xiii. 10.]</p> +<a name="note-18"><!--Note--></a> +<p class="foot"><u>18</u> [ Matt, xxviii. 18-20; Acts vi. 4; 2 Tim. +iv. 2.]</p> +<a name="note-19"><!--Note--></a> +<p class="foot"><u>19</u> [ Matt, xxviii. 18-20; 1 Cor. xi. +24.]</p> +<a name="note-20"><!--Note--></a> +<p class="foot"><u>20</u> [ Matt, xviii. 15-17; Tit. iii. 19; 1 +Tim. v. 20; 1 Cor. v. 4, 5, 13; 2 Cor. ii. 6: 1 Tim. i. 20; 2 Cor. +ii 7, 8, &c.]</p> +<a name="note-21"><!--Note--></a> +<p class="foot"><u>21</u> [ 1 Cor. iv. 1.]</p> +<a name="note-22"><!--Note--></a> +<p class="foot"><u>22</u> [ 2 Cor. x. 8, and xiii. 10.]</p> +<a name="note-23"><!--Note--></a> +<p class="foot"><u>23</u> [ [Greek: Ekklaesia], Acts xix. 32, 39, +40; Eph. v. 23; 1 Cor. xii. 98.]</p> +<a name="note-24"><!--Note--></a> +<p class="foot"><u>24</u> [ Cameron. Praelect de Eccles. in fol. +pp. 296-298.]</p> +<a name="note-25"><!--Note--></a> +<p class="foot"><u>25</u> [ Who in relating such things can refrain +from weeping?]</p> +<a name="note-26"><!--Note--></a> +<p class="foot"><u>26</u> [ See Mr. Edwards's Antapologia, page +201, printed in anno 1644, proving this out of their own books. +Especially see a little book in 12mo. printed in anno 1646, styled +a collection of certain matters, which almost in every page pleads +for Independency and Independents by name: from which most of the +Independent principles seem to be derived.]</p> +<a name="note-27"><!--Note--></a> +<p class="foot"><u>27</u> [ Let not any man put off this Scripture, +saying, This is in the Old Testament, but we find no such thing in +the gospel; for we find the same thing, almost the same words used +in a prophecy of the times of the gospel, Zech. xiii. 3. In the +latter end of the xii. chapter, it is prophesied that those who +pierced Christ, should <i>look upon him and mourn</i>, &c., +having a <i>spirit of grace and supplication</i> poured upon them, +chap. xiii. 1. "There shall now be opened a fountain for sin, and +for uncleanness," ver. 3. "It shall come to pass that he that takes +upon him to prophesy, that his father and mother that begat him, +shall say unto him, Thou shalt not live, for thou speakest lies in +the name of the Lord: and his father and his mother that begat him, +shall thrust him through, when he prophesieth." You must understand +this by that in Deuteronomy. The meaning is not that his father or +mother should presently run a knife into him, but that though they +begat him, yet they should be the means to bring him to condign +punishment, even the taking away his life; these who were the +instruments of his life, should now be the instruments of his +death.—Mr. Jer. Burroughs in ills Irenicum, chap. v., Pages +19, 20, printed 1646.]</p> +<a name="note-28"><!--Note--></a> +<p class="foot"><u>28</u> [ But schismatics and heretics are called +evil-workers, Phil. iii. 2; and heresy is classed among the works +of the flesh, Gal. v. 20.]</p> +<a name="note-29"><!--Note--></a> +<p class="foot"><u>29</u> [ Mr. Burroughs in his <i>Irenicum</i>, +c.v. page 25; printed 1646.]</p> +<a name="note-30"><!--Note--></a> +<p class="foot"><u>30</u> [ See this evidenced upon divers grounds +in <i>Appollon. jus Majest.</i>, pp. 25, 26.]</p> +<a name="note-31"><!--Note--></a> +<p class="foot"><u>31</u> [ See M.S. to A.S., pages 55-60.]</p> +<a name="note-32"><!--Note--></a> +<p class="foot"><u>32</u> [ The civil magistrate is no proper +church officer, as was intimated, Part 1 c. 1., and will be further +evidenced in this chapter.]</p> +<a name="note-33"><!--Note--></a> +<p class="foot"><u>33</u> [ That the civil magistrate is not the +vicar of Christ our Mediator, see abundantly proved by Mr. S. +Rutherford, in his Divine Right of Church Government, &c., Ch. +27, Quest. 23, pages 595 to 647.]</p> +<a name="note-34"><!--Note--></a> +<p class="foot"><u>34</u> [ The formal difference or distinction +betwixt these two powers, is fully and clearly asserted by that +learned bishop, Usher, in these words: "God, for the better +settling of piety and honesty among men, and the repressing of +profaneness and other vices, hath established two distinct powers +upon earth: the one of the keys, committed to the Church; the other +of the sword, committed to the civil magistrate. That of the keys, +is ordained to work upon the inward man; having immediate relation +to the remitting or retaining of sins, John xx. 23. That of the +sword is appointed to work upon the outward man; yielding +protection to the obedient, and inflicting external punishment upon +the rebellious and disobedient. By the former, the spiritual +officers of the Church of Christ are inclinable to govern well, 1 +Tim. v. 17. To <i>speak</i>, and <i>exhort</i>, and <i>rebuke</i> +with all <i>authority</i>, Tit. ii. 15. To loose such as are +penitent, Matt. xvi. 19, and xviii. 18. To commit others to the +Lord's prison, until their amendment, or to bind them over to the +judgment of the great day, if they shall persist in their +wilfulness and obstinacy. By the other, princes have an imperious +power assigned by God unto them, for the defence of such as do +well, and executing revenge and wrath, Rom. xiii. 4, upon such as +do evil, whether by death, or banishment, or confiscation of goods, +or imprisonment, Ezra vii. 26, according to the quality of the +offence.</p> +<p class="foot">"When St. Peter, that had the keys committed unto +him, made bold to draw the sword, he was commanded to put it up, +Matt. xxvi. 52, as a weapon that he had no authority to meddle +withal. And on the other side, when Uzziah the king would venture +upon the execution of the priest's office, it was said unto him, +'It pertaineth not unto thee, Uzziah, to burn incense unto the +Lord, but to the priests, the sons of Aaron, that are consecrated +to burn incense,' 2 Chron. xxvi. 18. Let this therefore be our +second conclusion: That the power of the sword, and of the keys, +are two distinct ordinances of God; and that the prince hath no +more authority to enter upon the execution of any part of the +priest's function, than the priest hath to intrude upon any part of +the office of the prince." In his speech delivered in the +Castle-chamber at Dublin, &c., concerning the oath of +supremacy, pages 3, 4, 5. Further differences betwixt these two +powers, see in Gillespie's Aaron's Rod, Book 2, Chap. 4.]</p> +<a name="note-35"><!--Note--></a> +<p class="foot"><u>35</u> [ See this proposition for substance +fully and clearly asserted by that acute and pious author, Mr. P. +Bains, in his Diocesan's Trial, quest. 3, pages 83, 84, conclus. +3.]</p> +<a name="note-36"><!--Note--></a> +<p class="foot"><u>36</u> [ See Cotton's Keys, &c., pp. 31-33, +and Mr. Thomas Goodwin, and Mr. Philip Nye, in their epistle +prefixed thereunto, do own this book as being for substance their +own judgment.]</p> +<a name="note-37"><!--Note--></a> +<p class="foot"><u>37</u> [ See that judicious treatise, Vindiciae +Clavium, chap. III. IV. V., pp. 33-52.]</p> +<a name="note-38"><!--Note--></a> +<p class="foot"><u>38</u> [ John Cameron, Praelect. in Matt, xviii. +15, p. 149-151, in fol, and Baine's Diocesan's Trial, the third +quest, pp. 79, 80, and D. Parcus in Matt. xviii. 15. This is fully +discussed and proved by Mr. Rutherford in his Peaceable Plea, Chap. +viii. p. 85, &c.]</p> +<a name="note-39"><!--Note--></a> +<p class="foot"><u>39</u> [ A difference arose betwixt two +gentlemen in that church about singing of hymns: the second +gentleman was complained of to the church by the first, and upon +hearing of the whole business, and all the words that passed +between them, this second gentleman was censured by the church, and +Mr. Nye <i>charged sin upon him</i> (that was the phrase) in many +particulars, and still at the end of every charge Mr. Nye repeated, +"this was your sin." After this censure, so solemnly done, the +gentleman censured brings in accusations against Mr. Nye, in +several articles, charging him with pride, want of charity, +&c., in the manner of the censure; and this being brought +before the church, continued in debate about half a year, three or +four days in a week, and sometimes more, before all the +congregation. Divers of the members having callings to follow, they +desired to have leave to be absent. Mr. Goodwin oft professed +publicly upon these differences, If this were their church +fellowship, he would lay down his eldership; and nothing was more +commonly spoke among the members, than that certainly for matter of +discipline they were not in the right way, for that there was no +way of bringing things to an end. At last, after more than half a +year's debate, not being able to bring these differences to an end, +and being come into England, they had their last meeting about it, +to agree not to publish it abroad when they came into England, +&c. Mr. Edwards's Antapolog., pp. 36, 37.]</p> +<a name="note-40"><!--Note--></a> +<p class="foot"><u>40</u> [ Mr. J. Cotton, in his Way of the +Churches of Christ in New England, chap, ii. sect. 7, p. 43.]</p> +<a name="note-41"><!--Note--></a> +<p class="foot"><u>41</u> [ Were the power in the church, the +church should not only call them, but make them out of virtue and +power received into herself; then should the church have a true +lordlike power in regard of her ministers. Besides, there are many +in the community of Christians incapable of this power regularly, +as women and children. Mr. P. Bain in his Diocesan's Trial, quest. +3, conclus. 3, page 84, printed 1621.]</p> +<a name="note-42"><!--Note--></a> +<p class="foot"><u>42</u> [ If spiritual and ecclesiastical power +be in the church or community of the faithful, the church doth not +only call, but make officers out of virtue and power received into +herself, and then should the church have a true lordlike power in +regard of her ministers. For, as he that will derive authority to +the church, maketh himself lord of the church, so, if the church +derive authority to the ministers of Christ, she maketh herself +lady or mistress over them, in the exercise of that lordlike +authority; for, as all men know, it is the property of the lord and +master to impart authority. Did the church give power to the +pastors and teachers, she might make the sacrament and preaching +which one doth in order, no sacrament, no preaching; for it is the +order instituted of God that giveth being and efficacy to these +ordinances; and if the power of ruling, feeding, and dispensing the +holy things of God do reside in the faithful, the word and +sacrament, in respect of dispensation and efficacy, shall depend +upon the order and institution of the society. If the power of the +keys be derived from the community of the faithful, then are all +officers immediately and formally servants to the church, and must +do every thing in the name of the church, rule, feed, bind, loose, +remit, and retain sins, preach and administer the sacraments; then +they must perform their office according to the direction of the +church, more or less, seldom or frequent, remiss or diligent; for +from whom are they to receive direction how to carry themselves in +their offices, but from him or them of whom they receive their +office, whose work they are to do, and from whom they must expect +reward? If their office and power be of God immediately, they must +do the duties of their place according to his designment, and unto +him they must give account; but if their power and function be from +the church, the church must give account to God, and the officers +to the church, whom she doth take to be her helpers, &c. Mr. +John Ball, in his Trial of the grounds tending to separation, chap. +xii. pages 252, 253, &c.]</p> +<a name="note-43"><!--Note--></a> +<p class="foot"><u>43</u> [ See Vindiciae Clavium, judiciously +unmasking these new notions.]</p> +<a name="note-44"><!--Note--></a> +<p class="foot"><u>44</u> [ Here understand by this phrase, +(<i>over you in the Lord</i>,) viz: Not only in the fear of the +Lord, nor only in those things that appertain to God's worship, but +also according to the will, and by the authority of the Lord Christ +derived to them.]</p> +<a name="note-45"><!--Note--></a> +<p class="foot"><u>45</u> [ See the Apologetical narration by the +five Independents, page 8; and Mr. Jo. Cotton, at large, asserts +the divine institution of the ruling elder. Way of the Churches of +Christ, &c., chap. 2, sect. 2, page 13-35.]</p> +<a name="note-46"><!--Note--></a> +<p class="foot"><u>46</u> [ Calvin, Beza, Pareus, Pagnin.]</p> +<a name="note-47"><!--Note--></a> +<p class="foot"><u>47</u> [ Arias Montan.]</p> +<a name="note-48"><!--Note--></a> +<p class="foot"><u>48</u> [ Tremel. out of the Syriac; so the old +Geneva translation, and our new translation.]</p> +<a name="note-49"><!--Note--></a> +<p class="foot"><u>49</u> [ Field, of the Church, book 5, chap. +26.]</p> +<a name="note-50"><!--Note--></a> +<p class="foot"><u>50</u> [ Sutlive, who afterwards declared, that +he was sorry with all his heart, that ever he put pen to paper to +write against Beza as he had done, in behalf of the proud +domineering prelates; and he spoke this with great +indignation.]</p> +<a name="note-51"><!--Note--></a> +<p class="foot"><u>51</u> [ Mat. Sutliv. de Presbyterio, cap. 12, +p. 87, edit. 1591.]</p> +<a name="note-52"><!--Note--></a> +<p class="foot"><u>52</u> [ Ibid. pages 72 and 87, edit. 1591.]</p> +<a name="note-53"><!--Note--></a> +<p class="foot"><u>53</u> [ Bilson's perpetual Government of +Christ's Church, c. 10, p. 136, 137, 138, printed in Ann. +1610.]</p> +<a name="note-54"><!--Note--></a> +<p class="foot"><u>54</u> [ That the magistrate cannot be here +meant, see fully evidenced in Mr. Gillespie's Aaron's Rod, &c., +book ii. chap. 6, pages 218-224, and also chap. 9, p. 284.]</p> +<a name="note-55"><!--Note--></a> +<p class="foot"><u>55</u> [ Pareas in 1 Cor. xii. 28.]</p> +<a name="note-56"><!--Note--></a> +<p class="foot"><u>56</u> [ D. Field, Of the Church, book v. chap. +xxvi.]</p> +<a name="note-57"><!--Note--></a> +<p class="foot"><u>57</u> [ Peter Martyr, Beza, Piscator, and +Calvin.]</p> +<a name="note-58"><!--Note--></a> +<p class="foot"><u>58</u> [ Calvin in 1 Pet. v. 2, 3. <i>Vid. etiam +Jacob. Laurent. Comment, in</i> 1 Pet. v. 2, 3, <i>ubi fusius de +hac distinctione disserit</i>, p. 322, ad. 325.]</p> +<a name="note-59"><!--Note--></a> +<p class="foot"><u>59</u> [ Mat. Sutliv. De Presbyterio, cap. 12, +page 72 and 87: edit. Lond., an. 1591. Bilson's Perpetual +Government of Christ's Church, chap. 10, page 141; in 4to. printed +in anno 1610.]</p> +<a name="note-60"><!--Note--></a> +<p class="foot"><u>60</u> [ <i>Vide</i> Calv. in loc.]</p> +<a name="note-61"><!--Note--></a> +<p class="foot"><u>61</u> [ Sutlive.]</p> +<a name="note-62"><!--Note--></a> +<p class="foot"><u>62</u> [ Whitgift.]</p> +<a name="note-63"><!--Note--></a> +<p class="foot"><u>63</u> [ Coleman.]</p> +<a name="note-64"><!--Note--></a> +<p class="foot"><u>64</u> [ Who desire more full satisfaction +touching this poor and empty gloss, that the civil magistrate +should be meant by these governments, let them consult Mr. +Gillespie's elaborate treatise, called Aaron's Rod Blossoming, book +2, chap, 6, pp. 218 to 224.]</p> +<a name="note-65"><!--Note--></a> +<p class="foot"><u>65</u> [ Bilson.]</p> +<a name="note-66"><!--Note--></a> +<p class="foot"><u>66</u> [ Mr. Rutherford in his Due Right of +Presbyteries, p. 145.]</p> +<a name="note-67"><!--Note--></a> +<p class="foot"><u>67</u> [ Calvin, Beza, &c. on this +place.]</p> +<a name="note-68"><!--Note--></a> +<p class="foot"><u>68</u> [ See Gillespie's Aaron's Rod, book 2, +chap. 9.]</p> +<a name="note-69"><!--Note--></a> +<p class="foot"><u>69</u> [ Mr. Rutherford in his Due Rights of +Presbyteries, chap. 7, sec. 7, pages 145-147.]</p> +<a name="note-70"><!--Note--></a> +<p class="foot"><u>70</u> [ Beza, Piscata, Calvin, on this +verse.]</p> +<a name="note-71"><!--Note--></a> +<p class="foot"><u>71</u> [ Bilson's Perpetual Government of +Christ's Church, chap. x. pages 130, 131.]</p> +<a name="note-72"><!--Note--></a> +<p class="foot"><u>72</u> [ Altar. Damas. cap. xii., page 918 and +page 920.]</p> +<a name="note-73"><!--Note--></a> +<p class="foot"><u>73</u> [ B. King, in his Sermon on Cant. viii., +Bilson in his Perpetual Government of Christ's Church, c. x. page +132, &c.]</p> +<a name="note-74"><!--Note--></a> +<p class="foot"><u>74</u> [ B. King, in his Sermon on Cant. viii., +page 40.]</p> +<a name="note-75"><!--Note--></a> +<p class="foot"><u>75</u> [ B. Whitgift in his Defence against +Cartwright's first Reply. This is one of D. Field's three glosses. +Field, Of the Church, lib v., chap. 26.]</p> +<a name="note-76"><!--Note--></a> +<p class="foot"><u>76</u> [ Bishops that have no tolerable gift of +teaching, are like idols, their cases, or rather coffins, set up in +the church's choice. Cartwright Testam. <i>Annot</i>., in 1 Tim. v. +17.]</p> +<a name="note-77"><!--Note--></a> +<p class="foot"><u>77</u> [ Altar. Damasc. chap, xii., page +919.]</p> +<a name="note-78"><!--Note--></a> +<p class="foot"><u>78</u> [ Bridge, Hussey.]</p> +<a name="note-79"><!--Note--></a> +<p class="foot"><u>79</u> [ Altar. Damasc. chap, xii., page +919.]</p> +<a name="note-80"><!--Note--></a> +<p class="foot"><u>80</u> [ Sutlive.]</p> +<a name="note-81"><!--Note--></a> +<p class="foot"><u>81</u> [ Sutlive, De Presbyterio, cap. 12, pages +72, 73.]</p> +<a name="note-82"><!--Note--></a> +<p class="foot"><u>82</u> [ Bilson's Government of the Church, page +133.]</p> +<a name="note-83"><!--Note--></a> +<p class="foot"><u>83</u> [ Sutlive, De Presbyterio, c. 12, pages +72, 73.]</p> +<a name="note-84"><!--Note--></a> +<p class="foot"><u>84</u> [ Bilson, page 135.]</p> +<a name="note-85"><!--Note--></a> +<p class="foot"><u>85</u> [ Field, Book v.]</p> +<a name="note-86"><!--Note--></a> +<p class="foot"><u>86</u> [ Bilson, page 133.]</p> +<a name="note-87"><!--Note--></a> +<p class="foot"><u>87</u> [ Field, book v.]</p> +<a name="note-88"><!--Note--></a> +<p class="foot"><u>88</u> [ D. Downham. See Altar. Damasc. c. xii. +page 924.]</p> +<a name="note-89"><!--Note--></a> +<p class="foot"><u>89</u> [ Chrysost. Homil. 15, in 1 Tim. 5, Hier. +in 1 Tim. cap. 5, Ambr. in 1 Tim. cap., Calv. in 1 Tim. cap. 5, +Bullinger in 1 Tim. cap. 5, Beza in 1 Tim. 5.]</p> +<a name="note-90"><!--Note--></a> +<p class="foot"><u>90</u> [ Bilson, Sutlive, and Downham.]</p> +<a name="note-91"><!--Note--></a> +<p class="foot"><u>91</u> [ The London ministers have here inserted +the testimonies of these ancient writers in favor of the divine +right of the office of the ruling elder, viz. Ignatius, Purpurius, +Tertullian, Origen, Cyprian, Optatus, Ambrose, Augustine, and +Isidorus; and of these three late ones, viz. Whitaker, Thorndike, +and Rivet. The amount of their testimony, when taken together, +appears to be simply this, that there have been ruling elders, as +distinct from preaching elders, in the Church of Christ from the +beginning. It is therefore judged unnecessary to give the +quotations from these authors at large.—<i>Editor</i>.]</p> +<a name="note-92"><!--Note--></a> +<p class="foot"><u>92</u> [ Against the office of deacons, and the +divine right thereof, fourteen objections are answered by Mr. S. +Rutherford in his Due Right of Presbyteries, chap. 7, pages 159 to +175. To which the reader that shall make any scruple about the +deacon's office, is referred for his further satisfaction.]</p> +<a name="note-93"><!--Note--></a> +<p class="foot"><u>93</u> [ Some of our brethren in New England, +observing what confusion necessarily depends upon the government +which hath been practised there, have been forced much to search +into it within this four years, and incline to acknowledge the +presbyters to be the subject of the power without dependence upon +the people. "We judge, upon mature deliberation, that the ordinary +exercise of government must be so in the presbyters, as not to +depend upon the express votes and suffrages of the people. There +hath been a convent or meeting of the ministers of these parts, +about this question at Cambridge in the Bay, and there we have +proposed our arguments, and answered theirs, and they proposed +theirs, and answered ours; and so the point is left to +consideration." Mr. Thomas Parker in his letter written from +Newbury in New England, December 17, 1643, printed 1644.]</p> +<a name="note-94"><!--Note--></a> +<p class="foot"><u>94</u> [ Vid. Hen. Steph. Thes. L. Graec. in +verb.]</p> +<a name="note-95"><!--Note--></a> +<p class="foot"><u>95</u> [ Piscator.]</p> +<a name="note-96"><!--Note--></a> +<p class="foot"><u>96</u> [ Beza.]</p> +<a name="note-97"><!--Note--></a> +<p class="foot"><u>97</u> [ Zanch. in loco.]</p> +<a name="note-98"><!--Note--></a> +<p class="foot"><u>98</u> [ Vid. Hen. Steph. Thes. ad verb.]</p> +<a name="note-99"><!--Note--></a> +<p class="foot"><u>99</u> [ Mr. Jo. Cotton's Keys of the Kingdom of +Heaven, chap. vii. in propos. 3, pages 44-46.]</p> +<a name="note-100"><!--Note--></a> +<p class="foot"><u>100</u> [ See Mr. Cotton's own words in chap. +XIV. at the end, in the margin.]</p> +<a name="note-101"><!--Note--></a> +<p class="foot"><u>101</u> [ See John Calvin, in 1 Cor. v. 4.]</p> +<a name="note-102"><!--Note--></a> +<p class="foot"><u>102</u> [ Cameron, in Matt. xviii. 15.]</p> +<a name="note-103"><!--Note--></a> +<p class="foot"><u>103</u> [ Thus Mr. Bayne remarkably expounds +this text, Matt. xviii., saying: Where first mark, that Christ doth +presuppose the authority of every particular church taken +indistinctly. For it is such a church as any brother offended may +presently complain to. Therefore no universal, or provincial, or +diocesan church gathered in a council. 2. It is not any particular +church that he doth send all Christians to, for then all Christians +in the world should come to one particular church, were it +possible. He doth therefore presuppose indistinctly the very +particular church where the brother offending and offended are +members. And if they be not both of one church, the plaintiff must +make his denunciation to the church where the defendant is. 3. As +Christ doth speak it of any ordinary particular church +indistinctly, so he doth by the name of church not understand +essentially all the congregation. For then Christ should give not +some, but all the members of the church to be governors of it. 4. +Christ speaketh it of such a church to whom we may ordinarily and +orderly complain; now this we cannot to the whole multitude. 5. +This church he speaketh of then doth presuppose it, as the ordinary +executioner of all discipline and censure. But the multitude have +not this execution ordinary, as all but Morelius, and such +democratical spirits, do affirm. And the reason ratifying the +sentence of the church, doth show that often the number of it is +but small, "For where two or three are gathered together in my +name;" whereas the church or congregations essentially taken for +teachers and people, are incomparably great. Neither doth Christ +mean by church the chief pastor, who is virtually as the whole +church.—Mr. Bayne's Diocesan's Trial.]</p> +<a name="note-104"><!--Note--></a> +<p class="foot"><u>104</u> [ Timothy received grace by the laying +on of the hands of the presbytery. For that persons must be +understood here, is apparent by the like place, when it is said, by +the laying on of my hands, he noteth a person, and so here a +presbytery. 2. To take presbytery to signify the order of +priesthood, is against all lexicons, and the nature of the Greek +termination. 3. Timothy never received that order of a presbyter, +as before we have proved. 4. It cannot signify, as Greek expositors +take it, a company of bishops; for neither was that canon of three +bishops and the Metropolitan, or all the bishops in a province, in +the apostle's time; neither were these who were now called bishops, +then called presbyters, as they say, but apostles, men that had +received apostolic grace, angels, &c. Finally, it is very +absurd to think of companies of other presbyters in churches that +Paul planted, but presbyteries of such presbyters as are now +distinguished from bishops, which is the grant of our +adversaries.—Bayne's Diocesan's Trial, page 82.]</p> +<a name="note-105"><!--Note--></a> +<p class="foot"><u>105</u> [ See Assertion of the Government of the +Church of Scotland, Part I. Chap. 2, p. 122, &c.]</p> +<a name="note-106"><!--Note--></a> +<p class="foot"><u>106</u> [ Mr. Gillespie's Aaron's Rod +Blossoming, book i. chap. iii. pages 8-38.]</p> +<a name="note-107"><!--Note--></a> +<p class="foot"><u>107</u> [ Vid. Joannis Seldeni de Anno Civili, +and Calendario, &c. Dissertationem in Praefat., page 8. See +also Mr. John Lightfoot's Commentary upon the Acts, c. x. 28, pages +235-239.]</p> +<a name="note-108"><!--Note--></a> +<p class="foot"><u>108</u> [ John Cameron, Praelect. in Matt. +xviii. 15, page 143 ad 162, and Mr. G. Gillespie's Aaron's Rod +Blossoming, &c., book i., chap. 3, page 8, &c., and book +ii., chap. 9, page 294-297; and book iii., chapters 2-6, handling +this elaborately, pages 350-423.]</p> +<a name="note-109"><!--Note--></a> +<p class="foot"><u>109</u> [ Assertion, &c., part 2, chap. 3, +p. 139.]</p> +<a name="note-110"><!--Note--></a> +<p class="foot"><u>110</u> [ Basilius in Psal. cxv. Oecumenius in +loc. Jerom. Chrysostome, hom. 33, in Matt. Irenaeus, lib. 1, chap. +11. Salmeron.]</p> +<a name="note-111"><!--Note--></a> +<p class="foot"><u>111</u> [ Euseb. Hist. Eccles. 1. 8 c. 1.]</p> +<a name="note-112"><!--Note--></a> +<p class="foot"><u>112</u> [ If Cenchrea be comprehended under the +church of Corinth in this epistle, and the apostle writing to the +Corinthians, wrote also to this church, called, Rom. xvi. 1, <i>the +church of Cenchrea</i>, then have we more congregations than one at +Corinth. Now, Cenchrea was a seaport or harbor of the Corinthians. +It was a place near to Corinth, on the east of the Egean Sea. +Rutherford, in his Due Right of Presbyteries, page 462.]</p> +<a name="note-113"><!--Note--></a> +<p class="foot"><u>113</u> [ Paget, Gillespie, and the four Leyden +professors, unto whose judicious and elaborate treatises, the +reader is referred for more full satisfaction against the usual +cavils and exceptions that are made against synods, and their +power.]</p> +<a name="note-114"><!--Note--></a> +<p class="foot"><u>114</u> [ This is the judgment of the learned +Whitaker upon these words: other lawful councils may in like manner +assert "their decrees to be the decrees of the Holy Ghost, if they +shall be like to this council, and shall keep the same rule, which +in this council the apostles did keep and follow. For if they shall +decree and determine nothing but from Scripture, (which was done in +this council.) and if they shall examine all questions by the +Scripture, and shall follow the voice of the Scriptures in all +their decrees, then they may assert, that the Holy Ghost so +decreed," &c. Whitaker, Cont. page 610.]</p> +<a name="note-115"><!--Note--></a> +<p class="foot"><u>115</u> [ That there is an authoritative, +juridical synod; and that this synod, Acts xv., was such a one; and +that this synod is a pattern to us;—all this is most +ingenuously acknowledged and asserted by that learned Independent, +Mr. John Cotton, in these words, viz:</p> +<p class="foot">"IV. Proposition, in case a particular church be +disturbed with errors of scandal, and the same maintained by a +faction among them. Now a synod of churches, or of their +messengers, is the first subject of that power and authority, +whereby error is judicially convinced and condemned, the truth +searched out and determined; and the way of truth and peace +declared and imposed upon the churches.</p> +<p class="foot">"The truth of this proposition may appear by two +arguments</p> +<p class="foot">"<i>Argum</i>. 1. From the want of power in such a +particular church, to pass a binding sentence where error or +scandal is maintained by a faction; for the promise of binding and +loosing which is made to a particular church, Matt, xviii. 18, is +not given to the church when it is leavened with error and +variance. And the ground——If then the church, or a +considerable part of it, fall into error through ignorance, or into +faction; by variance, they cannot expect the presence of Christ +with them according to his promise, to pass a blind sentence. And +then as they fall under the conviction and admonition of any other +sister church, in a way of brotherly love, by virtue of communion +of churches; so their errors and variance, and whatsoever scandals +else do accompany the same, they are justly subject to the +condemnation of a synod of churches.</p> +<p class="foot">"2. A second argument to prove that a synod is the +first subject of power, to determine and judge errors and variances +in particular churches, is taken from the pattern set before us in +that case, Acts xv. 1-28: when certain false teachers having taught +in the church of Antioch a necessity of circumcision to salvation, +and having gotten a faction to take part with them, (as appeareth +by the dissension and disputation of Paul and Barnabas against +them,) the church did not determine the case themselves, but +referred the whole matter to the <i>apostles and elders at +Jerusalem</i>, Acts xv. 1, 2. Not to the apostles alone, but to the +apostles and elders. The apostles were as the elders and rulers of +all churches; and the elders there were not a few, the believers in +Jerusalem being many thousands. Neither did the apostles determine +the matter (as hath been said) by apostolical authority from +immediate revelation: but they assembled together with the elders, +<i>to consider of the matter</i>, ver. 6, and a <i>multitude of +brethren</i> together with them, ver. 12, 22, 23; and after +searching out the cause by an ordinary means of disputation, ver. +7, Peter cleared it by the witness Of the Spirit to his ministry in +Cornelius's family; Paul and Barnabas by the like effect of their +ministry among the Gentiles: James confirmed the same by the +testimony of the prophets, wherewith the whole synod being +satisfied, they determine of a JUDICIAL SENTENCE, and of a way to +publish it by letters and messengers; in which they CENSURE the +false teachers as troublers of their church, and subverters of +their souls; they reject the imposition of circumcision as a yoke +which neither they nor their fathers were able to bear; they IMPOSE +upon the Church none but some necessary observations, and them by +way of THAT AUTHORITY which the Lord had given them, ver. 28: which +PATTERN clearly showeth us to whom the key of authority is +committed, when there groweth offence and difference in a church. +Look as in the case of the offence of a faithful brother persisted +in, the matter is at last judged and determined in a church: so in +the offence of the church or congregation, the matter is at last +judged in a congregation of churches, a church of churches; for +what is a synod else but a church of churches?"—Keys of the +Kingdom of Heaven, pages 47-49.]</p> +<a name="note-116"><!--Note--></a> +<p class="foot"><u>116</u> [ Junius, Beza, Calvin, and +Piscator.]</p> +<a name="2H_APPE"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>APPENDIX.</h2> +<h3>NO. 1.<a href="#note-117"><small>117</small></a></h3> +<h4><i>Of the Scriptural Qualifications and Duties of Church +Members.</i></h4> +<p><i>Quest</i>. What persons have a right in the sight of God to +be actual members of the Church of Christ?</p> +<p><i>Ans</i>. Only regenerated and converted persons, such as are +married to, and have put on Christ; such as are savingly and +powerfully enlightened, quickened, and convinced of sin, +righteousness, and judgment;<a href= +"#note-118"><small>118</small></a> such as have chosen Christ for +their Lord and Saviour, and resigned and made over themselves to +him, and received him upon his own terms;<a href= +"#note-119"><small>119</small></a> such only as are reconciled +unto, and are in favor with God; as are justified by faith, +sanctified by the Spirit, and set apart for holiness, and unto a +living to God, and no more unto themselves:<a href= +"#note-120"><small>120</small></a> such as are the beloved of God, +called effectually to be saints, and have really and sincerely +taken upon them the yoke of Christ Jesus, I say such persons, and +only such, doth Jesus Christ account worthy of this privilege and +dignity.<a href="#note-121"><small>121</small></a> Although men do +not certainly know those that are such, and by reason of their +darkness and fallible judgments they may and do admit others into +the Church, and unto her privileges, yet in truth these have no +right unto them, and ought not to be there; for these spiritual +holy things are for, and only for, spiritual and holy persons. +Christ prepares men by his grace, word, and Spirit to make them fit +materials, and then he calls them to join together and become a +spiritual house, for his delight, service, and glory.[F] And +therefore holy persons, and such only, ought to be full members of +the Church of Christ.</p> +<p>This will appear by these following particulars:</p> +<p>1. Because God often declares his detestation and abhorrence of +others being there, and manifests his indignation against them. As +to the man that came to the marriage supper without the +wedding-garment, Matt. xxii. 11-13; and the five foolish virgins, +chap. xxv.; and the dreadful end of the tares, chap. xiii. 38-44, +which were the hypocrites, that by the devil's instigation had +crept into the Church. It is true that such were, and will be, in +the best of churches, although their guides may do all they can to +prevent it, because they cannot make an infallible judgment of +persons' states; yet it is as certain these are usurpers and ought +not to be there. For, although they are in God's providence +permitted to creep in, yet we may be sure they are not there with +his approbation:—they are not all Israel that are of Israel; +for, saith God to all uncircumcised, What have you to do to take my +covenant into your mouth, seeing you hate instruction and cast my +words behind your back, (as all hypocrites do,) Ps. l. 16, 17. And +Christ says, that such as will not have him to reign over him (and +to be sure hypocrites will not) shall be destroyed, Luke xix. 27. +Now, as hypocrites are most loathsome and abominable persons in the +sight of God, as may be seen at large in Matt, xxiii. 13-35, they +have no right unto the spiritual privileges of the Church of +Christ, because, in the sight of God, the gospel Church should +consist only of new creatures and real members of Jesus Christ.</p> +<p>II. That all church members ought to be sincere-hearted +believers appears by the high titles which the Lord Jesus gives +unto them in Scripture: they are described to be like the king's +daughter, all glorious within. They are called saints, holy +brethren, and beloved, elect, dear children of God, the spouse of +Christ, a holy temple of God, lively stones, built up a spiritual +house, a holy priesthood, and the Lord's sealed ones. Now such +honorable titles belong not unto mere formal professors, but only +unto the real members of Christ: not unto those that have a name +only; but to such as are so indeed and in truth.</p> +<p>III. A third reason is taken from the ends of God in instituting +and appointing churches. They are said to be built by the Spirit +for God, i.e. for God to dwell and walk in them, to repose himself +in them, as in his holy garden, house, and temple. They are +designed for promoting his glory in the world, to distinguish his +people from others; that they should be to the praise of his +glorious grace, and be the living witnesses to his name, truths, +and ways; that they should be the habitations of beauty and glory, +of fame and renown in the world, and be the light thereof; and that +with one heart and mouth they should glorify God. Believers are +united into a church capacity for their spiritual profit and +advantage, that God may there give them his love, and communicate +his grace, truths, and counsels to them, as to his avowed household +and family Christ walks there, and God the Father dwells there, and +the Holy Spirit speaks to them in a special and frequent manner to +distribute liberally of their love and fulness. They are formed and +set up by Jesus Christ to be the only seats and subjects of his +laws, ordinances, power, and authority, that they might receive, +obey, and observe his laws, declare before the world their owning +of him for their Lord, by their open and public profession of, and +subjection unto him, as such; and that, by their regular and +distinct following of him in their united church state, they might +manifest to all men, that they are his subjects and disciples, that +they have chosen him for their Lord and King, and his law for the +rule of their faith and obedience; that they are not their own, but +his; and that they have reposed themselves in him, as their +happiness and eternal blessedness; that they are called out of the +world and set apart by his grace for himself, to live unto him; and +that they have taken upon themselves his holy yoke, and the +observation of all his laws. God has united believers into +churches, that by his Spirit and ministers he may feed and nourish +them there as his flock, water them as his garden, support them as +his house, and order and govern them as his family and +household.</p> +<p>IV. The Church of Christ should consist of new creatures and +sincere-hearted believers, because they only can and will answer +and prosecute the foresaid, and such like holy ends of God, in and +by his Church. They are fitted and framed, moulded and polished, by +the Holy Ghost, for their growing up into a holy temple in the +Lord; and so, by the constant and promised guidance and conduct of +their living head Jesus Christ, with their spiritual +qualifications, they are enabled to answer and perform the great +ends of God, in erecting and building them up in a church state. +But unregenerate persons cannot do this, because they are strangers +in heart to Jesus Christ, and to the power of godliness; nor would +they if they could, because they have not the saving knowledge of +Christ in them, but are full of obstinacy against God.</p> +<p>V. Because all the laws, ordinances, and works of church members +are holy, spiritual, and heavenly. They are such as the natural man +understands not, and cannot discern what they are, because they are +spiritual and holy; and therefore they that are not taught of God +savingly to form a proper judgment of them, do think and judge of +them carnally and vainly. But believers have them written in their +hearts beforehand. Yet they have them not without book, I mean they +have the same laws of Christ written in the books of their hearts +which they find in the Bible, by which they are in some measure +enabled to understand, receive, love, and rightly to obey, the laws +and ordinances of Christ without. Their laws are holy and +spiritual, and their works in a church state are so likewise. They +have a holy God, who is a Spirit, to serve and worship; a spiritual +Head to believe in and obey; holy and spiritual work to do; and +therefore they need to be holy and spiritual persons, not only +externally in profession, but also internally, in truth. Almost all +the laws and ordinances of Christ are committed unto them, and God +expects his principal and choicest worship from his Church; and +these are all above and beyond the reach of carnal minds.</p> +<p>VI. The Church ought to be composed of believers and regenerated +persons, because they are called to continue and stand fast in all +storms and tempests; and to hold out unto the end, as being built +upon the rock Jesus Christ. For whatever church is built upon the +sand, and not upon the Lord Jesus, and by the authority of his word +and Spirit, will not stand long, because it wants a foundation to +bear up its weight. They must all be built upon the rock and chief +corner-stone, the sure foundation that God hath laid. The Lord +Jesus tells us, Matt. xvi. 18, that upon this rock (i.e. himself +and the truths that Peter had confessed) will I build my Church, +and the gates of hell shall not prevail against it. But it is +certain that hypocrites are not built upon Christ by faith, but fix +their vain hopes on a sandy foundation. Therefore, if their persons +are not built upon Christ, their church state cannot; but upon the +sand. Hence then it follows that only true believers are built on +Christ, and so they are the only persons that Christ wishes to have +built up into holy temples; because the churches that Christ builds +shall be built upon himself, that they may stand impregnable +against all opposition: and therefore they should only be composed +of such as are united to him by faith, and have chosen him for +their only rock and foundation, and not of such as do secretly +reject him.</p> +<p><i>Quest</i>. What qualifications should believers find in +themselves for their own satisfaction, before they enter into full +communion with the visible Church of Christ?</p> +<p><i>Ans</i>. They should be able to answer the following +questions in the affirmative.</p> +<p>I. Can you say indeed that you do seriously and heartily desire +to see, and to be more deeply and powerfully convinced of your own +vileness and sinfulness, of your own weakness and wretchedness, and +of your wants and unworthiness? and that, in order to your deep and +spiritual humiliation and self-debasing, that you may be more vile +in your own eyes, and Jesus Christ and free grace more precious and +excellent, more high and honorable, and more sweet and desirable, +that your hearts may be melted into godly sorrow, and that you may +be moved thereby to abhor yourselves, and to repent in dust and +ashes? Job xlii. 5, 6.</p> +<p>II. Can you say that you do seriously and heartily desire and +endeavor to believe in Christ, and to receive and accept of him in +the gospel way, such as you find in Mark viii. 34; Luke xiv. 26-28, +and elsewhere? Do you thus desire and choose to have him with his +yoke and cross? Matt. xi. 28, 29. And do you so deny yourselves, +and your sinful self, righteous self, worldly self, supposed able, +powerful self, and every other carnal and spiritual self, that +Christ only may be exalted, that you may be nothing in your +justification and salvation, but that Jesus Christ and free grace +may be all, and in all things? Col. iii. 11; Phil. iii. 7, 8. Do +you desire, choose, and endeavor to have Christ on the hardest +terms; and do you desire, that all may go for Christ's person, +blood, and righteousness, his grace, love, life, and Spirit, for +the pardon of your sins, and the justification of your persons, +that you may be found in him, not having your own righteousness, +but the righteousness of Christ by faith? Phil. iii. 9. And do you +go and present yourselves as destitute condemned sinners to him, +and to God the Father in and by him, that you may be clothed with +the righteousness of Christ, and that God may pardon, justify, and +accept you for his sake only?</p> +<p>III. Do you seriously and heartily desire and choose to have +Christ Jesus for your Lord and Ruler too, Col. ii. 6; that he may +rule in you, and over you, and that your lusts and yourselves, your +interests, and your all, may be subject unto him, and be wholly at +his command and disposal continually? Is Christ the Lord as +acceptable to you as Christ Jesus the Saviour? and are you willing +to obey him, and to be subject to his authority and dominion, as +well as to be saved by him? Would you have him to destroy your +lusts, to make an end of sin, and to bring all under his +obedience?</p> +<p>IV. Do you seriously and heartily desire and endeavor never to +sin more; but to walk with God unto all well-pleasing continually? +Col. i. 10. And do you pray earnestly that God would work in you +that which is well-pleasing in his sight, Heb. xiii. 21, that you +may in all your ways honor and glorify him, as the end of your +living in this world? 2 Cor. v. 15. Would you indeed live to the +praise of his glorious grace, be an ornament unto his name and +gospel, and be fruitful in every good word and work? Are these +things the scope, aim, and intent of your hearts and souls (in some +good measure and degree) daily, in duties and ordinances, and at +other times?</p> +<p>V. Do you seriously and heartily choose and desire communion +with Christ, and in truth endeavor to obtain and keep it? Do you so +seek for it in the way of gospel obedience, and in observing your +duty in keeping Christ's commandments? And do you prefer it to all +earthly, carnal things? Do your hearts breathe and pant after it, +and are you willing to deny self, and all self-interests to get it? +Are you glad when you find it, and sad when by your own +carelessness you lose it? Doth it when obtained quicken your love +to and zeal for Christ? Doth it warm your hearts, and cause them +for a time to run your race in gospel obedience cheerfully? Doth it +lead you unto, and cause your hearts to centre in Christ? and doth +it oblige and bind them faster unto him and stir you up to +thankfulness?</p> +<p>VI. Do you sincerely and heartily desire, seriously choose, and +earnestly endeavor, to be filled with gospel sincerity towards God +and man, and would you rather be true-hearted towards God than seem +to be so towards man? Would you much rather have the praise of God, +and be approved of by him, than the praise of men, and be extolled +by them? Is it the great thing you aim at, in your profession and +practice, to attain sincerity and uprightness in heart? Is all +hypocrisy hateful and abominable unto you? Are you afraid of it, +and do you watch and strive against it, as against an enemy to God +and your own souls, and are you grieved indeed when you find it in +you?</p> +<p>VII. Do you desire and choose Jesus Christ for the great object +of your love, delight, and joy? and do you find him to be so in +some measure? Do you desire and endeavor to make him the object of +your warmest affections, and to love him sincerely, heartily, +spiritually, fervently, and constantly; and do you express your +love to him by keeping his commandments? Are you grieved in spirit, +because you can love him no more? and do you earnestly pray unto +him to shed abroad his love into your hearts by the Holy Ghost, +that you may love him as ye ought? Rom. v. 5. Doth his love and +loveliness attract your hearts to him, and cause you to yield the +obedience of faith to his holy laws?</p> +<p>VIII. Is it the desire, choice, and endeavor of your souls to +have all sins purged out of them, and to have them filled with +Christ's grace, truth, and holiness; and do you hate your sin, +watch and fight against it, and endeavor to keep it under? Do you +indeed aim at, desire, labor, and strive, to be holy in heart and +life, and conformable unto Jesus Christ in all things possible? Are +your lusts your heaviest burdens and your greatest afflictions, and +do you intend and endeavor their utter ruin and destruction? Will +no degree of grace satisfy you until you be perfect to the utmost +as Christ is? Are you so much concerned for Christ's honor, and +your soul's holiness and happiness, that you dare not knowingly sin +against them for a world; or do, in word or deed, by omission or +commission, that which may dishonor, grieve, or wound them? Are +these things so indeed?</p> +<p>IX. Have you a measure of spiritual knowledge and discerning of +spiritual things? Do you understand the nature and concerns of the +house of God, and the work and duties, the privileges and +enjoyments thereof, and what you have to do there; together with +the ends of God in instituting and erecting gospel churches?</p> +<p>X. Do you intend and resolve, in the light, life, and power of +Christ, to seek for, and endeavor unfeignedly to obtain, and +prosecute the ends of church fellowship, when you shall he accepted +among them? and do you desire and aim at the holy ends appointed by +God in desiring communion with them? as, 1. To enjoy God and +communion with him in all his ordinances. 2. To worship God there +in spirit and truth, and to give him your homage and service in his +house. 3. To show your subjection and obedience to him, and to make +a public and open profession of him, and of his truths before men. +4. To receive of his grace, to enrich your souls with his fulness, +and to be sealed by his Spirit unto the day of your redemption. 5. +That you may walk orderly and beautifully, and shine as lights in +the Church, and in the world, before saints and sinners. 6. That +you may be established in the truth, live under the watch and care +of Christ's ministers, and of fellow-members; that by their +inspection and faithful dealings with you you may be kept, or +brought back from sin to God, by their wise reproofs and holy +instructions. 7. That you may yield up yourselves in holy obedience +to Christ, and do all things whatsoever he commands you, that you +may have the right use and enjoyment of all your purchased +privileges, and be secured against the gates of hell. Are these and +such like ends in your hearts and minds, in your walk and in church +fellowship, and can you find the forementioned signs of grace in +you in some suitable measure, though not so clearly and fully as +you would wish? Then I may venture to assure you, that you are +qualified for being actual members of the Church of Christ, that +you are called and invited into his house, and that you are +indispensably bound to answer to the call of God, and to enter into +his holy temple.</p> +<p>I say that church privileges are yours, the doors of God's house +stand open for you, Christ stands at the door and waits for you, he +invites you to come in and to sit down at his table, and you shall +be most freely and heartily welcome to your Lord, and to his +people.</p> +<p><i>Quest</i>. What are those qualifications, which the rulers of +a church, for their own satisfaction, should look for, and find in +such persons, as they admit into full communion with the Church of +Christ?</p> +<p><i>Ans</i>. It is certain that all that profess the name of +Christ and his ways, ought not, and may not be admitted into the +Lord's holy temple, because many, if not the most of them, are very +ignorant of Christ and his ways, and notoriously scandalous in +their lives, as sad and woful experience shows. If church rulers +should admit known hypocrites, they betray their trust, and defile +Christ's holy temple, by taking in such persons as they know, or +ought to know, he would not have there: and that they ought to try +and prove persons, that they may know their fitness, before they +admit them in, is clear in Acts ix. 26, 27, and because Christ hath +committed the keys of his house to take in and exclude according to +his will and appointment.</p> +<p>As to satisfying qualifications in persons desiring admission +into the church, when they appear to be real sound-hearted +believers, according to the judgment of charity, by the rules of +the word, the church ought to receive them in the Lord.</p> +<p>I. If they can satisfy the church, by giving Scripture evidence +of their regeneration, conversion, repentance, and faith in Christ; +of their knowledge of Christ, his laws and ordinances; of their +lost and perishing state by reason of sin, and of their sincere +desires and resolutions to become the Lord's, and to walk with him +unto all well-pleasing in all his ways.</p> +<p>II. If they are sound in the faith of the gospel; I mean in the +chief and principal doctrines thereof, although they may be +ignorant of, or mistaken in matters of less importance. If they +have some distinct knowledge and faith concerning these, and other +such truths and matters contained in the word of God; as of the +state and condition in which man was at first created; how he lost +that holy and blessed estate, and the misery into which he brought +himself and all his posterity thereby. Concerning themselves, that +they are by nature children of wrath, dead in trespasses and sins, +and condemned to eternal death; that they are enemies to, and at +enmity with, God; that they have neither will nor power by nature +to will and to do that which they ought, and which is well-pleasing +to God; that they have forsaken God, and are under the curse of the +law; and that they are the children, subjects, and servants of the +devil, the world, and their own lusts; that God left not all men in +this lost state and condition, but provided an all-sufficient +remedy, namely, Jesus Christ, and that by an everlasting covenant, +entered into with him, in the behalf of men, before the foundation +of the world, Tit. i. 2; 2 Tim. i. 9; Prov. viii.: and that, in +pursuance thereof, he elected and gave some to Christ, that he +might save them out of his mere grace and love. John vi. 37, +40:—That God the Father gave and sent his Son, the second +person of the Trinity, to mediate peace between God and man, and to +reconcile them to God, by his active and passive +obedience;—that Jesus Christ gave himself, and became a +propitiation for their sins;—that he assumed our nature into +a personal union with himself, whereby there are two natures in one +person, by which he was made capable of his +mediatorship;—that he, being God and man in one person, took +upon himself our guilt and punishment, obeyed the whole law of God, +that men had broke, and did always the things that pleased +God;—that, when he had finished his active obedience, he +became obedient unto the death of the cross, to the wrath of God, +and to the curse of the law, Gal. iii. 13; Phil. ii. 8;—that +he really died and was buried, lay in the grave, and rose again the +third day; and after forty days he ascended into heaven, and sat +down at the right hand of God; and that he will come again to judge +the quick and the dead;—that he is king, priest, and prophet; +a king to give laws unto men, and to command their obedience to +him, to rule and govern his subjects, and to reward the obedient, +and to punish the disobedient;—that all power in heaven and +earth is committed unto him; and that he is coequally and +coeternally God with the Father and Holy Spirit;—that as a +High Priest he died and made atonement for the sins of his people, +and sits in heaven to make intercession, and to appear in the +presence of God for them, Heb. vii. 25, and ix. 24;—that +there are three persons in the Godhead, yet but one God;—that +the Holy Ghost is eternally God, was sent into the world, and came +from the Father and Son, for the elect's sake;—that it is he +that regenerates persons, works effectually in their hearts, +applies Jesus Christ and all his benefits to men, and savingly +convinces his elect of sin, righteousness, and judgment. That all +that rightly believe in Christ shall be saved, but those that +believe not shall be damned; and that all that believe in him must +be careful to perform good works. That believers are made +righteous, through the righteousness of Jesus Christ, and that they +have none of their own to commend them unto God. That God hath made +Jesus Christ unto his chosen, wisdom, righteousness, +sanctification, and redemption; and that they are made the +righteousness of God in him. That God imputed their sins to Christ, +and imputes the blood and righteousness of Christ to them; and that +they are justified thereby, and not by inherent holiness and +righteousness. That God loves, pardons, justifies, and saves men +<i>freely</i>, without any respect unto their good works, as any +cause thereof; but that all the moving cause (without himself) is +Jesus Christ in his mediation. That the ground and reason of their +obedience, in performing good works, is the revealed will and +pleasure of Christ commanding them, and the ends of them are to +express their thankfulness to God for his grace and love, to please +and honor him, to meet with God, and to enjoy communion with him, +to receive of his grace and the good of many promises; to shine as +lights in the world, and to be useful unto men; to declare whose +and what they are, and to lay up a reward in another world; to keep +their lusts under, and their graces in use and exercise; and to +manifest their respect and subjection to Jesus Christ, his +authority, and law. That the law, for the matter of it, as in the +hand of Christ, is the rule of all obedience; and that all are +bound to yield subjection to it. That there shall be a resurrection +of the just and unjust. That regeneration is absolutely necessary +to salvation, and that without it none can enter into the kingdom +of heaven. That the Scriptures of the Old and New Testaments +contain, and exhibit unto men, the whole revealed will of God, and +are sufficient to make the man of God perfect, thoroughly furnished +unto every good work; and that whatsoever they are to believe and +do is contained therein; and that it is the ground of their faith, +hope, and practice. That Jesus Christ hath instituted and appointed +many ordinances of worship, for his own glory and his people's +good, and that all are bound to observe and to wait on God in them. +That all persons are indispensably bound to mind, and carefully to +observe the principal manner and end of all their duties, and to +see that they be right, holy, and spiritual indeed, and not to +please themselves with the matter of them alone. That no man can +serve God, or do any work acceptable unto him, until he be +regenerated, and brought into a state of grace.</p> +<p>These are some of the matters of faith that they should in some +measure be acquainted with and believe, that are admitted into full +communion with the Church of Christ. And these and other truths +must not be known and believed in a general, notional, light, and +speculative manner; but heartily, powerfully, and particularly: not +for others, but for themselves; otherwise their faith and knowledge +will no way profit their souls to salvation.</p> +<p>III. They must be qualified also with a blameless conversation. +Their conversation must be as becometh the gospel, otherwise they +are not meet for communion with the gospel church. Carnal walking +will not suit spiritual temples: for they will greatly pollute and +defile them, and stain and obscure their beauty and glory. +Therefore they must not be brawlers and contentious persons, +covetous and worldly-minded, vain and frothy. They must not be +froward and peevish, nor defraud others of their right. Nor must +they neglect the worship of God in their families, nor be careless +in governing and educating them in good manners, and in the things +of God. They must not be such as are known to omit the duties and +ordinances of religion in their proper seasons, or to have vicious +families through their neglect: nor to have any other kind of +conversation hateful to God and to his people. And therefore, +whatever their profession be, they may not be admitted into the +Church of God, until they have repented of these, or any other +scandal in their life and conduct.</p> +<p>IV. They ought to be such as have chosen the Lord Jesus Christ +for their king and head, and dedicated and devoted themselves to +him, to live in him and for him: such as have singled him out, and +set him apart, (as it were,) to be the object of their love, trust, +and delight, of their service and obedience. They must have chosen +and closed with him upon his own terms, (i.e. <i>freely</i>,) +renouncing and rejecting all their own righteousness, worthiness, +interest, and sufficiency, and choosing and appropriating him to +themselves, for their righteousness, worthiness, portion, and +sufficiency, under a sight and conviction of their own emptiness +and deformity; and with a heart-satisfied persuasion of the +loveliness and fulness of Christ.</p> +<p>V. All this must be done seriously, humbly, and heartily, so far +as men can judge. If persons declare their knowledge of God and +faith in Christ in such a manner, and apparently by such a spirit +as evidences some sense and feeling of what they do declare, church +rulers may be much helped in forming a right judgment of them, that +they are fitted by God for church-membership. If they do seriously +profess, that what they do is in obedience to the will, and, as +they judge, to the call of Christ as their indispensable +duty;—that they join in church fellowship to meet with and +enjoy God, to receive out of his fulness to enable them to perform +all duties, and to conform their hearts and lives in his will to +all things;—such persons may undoubtedly be accounted worthy +members, and admitted as such.</p> +<p><i>Quest</i>. What are the duties of church members towards one +another?</p> +<p><i>Ans</i>. I. The greatest is love; love and spiritual +affections are the holy cords which tie the hearts, souls, and +judgments of believers together. This is that which, together with +the fear of God, makes them avoid all things that may give just +offence or grief to one another, and that which provokes them to +follow after the things that make for peace and edification. Love +is the bond of peace. It is that which, together with divine light +and truth, causes church members to draw together as in one yoke, +and unanimously as with one heart and soul to design, aim at, and +carry on mutual and common good in the church. Without this they +cannot, they will not cement, nor long abide and live together as a +church, in peace and unity, nor promote any good work among +themselves. Without heart-uniting love they will receive and +entertain jealousies and suspicions one of another, and put the +worst construction on whatever is said or done; and they cannot +walk together comfortably and profitably when these are +entertained. Therefore it is absolutely necessary for all church +members to be firmly united in cordial love and charity, which is +the bond of perfectness to and in all other duties. God highly +commends and strictly commands this love one to another, and puts +it into the heart of his peculiar people, that they may do what he +commands.</p> +<p>1. God highly commends it wherever he finds it in act and +exercise; 1 Thess. iv. 10, "and indeed," says he, "ye do it towards +all the brethren." To this duty, and to manifest his high +approbation of it, God hath promised a great reward, Heb. vi. +10.</p> +<p>2. God commands it and vehemently exhorts to it often in the +gospel. Oh how importunately did the Lord Jesus enjoin it, and +frequently press it on his disciples when he was on earth! John +xiii. 34, "A new commandment give I unto you." What is that new +commandment? Why, "That ye love one another, as I have loved you, +that ye also love one another." And in John xv. 12, 17, "This is my +commandment, that ye love one another, as I have loved you;" i.e. +Take the pattern of my love to you for your pattern in loving one +another. I have loved and will love you—1. With <i>great</i> +love, John xv. 13: so do you likewise. 2. My love to you is +<i>free</i>, without any desert in you: let yours be free, without +carnal respects one to another also. 3. My love to you is <i>real, +hearty</i>, and <i>unfeigned</i>: so let yours be one to another, 1 +Pet. i. 22. 4. My love to you is an exceeding <i>fruitful love</i>. +I loved you so, as to labor, toil, sweat, and die for you: so must +you love one another with a fruitful, profiting love. 5. My love to +you is a <i>pitying, sparing, and forgiving love; a forbearing and +tender-hearted love</i>: so must you be to one another, Col. iii. +12, 13. 6. I love you with a <i>warm and fervent love</i>: so do +you love one another. 7. I love with a <i>holy, spiritual love</i>, +as new men who have my image stamped on, and my holy nature in you, +and as you are made perfect by the comeliness and beauty I have put +on you: so do you love one another, because you are a lovely and +holy people unto me. 8. I love you with a <i>constant and +unchangeable love</i>; notwithstanding of all your weaknesses, yea, +unkindness too, and unworthy walkings before me: thus you are bound +to love one another.</p> +<p>O that church members and all other Christians would seriously, +sincerely, diligently, and constantly mind and practise this grand +and indispensable duty to one another, in all their ways and +actions, and not lay it aside as a little, useless, or indifferent +matter, which they may neglect at their own will and pleasure.</p> +<p>2. As we are indispensably bound to love one another; so we are +as absolutely and perfectly bound to walk in a loving and +encouraging manner towards one another. Our behavior ought to be +such in all things, as to invite all to love us, as holy, humble, +and blameless saints, and brethren in Christ. The Lord Jesus +expects church members to walk lovingly towards one another, as +well as to love one another. They ought, therefore, as much as +possible, to provoke and encourage each other, and to remove out of +the way of love all such stumbling-blocks as may any way hinder it, +as we cannot love a sour, peevish, contentious, and cross-grained +professor, with as much complacency as a meek, quiet, humble, +affable, and courteous one.</p> +<p>3. Christ hath charged and strictly commanded all church members +to live in peace: to be at peace among themselves; to follow peace +with all men, and as much as in them lieth to live peaceably with +all men. O how often, and with what vehemency doth the Holy Ghost +press and enjoin this duty, especially among church members, in the +Holy Scriptures! See Psal. xxxiv. 14; 1 Pet. iii. 11; Rom xiv. 19; +2 Cor. xiii. 11; 1 Thess. v. 13; Heb. xii. 14; Eph. v. 3. The +apostle Paul earnestly warns church members against all debates, +strifes, and contentions one with another, especially in their +church meetings, Phil. ii. 3. David tells us, that it is a most +pleasant and lovely thing for brethren to dwell together in unity, +Psal. cxxxiii. 1, 2. Then how much more pleasant and lovely is it +for spiritual brethren to love and worship God in this manner +together Christ came into the world and lived here a peace-maker, +and pronounces them blessed that are so, Matt. v. 9. He is a lover +of peace and concord, especially in his Church; but he is an +implacable hater of strife and discord, and will not endure it +therein: much less will he wink at such as are the first sowers of +these seeds. The truth is, strivers and disputers in a church are +the devil's agents, do a great deal of mischief to it, and are real +plagues in it. They greatly hinder edification, and spoil the +order, beauty, and harmony there: they are the proud, +self-conceited men, who are vainly puffed up with high thoughts of +themselves, and their own abilities, because they have got some +speculative knowledge into their heads, with a volubility of +speech, while they are destitute of spiritual wisdom and humility +in their hearts; and therefore they conceive that they are wiser +than the church, and more able to manage and order church affairs +than their rulers. Their pride and self-conceit make them slight +and contemn their teachers, and rise up in a rebellious contention +with, and opposition unto them; as the prophet complains, Hos. iv. +4, <i>This people are they that strive with the priests</i>. Take +heed then of strife and contention, and follow peace one with +another, especially in your assembling together about the work of +the church. Endeavor to get humble hearts, and then you will not be +contentious, but quiet and peaceable.</p> +<p>4. Church members ought to sympathize with, and to help to bear +one another's burdens as need requires, Rom. xii. 15, 16; Gal. vi. +2. They ought to make their brethren's crosses, losses, +temptations, and afflictions their own. And, when they need the +helping hand of fellow-members to support or lift them up, when +fallen, they must give it to them freely, readily, and cheerfully, +and not turn a deaf ear to, nor hide their eyes from, them and +their cries. And, if they are cruel to, or careless of, one another +in affliction, our Lord Jesus will require it at their hands, and +lake it as done to himself. Therefore, seeing it is the will of +God, and our indispensable duty to one another, who are members of +the church, let us put on bowels of mercies and kindness, Col. iii. +12, and be tender-hearted, pitiful, and courteous to each other, +Eph. iv. 32; 1 Pet. iii. 8.</p> +<p>5. Church members ought to exhort and comfort one another, for +so is the will of God concerning them. This is not only their +teacher's duty and work, but theirs also to each other, Heb. x. 24, +25; Heb. iii. 13; 1 Thess. v. 14. Christians stand in continual +need of one another's exhortations and consolations; and if they +manage this work well they may be very useful and profitable to one +another, and may help to awaken, quicken, and provoke one another, +to the love and practice of holiness.</p> +<p>6. It is the will of the Lord Jesus Christ, the Church's head, +that her members should be each other's keepers; that they should +watch over one another, and admonish and reprove one another, as +need requires. It is not meant, that they should pry into one +another's secrets, or be busybodies in other men's matters, but +that they should watch over one another's life and conversation, +that if they do well they may be encouraged; if ill, that they may, +by counsel, reproof, instruction, and exhortation, be brought to a +real sight and sense of their misconduct, and to unfeigned +repentance. By which good work, you will do them, the church, yea, +Christ himself, good and acceptable service. Church members should +carefully observe, if all do keep close to their duty in the +church, or are remiss and negligent;—if they conduct +themselves in a holy, righteous, and sober way; or if, on the +contrary, they are frothy, vain, proud, extravagant, unjust, idle, +careless, or any way scandalous. They should strictly observe if +there be any tattlers, backbiters, or sowers of discord; or such as +speak contemptibly of their brethren, especially of their elders, +(ruling or preaching,) and of their administrations: as also, if +there be any such as combine together, and make parties in the +church, or endeavor to obstruct any good work which their elders +are carrying on, for promoting the glory of Christ and the good of +his people, and deal with them accordingly. They ought carefully to +observe if any be fallen under sin or temptation in any case, and +presently to set their hands to help, to relieve, and to restore +them, Rev. vi. 1. They must watch, and endeavor to gain a sinning +member, 1. By their private admonition, in case the offence be +private; and if that will not do, to take one or two more to see +what effect that will have. 2. But if that will not answer the end, +then they are bound to bring it to the church representative, that +they may deal with the offending brother, and proceed against him +as commanded: This is another great and indispensable duty required +of church members, that they be not partakers of other men's +sins.</p> +<p>7. Church members ought to forbear and forgive one another; for +this is another commanded duty, Eph. iv. 2, 32; Col. iii. 13. When +a brother offends or does another any injury, the offended brother +should tell him of it, examine the matter and search out the +circumstances of it, and see whether he did it unadvisedly, through +weakness or ignorance; or whether he did it wilfully and knowingly. +If upon an impartial search he is found to have wronged his brother +through ignorance or weakness, he must judge charitably of him, and +not be harsh and severe towards him, in his carriage or censure. +But if it clearly appear, upon impartial inquiry, that he did the +injury knowingly and wilfully, then the offended brother must deal +with him as a wilful transgressor. He must lay his sin before him, +and show him what laws he hath transgressed; what evil he hath done +him, what wrong to his own soul, and what offence he hath done to +Christ, by breaking his holy laws. He must admonish him again and +again of his sin, and reprove him, but not too severely, until he +find him obstinate and stubborn. And if God convince him of his +sin, and give him repentance unto life, he must readily forgive +him. And, if he be once truly convinced of, and humbled for, his +sin, he will most fully confess it to his brother, as well as to +God, and endeavor to make him amends, and give him all possible +satisfaction for the injury he hath done him, most freely and +willingly: for it is a certain sign that a person is not powerfully +and savingly convinced of, and humbled for, his sin, while he bears +off, and must be sought after to make satisfaction to such as he +hath wronged; because were his heart really melted into the will of +God, he could not be quiet, until he have given all possible +satisfaction to his brother whom he has injured, Luke xix. 8. But +in case he remain obstinate, and will not hearken to reproof, then +the offended brother should take one or two more and deal with him; +and if that will not do, he ought to bring it to the church +representative, i.e. the elders of the church, that they may see +what they can do with him. But if they cannot prevail on him to +repent and to make satisfaction, then he ought to be cast out of +the communion of the church, Matt, xviii. 17.</p> +<p>8. It is the indispensable duty of church members to hearken to +and receive instruction, admonition, and reproof from one another. +For if some are indispensably bound at certain times to give them, +surely others who need them are as much bound to receive them, +Prov. viii. 33, x. 17, and xxix. 1. These are bound to hearken to +their brethren's reproofs, counsels, and admonitions, with all +humility, patience, and freedom of spirit, with all love, meekness, +and thankfulness to God, and to the givers of them: for they are +great mercies to such as need them, and they are their real and +profitable friends, who seek their good, and endeavor to prevent +their destruction. Let it therefore never be said justly of any of +you that are church members, that you were reproved and admonished +of any known sin by a brother, and that you refused and slighted +their counsel or reproof, justified yourselves in your sins, and +were displeased with or angry at such as admonished you, and did +their indispensable duty to you, under your sin, for your +salvation.</p> +<p>9. Church members ought to pray for one another, and that with a +real love, fervency, and importunity, as they do for themselves, +James v. 16. O with what serious minds and strong affections should +all church members pray for one another! They should be much in +building up one another, and praying in the Holy Ghost one for +another, Jude 20. They should carry one another in their hearts at +the throne of grace, especially such as are under affliction, the +whole Church in general, and her teachers in particular, Heb. xiii. +18, and wrestle with God for them; for they have the spirit of +prayer given them, and audience and interest in heaven, for others, +as well as for themselves.</p> +<p>10. Church members should often meet together for prayer and +holy conversation, by two or three or more, as they may have +opportunity. This was wont to be the commendable practice of our +forefathers, when Christ, duty, heaven, and religion lay warmer on +their hearts than now they do; and this is still the practice of +some, that are now alive. God hath promised his glorious teaching, +and his warming, strengthening, sanctifying, and comforting +presence to such as do so, Matt, xviii. 20. Church members find +time enough to visit one another, and meet together to tell some +idle stories, to tattle about other men's matters, which do not +concern them, and perhaps to <i>backbite</i> some of their +brethren, and to prejudice the minds of persons against their +teachers and their work, if they do not please them. And will not +such meetings have bitterness in the end? Is it not great iniquity +for Christians to tempt one another to sin, and to wrong their own +souls, by misspending that precious time which they might have +employed in the service of God, and one another's spiritual profit. +Men and women were wont to discourse often of the things of God and +their experiences one to another, Mal. iii. 16. But, alas! few +persons are now to be found, who can find time and inclination for +such an exercise. And the reason seems to be, that most are great +strangers to God and to themselves, and are so much intoxicated +with the things of this world, that they will not attend with any +pleasure unto the spiritual duties of religion.</p> +<p>11. Church members ought to encourage one another by their +example, to attend regularly on the public ordinances of God's +worship in his church. Whenever the church meets for the +celebration of the worship of God, all her members are bound to +meet together at the appointed time, except in extraordinary cases; +otherwise good order cannot be kept, and the public duties +performed, for the glory of God, and the edification of the church. +By church members wilfully or carelessly absenting themselves at +the time of meeting, they give an evil example to others, tempt +them to do the like, and cast a stumbling-block in the way of their +duty, Heb. x. 25.</p> +<p>12. Church members must be charitable to the poor that are among +them, and freely contribute to them according to their ability and +<i>their</i> necessity. They are indispensably bound to impart +their help and assistance to the poor, and to give them a little of +their estates. It is a debt which they owe to God, and a duty to +them. They will comfort them thereby; but they will much more +profit themselves than them. It is a more blessed thing to give +than to receive. Wealthy persons are stewards for the poor, and a +part of what God hath given those was designed for these, 1 Pet. +iv. 10, and therefore, says God, Deut. xv. 7, 8, "Thou shalt not +shut thine hand from thy poor brother, but shalt open it wide unto +him." The rich must not only give to keep the poor alive in misery, +but make comfortable provisions for them, that they may have enough +to keep them from the temptations of poverty and pressing wants, +and to fit them for, and encourage them in, their work and duty, to +God and man.</p> +<p>13. Church members ought carefully, watchfully, diligently, and +conscientiously to beware of and avoid whatever may give any just +offence or scandal to one another. For we are charged to "give none +offence neither to Jew nor Gentile, nor to the Church of God," 1 +Cor. x. 32. And our Saviour tells us, that "wo to them by whom the +offence cometh," Matt, xviii. 7.</p> +<p>You must take heed of such evils as the following, and avoid +them, because they all carry scandal in their nature to your own +and others' souls: as, 1. Proud, disdainful, and haughty words +conduct, and conversation; for these are grievous and provoking +evils, which will justly offend all the observers of them. 2. +Sullen, sour, and churlish language and behavior, which is +offensive unto all sorts of persons; for this is an evil altogether +unbecoming the followers of Jesus Christ. 3. A cross, captious, and +contradictive spirit and conduct, delighting in opposition to the +judgment of the church and her rulers. This is very scandalous to +the brethren, and very reproachful unto themselves. 4. Speaking +evil of one another behind their backs; backbiting or publishing +their real or supposed evils, before they have been spoken to in +secret. 5. Speaking lightly or contemptibly of one another, either +to themselves or to others in their absence, as few men can bear +patiently to be despised by the slighting carriages of their +brethren. 6. Vain, foolish, and frothy discourses, which are very +offensive to gracious saints. 7. Earthly-mindedness and greedy +pursuits after worldly things; for as these are offensive to God, +and hurtful to the soul, so they are offensive to saints. 8. Strife +and contention among brethren, and grudging or envying one +another's prosperity; as these produce many evil and wicked fruits, +and cast blame upon the providence of God, who bestows his mercies +as he will. 9. Defrauding and breaking promises. Contracting debts +and unduly delaying or refusing to pay them, and disappointing men +of their just expectations in virtue of promises made to them. +Those also are scandalous, and cause the name of God to be evil +spoken of. 10. Entering into a marriage relation with such as are +apparently in an unbelieving, carnal, and unconverted state and +condition; for this also is very offensive to holy serious men, +although many make very light of it. 11. Idleness and slothfulness +in your external calling, neglecting to provide for your own house, +as that will prove a scandalous sin to others and to yourselves +too. 12. Taking up a report rashly against one another of a +scandalous nature, giving ear unto tattlers, and busybodies; or +being busybodies in other men's matters yourselves, as this will +give great offence.</p> +<a name="2H_4_0036"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>NO. II.<a href="#note-122"><small>122</small></a></h2> +<p><i>Quest</i>. Who have a right to preach the gospel and dispense +the public ordinances of religion?</p> +<p><i>Ans</i>. Without some proper furniture, it is absurd to +imagine any should be sent of God to the ministerial work. When the +ascended Jesus gave to the church apostles, evangelists; pastors +and teachers, he gave gifts to men. <i>Who</i>, saith he, <i>goeth +at, any time a warfare on his own charges?</i> What is the +furniture, the qualifications prerequisite, according to the Holy +Scriptures? A blameless conversation, a good report; experience of +the self-debasing work of the Spirit of God; compassion to the +souls of men; a fixedness in the Christian doctrines; a disposition +faithfully to perform his vows; an aptness to teach the ignorant, +and convince gainsayers. Knowledge of languages, knowledge of the +history and sciences of this world, are useful handmaids to assist +us in the study of divine things. To preach from the oracles of +God, without capacity to peruse the original, especially if versant +in romances and plays, we abhor and detest. This aptness to teach, +however, consists not chiefly in any of these, but in a capacity to +conceive spiritual things, and with some distinctness to express +their conceptions to the edification of others, in that energy and +life, whereby one, as affected himself, declares the truths of God, +in a simple, serious, bold, and conscience-touching manner. The +difference of this, from human eloquence, loud bawling, and +theatrical action, is evident. These may touch the passions, and +not affect the conscience: they may procure esteem to the preacher, +none to Christ. These are the product of natural art: this the +distinguished gift of God, without which, in a certain degree, none +can have evidence that he was divinely sent to minister the gospel +of Christ.</p> +<p>No appearance of furniture, real or pretended, can warrant a +man's exercising of the ministry, unless he have a regular call. +That <i>all may prophesy one by one</i> is indeed hinted in the +sacred records: but there it is evident inspiration treats of what +pertains to extraordinary officers in the church; hence there is +mentioned <i>the gift of tongues</i>, extraordinary <i>psalms, +revelations</i>: the <i>all</i> that might prophesy are, therefore, +not <i>all</i> the members of the church; not <i>women</i>, who are +forbid to speak in the church; but <i>all</i> the extraordinary +officers called prophets, 1 Cor. xiv. 31. The <i>all</i> that were +scattered abroad from Jerusalem, and <i>went about preaching +the gospel</i>, Acts viii. 2, could not be <i>all</i> the +believers; for there remained at Jerusalem a church of believers +for Saul to make havoc of. It must therefore have been <i>all</i> +the preachers, besides the apostles. To strengthen this, let it be +observed, that the word here rendered <i>preaching</i> is nowhere +in Scripture referred to one out of office: that every one of this +dispersion, we afterward hear of, are represented as evangelists, +pastors, or teachers, Acts ix. 1, 11, 19, and xiii. 1. Parents and +masters convey the same instruction that ministers do; but with a +different authority: not as ministers of Christ, or officers in his +Church. If other gifts or saintship entitled to preach the gospel, +wo would be unto every gifted person, every saint, that did not +preach it. If our adored Redeemer refused the work of a civil judge +because not humanly vested with such power, will he allow his +followers to exercise an office far more important, without any +regular call? His oracles distinguish between the mission of +persons, and their gifts, sometimes called a receiving of the Holy +Ghost, John xx. 21, 23.</p> +<p>To render the point incontestably evident, he demands, how men +shall preach <i>except they be sent</i>? declares, that <i>no +man</i> rightly <i>taketh this honor to himself but he that is +called of God, as was Aaron</i>. "I sent them not, therefore they +shall not profit this people at all, saith the Lord." The +characters divinely affixed to ministers, preachers, or heralds, +ambassadors, stewards, watchmen, angels, messengers, brightly mark +their call and commission to their work. The inspired rules for the +qualifications, the election, the ordination of ministers, are +divinely charged to be kept till <i>the day</i>, the second coming +<i>of Jesus Christ</i>. For intermeddling with the sacred business +without a regular call, has the Almighty severely punished numbers +of men. Witness the destruction of Korah and his company; the +rejection of Saul; and the death of Uzza; the leprosy of Uriah; the +disaster of the sons of Sceva, &c., Num. xvi.; 1 Sam. xiii.; 1 +Chron. xiii.; 2 Chron. xxvi.; Acts xix.</p> +<p>To rush into it, if gifted, or to imagine we are so, at our own +hand, introduces the wildest disorder, and the most shocking +errors: it did so at Antioch, and the places adjacent, where some +falsely pretended a mission from the apostles. This, too, was its +effect with the German anabaptists, and with the sectaries of +England. Aversion at manual work, pride of abilities, a disturbed +imagination, a carnal project to promote self, prompts the man to +be preacher. Such ultroneous rushing is inconsistent with the deep +impression of the charge, and the care to manifest their mission, +everywhere in Scripture obvious in the ministers of Christ. However +sound his doctrine, great his abilities, warm his address, where is +the promise of God's especial presence, protection, or success, to +the ultroneous preacher? Where is his conduct commanded, commended, +or unmarked with wrath, exemplified in the sacred words? How then +can the preaching, or our hearing, of such, be in faith? How can it +be acceptable to God, or profitable to ourselves? For <i>whatsoever +is not of faith is sin</i>. Falsely this preacher pretends a +mission from Christ: wickedly, he usurps an authority over his +Church: rebelliously he deserts his own calling, and attempts to +make void the office his Saviour has appointed; to frustrate the +dispensation of the gospel committed to his faithful ambassadors. +For how can they fulfil their ministry, if others take the work out +of their hand? How can they <i>commit it to faithful men</i>, if, +not waiting their commission, men rush into it at pleasure?</p> +<p>In vain pleads the ultroneous preacher, that a particular +mission to the office of preaching and dispensing the sacraments +was only necessary, when the gospel was preached to the heathen. +From age to age, it is <i>as new</i>, to children <i>as new</i>, to +such as never heard it. Nor, when hinting the necessity of a +mission, does the inspiring Spirit make any distinction, whether +the gospel be newly dispensed or not. <i>What therefore God hath +joined together, let no man put asunder</i>. In vain he pleads an +immediate commission from God: in his infallible statutes, having +fixed standing rules of vocation to the ministry, by the mediation +of men, God gives us no command, no encouragement, to hope for an +immediate call, till the end of time. Absurdly then we allow any to +have such a call, till we see <i>the signs of an apostle wrought in +him</i>. It is not sufficient he be sound in his doctrine, +exemplarily holy in his life, active in his labors, disinterested +in his aims, seeking not his own, but the honor of Christ, not his +own carnal profit, but the spiritual welfare of men: every ordinary +preacher is, or ought to be so. But, to this claimant of a mission +uncommon, working of miracles, or such extraordinary credentials, +must demonstrate he hath not run unsent.</p> +<p>In vain the ultroneous preacher boasts of his feelings; his +success; his moving his audience; his reforming their lives; as if +these demonstrated his call from God. On earth, was ever delusion +carried on without pretence to, or without appearances of these? +Let them, who know the history of Popery, of Mahometanism, +Quakerism, &c., say if they were. Who knows not, that the +Pharisaic sect pretended far more strictness, far more devotion, +than the family of Christ? Who knows not, that Satan may, and has +oft <i>transformed</i> himself <i>into an angel of light</i>; his +ministers into the form of inspired apostles; and his influences, +almost indiscernibly similar to those of the Spirit of Jesus +Christ? Who knows not, how oft vain-glory, proud and falsely +extolling of himself and party, in their number, their spiritual +experience and high advances in holiness, mark the distinguished +impostor? How oft his sermons are larded with these!</p> +<p>No more tell us, if the sermon be good, you do not regard who +preach it. If God has prescribed a method of call, has stated the +qualifications of the candidate, has warned against preachers +unsent, has oft marked their guilt with visible strokes of his +wrath, be ashamed to talk at so arrogant, so careless a rate. Lay +it not in the power of the Mesopotamian wizard! Lies it not in the +power of a Romish Jesuit, nay, if permitted, of Beelzebub, for a +time to preach to you many truths of the gospel, in the warmest +strain, the loftiest language? Would you acknowledge the +<i>three</i> for honored ambassadors of Christ? Tell us not your +preacher is wonderfully pious and good: perhaps you have only his +own attestation; when better known he may be a drunkard, a swearer, +a villain, for you. Suppose he were pious, so was Uzziah; yet it +pertained not to him to execute the priest's office. Say not he is +wonderfully gifted—speaks like <i>never man</i>: perhaps so +was Korah, a man famous and of renown: such perhaps were the +vagabond sons of Sceva. Say not his earnestness in his work marks +his heavenly call: no, such were the Satanic exorcists just +mentioned; such was Mahomet, the vilest impostor. To abolish the +idolatry, and various other abominations of his country, he exposed +himself to cruel reproach, to manifold hardship and hazard of life; +about fourteen years almost unsuccessful he persevered in this +difficult, but delusive attempt. What hunger, what cold, what +torment and death have some Jesuitic and other antichristian +missionaries undergone, to propagate the most ruining delusions of +hell; all under the pretence of earnestness to gain sinners to +Christ and his church. The Scripture, however, nowhere saith, how +shall they preach except they be gracious? except they be gifted? +except they be in earnest? But, <i>how shall they preach except +they be sent</i>?</p> +<a name="2H_4_0037"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>NO. III.<a href="#note-123"><small>123</small></a></h2> +<h3><i>On the same subject—Who have a right to preach the +gospel</i>?</h3> +<p>It is expressly enjoined in the word of God that we should +earnestly contend for the faith once delivered to the saints. This +faith includes all the ordinances, as well as all the doctrines of +Christ; and it is no less our duty to contend for the former than +for the latter. They have been equally opposed, and there is the +same necessity why we should contend for both. Among the ordinances +of Christ, the preaching of the gospel holds a principal place, and +it hath accordingly, in all ages, met with considerable opposition. +Like other ordinances, it hath been often grievously abused, and +perverted to the most unworthy purposes. By many who would be +esteemed the wise of the world, it is counted unworthy the +attention of any but the vulgar: it has been called the foolishness +of preaching. The infidels of our time, and some who, by attachment +to the Arian and Socinian system, are in a progress to infidelity, +cry it down as a human device or piece of craft. This need not, +however, occasion any great surprise: the spirit of the world +savoreth not the things that be of God, and the enemies of the +truth naturally wish to have full scope to propagate their +delusions. But it is matter of regret that the preaching of the +gospel is, by many who attend upon it, too little regarded as an +ordinance of Christ. And some of the professed friends of gospel +doctrine so far mistake the nature and institution of preaching, as +to engage in it without any other call than their own abundant +zeal, and even to plead that all should do so who find themselves +qualified. To show that such a sentiment and practice have no +warrant from the word of God, the following observations are +offered.</p> +<p>I. The preaching of the gospel is an ordinance that Christ hath +appointed for the gathering and edification of his Church; and, +being a matter of positive institution, all that belongs to the +administration of it can be learned only from the rules and +approved examples recorded in the New Testament. It is not like +those duties that are incumbent upon all, according to the +opportunities they have in providence for the performance of them, +and which, without any express commandment, could be urged upon +Christians by the common principles of moral obligation, such as to +teach and admonish one another. And because the obligation to such +moral duties depends not upon positive institution, it must equally +extend to all, and no person whatever can be free from it. But it +is otherwise as to the preaching of the gospel, which is a positive +institution of Christ; for it is a duty enjoined upon some only; +yea, some are even absolutely prohibited from intermeddling in it, +1 Cor. xiv. 34; 1 Tim. ii. 12: and this could not be the case if it +were a matter of common moral obligation. All arguments therefore +taken from general principles, to prove the obligation that +Christians are under to exert themselves for promoting the cause of +religion, are to no purpose here, as they do not prove that the +preaching of the gospel is one of those means that all are +warranted to use.</p> +<p>II. There is an instituted ministry of the ordinances of Christ +unto his Church, by such ministers and office-bearers as he hath +appointed. And the preaching of the gospel is frequently referred +to as a principal part of that ministry. We read of a ministry of +the word, Acts vi. 4; a ministry received of the Lord Jesus to +testify the gospel of the grace of God, Acts xx. 24; a ministry of +reconciliation, 2 Cor. v. 18; and a ministry into which some are +put by the Lord Christ, 1 Tim. i. 12. This ministry is not left +open to all the members of the church, in such a manner as that +everyone who finds himself disposed, of supposes himself to be +qualified, may engage in it as he finds opportunity; but +office-bearers are appointed for it by the Lord Christ, Eph. iv. +11,12: "And he gave some apostles, and some prophets, and some +evangelists, and some pastors and teachers, for the perfecting of +the saints, for the work of the ministry, and for the edifying of +the body of Christ." Some of these officers were extraordinary and +temporary; they had an extraordinary call, and were endued with +miraculous powers, which are now ceased: but the work of the +ministry, and particularly the preaching of the gospel, is to +continue to the end of the world, as appears from the promise given +for the encouragement of those that are employed in it, Matt, +xxviii. 20. There are accordingly ordinary officers, pastors, and +teachers, appointed for the continued exercise of that +ministry.</p> +<p>To these instituted office-bearers is this ministry exclusively +committed, Mark xvi., Matt, xxviii. The gospel of Christ, in +respect of the public ministry thereof by preaching, is frequently +mentioned as a special and peculiar <i>trust</i> committed unto +them, 2 Cor. v. 18-20; 1 Tim. i. 11, and vi. 20. In all the +passages of Scripture where we have any mention of a charge or +commission to preach the gospel, it would be easy to show that it +is directed only to persons in office; and a variety of names are +given to those that are employed in a ministry of the word, all of +which are expressive of their peculiar office. They are called +ministers, 1 Cor. iii. 6; officers and stewards, 1 Cor. iv. 1; +ambassadors for Christ, 2 Cor. v. 20; heralds (so the word preacher +signifies) and teachers, 2 Tim. i. 11.</p> +<p>There is no room to plead here, that though a constant ministry +of the word, in a pastoral charge, belongs only to persons in +office, yet all may occasionally exercise their gifts in preaching +the gospel. The word of God acknowledges no such distinction as +that between a constant and an occasional ministry of the gospel. +It enjoins upon those who are called to the work of the ministry, +not an occasional, but a constant exercise of that ministry; so +that whether they be paid pastors, or itinerant preachers, they are +not to entangle themselves with the affairs of this life, but must +be devoted wholly to the work of the gospel, 1 Tim. iv. 13-16; 2 +Tim. ii. 4, and iv. 2. And because they must thus devote their time +and attention to this work, the word of God also enjoins that a +maintenance be given them by those to whom they exercise their +ministry, 1 Cor. ix. 7-14; Gal. vi. 6; 1 Tim. v. 17. This is a +farther evidence that the ministry of the word is restricted to +persons in office, and that they are to devote their time and +attention to it, not entangling themselves in the prosecution of a +secular business.</p> +<p>III. Those only can be warrantably employed in a ministry of the +ordinances of Christ, and particularly in preaching the gospel, who +are thereunto called by him, and admitted according to the rule +laid down in the word. And none can be warrantably acknowledged and +received as office-bearers, to whom that ministry is committed +without some proper evidence of their being called and sent by +Christ. "How shall they preach except they be sent?" Rom. x. 15. +How, without this, can they do it warrantably or profitably? And, +without some evidence of this, what ground have we to expect a +blessing in waiting upon their ministry? It is not a mere +providential sending that is here meant, as if there were no more +necessity than abilities, and an opportunity of exercising them; +for so the ministers of Satan may be sent, and a lying spirit was +thus sent among the prophets of Ahab. But this sending means the +call of Christ, intimated in such a way as to warrant the preacher, +and with such evidence as may satisfy the conscience of the +hearers, in receiving his ministry as the ordinance of Christ. A +zeal for God, a strong desire of being useful to souls, and even a +persuasion of having the call of Christ, cannot be sufficient +warrant to the preacher; far less can the hearers, in receiving +him, proceed upon grounds so uncertain.</p> +<p>The apostles, and some other ministers in the beginning of the +Christian dispensation, had an extraordinary call and immediate +mission by Christ, and this was evidenced to all by the miraculous +powers bestowed on them. These powers are now ceased, and it is +vain to plead any such immediate call. The ordinary call of Christ +to the work of the ministry is intimated by or through the church, +judging thereof by the rules laid down in the word; and according +to these rules, they that are found qualified and called, are to be +admitted to the ministry by them who are already invested with it. +The charge is given to the office-bearers of the church, to commit +that ministry which they have received "to faithful men, who shall +be able to teach others also," 2 Tim. ii. 2; Tit. i. 5. And for +their direction in this matter, the qualifications necessary, both +as to character and abilities, are laid down in the Word, +particularly in 1 Tim. iii.; of these qualifications they are +required to make an impartial and deliberate examination, so as to +<i>lay hands suddenly on no man</i>, 1 Tim. iv. 22, but to admit to +the office of the ministry those only, who, by this trial, they +have reason to judge are called and sent by Christ.</p> +<p>It is vain to distinguish here between a pastor of a +congregation and an itinerant preacher; as if the call of the +church was necessary only to the former and not to the latter. If +by the call of the church is meant only the choice and call of the +people, it is admitted, that this is only necessary to fix a +pastoral relation to that part of the flock; but a regular +admission to the work of the ministry, by the office-bearers of the +church, is equally necessary in the case of all that are employed +in it, whether they have a fixed charge or not. Timothy, who had no +fixed charge, and though pointed out by prophecy as designed for +the ministry, was ordained and admitted to it by the presbytery. +And though Paul and Barnabas had an extraordinary call, yet the +prophets and teachers of the church at Antioch are directed to +separate and send them out, according to the call of the Holy +Ghost, to preach the gospel unto the Gentiles, Acts xiii. A +principal design of this seems to have been, to set an example of +procedure to the church in after times.</p> +<p>It appears, then, that the preaching of the gospel is an +ordinance or institution of Christ—that the ministry of that +and other ordinances belongs only to those office-bearers whom he +hath appointed and commissioned for that end—and that in +ordinary cases, none can be acknowledged as sent by him, but such +as are admitted to the ministry in the way above mentioned. These +observations would have admitted a much larger illustration; but as +they are, they may assist an attentive reader to consult his Bible +for further satisfaction. It is necessary, however, to take some +notice of the arguments urged in support of the opposite sentiment, +and of the attempt to prove that every man who is qualified has a +right to preach the gospel, without any regular call and admission +by the church. And,</p> +<p>1st. It is pretended that this is enjoined upon all that are +qualified for it, because Christians are called to teach, exhort, +and admonish one another. But even supposing that this were to be +understood of preaching, or a public ministry of the word, such +directions, though expressed generally, would not apply to all, but +to those only who are called to the ministry, according to the +limitation and restriction that is laid down in other places of +Scripture. There is, however, no necessity of understanding these +directions in that sense. The Scripture evidently distinguishes the +preaching of the gospel, or that public teaching which belongs to +an instituted ministry, from that private teaching which is +competent to, and obligatory on, all Christians by the law of love; +the latter is enjoined upon some to whom the former is absolutely +prohibited: compare 1 Tim. ii. 12, with Tit. ii. 3, 4. Christians +in a private station have abundant opportunity, and ordinarily much +more than they improve, to exercise their talents in teaching their +families, friends, and neighbors, without interfering with that +public ministry of the word which is committed to those who are +especially called thereto.</p> +<p>2d. Some passages of Scripture are urged, wherein it is supposed +all Christians are enjoined to exercise their qualifications in +public teaching or preaching: particularly Rom. xii. 6-8; 1 Pet. +iv. 10, 11. These Scriptures, on the contrary, restrict the public +ministry of the word to those invested with an office, and it is +that ministry which belongs to their office that is spoken of. In +Rom. xii. persons in office are exhorted to apply themselves +faithfully and diligently to that ministry to which they are +called, whether it be a ministry of the word, and of spiritual +things, or a ministry of temporal things, and that without envying +others who have a different office and ministry. And, to enforce +this exhortation, the apostle compares the Church to the natural +body, ver. 4, in which all members have not the same office, but +one member is appointed to one office, and another member to a +different office: and so it is in the Church of Christ, ver. 5. The +same allusion is applied more largely, 1 Cor. xii. 27, 28, to +illustrate this very point. The other passage, 1 Pet. iv. 10, 11, +is of the very same import: those in office are called to exercise +their ministry faithfully, whether it be in spiritual or temporal +things, and are addressed as stewards, ver. 10; "As every man hath +received the gift, even so minister the same one to another as good +stewards of the manifold grace of God." Some are led to mistake the +meaning of these Scriptures, by misunderstanding the word +<i>gift</i>, as if it meant only talents or qualifications; +whereas, in these and many other passages, it means a certain +office and ministry to which one is appointed. Eph. iv. 8, 11: He +gave gifts unto men; he gave some apostles, some prophets, &c. +1 Tim. iv. 14: "Neglect not the gift that is in thee, which was +given thee by prophecy, with the laying on of the hands of the +presbytery." Timothy was ordained to the office of the ministry in +consequence of special direction of the spirit of prophecy. See 1 +Tim. i. 18.</p> +<p>3d. It is also supposed and much insisted on by some, that both +precept and example for the preaching of the gospel, by what they +call every gifted brother, may be found in 1 Cor. xiv. 31, which is +particularly urged in support of their opinion: "For ye may +<i>all</i> prophesy, one by one, that <i>all</i> may learn, and +<i>all</i> may be comforted." But universal terms, such as are here +used, are limited or extended according to the subject; and that +even in the same verse, as in chap. xv. 22. In like manner here, +the <i>all</i> that may prophesy are not the same <i>all</i> that +may learn and be comforted. The latter may extend to all the +members of the church, and even to strangers who might come into +their assemblies; the former could apply only to a few. Some +members of the church are expressly prohibited from public +teaching, ver. 34. Besides, all were not prophets, chap. xii. 29, +and therefore all could neither prophesy, nor could warrantably +attempt it. The state of matters referred to in that chapter seems +to have been this: The church at Corinth was numerous, and had many +ministers, of whom the most, if not all, were endowed with some +miraculous power, such as that of prophecy, of speaking strange +languages, and the like; they were proud of these gifts, and +forward to show them, ver. 26, which occasioned disorder in their +assemblies for worship; those that had the gift of tongues +prevented the prophets, and did not modestly give place to one +another. These disorders the apostle reproves, and exhorts them to +exercise their gifts in a more regular and decent manner, for the +edification of the church. This being the case, it is strange to +plead this passage as a warrant for the preaching of the gospel by +those who are in no office, and who neither have any miraculous +power to prove their immediate call by Christ to the work of the +ministry, nor are admitted thereto by the call of the church.</p> +<p>4th. Further, we are referred to Acts viii. 1-4, for an example +of the preaching of the gospel by persons not in office. We are +told, ver. 1, that "there was a great persecution against the +church which was at Jerusalem, and they were all scattered +abroad—<i>except the apostles</i>." And it is said, ver. 4, +"<i>they</i>, that were scattered abroad, went everywhere +<i>preaching the word</i>." From this it is argued, that <i>the +Church in general</i> proclaimed the gospel of the Lord Jesus. But +why mention the Church in general, when the method of reasoning +used would equally prove that the Church universally did so; and +the absurdity of such reasoning must be evident upon a very little +consideration of the subject. How absurd to suppose that <i>all</i> +mentioned in ver. 1, refers to and comprehends all the members of +that church, and that all the thousands and ten thousands belonging +to it were all scattered abroad, or that they all, men, women, and +children, went <i>everywhere preaching</i> the word! Are we not +told, ver. 3, that some of them, probably many of them, both men +and women, were haled and committed to prison? Or, had all the +members of the church been driven from Jerusalem, how were the +apostles to be employed? Did they only tarry to gather a new +church? When it is said, ver. 3, that Saul entered into every +house, how absurd would it be to suppose that it is meant every +house in Jerusalem, or even every house in which there was a +Christian! The expression, also, <i>everywhere</i>, ver. 4, must be +limited. It would therefore be unreasonable to object against a +proper limitation of the word <i>all</i>, ver. 1. And about the +just limitation of it we need be at no loss. They were all +scattered abroad—except the apostles. What reason can there +be for mentioning only the apostles as excepted, while there were +so many other members of that church still remaining at Jerusalem, +but this, that the persons referred to were of the same description +in general with the apostles, persons in office, ministers of the +church? Others might also be scattered, but these are here spoken +of; and Philip, an evangelist, and endowed with miraculous powers, +is mentioned as one of them.</p> +<p>5th. As to the case of Apollos, which some urge as affording +irresistible evidence to prove that all who are qualified may +preach the gospel, a few words may suffice. He spoke boldly in the +synagogue, the practice of which is no rule to the Christian +Church. He was not yet acquainted with some important doctrines of +the New Testament Church, much less could he be acquainted with the +ordinances of it. Two intelligent Christians instructed him more +perfectly in the way of God. He was recommended by the brethren to +the church at Corinth, and there he labored successfully in the +work of the ministry. And what is all this to the purpose for which +his example is urged? We have no information, indeed, of what time, +nor in what manner, he was called and admitted to the work of the +ministry, more than we have about many others mentioned in +Scripture: but he is expressly called a minister, and is, once and +again, classed with the chiefest of the apostles, 1 Cor. i. 12, +iii. 5, 22.</p> +<p>Lest these and the like arguments should be found insufficient, +recourse is had by some to the plea of pure motives and good +designs, with a kind of appeal to the judgment of the great day, +and profession of trust, that they are such as will not then be +condemned. It is a great satisfaction to have the testimony of +conscience to the purity of motives in every part of conduct that +is warranted by the word of God, and also to know that the judgment +of the saints at the great day will be a judgment of mercy. But +every part of the truth of Christ will be determined at that day in +exact conformity to what is now declared in the word. And the +purest motives and most noble designs are no rule of conduct to +any; much less can they give satisfaction to others.</p> +<p>These observations concerning the institution of a gospel +ministry, the writer is persuaded, are agreeable to the word of +God: if they be not, it would be idle to appeal to his motives in +support of them. But he can freely say that they are here offered +to the public, not from a desire of controversy, but from a +conviction, that at this time it is necessary, on different +accounts, to call people's attention to the mind and will of +Christ, as revealed in the word concerning this subject. Let not +such of the friends of religion, as may be of different sentiments +from what are here expressed, be offended at an attempt, in the +spirit of meekness, to remove their mistakes: nor let them impute +it to envy, pride, or selfish principles. In a perfect consistency +with all that he hath advanced, the writer can say, "Would to God +that all the Lord's people were prophets."</p> +<p>It is a necessary consequence of what is advanced on this +subject, that all should be careful that the ministry of the +ordinances they attend upon be such as is warranted in the word. If +none can warrantably preach except they be sent, we cannot +warrantably attend on the ministry of any but those who we have +reason to believe have Christ's call and mission. And if it be an +objection against a pastor of a congregation, that he is imposed +upon the flock without their choice, it is no less an objection +against a preacher, if he be not admitted to the ministry of the +word by those whose office it is to examine his qualifications, and +judge of his call. It must, however, be acknowledged, that to have +gone through the ordinary forms of admission is no sufficient +evidence of one's having the call of Christ. The outward forms may +be observed, while the spirit and design of them is neglected, and +the rule of the word transgressed. Nor can any be acknowledged as +sent by Christ, unless their character correspond with that pointed +out and required in the word, and unless the doctrine they teach be +the gospel of Christ. None can be supposed to have a mission from +Christ, who do not bring his message, 2 John ver. 10: "If there +come any unto you and bring not this doctrine, receive him not into +your house, neither bid him God speed." But when we are favored +with the pure gospel, and an administration of it agreeable to the +word, let us wait upon it diligently; regarding the preaching of +the gospel as an ordinance of Christ, and depending on his promised +blessing to make it effectual: for when "the world by wisdom knew +not God, it pleased God, by the foolishness of preaching, to save +them that believe," 1 Cor. i. 21.</p> +<p>Both parts of this number are recommended to the serious +consideration of what are called <i>lay-preachers</i>, and of such +as favor that scheme. And let all intruders upon the office of the +holy ministry, with their deluded votaries, beware lest it should +be said to them, <i>Who hath required this at your hands</i>?</p> +<a name="2H_4_0038"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>NO. IV.</h2> +<p><i>Quest</i>. Have not the people a divine right to choose their +own pastors and other church officers?</p> +<p><i>Ans</i>. In those divinely qualified for the ministry, there +are diversities of gifts, though but one spirit. As the same food, +though abundantly wholesome and nourishing, is not equally suited +to the taste, appetite, and constitutions of different persons and +nations; so the same gifts in a candidate for the gospel ministry +are not equally adapted to every person and place. To secure +edification there must therefore be a choice of the gifts most +suitable. And who fitter to make it than those who are to enjoy the +use thereof, if their senses be exercised to discern good and evil? +Can any man pretend to know better what gifts suit the case of my +soul than I do myself?</p> +<p>Those ignorant of the fundamental truths of Christianity; those +scandalous, profane deniers of the divine original of the Old and +New Testaments, or of any truth therein plainly revealed; those +neglecters of the public, private, and secret worship of God; those +given to cursing, swearing, Sabbath profanation, drunkenness, +whoredom, or other scandalous courses, are destitute of capacity +and right to choose a gospel minister. The ignorant are utterly +incapable to judge of either the preacher's matter or method. The +openly wicked have their hatred of Christ, and a faithful minister, +marked in their forehead; neither are such qualified to be visible +members of the Christian Church. To admit them therefore to choose +a Christian pastor would be a method, introducing ruin and we; a +method equally absurd as for unfreemen to choose the magistrates of +a burgh: rather, equally absurd as if ignorant babes, and our +enemies the French, should be sustained electors of our members of +parliament and privy council.</p> +<p>Whether visible believers, adults, and having a life and +conversation becoming the gospel, have a right from God to choose +their pastors and other church officers, must now be examined.</p> +<p>All along from the Reformation it has been the avowed principle +of Scotch Presbyterians, that they have a divine warrant to choose +their own pastors and other ecclesiastic officers. The first book +of discipline, published A.D. 1560, declares the lawful calling of +the ministry to consist in the election of the people, the +examination of the ministry, and administration by both, and that +no pastor should be intruded on any particular kirk without their +consent. Their second book of discipline declares that the people's +liberty of choosing church officers continued till the Church was +corrupted by antichrist: that patronage flowed from the Pope's +canon law, and is inconsistent with the order prescribed in God's +word. From various documents the assembly of 1736 declared it +obvious, that from the Reformation it had been the fixed principle +of this church that no minister ought to be intruded into any +church contrary to the will of the congregation. They seriously +recommended a due regard hereunto in planting the vacancies, as +judicatories would study the glory of God, the honor of God, and +the edification of men. It is the law of heaven, however, the book +of the Lord, that here and everywhere we intend to build our faith +upon.</p> +<p>That of Matthias is the first instance of an election of an +officer in the Christian Church. No doubt, then, it is marked in +the sacred history as a pattern for the ages to come. Being an +officer extraordinary, his call was in part immediately divine, by +the determination of the lot. Being a church officer, he was chosen +by the Church as far as consistent with his extraordinary office. +The disciples about Jerusalem (120) were gathered together. Peter +represented the necessity of filling up Judas's place in the +apostolate with one who could be a meet witness of Jesus' +doctrines, miracles, death, and resurrection. The one hundred and +twenty disciples chose, appointed, or presented to whom they judged +proper for that work. The office being extraordinary, and perhaps +the votes equal, the decision which of these two was referred to +the divine determination of the lot. After prayer for a perfect +<i>one</i>, it fell upon Matthias, and he was, by suffrages, or +votes, added to the number of the apostles.</p> +<p>Had the next election of a church officer entirely excluded the +Christian people, one had been tempted to suspect that Matthias's +extraordinary case was never designed for a pattern. Instead +hereof, the choice being of an ordinary officer, is entirely +deposited in their hands. Never were men better qualified for such +an election than the inspired, the spirit-discerning apostles; yet +when restrained by laborious attendance to their principal work, +the ministry of the word and of prayer, from sufficient leisure to +distribute their multiplied alms to their now numerous poor, and +directed by the Holy Ghost, they ordered the Christian people <i>to +look out</i>, choose seven of their number, <i>men of honest +report, full of the Holy Ghost and of wisdom</i>, who might be +ordained to the office of deacons. Judging of the mentioned +qualifications, the Christian multitude, entirely of their own +accord, chose Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, +and Nicolas. These they presented to the apostles, who immediately +ordained them by prayer, and imposition of hands, Acts vi. 1-6. +Here, by inspired appointment, the people had the whole power of +electing their deacons. If they have the power of electing one +ordinary officer, why not of all? If in the case of deacons they +can judge of the qualifications of <i>honest report, full of the +Holy Ghost and of wisdom</i>, what hinders them to judge of these +and the like of ministers? If Jesus and his apostles argued from +the less to the greater, Matt. vi. 30,1 Cor. ix. 10, who can forbid +us to argue so? If it be right and equal for the Christian people +to choose deacons who take care of their sacred alms, is it not +much more right and equal that they have the choice of their +pastors, who take the oversight of their souls?</p> +<p>A third instance of the Christian people electing their +ecclesiastical officers, relates to the joint travels of Paul and +Barnabas at Lystra and places around, Acts xiv. 23. These two +divinely directed messengers of Christ, having ordained (or, as +properly translated from the Greek, <i>through suffrages or votes +constituted) them elders</i> (presbyters) <i>in every city, and +prayed with fasting, commended them to the Lord</i>. Here it is +plainly marked that these elders, <i>presbyters</i>, were chosen by +<i>suffrages (votes)</i> in order to ordination. This the Greek +word in our version, by the fraud of the English bishops rendered +<i>had ordained</i>, plainly imports. The root of this word is +borrowed from the custom of giving votes at Athens and elsewhere in +Greece, by lifting up of the hand. Wherever it is used in the Greek +Testament, and for anything we know in every Greek author, not +posterior to Luke, the writer of the Acts, it constantly implies +<i>to give vote or suffrage</i>. In the text before us it agrees +with Paul and Barnabas; because they presided in the choice, and +finished the design of it by ordination. Here, moreover, it is +evident that the persons chosen for elders <i>(presbyters)</i> were +set apart to their office, not by a hurried prayer and riotous +banquet, but <i>by prayer and fasting:</i> and this manner of +choice and ordination was used in every church. The very +performance of the work of ordination in public conjunction with +the church tacitly infers their consent.</p> +<p>Christ's commanding his people <i>to try the spirits</i>, to try +false prophets, and to flee from them, 1 John iv. 1, 2, necessarily +imports a right to choose the worthy, and reject the vile; to +choose what suits our edification, and to reject what doth not; +for, if we must receive whoever is imposed, there is no occasion +for trial, we can have no other. The privilege of trial here +allowed to his people by Christ plainly supposes their having some +ability for it; and, by a diligent perusal of his word, and +consulting his ministers, they may become more capable. Has our +adored Redeemer thus intrusted to his adult members the election of +their pastors? at what peril or guilt do any ministers or laics +concur to bereave them thereof, thrusting men into the evangelic +office by another way; thus constituting them spiritual +<i>thieves</i> and <i>robbers</i>? Instead of being <i>gentle</i> +to church members, as a <i>nurse cherisheth her children</i>; +instead of <i>condescending to men of low degree</i>, and <i>doing +all things to the glory of God</i> and the <i>edification of +souls</i>, is not this to set at naught their brethren; exercise +lordly dominion over the members of Christ; and rule them with +rigor?</p> +<p>In the oracles of God, where is the hint, that the choice of +pastors for the Christian people is lodged in any but +themselves?—Since men apostolic and inspired put the choice +from themselves to the Christian people; who can believe that it +belongs to the clergy? Acts i. and vi. When Christ avers <i>his +kingdom is not of this world</i>; when he threatens judgment +without mercy to such as in his worshipping assemblies more readily +give a seat to the rich, with his gold ring and gay clothing, than +to the poor; can it be imagined that he has intrusted the choice of +his ambassadors to men, for their greatness?</p> +<p>There is indeed a haughty objection often stated against the +people's choice: Shall a cottager, poor and unlearned, who pays not +one farthing of the stipend, and at next term will perhaps remove +from the congregation, have an equal choice of a minister with his +master, a gentleman, a nobleman, of liberal education, of +distinguished abilities, who is head of a large family, has a fixed +property and residence in the parish, and furnishes almost the +whole benefice? Will you fly in the face of our civil law? Will you +plead for the method of choosing church officers, which already has +produced so much strife, bloody squabbling, or riot? If Christ's +<i>kingdom</i>, as himself when dying attested, <i>is not of this +world</i>, how can outward learning, riches, settled abode, or any +worldly thing, constitute one a member thereof? These do not make +one a better Christian. No. <i>Not many wise men after the flesh, +not many mighty, not many noble, are called</i> with a holy +calling. How ordinarily do rich men oppress the saints, draw them +before judgment-seats, and blaspheme Jesus' worthy name, by which +they are called! If worldly privileges and endowments cannot make +one a subject of the Mediator's spiritual kingdom, how can they +entitle any to, or raise him above his brethren in, the privileges +thereof? If by the Son of God the poor cottager has been made free +indeed; has been taught to profit; is rich in faith; is a king and +priest unto God; and hath received a kingdom that cannot be moved; +in the view of the Omniscient and his angels, and every man wise to +salvation, how little is he inferior to his rich, perhaps his +graceless, master? Your rich man has college education, understands +philosophy, history, law, agriculture; but will that infer that he +understands his Bible, understands Christian principles, spiritual +experiences, and what spiritual gifts best correspond therewith, +better than his cottager, who daily searches the Scriptures, and +has heard and learned of the Father? How oft are the great things +of God hid from the wise and prudent, and revealed unto babes! +Christ crucified was to the learned Greeks foolishness; but to the +poorest believer the power of God and the wisdom of God. "The +natural man," however learned, "receiveth not the things of the +Spirit of God, neither can he know them; for they are spiritually +discerned," 1 Cor. ii. 14. How easy to find the herdman, or the +silly woman, who will endure a trial on Christian principles to far +better purpose than many of your rich, your great men!—Your +great man is the head of a numerous family, and has great influence +in the corner. That, no doubt, is a strong motive for him, if he is +a Christian, to be exceeding wary in his choice: if he is so, no +doubt his Christian judgment, as far as is consistent with +spiritual liberty, is to have its own weight. But while Christ's +<i>kingdom is not of this world</i>; while in him there is +<i>neither male nor female, bond nor free</i>; headship over a +family can found no claim to a spiritual privilege. Thousands of +heads of families are plainly <i>aliens from the commonwealth of +Israel</i>, without God, and without hope in the world. Many are +heads of families who, by neglect of the daily worship of God, of +religious instruction, and by other unchristian conduct, ruin the +same.</p> +<p>Boast not of the great man's settled abode, boast not of +to-morrow, for thou knowest not what a day may bring forth; how +suddenly may disaster and death pluck him up by the roots! The rich +fathers, where are they? Do the nobles live forever? Shall their +dwelling continue to all generations? How often, in a few years, +the rich inheritance changes its master, while the race of the poor +hovers about the same spot for many generations! What if the +cottager attend more to gospel ministrations, in one year, than the +rich in forty! what if, removing at next term, he carry his beloved +pastor in his heart, and by effectual fervent prayers, availing +much, by multiplied groanings that cannot be uttered, he bring +manifold blessings on the parish and ministry which he leaves; +while your rich man, if wicked, if of the too common stamp, +continues in it, for no better purpose than to distress the +faithful pastor, corrupt the people, bring down a curse, and cumber +the ground! The great man bears the load of the stipend no more +than the poorest cottager. He purchased his estate with this burden +upon it, and on that account had its price proportionally abated. +Suppose it were otherwise, might not a poor widow's <i>two +mites</i> be more in Jesus' account than all he gives? Will we, +with the Samaritan sorcerer, indulge the thought that the <i>gifts +of God</i>, the spiritual privileges of his Church, <i>are to be +purchased with money</i>? For money to erect the church or defray +the benefice we must not, with the infamous traitor, betray the Son +of God in his church—his ordinance, his ministry, into the +hands of sinners to be crucified.</p> +<p>It is in vain to mention the civil law: the very worst statute +thereof, relative to the point in hand, indirectly supposes the +consent of the congregation. It leaves to the presbytery the full +power to judge whether the presentee is fit for that charge. If the +congregation generally oppose, with what candor do the presbytery, +in Jesus' name, determine that he is fit? The last statute relative +hereto declared the presentation void, unless accepted. Nor is +there in being any, but the <i>law of sin and death</i> within +them, the law of itch after worldly gain, that obliges candidates +to accept. How unmanly, how disingenuous, to blame the civil law +with the present course of intrusions!—Since the resurrection +of Christ, we think we may almost defy any to produce an instance +of bloody squabbling, or like outrageous contention, in the choice +of a pastor, where none but the visible members of Christ's +mystical body, adult, and blameless in their lives, were admitted +to act in the choice. But if at any called popular elections, the +power was sinfully betrayed into the hands of such baptized +persons, as in ignorance and loose practice equalled, if not +transcended, <i>heathen men and publicans</i>; into the hand of +those who, to please a superior, to obtain a paltry bribe, or a +flagon of wine, were readily determined in their vote for a +minister; let the prostitutes of Jesus' ordinance answer for the +unhappy consequences of their conduct. If they so enormously broke +through the hedge of the divine law, no wonder a serpent bit them. +But who has forgot what angry contentions, what necessity of a +military guard at ordinations, the lodging of the power of +elections in patrons or heritors, <i>as such</i>, has of late +occasioned?</p> +<p>To deprive the Christian people of their privilege in choosing +their pastor, and give it to others upon worldly accounts, is the +grossest absurdity. It overturns the nature of Christ's spiritual +kingdom, founding a claim to her privileges on worldly character +and property. It gives those blessed lips the lie, which said, +<i>"My kingdom is not of this world."</i> It counteracts the nature +of the church, as a voluntary society; thrusting men into a +momentous relation to her, without, nay contrary to, her consent. +It settles the ministerial office upon a very rotten foundation: +for how hard is it to believe the man is a minister of a Christian +congregation, who never consented to his being such! to believe he +has a pastoral mission from Christ, for whom providence would never +open a regular door of entrance to the office; but he was obliged +to be thrust in by the window, <i>as a thief and a robber</i>! If +he comes unsent, how can I expect edification by his ministry, when +God has declared, <i>such shall not profit his people at all</i>? +It implies the most unnatural cruelty. If the law of nature allow +me the choice of my physician, my servant, my guide, my master, how +absurd to deny me the choice of a physician, a servant, a guide, to +my soul; and to give it to another, merely because he has some more +money, has a certain <i>piece of ground</i>, which I have not! How +do these qualify him, or entitle him to provide, what the eternal +salvation of my soul is so nearly connected with, better than +myself, if taught of God?</p> +<p>By patronage how oft the honor of Christ and the souls of men +are betrayed into the hands of their declared enemies! If the +patron is unholy, profane, how readily the candidate he prefers is +too like himself! If a candidate be faithful, be holy, how readily, +like Ahab in the case of Micaiah, he hates, he sends not for him! +The complaisant chaplain, who almost never disturbed the family +with the worship of God; who along with the children or others took +off his cheerful glass; sung his wanton song; attended the +licentious ball, or play-house; connived at, or swore a profane +oath; took a hand at cards; or ridiculed the mysteries, the +experiences, the circumspect professor of the Christian faith, is +almost certain to have the presentation: perhaps he covenanted for +it as part of his wages. For what simony, sacrilege, and deceitful +perjury, with respect to ordination vows, patronage opens a door, +he that runs may read. Shocked with the view, let us forbear!</p> + +<hr> + +<p>N.B. The London ministers in the preceding treatise have a large +note respecting the election of ministers, which does not fully +invest this right in the people. The editor, therefore, omitted +that note altogether, and has inserted this number, extracted from +Brown's Letters, in the place of it, as better adapted to the +nature of the gospel church, and to that liberty wherewith Christ +has made his people free.</p> +<a name="2H_4_0039"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>NO. V.<a href="#note-124"><small>124</small></a></h2> +<h3><i>Of the Ordination and Duty of Ministers.</i></h3> +<p>That the ordination of pastors is an ordinance of Christ, the +sacred volumes clearly prove. Through election by suffrages (or +votes) Paul and Barnabas ordained <i>elders</i> (presbyters) <i>in +every church</i>, Acts xiv. 23. By Paul's inspired orders Titus was +left at Crete to ordain elders (presbyters) in every city, Tit. i. +5. By the laying on of the hands of the presbytery was Timothy +himself ordained: he was apostolically authorized and directed to +ordain others; and informed that these directions are to be +observed, <i>till the day of Jesus Christ</i>, 1 Tim. iv. 14, +15.</p> +<p>That not election, but ordination, confers the sacred office is +no less evident. Election marks out the person to be ordained; +ordination fixes the relation of a candidate to a particular +congregation, upon receiving a regular call; while at the same time +it constitutes him a minister of the whole catholic Church. +Ordination made men <i>presbyters</i> and <i>deacons</i>, which +were not so before. If a person be destitute of the distinguishing +ministerial gift, or any other essential qualification, ten +thousand elections or ordinations cannot render him a minister of +Christ. But solemnly tried and found qualified, he is to be set +apart to the ministry, by prayer, fasting, and laying on of the +hands of the presbytery.</p> +<p>Nowhere in the heavenly volume do we find either precept or +example that Christian people have a whit more right to ordain +their pastor, than midwives have to baptize the children they +assist to bring forth. Ordination appears to have been performed by +apostles, by evangelists, and by a presbytery, Acts vi. 6, and xiv. +23; Tit. i. 5; 1 Tim. v. 22, and iv. 14: but never by private +Christians. Could these ordain their pastors or other ecclesiastic +officers, to what purpose did Paul leave Titus at Crete to +<i>ordain elders in every city</i>? or why did he write never a +word about ordination to the people, in any of his epistles, but to +their rulers?</p> +<p>Thus regularly ordained, the Christian pastor must enter upon +his important work. Endowed with spiritual wisdom and +understanding; possessed of inward experience of the power of +divine truth; inflamed with zeal for the glory of God, love to his +work, and compassion to the perishing souls of men, he is to +endeavor to acquaint himself with the spiritual state of his flock; +and to feed them, not with heathenish and Arminian harangues, but +with the gospel of Christ, the sincere milk of the word, diligently +preaching and rightly dividing it, according to their diversified +state and condition, 1 Pet. v. 3; 2 Cor. v. 11; 1 Cor. ix. 16. +Assiduously growing in the knowledge and love of divine things, he +is to instruct and confirm his hearers therein. Every divine truth +he is to publish and apply, as opportunity calls for: chiefly such +as are most important, or, though once openly confessed, are in his +time attacked and denied, 1 Tim. vi. 20, iii. 15. Painfully is he +to catechize his people, and in Jesus' name to visit and teach them +from house to house. To awaken their conscience, to promote the +conversion of sinners, to direct and comfort the cast down, +perplexed, tempted, and deserted; to ponder the Scripture, and his +own and others' experience, to qualify him for this work, must be +his earnest care. Faithfully is he to administer the sacraments to +such (only) as are duly prepared; and in the simple manner +prescribed by Christ. Tenderly is he to take care of the poor; to +sympathize with the afflicted; impartially to visit the sick; to +deal plainly with their consciences, and to exhort and pray over +them in the name of the Lord. With impartiality, zeal, meekness, +and prudence, he is to rule and govern the church, to admonish the +unruly, to rebuke offenders, to excommunicate the incorrigible, and +to absolve the penitent. Habitually is he to give himself to +effectual fervent prayer, for his flock, and for the Church of God, +travailing as in birth till Jesus be formed in the souls of men. Be +a man's parts, diligence, and apparent piety what they will, +negligence in this will blast his ministrations, and too clearly +mark, that he is therein chiefly influenced by some carnal motive +of honor or gain. Finally, he is constantly to walk before his +flock a distinguished pattern of sobriety, righteousness, holiness, +humility, heavenliness, temperance, charity, brotherly kindness, +and every good word and work. Without this his ministrations appear +but a solemn farce of deceit, 2 Tim. ii. 4; 1 Tim. iv. 15; 2 Tim. +iv. 2.</p> +<p>Can ministers' reading of sermons consist with the dignity of +their office? Did Jesus or his apostles ever show them an example +of this? No. At Nazareth, when he read his text in the book of +Esaias, he <i>closed his book</i>, and discoursed to the people. On +the mount <i>he opened his mouth, and taught</i>: we hear not that +he took out his papers and read. Peter, in his sermon at Pentecost, +<i>lifted up his voice, and said</i>: his papers and reading we +hear nothing of. After reading of the law and the prophets, the +rulers of the synagogue of Antioch in Pisidia, desired Paul and +Barnabas, not to <i>read</i>, but to <i>say on</i>. Our adored +Saviour knew well enough how to direct his ambassadors; yet he +ordered them to <i>go and preach</i>, not <i>read</i>, the gospel +to every creature, Luke iv. 20, 21; Matt. v. 2; Acts ii. 14, and +xiii. 15. How hard to believe, that he who gives gifts to men, for +the edifying of his body, would send the sermonist, whose memory +and judgment are so insufficient, that from neither he can produce +an half hour's discourse without reading it! How dull and insipid +the manner! How absurdly it hinders the Spirit's assistance, as to +matter during the discourse! How shameful! Shall the bookless +lawyer warmly and sensibly plead almost insignificant trifles, and +shall the ambassador of Christ, deprived of his papers, be +incapable to plead so short a space in favor of his Master, and of +the souls of men?</p> +<a name="2H_4_0040"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>NO. VI.<a href="#note-125"><small>125</small></a></h2> +<h3><i>Of Ruling Elders.</i></h3> +<p>The rule and government of the Church, or the execution of the +authority of Christ therein, is in the hand of the elders. All +elders in office have rule, and none have rule in the church but +elders: <i>as such</i>, rule doth belong unto them. The apostles by +virtue of their special office were intrusted with all church +power; but therefore they were elders also, 1 Pet. v. 1; 3 John i.: +see Acts xxi. 17; 1 Tim. i. 17. They are some of them on other +accounts called bishops, pastors, teachers, ministers, guides; but +what belongs to any of them in point of rule, or what interest they +have therein, it belongs unto them as elders, and not otherwise, +Acts xx. 17, 18. The Scriptures affirm, 1st, That there is a work +and duty of rule in the Church, distinct from the work and duty of +pastoral feeding, by the preaching of the word and administration +of the sacraments, Acts xx. 28; Rom. xii. 8; 1 Cor. xii. 28; 1 Tim. +v. 17; 2 Tim. iv. 5; Heb. xiii. 7, 17; Rev. ii. 3.</p> +<p>2d. Different and distinct gifts are required unto the discharge +of these distinct works and duties. This belongs unto the harmony +of the dispensation of the gospel. Gifts are bestowed to answer all +duties prescribed. Hence they are the first foundation of all +power, work, and duty in the church. Unto every one of us is given +grace according to the measure of the gift of Christ, that is, +ability for duty, according to the measure wherein Christ is +pleased to grant it; Eph. iv. 7: see also 1 Cor. xii. 4, 7, 8-10; +Rom. xii. 6-8; 1 Pet. iv. 10: wherefore different gifts are the +first foundation of different offices and duties.</p> +<p>3d. That different gifts are required unto the different works +of pastoral teaching on the one hand, and practical rule on the +other, is evident, 1st, From the light of reason, and the nature of +the works themselves being so different. And, 2d, From experience; +some men are fitted by gifts for the dispensation of the word and +doctrine in a way of pastoral feeding, who have no useful ability +in the work of rule; and some are fitted for rule, who have no +gifts for the discharge of the pastoral work in preaching, Yea, it +is very seldom that both these sort of gifts do concur in any +eminent degree in the same persons, or without some notable +defect.</p> +<p>4th. The work of rule, as distinct from teaching, is in general +to watch over the walk or conversation of the members of the church +with authority, exhorting, comforting, admonishing, reproving, +encouraging, and directing of them, as occasion shall require. The +gifts necessary hereunto are diligence, wisdom, courage, and +gravity; as we shall see afterwards. The pastoral work is +principally to reveal the whole counsel of God, to divide the word +aright, or to labor in the word and doctrine, both as unto the +general dispensation and particular application of it, in all +seasons and on all occasions. Hereunto spiritual wisdom, knowledge, +sound judgment, experience, and utterance are required; all to be +improved by continual study of the word and prayer. But this +difference of gifts unto these distinct works doth not of itself +constitute distinct offices, because the same persons may be +suitably furnished with those of both sorts.</p> +<p>5th. Yet distinct works and duties, though some were furnished +with gifts for both, were a ground in the wisdom of the Holy Ghost, +for distinct offices in the church, where one sort of them were as +much as those of one office could, ordinarily attend unto, Acts vi. +2-4. Ministration unto the poor of the church, for the supply of +their temporal necessities, is an ordinance of Christ, instituted +that the apostles might give a more diligent attendance unto the +word and prayer.</p> +<p>6th. The work of the ministry in prayer, and preaching of the +word, or labor in the word and doctrine, whereunto the +administration of the seals of the covenant is annexed, with all +the duties that belong unto the special application of these things +before insisted on unto the flock, are ordinarily sufficient to +take up the whole man, and the utmost of their endowments who are +called unto the pastoral office in the church. The very nature of +the work in itself is such, as that the apostle giving a short +description of it adds, as an intimation of its greatness and +excellency, "Who is sufficient for these things?" 2 Cor. ii. 16. +And the manner of its performance adds unto its weight. For not to +mention that intenseness of mind in the exercise of faith, love, +zeal, and compassion, which is required of them in the discharge of +their whole office; the diligent consideration of the state of the +flock, so as to provide spiritual food for them; with a constant +attendance unto the issues and effects of the word in the +consciences and lives of men; is enough for the most part to take +up their whole time and strength. It is gross ignorance or +negligence that causeth any to be otherwise minded. As the work of +the ministry is generally discharged, consisting only in a weekly +provision of sermons, and the performance of some stated offices by +reading, men have time and liberty enough to attend unto other +occasions. But in such persons we are not at present concerned. Our +rule is plain, 1 Tim. iv. 12-17.</p> +<p>7th. It doth not hence follow, that those who are called unto +the ministry of the word, as pastors and teachers, who are elders +also, are divested of their right to rule in the church, or +discharged from the exercise of it, because others, not called unto +their office, are appointed to be assistant unto them, that is, +<i>helps in the government</i>. For the right and duty of rule is +inseparable from the office of elders, which all bishops and +pastors are. The right is still in them, and the exercise of it, +consistent with their more excellent work, is required of them. The +apostles in the constitution of elders in every church derogated +nothing from their own authority, nor discharged themselves of +their care. So when they appointed deacons to take care of supplies +for the poor, they did not forego their own right, nor the exercise +of their duty as their other work would permit them, Gal. ii. 9, +10. And in particular the apostle Paul manifested his concernment +herein, in the care he took about <i>collection for the poor</i> in +all churches.</p> +<p>8th. As we observed at the entrance of this chapter, the whole +work of the church, as unto authoritative teaching and rule, is +committed unto the elders. For authoritative teaching and ruling, +is teaching and ruling by virtue of office: and this office +whereunto they do belong is that of elders, as is undeniably +attested, Acts xx. 17, &c. All that belongs unto the care, +inspection, oversight, rule, fend instruction of the church, is +committed unto the <i>elders</i> of it expressly. For <i>elders</i> +is a name derived from the Jews, denoting them that have +<i>authority</i> in the church.</p> +<p>9th. To the complete constitution of any church, or to the +perfection of its organical state, it is required that there be +<i>many elders</i> in it; at least more than one. I do not +determine what their number ought to be; but it is to be +proportioned to the work and end designed. Where the churches are +small, the number of elders must be so also. So many are necessary +in each office as are able to discharge the work which is allotted +unto them. But that church, be it small or great, is defective, +which hath not more elders than one; so many as are sufficient for +their work. The pattern of the first churches constituted by the +apostles, which it is our duty to imitate and follow as our rule, +plainly declares, that many elders were appointed by them in every +church, Acts xi. 30, xiv. 23, xv. 2, 4, 6, 22, xvi. 4, xx. 17; 1 +Tim. v. 17; Phil. i. 1; Tit. i. 5; 1 Pet. v. 1.</p> +<p>10th. We shall now make application of these things unto our +present purpose. I say then, 1st, Whereas there is a work of rule +in the Church, distinct from that of pastoral feeding: 2d, Whereas +this work is to be attended unto with diligence, which includes the +whole duty of him that attends unto it: 3d, That the ministry of +the word and prayer, with all those duties that accompany it, is a +full employment for any man, and so consequently his principal and +proper work, which it is unlawful for him to be remiss in, by +attending on another with diligence: 4th, That, in the wisdom of +the Holy Ghost, distinct works did require distinct offices for +their discharge: and, 5th, Whereas there ought to be many elders in +every church, that both the works of <i>teaching</i> and +<i>ruling</i> may be constantly attended unto; all which we have +proved already: our inquiry herein is, whether the same Holy Spirit +hath not distinguished this office of elders into those two sorts, +namely, those who are called unto teaching and rule also, and those +who are called unto rule only, which we affirm.</p> +<p>The testimonies whereby the truth of this assertion is confirmed +are generally known and pleaded. I shall insist on some of them +only, beginning with that which is of uncontrollable evidence, if +it had any thing to conflict with but prejudices and interest, and +this is 1 Tim. v. 17, the meaning of which is, the elders or +presbyters in office, elders of the church <i>that rule well</i> or +discharge their presidency for rule in due manner, are worthy, or +ought to be reputed worthy, <i>of double honor</i>; especially +those of them who labor, or are engaged in the great labor and +travail of the word and doctrine.</p> +<p>According to this sense the words of the text have a plain and +obvious signification, which at first view presents itself unto the +common sense and understanding of all men. On the first proposal of +this text, that the elders that rule well are worthy of double +honor, especially those who labor in the word and doctrine, a +rational man, who is unprejudiced, and never heard of the +controversy about ruling elders, can hardly avoid an apprehension +that there are <i>two sorts of elders</i>, some that labor in the +word and doctrine, and some who do not. This is the substance of +the truth in the text. There are elders in the Church; there are or +ought to be so in every church. With these elders the whole rule of +the Church is intrusted; all these, and only these, do rule in it. +Of these elders there are two sorts; for a description is given of +one sort distinct from the other, and comparative with it. The +first sort doth rule, and also labor in the word and doctrine. That +these works are distinct and different was before declared: yet by +the institution of Christ the right of rule is inseparable from the +office of pastors or teachers. For all that are rightly called +thereunto are elders also, which gives them an interest in rule. +But there are elders which are not pastors or teachers. For there +are some who rule well, but labor not in the word and doctrine; +that is, who are not pastors or teachers.</p> +<p>Elders which rule well, but labor not in the word and doctrine, +are ruling elders only; for he who says, The elders who rule well +are worthy of double honor, especially they who labor in the word +and doctrine, saith that there are, or may be elders who rule well, +who do not labor in the word and doctrine; that is, who are not +obliged to do so.</p> +<p>The argument from these words may be otherwise framed, but this +contains the plain sense of this testimony.</p> +<p>Our next testimony is from the same apostle, Rom. xii. 6, 7, +<i>He that ruleth with diligence</i>. Our argument from hence is +this: there is in the Church one that ruleth with authority by +virtue of his office. For the discharge of this office there is a +differing peculiar gift bestowed on some, ver. 7, and there is the +special manner prescribed for the discharge of this special office, +by virtue of that special gift; it is to be done with peculiar +<i>diligence</i>. And this ruler is distinguished from him that +exhorteth, and him that teacheth, with whose special work, as such, +he hath nothing to do; even as they are distinguished from those +who give and show mercy; that is, there is an elder by office in +the Church, whose work and duty it is to <i>rule</i>, not to exhort +or teach ministerially, which is our ruling elder. He that ruleth +is a distinct officer, and is expressly distinguished from all +others. Rule is the principal part of him that ruleth; for he is to +attend unto it with <i>diligence</i>; that is, such as is peculiar +unto <i>rule</i>, in contradistinction unto what is principally +required in other administrations.</p> +<p>There is the same evidence given unto the truth argued for in +another testimony of the same apostle, 1 Cor. xii. 28: that there +is here an enumeration of offices and officers in the Church, both +extraordinary for that season, and ordinary for continuance, is +beyond exception. Unto them is added the present exercise of some +extraordinary gifts, as miracles, healing, tongues. That by +<i>helps</i> the deacons of the Church are intended most do agree, +because their original institution was as helpers in the affairs of +the Church. <i>Governments</i> are governors or rulers; that is, +such as are distinct from teachers; such hath God placed in the +Church, and such there ought to be. It is said that <i>gifts</i>, +not <i>offices</i>, are intended; the gift of government, or the +gift for government. If God hath given gifts for government to +abide in the Church, distinct from those given unto +<i>teachers</i>, and unto other persons than the teachers, then +there is a distinct office of rule or government in the Church, +which is all we plead for.</p> +<p><i>Of the Duties of Ruling Elders.</i></p> +<p>1st. To watch diligently over the ways, walk, and conversation +of all the members of the church, to see that it be blameless, +without offence, useful, exemplary, and in all things answering the +holiness of the commands of Christ, the honor of the gospel, and +the profession thereof which they make in the world. And upon the +observation which they make in the watch wherein they are placed, +to instruct, admonish, charge, exhort, encourage, or comfort as +they see cause. And this they are to attend unto, with courage and +diligence.</p> +<p>2d. To endeavor to prevent every thing that is contrary unto +that love which the Lord Christ requireth in a peculiar and eminent +manner to be found among his disciples. This he calls his own +<i>new command</i>, with respect unto his authority requiring it, +his example first illustrating it in the world, and the peculiar +fruits and effects of it which he revealed and taught. Wherefore, +the due observance of this law of love in itself and all its +fruits, with the prevention, removal, or condemnation of all that +is contrary unto it, is that in which the <i>rule of the church</i> +doth in a great measure consist. And considering the weakness, the +passions, the temptations of men, the mutual provocations and +differences that are apt to fall out even among the best, the +influence that earthly objects are apt to have upon their minds, +the frowardness sometimes of men's natural tempers; the attendance +unto this one duty, or part of rule, requires the utmost diligence +of them that are called unto it.</p> +<p>3d. To warn all the members of the church of their special +church duties, that they be not found negligent or wanting in them. +These are special duties required respectively of all church +members, according unto the distinct talents which they have +received, whether in things spiritual or temporal. Some are rich +and some are poor; some old and some young; some in peace and some +in trouble; some have received more spiritual gifts than others, +and have more opportunity for their exercise: therefore it belongs +unto the rule of the church, that all be admonished, instructed, +and exhorted to attend unto their respective duties, by those in +<i>rule</i>, according to the observation which they make of +people's diligence or negligence in them.</p> +<p>4th. To watch against the beginning of any church disorders, +such as those that infested the church of Corinth, or any of the +like sort; and to see that the members of the church attend +regularly upon the ordinances of the gospel, as by slothfulness in +this, decays in faith, love, and order have insensibly prevailed in +many, to the dishonor of Christ, and the danger of their own +souls.</p> +<p>5th. It belongs unto them also to visit the sick, and especially +such as their inward or outward conditions do expose them unto more +than ordinary trials in their sickness; that is, the poor, the +afflicted, the tempted in any kind. This in general is a moral +duty, a work of mercy; but it is moreover a peculiar church duty by +virtue of divine institution, ordaining, that the disciples of +Christ may have all that spiritual and temporal relief, which is +necessary for them, and useful to them, in their troubles and +distresses.</p> +<p>6th. To assist the pastor in watching over and directing the +flock, and to advise with the deacons concerning the relief of the +poor. According to the advantage which they have by their peculiar +inspection of the conversation of all the members of the church, +they ought to acquaint the teaching elders with the state of the +flock, as to their knowledge, conditions, and temptations, which +may be of singular use unto them, for their direction in the +exercise of their ministry. The liberal contributions at Antioch +for the brethren which dwelt in Judea, were sent by the hands of +Barnabas and Saul unto the elders in Judea, Acts xi. 27, 30.</p> +<p>7th. To unite with teaching elders in admitting members into the +fellowship of the church, upon a visible evidence of their being +qualified as the Scriptures direct. Unto them God bath given the +keys of the kingdom of heaven, to open the door of admission unto +those whom God hath received, Matt. xvi. 19.</p> +<p>8th. To meet and consult with the teaching elders about such +things of importance as are to be proposed to the members of the +church for their consent. Hence nothing rash or indigested, nothing +unsuited to the duty of the church, will at any time be proposed +therein, so as to give occasion for contests, janglings, or +disputes, contrary to order or decency, but all things may be +preserved in a due regard unto the gravity and authority of the +rulers.</p> +<p>9th. To sit in judgment upon offenders, to take the proof, to +weigh the evidence and determine accordingly, justifying the +innocent, and ordaining censure to be inflicted on the convicted +brother, according to the nature of the offence, Matt. xviii. 15, +17, 18.</p> +<p>10th. Whereas there is generally but one teaching elder in a +church, upon his death or removal, it is the work and duty of the +ruling elders to preserve the church in peace and unity, to take +care of the continuation of its public ordinances, to prevent +irregularities in any persons or parties among them, and to give +all necessary aid and advice in the choice and call of some other +meet person to be their pastor, in the room of the deceased or +removed.</p> +<a name="2H_CONC"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>CONCLUSION.</h2> +<h3><i>A Summary of the preceding Treatise on Church +Government,</i></h3> +<h4>BY QUESTION AND ANSWER.</h4> +<p><i>Quest</i>. What is meant by church government?</p> +<p><i>Ans</i>. That particular form and order, which Christ has +fixed in his Church, for the proper management thereof.</p> +<p><i>Quest</i>. How does it appear that there is a particular form +of government appointed in the New Testament Church?</p> +<p><i>Ans</i>. As there is as great, if not greater, need of a +government, in the New Testament Church, than there was in the Old, +all the ordinances of which were most minutely described. Satan is +now more experienced in deceiving, and his agents are still alive, +and very actively employed, in attempting to waste and destroy this +sacred vineyard, if without its proper hedge. Her members are still +a mixture of tares and wheat; of sheep and goats: so that there is +still a necessity of discerning between the precious and the vile; +of trying and censuring false teachers; and of guarding divine +ordinances from contempt and pollution. As Jesus gives the New +Testament Church the peculiar title of the <i>kingdom of +heaven</i>, he could not, in a consistency with his wisdom, leave +it without any particular laws or form of government, except the +changeable inclinations of men. As he was faithful in his New +Testament house, he must fix a particular form of government for +her, such as tends to her peace, order, and spiritual edification. +And, amidst the prophet's vision of the New Testament Church, he is +directed to teach his people <i>the form of the house, the laws of +the house</i>, &c., Ezek. xliii. 11.</p> +<p><i>Quest</i>. When may a particular form of church government be +said to be of divine right?</p> +<p><i>Ans</i>. When all the parts thereof are agreeable to +Scripture precepts; to approved Scripture examples; or are +deducible by fair Scripture consequences.</p> +<p><i>Quest</i>. How does it appear, that Scripture consequences +are to be admitted to prove any particular truth or doctrine?</p> +<p><i>Ans</i>. Because God has formed man a rational intelligent +creature, capable of searching out the plain meaning and import, +and also the necessary consequences of his express declarations. We +find Christ reasoning by a deduction of consequences, when he +showed that the doctrine of the resurrection was revealed to Moses +at the burning bush; that the sixth commandment forbids angry +words; and the seventh lascivious looks, Luke xx. 37, 38; Matt. v. +21, 28. And a great part of the inspired epistles to the Romans, +Galatians, and Hebrews consists in such a deduction of +consequences. And as all Scripture is said to be profitable "for +doctrine, for reproof, for correction, and for instruction in +righteousness," 2 Tim. iii. 16, without a rational deduction of +consequences, every portion of Scripture cannot answer each of +these valuable ends.</p> +<p><i>Quest</i>. What particular form of church government may lay +the only proper claim to a divine right, according to the Holy +Scriptures?</p> +<p><i>Ans</i>. The true presbyterian form, without that lordly +dominion and tyrannical power, which has too often been exercised +by courts, bearing this name. This government claimeth no power +over men's bodies or estates. It does not inflict civil pains or +corporal punishments. But it is a government purely spiritual, +dealing with the consciences of men, and exercising the keys of the +kingdom of heaven, doing all things according to the word of +God.</p> +<p><i>Quest</i>. What are the parts of presbyterial church +government?</p> +<p><i>Ans</i>. It consists of a people, having the qualifications +which the Scriptures require; of certain rulers, who are to perform +the duties of their respective offices; and of certain courts, in +which these rulers sit and act in matters of judgment.</p> +<p><i>Quest</i>. What are the qualifications of persons who +constitute the private members of the visible church?</p> +<p><i>Ans</i>. They ought to be true believers in Christ, to have a +competent knowledge of the doctrines of the gospel, to make a sound +profession of their faith, and to maintain a holy conversation.</p> +<p><i>Quest</i>. What rulers are there in the presbyterian +church?</p> +<p><i>Ans</i>. Preaching elders, ruling elders, and deacons.</p> +<p><i>Quest</i>. Where is the divine warrant for the preaching +elder?</p> +<p><i>Ans</i>. In the Holy Scriptures we find that God hath set +some in the Church, TEACHERS: that our ascended Redeemer hath given +her PASTORS and TEACHERS: that the Holy Ghost had made some +BISHOPS, OVERSEERS, to feed her; and qualifies some for +<i>prophecy, ministry, teaching, exhortation</i>, 1 Cor. xii. 28; +Eph. iv. 11; Acts xx. 28; Rom. xii. 6-8.</p> +<p><i>Quest</i>. What are the duties of preaching elders?</p> +<p><i>Ans</i>. To preach the word; to dispense the ordinances of +baptism and the Lord's Supper; to administer church discipline; and +to rule and govern the church, 2 Tim. iv. 2; Matt. xxviii. 19; 1 +Cor. xi. 23-29; 1 Tim. v. 20; Tit. ii. 15, and iii. 10; Heb. xiii. +17; 1 Pet. v. 2, 3. <i>Quest</i>. Is the office of the gospel +minister instituted by God to continue to the end of time?</p> +<p><i>Ans</i>. Yes; the ends of it are of a permanent nature, the +converting and confirming of the elect, and the silencing of +gain-savers, Acts xxvi. 18; Tit. i. 9, 11.</p> +<p><i>Quest</i>. Where is the divine warrant for the office of the +ruling elder?</p> +<p><i>Ans</i>. From the three following passages of sacred +Scripture: 1. From Rom. xii. 5 to 8: "We being many are one body in +Christ, and members one of another. Having then gifts, differing +according to the grace that is given to us, whether prophecy, let +us prophesy according to the proportion of faith; or ministry, let +us wait on our ministering; or he that teacheth, on teaching; or he +that exhorteth, on exhortation; he that giveth, let him do it with +simplicity; he that ruleth, with diligence," &c. Here we have a +list of the ordinary officers of Christ, one body, the church. Here +is the teacher: <i>he that teacheth</i>. Here is the pastor: <i>he +that exhorteth</i>. Here is the deacon: <i>he that giveth</i>. And +here is another officer distinct from all them, <i>he that +ruleth</i>. His description attests, that <i>ruling</i> is, if not +his only, yet his principal work. He that <i>ruleth</i> is here +marked by a distinct character, as having a different <i>gift</i>, +and a distinct work from his fellow-officers. This office therefore +must be <i>distinct</i>. 2. From 1 Cor. xii. 28, where the +<i>Spirit of God</i> informs us, that God hath set some in the +Church, GOVERNMENTS. These must be understood of <i>governors</i>, +as <i>miracles</i> are afterwards explained of <i>workers of +miracles</i>. These governments and governors are said to be +<i>set</i> in the church, not in the state; by God, not by men: +they are declared to be distinct officers by themselves. Their +title, government, implies, that <i>ruling</i> is their principal +work. 3. From 1 Tim. v. 17, where the divine warrant for ruling +elders shines with more peculiar brightness than anywhere in the +book of God: "Let the elders that rule well be counted worthy of +double honor; especially they who labor in the word and doctrine." +The ruling elders here mentioned necessarily pertain to the church. +Two sorts of ruling elders are here plainly distinguished: some +that only rule well; others that also labor in word and doctrine. +There is not one place in the New Testament, nor perhaps in any +Greek author, where the word here translated ESPECIALLY does not +distinguish between different persons or things, Gal. vi. 10; Phil. +iv. 22; 1 Tim. iv. 10; 2 Tim. iv. 13; and it would be absurd to +suppose, that it does not distinguish here also. Therefore this +single text shows the divine right of both the teaching and ruling +elder.</p> +<p><i>Quest</i>. What are the duties of ruling elders?</p> +<p><i>Ans</i>. To exercise ecclesiastical rule in church courts +with the same authority as the preaching elder; to watch over the +flock; impartially to receive or exclude members; to warn and +censure the unruly; and to visit and pray with the sick.</p> +<p><i>Quest</i>. Where is the divine warrant for deacons?</p> +<p><i>Ans</i>. From Acts vi., where we are informed of the original +and design of their office; and from 1 Tim. iii. 8-12, where the +inspired apostle describes their necessary qualifications.</p> +<p><i>Quest</i>. What are the duties of deacons?</p> +<p><i>Ans</i>. To look into the state and to serve the tables of +the poor, by distributing the funds of the church, according to the +respective necessities of the saints, 1 Tim. iii. 12.</p> +<p><i>Quest</i>. What are the courts in which presbyterian rulers +meet?</p> +<p><i>Ans</i>. Congregational sessions, presbyteries, and +synods.</p> +<p><i>Quest</i>. Where is the divine warrant for congregational +sessions?</p> +<p><i>Ans</i>. From Matt, xviii. 15-18, where, in the Christian +form of church discipline prescribed by the Church's Head, the +concluding expression, "Let him be unto thee as a heathen man and +publican," plainly alludes to the Jewish form of procedure in +scandals. They had rulers, and consequently courts in every +synagogue, or worshipping congregation, Mark v. 35-39. By virtue of +letters from the high-priest to these, Saul had free access to +punish the Christians in every synagogue, Acts ix. 1, 2. To these +congregational courts it pertained to cast out of the synagogue, +and to order transgressors to be held for heathen men and +publicans, John ix. 22. Now Jesus, in alluding to these, intimates +that similar courts should be in every Christian congregation. In +this form of discipline our divine Saviour shows his utmost +aversion against private offences being unnecessarily published +abroad: and therefore the church, to which the offence is to be +told, after private admonition is fruitless, must be understood in +the most private sense of the word. The following context evidences +that it is a <i>church</i>, which may consist only of <i>two or +three</i> met together in Christ's name; yet, notwithstanding, a +church having power to bind and loose from censure; that is, a +church having the keys of the kingdom of heaven. It cannot then be +the whole congregation or body of the people, as they are in +general far too numerous to conceal offences, and to them Christ +has given no formal judicial power, Matt. xviii. 18-21.</p> +<p><i>Quest</i>. Where is the divine warrant for a presbytery?</p> +<p><i>Ans</i>. Timothy is expressly said to be ordained by the +laying on of the hands of the PRESBYTERY, 1 Tim. iv. 14. And the +number of different Christian congregations governed by one +presbytery, as at Jerusalem, Antioch, Ephesus, and Corinth, proves +the divine right of this court. It is shown in the xiii. chapter of +the preceding treatise, that in each of these places there were +more Christians than could meet in one worshipping congregation, +for the enjoying of public ordinances: and yet all these different +congregations, at Jerusalem, are expressly said to have been one +church, Acts viii. 1: so those at Antioch, Acts xiii. 1: so those +at Ephesus, Acts xx. 17: and those also at Corinth, 1 Cor. i. 2. +Now the question is, How were the different congregations in each +of these places ONE CHURCH? Not merely in union to Christ and +mutual affection one to another; for in this respect all the saints +are ONE, whether in heaven or in earth. And therefore they are one +church in virtue of conjunct government under ONE PRESBYTERY. And +in difficult cases, or where a single congregation is so divided +into parties that it cannot act impartially; where the difference +is between the pastor and the people, a superior court is necessary +to obtain material justice.</p> +<p><i>Quest</i>. Where is the divine warrant for an ecclesiastical +synod?</p> +<p><i>Ans</i>. In Acts xv. and xvi., where we have a cause +referred; the proper members of a synod convened; the ordinary and +equal power exercised by all those members; the ordinary method of +procedure in such courts; and the judicial decrees given by the +synod; together with the effect which their judgment, in this +matter, had upon the churches.</p> +<p><i>Quest</i>. What was the cause referred to this synod?</p> +<p><i>Ans</i>. False doctrine propagated by some Judaizing +teachers, who had gone down from Jerusalem to Antioch, and +maintained that circumcision and the observance of other branches +of the ceremonial law continued necessary for salvation, whereby +they subverted some, and troubled other members of the churches +there. After much unsuccessful disputing, Paul, Barnabas, and +others were delegated to go up to Jerusalem to the apostles and +elders about this matter.</p> +<p><i>Quest</i>. Who were the proper members of the synod convened +here?</p> +<p><i>Ans</i>. The apostles and elders at Jerusalem; Paul, +Barnabas, and others, from Antioch; and other commissioners from +the troubled churches to whom the decrees were sent.</p> +<p><i>Quest</i>. Are not the brethren, the church, the whole +church, mentioned here as well as the apostles and elders?</p> +<p><i>Ans</i>. But none of these expressions can mean, that all the +members of the church of Jerusalem either were present or judged in +that synod; for women, real members of the church, of the whole +church, are expressly forbid to speak in the church, 1 Cor. xiv. +34. Church sometimes signifies only a small part of the church, +either as delegates or commissioners, and in this sense it is used +in verse 3, where the commissioners from Antioch are said to be +brought on their way by the <i>church</i>; and in chap. xviii. 22, +it is said that Paul saluted the <i>church</i> at Jerusalem. Now, +it is not credible that all the Christian professors at Antioch +would attend their commissioners a part of the way to Jerusalem; or +that Paul saluted the many ten thousand Christians at Jerusalem, +Acts xxi. 20. And the <i>whole church</i> does not necessarily mean +the whole individual members of the church, more than the <i>whole +world</i> mentioned, 1 John ii. 2, means every individual in the +world. If any, to support a favorite opinion, will still insist +that the whole members of the church actually met and judged of +this affair equally with the apostles and elders, they may inform +us where they obtained a proper place for so many judges to reason +and determine with distinctness or order. That the brethren who +joined in judgment with the apostles and elders were not private +persons, but rather delegates from the troubled churches around, +appears from Judas and Silas, two of them being preachers, v. +22.</p> +<p><i>Quest</i>. How does it appear that the power of all the +members was ordinary and equal?</p> +<p><i>Ans</i>. As every member, inspired or not, acted equally in +the whole business laid before them. Paul and Barnabas were +delegated by the church of Antioch: and the elders, who convened, +had the same power as the apostles. To the elders, teaching or +ruling, as well as to the apostles, was the matter referred: both +met to consider of it: both were equally concerned in the decision, +saying, <i>It seemed good to the Holy Ghost and to us</i>. Elders, +as well as apostles, imposed the necessary things upon the +churches, and authoritatively determined the decrees. In the name +of the elders, as well as of the apostles, the letters of the +meeting, containing their decision, were written to the churches. +And the only reason why the inspired members put themselves on an +equality with others was to exhibit a pattern to after ages.</p> +<p><i>Quest</i>. How does it appear, that this synod followed the +ordinary method of procedure in such courts?</p> +<p><i>Ans</i>. As they examined the cause by much reasoning and +dispute. In consequence of mature deliberation they determined the +question, and sent letters, containing their decrees, by proper +messengers, to the churches concerned. In their disputation they +reasoned from the oracles of God: on these they founded their +decision; and hence therein they say, <i>It seemed good to the Holy +Ghost, and to us</i>. And if this had not been to have given a +pattern to succeeding ages, all this was unnecessary: how absurd +for inspired men to reason and dispute on the subject, when the +sentence of one inspired was sufficient for decision!</p> + +<p><i>Quest</i>. +How does it appear that there were judicial decrees given by this +synod?</p> +<p><i>Ans</i>. In opposition to the false doctrine taught, they, by +a judicial decision, plainly declared, that obedience to the +ceremonies of the law of Moses was no longer necessary: and by a +decree for promoting decency and good order, they enacted, that to +avoid offence, the believing Gentiles should abstain from +fornication, from things strangled, and from blood, verse +24-29.</p> +<p><i>Quest</i>. What effect had the decision of this synod upon +the churches?</p> +<p><i>Ans</i>. They cheerfully submitted to these <i>decrees</i>, +and were by them conformed in the faith, comforted in heart, and +increased in number daily, Acts xv. 31, and xvi. 4, 5.</p> +<p><i>Quest</i>. But might not this be a meeting merely for +consultation, and their decision a mere advice?</p> +<p><i>Ans</i>. No: for every word here used imports authority. The +word translated <i>lay upon</i>, commonly signifies an +authoritative imposition, Matt. xxiii. 4. The decision is expressly +called a <i>necessary burden</i>, and <i>decrees ordained</i>, +which imply power and authority, Acts xv. 16, xvii. 7.</p> +<p><i>Quest</i>. How does it appear that inferior courts are +subordinate to those that are superior; sessions to presbyteries, +and presbyteries to synods?</p> +<p><i>Ans</i>. The true light of nature (which is proved, chap, +iii., to be one of those ways, whereby a thing is of divine right) +teacheth us, that, if we be injured by an inferior court, we may +appeal to a higher court for redress, if there be one. As in the +Jewish church there was evidently a subordination of judicatories, +so that those injured in the synagogue might appeal to the +Sanhedrin, Deut. xvii. 8, 12; 2 Chron. xix. 8, 11; Exod. xviii. 22, +26; Ps. cxxii. 5: therefore as our dangers, difficulties, and +necessities are as great as theirs, by reason of false teachers and +corrupt doctrines, which were foretold should appear in the last +times, 1 Tim. iv. 1; 2 Pet. ii. 1; we cannot, without dishonor to +Christ, suppose that he would deprive us of a proper remedy for +redressing our grievances, which was afforded unto them:—the +gradual advance in managing offences prescribed by Christ himself, +Matt. xviii. 19, as his care for the whole church cannot be less +than for a single member. If then an inferior judicatory offend or +injure us, we ought to carry the matter to another that has more +influence and authority. If the offending judicatory neglect to +hear this, we ought to tell the offence to the church in the +highest sense, that redress may be obtained—the apostle Paul +declaring, <i>that the spirits of the prophets are subject to the +prophets</i>. But the right of reference or appeal from an inferior +to a superior court is most clearly evinced from the case of the +presbytery of Antioch, respecting circumcision, being referred for +decision to the synod of Jerusalem, and their readily submitting to +its determination, Acts xv.</p> +<p><i>Quest</i>. How does it appear that no power of authority is +lodged in the body of the people, the private members of the +church?</p> +<p><i>Ans</i>. Although every church member has a right to all the +spiritual privileges purchased with the Saviour's blood, and given +to the church, as need requires; although he has a right to try the +spirits, and to prove all things by the word of God; a power to +choose the church officers who are immediately to rule over him; +yet the Holy Scriptures allow the exercise of no official power to +the private members of the church. Not the Christian people, but +their pastors have power to preach the gospel, Rom. x. 15; and to +administer the sacraments, those mysteries of God, which are +connected with preaching, 1 Cor. iv. 1; Matt. xxviii. 19. Not the +people, but their rulers, are divinely warranted. Timothy was +ordained, not by the people, but by the presbytery: elders, not by +the people, but by Paul and Barnabas: and deacons, not by the +people, but by the apostles, 1 Tim. iv. 14; Acts xiv. 23, and vi. +3, 6. Not the people, but their rulers are to censure the +scandalous, and to absolve the penitent, Matt. xviii. 18; 1 Cor. v. +The Scripture nowhere ascribes to the people any such characters as +imply authority lodged in them; but the contrary. Instead of being +styled pastors, they are called the <i>flock</i>, watched over and +fed; instead of overseers, the family overseen; instead of +<i>rulers, guides, governors</i>, they are called the <i>body</i> +governed, the persons subject in the Lord, and they are solemnly +charged to know, honor, obey, and submit to those that are over +them.</p> +<p><i>Quest</i>. What is the proper method of dealing with persons +that fall into scandal?</p> +<p><i>Ans</i>. If the offence be known only to one or to a few, the +offender is to be told his fault secretly, with Christian meekness, +plainness, and love. If he profess his sorrow and resolution to +amend, the whole matter ought to be carefully concealed; and those +offended ought to be well pleased that their offending brother is +gained. If, after one or more secret reproofs, he continue +impenitent, defending his fault, one or two more Christian +brethren, grave, judicious, and meek, are to be taken along, and +the offender to be dealt with by them, and in their presence. If +now he appear to repent, the several persons concerned in his +reproof are, with care and in love, to conceal his offence, lest, +by divulging it, they be reproached as wicked calumniators. If the +offender contemn one or more such private admonitions or reproofs, +or if his scandal be of such a nature that it will necessarily +become public, the affair is to be told to the church court, to +which he is most immediately subject. And, to bring him to a due +sense of his fault, he is to be there dealt with in a prudent, +affectionate, plain, and convincing manner. If this prove a means +of bringing him to a sense of his offence, the censures of the +church are to be executed upon him according to the laws of +Christ's house, and the nature of his crime, and he is to be +restored to the privileges of the church. But if, after due pains +taken by the judicatories, he remain obstinate, he is then to be +cast out of the church, and held as a heathen man and publican, +Matt. xviii. 15 to 18.</p> +<center>THE END.</center> +<hr> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<a name="H_FOOT2"><!-- H2 anchor --></a> +<div style="height: 4em;"><br> +<br> +<br> +<br></div> +<h2>FOOTNOTES:</h2> +<a name="note-117"><!--Note--></a> +<p class="foot"><u>117</u> [ The substance of this Number is +extracted from Ford's Gospel Church, printed 1675.]</p> +<a name="note-118"><!--Note--></a> +<p class="foot"><u>118</u> [ John xvi. 8, 9; 2 Cor. v. 5; Eph. ii. +1, 5.]</p> +<a name="note-119"><!--Note--></a> +<p class="foot"><u>119</u> [ Col. ii. 6; 1 Cor. vi. 19, 20.]</p> +<a name="note-120"><!--Note--></a> +<p class="foot"><u>120</u> [ Col. i. 12.]</p> +<a name="note-121"><!--Note--></a> +<p class="foot"><u>121</u> [ 1 Pet. ii. 5.]</p> +<a name="note-122"><!--Note--></a> +<p class="foot"><u>122</u> [ From Brown's Letters.]</p> +<a name="note-123"><!--Note--></a> +<p class="foot"><u>123</u> [ Extracted from the Christian Magazine +for Sept. 1797—a periodical publication well worth the +perusal of the friends of evangelical doctrine.]</p> +<a name="note-124"><!--Note--></a> +<p class="foot"><u>124</u> [ From Brown's Letters.]</p> +<a name="note-125"><!--Note--></a> +<p class="foot"><u>125</u> [ This number is a summary of Dr. Owen's +arguments in favor of the divine right of the ruling elder, with an +abstract of the duties which he ought to perform. Although the +Doctor was a professed Independent, yet he was entirely different, +both in doctrine and church government, from any in Scotland that +bear that name, as all who are acquainted with his works will +easily observe. The writer of his life asserts that he heard him +say, "He could readily join with presbytery as it was exercised in +Scotland." And indeed it appears very probable that the difference +between the consultative synod which he allows, and the +authoritative synod contended for by true Presbyterians, is not so +far different as many apprehend, because the decisions of either +bind the conscience only as they are agreeable to the Holy Ghost +speaking in the Scriptures.]</p> +<div style="height: 6em;"><br> +<br> +<br> +<br> +<br> +<br></div> + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 13941 ***</div> +</body> +</html> + |