the strong Delusion that begin to abate shall expire they will easily see the direct Opposition that is between these two Heads and two Churches namely Christ and the Pope the Catholick Church and that of Rome I KNOW well enough all the Evasions and Distinctions that are invented to countenance this Anti-christianism As that there is a double Head one of internal influence of Grace which Christ is and the Pope is not the other of Rule and Authority which the Pope is But this also is two-fold Supream and Remote or Immediate and Subordinate the first is Christ the latter is the Pope And there is yet farther a two-fold Head of the Church the one invisible which is Christ the other visible which is the Pope NOT to insist on these gross and horrible Figments of a twofold Head of the Catholick Church in any sence which are foreign to the Scripture foreign to Antiquity whereof never one word was heard in the Church for Six hundred Years after Christ deforming the beautiful Spouse of Christ into a Monster we will allow at present that the Pope is only the immediate visible subordinate Head of all Rule and Authority to their Church which is what they plead for Then I say that the Church whereof he is the Head is his Body that it holds him as its Head that it is compacted together by the Officers and Orders that depend on him and receive all their influence of Church-Power and Order from him which though he communicates not by an internal influence of Grace and Gifts alas poor wretch yet he doth it by Officers Offices Orders and Laws so giving Union and Communion unto the whole Body by the effectual working of every joint and part of the Hierarchy under him for its Union Communion and Edification This I say is the Anti-christ and the Anti-christian Church-State as I shall be at any time ready to maintain LET any Man take a due prospect of this Head and this Body as related and united by the Bond of their own Rules Constitutions and Laws acting in worldly Pomp Splendor and Power with horrid bloody Cruelties against all that oppose it and he will not fail of an open view of all the Scriptural Lineaments of the Apostate Anti-christian State of the Church I SAY again This assigning of the original of all Church Order Union and Communion unto the Pope of Rome investing him therewith as an Article of Faith constituting him thereby the Head of the Church and the Church thereon his Body as it must be if he be its Head so as that from him all power of Order and for all Acts of Communion should be derived returning all in Obedience and Subjection unto him doth set up a visible conspicuous Anti-christian Church State in opposition unto Christ and the Catholick Church But with this sort of Men we deal not at present THERE is a pretence unto an â—nion of Churches not derived from the Papal Headship And this consists in the Canonical subjection of particular Churches unto a Diocesan Bishop and of such Bishops to Metropolitans which though de facto it be at present terminated and stated within the bounds of a Nation yet de jure it ought to be extended unto the whole Catholick Church ACCORDING unto this Principle the Vnion of the Catholick Church consists in that Order whereby particular Churches are distributed into Deanaries Arch-Deaconries Exempt Peculiars under Officials Diocesses Provinces under Metropolitans and so by or without Patriarchs to avoid the Rock of the Papacy issuing in a General-Council as I suppose But 1. TO confine the Vnion and Communion of the Catholick Church hereunto is at present absolutely destructive both of the Church and its Communion For all particular Churches when they are by a coalescency extended unto those which are Provincial or National have both Politically and Ecclesiastically such bounds fixed unto them as they cannot pass to carry on Communion unto and with the Church as Catholick by any Acts and Duties belonging unto their Order And hereby the Union and Communion of the Church is utterly lost For the Union of the Catholick Church as such doth always equally exist and the Communion of it is always equally in exercise and can consist in nothing but what doth so exist and is so exercised Where-ever is the Catholick Church there is the Communion of Saints But nothing of this can be obtained by virtue of this Order 2. WE enquire at present after such an Vnion as gives particular Churches Communion among themselves which this Order doth not but absolutely overthrows it leaving nothing unto them but subjection to Officers set over them who are not of them according to Rules and Laws of their appointment which is foreign to the Scripture and Antiquity 3. THIS Order it self the only bond of the pretended Union having no Divine Institution especially as to its extent unto the whole Catholick Church nor any intimation in the Scripture and being utterly impossible to be put in execution or actual exercise no Man can declare what is the Original or Center of it whence it is deduced and wherein it rests HAVING removed these pretences out of our way we may easily discern wherein the Vnion and consequently the Communion of â—ll particular Churches doth consist and in the due observation whereof all that Church-Order which the Lord Christ hath appointed and doth accept is preserved I SAY then that the true and only Vnion of all particular Churches consists in that which gives Form Life and Being unto the Church Catholick with the Addition of what belongs unto them as they are particular And this is that they have all one and the same God and Father one Lord Jesus Christ one Faith and one Doctrine of Faith one hope of their calling or the promised Inheritance one Regeneration one Baptism one Bread and Wine united unto God and Christ in one Spirit through the bond of Faith and Love. THIS Description with what is suited thereunto and explanatory of it is all the account which is given us in the Scripture of the constituting form of the Catholick Church and of the Vnion of particular Churches among themselves What Church soever fails in the essential parts of this Description or any of them it is separated from the Catholick Church nor hath either Union or Communion with any true Churches of Christ. TWO things concurr unto the compleating of this Vnion of Churches 1. Their Vnion or Relation unto Christ. 2. That which they have among themselves 1. THE Lord Christ himself is the Original and Spring of this Vnion and every particular Church is united unto him as its Head besides which with or under which it hath none This Relation of the Church unto Christ as its Head the Apostle expresly affirms to be the foundation and cause of its Union Ephes. 4.15 16. Col. 2.19 the places before quoted Hereby it is also in God the Father 2 Thes. 1.1 Or hath God as its Father
THE TRUE NATURE OF A Gospel Church AND ITS GOVERNMENT WHEREIN These following particulars are distinctly handled I. The subject Matter of the Church II. The formal Cause of a particular Church III. Of the Polity Rule or Discipline of the Church in general IV. The Officers of the Church V. The Duty of Pastors of Churches VI. The Office of Teachers in the Church VII Of the Rule of the Church or of Ruling Elders VIII The nature of Church Polity or Rule with the Duty of Elders IX Of Deacons X. Of Excommunication XI Of the Communion of Churches The Publishing whereof was mentioned by the Author in his Answer to the Vnreasonableness of Separation By the late Pious and Learned Minister of the Gospel JOHN OWEN D. D. LICENSED June 10. 1688. LONDON Printed for William Marshall at the Bible in Newgate street MDCLXXXIX THE PREFACE TO THE READER THE Church of Christ according as it is represented unto us or described by the holy Spirit of God in the Old and New Testament hath but a twofold Consideration as Catholick and Mystical or as Visible and Organized in particular Congregations The Catholick Church is the whole Mystical Body of Christ consisting of all the Elect which are purchased and redeemed by his Blood whether already called or uncalled Militant or Triumphant and this is the Church that God gave him to be head unto which is his Body and his Fullness and by union with him Christ Mystical Ephes. 1.22 23. and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only word most fully expressing the Catholick Church used in Scripture the Church of the First-born whose Names are written in Heaven Heb. 12.23 i. e. in the Lamb's Book of Life and shall all appear one Day gathered together to their Head in the perfection and fullness of the New Jerusalem-state where they will make a glorious Church not having Spot or Wrincle or any such thing but Holy and without Blemish The day of Grace which the Saints have passed in the respective Ages of the Church was but the days of its Espousals wherein the Bride hath made her self ready but then will be her full married state unto Christ then will be the perfection not only of every particular Member of Christ but of the whole Body of Christ called a perfect Man and the measure of the Stature of the Fullness of Christ to which we are called Edifying and building up by the Ministry and Ordinances of Christ whilst we are in Via in our passage unto this Country a City with a more durable fixed Foundation which we seek In order therefore unto the compleating this great and mystical Body Christ hath his particular Visible Churches and Assemblies in this World wherein he hath ordained Ordinances and appointed Officers for the glorious forementioned Ends and Purposes There is no other sort of Visible Church of Christ Organized the subject of the aforesaid Institutions spoken of but a particular Church or Congregation either in the Old or New Testament where all the Members thereof do ordinarily meet together in one place to hold Communion one with another in some one or more great Ordinances of Christ. The first Churches were Oeconomick when the Worship of God was solemnly performed in the large Families of the Antidiluvian and Postdiluvian Patriarchs where no doubt all frequently assembled to the Sacrifices as then offered and other parts of Worship then in use After the descent of a numerous Progeny from Abraham's Loins God takes them to himself in one Visible Body a National but Congregational Church to which he forms them Four hundred and thirty Years after the Promise in the Wilderness and although all Abraham's Natural Posterity according to the External part of the Promise made to him were taken into visible Church-Fellowship so that it became a National Church yet it was such a National Church always in the Wilderness and in the Holy Land as was Congregational for it was but one Congregation during the Tabernacle or Temple-state first or second they were always bound to assemble to the Tabernacle or Temple thrice at least every Year hence the Tabernacle was still called the Tabernacle of the Congregation They were to have but one Altar for Burnt-Offerings and Sacrifices what others were at any time elsewhere called High-Places were condemned by God as Sin. Lastly when Christ had Divorced this People Abolished their Mosaical Constitution by breaking their Staff of Beauty and their Staff of Bonds he erects his Gospel Church calls in Disciples by his Ministry forms them into a Body furnisheth them with Officers and Ordinances and after he had suffered rose again and continued here Forty days in which time he frequently appeared to them and acquainted them with his Will ascends unto his Father sends his Spirit in a plentiful manner at Pentecost whereby most of them were furnished with all necessary miraculous Gifts to the promoting the Glory and Interest of Christ among Jews and Gentiles Hence the whole Evangelical Ministry was first placed in the Church of Jerusalem so far as extraordinary or such a part of it as was to descend to Churches of after Ages neither were they placed as abiding or standing Officers in any other Church as we find In this Church they acted as the Elders thereof and from this Church they were it 's very likely solemnly sent by Fasting and Prayer to the Exercise of their Apostolick Function in Preaching Healing and working Miracles gathering Churches and setling Officers in them even so as Barnabas and Paul were sent forth by the Church of Antioch Their distinguishing Apostolick Office and Charge from which the Evangelist differed but little was to take care of all the Churches not to sit down as standing Pastors to all or any particular Congregation but at the first planting to gather to direct and confirm them in practice of their Doctrine Fellowship breaking Bread and in Prayer Wherefore this Apostolick Care committed to them proves nothing either of the Catholick Authority claimed by an Oecumenick Pastor or that charge of many Congregations claimed by Diocesan Bishops Whence it 's most evident That all Church Officers so far as they had any Pastoral or Episcopal Office was given to a particular Congregation as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We read of no Pastors of many Congregations nor of no Church made up of many Congregations to which Officers were annexed nor of any representative Church as some would have That Apostolick Power did descend to Successors we utterly deny it being not derivable for none after them could say They had been Eye Witnesses of our Lord before or after his Resurrection none since so qualified by an extraordinary measure of the Spirit for Preaching and working Miracles and none but the Pope challenges such an extensive Care for and Power over all Churches That which descends from them to the ordinary Ministry is a Commission to Preach and Baptize and why not to Head it being always in the
all things as they see necessary which Church they are Wherefore if that will please them it shall be granted that in skill for the management of Ecclesiastical Affairs according to the Canon Law with such other Rules of the same kind as they have framed and in the legal proceedings of Ecclesiastical Courts as they are called there are none of the people that are equal unto them or will contend with them 2. IT hence also follows that those who are called unto Rule in the Church of Christ should diligently endeavour the attaining of and encreasing in this Wisdom giving evidence thereof on all occasions that the Church may safely acquiesce in their Rule But hereunto so many things do belong as cannot in this place be meetly treated of somewhat that appertains to them shall afterwards be considered CHAP. IV. The Officers of the Church THE Church is considered either as it is Essential with respect unto its Nature and Being or as it is Organical with respect unto its Order THE constituent causes and parts of the Church as unto its Essence and Being are its Institution Matter and Form whereof we have treated IT S Order as it is Organical is founded in that communication of Power unto it from Christ which was insisted on in the foregoing Chapter THE Organizing of a Church is the placing or implanting in it those Officers which the Lord Jesus Christ hath appointed to act and exercise his Authority therein FOR the Rule and Government of the Church are the exertion of the Authority of Christ in the hands of them unto whom it is committed that is the Officers of it not that all Officers are called to Rule but that none are called to Rule that are not so THE Officers of the Church in General are of two sorts Bishops and Deacons Phil. 1.1 And their Work is distributed into Prophecy and Ministry Rom. 12.6.7 THE Bishops or Elders are of two sorts 1. Such as have Authority to Teach and Administer the Sacraments which is commonly called the power of Order and also of Ruling which is called a Power of Jurisdiction corruptly And some have only Power for Rule of which sort there are some in all the Churches in the World. THOSE of the first sort are distinguished into Pastors and Teachers THE distinction between the Elders themselves is not like that between Elders and Deacons which is as unto the whole kind or nature of the Office but only with respect unto Work and Order whereof we shall treat distinctly THE first sort of Officers in the Church are Bishops or Elders concerning whom there have been mighty contentions in the late Ages of the Church The Principles we have hitherto proceeded on discharge us from any especial interest or concernment in this Controversy For if there be no Church of Divine or Apostolical constitution none in Being in the Second or Third Centuries but only a particular Congregation the foundation of that contest which is about Preheminence and Power in the same Person over many Churches falls to the ground INDEED strife about Power Superiority and Jurisdiction over one another amongst those who pretend to be Ministers of the Gospel is full of scandal It started early in the Church was extinguished by the Lord Christ in his Apostles rebuked by the Apostles in all others yet through the Pride Ambition and Avarice of Men hath grown to be the stain and shame of the Church in most Ages For neither the sense of the Authority of Christ forbidding such ambitious designings nor the proposal of his own example in this particular case nor the experience of their own insufficiency for the least part of the work of the Gospel-Ministry have been able to restrain the minds of Men from coveting after and contending for a prerogative in Church-Power over others For though this Ambition and all the fruits or rewards of it are laid under a severe interdict by our Lord Jesus Christ yet when Men like Achan saw the wedge of Gold and the goodly Babylonish Garment that they thought to be in Power Domination and Wealth they coveted them and took them to the great disturbance of the Church of God. IF Men would but a little seriously consider what there is in that care of Souls even of all them over whom they pretend Church-Power Rule or Jurisdiction and what it is to give an Account concerning them before the Judgment Seat of Christ it may be it would abate of their earnestness in contending for the enlargement of their Cures THE claim of Episcopacy as consisting in a rank of persons distinct from the Office of Presbyters is managed with great variety It is not agreed whether they are distinct in Order above them or only as unto a certain degree among them of the same Order It is not determined what doth constitute that pretended distinct Order nor wherein that degree of preheminence in the same Order doth consist nor what Basis it stands upon It is not agreed whether this Order of Bishops hath any Church-Power appropriated unto it so as to be acted singly by themselves alone without the concurrence of the Presbyters or how far that concurrence is necessary in all Acts of Church-Order or Power There are no Bounds or Limits of the Diocesses which they claim the Rule in and over as Churches whereunto they are peculiarly related derived either from Divine Institution or Tradition or general Rules of Reason respecting both or either of them or from the consideration of Gifts and Abilities or any thing else wherein Church-Order or Edification is concerned Those who plead for Diocesan Episcopacy will not proceed any farther but only that there is and ought to be a superiority in Bishops over Presbyters in Order or Degree But whether this must be over Presbyters in one Church only or in many distinct Churches whether it must be such as not only hinders them utterly from the discharge of any of the Duties of the Pastoral Office towards the most of them whom they esteem their Flocks and necessitates them unto a Rule by unscriptural Church-Officers Laws and Power they suppose doth not belong unto their Cause whereas indeed the weight and moment of it doth lie in and depend on these things Innumerable other uncertainties differences and variances there are about this singular Episcopacy which we are not at present concern'd to enquire into nor shall I insist on any of those which have been already mentioned BUT yet because it is necessary unto the clearing of the Evangelical Pastoral Office which is now under consideration unto what hath been pleaded before about the non institution of any Churches beyond particular Congregations which is utterly exclusive of all pretences of the present Episcopacy I shall briefly as in a diversion add the Arguments which undeniably prove That in the whole New Testament Bishops and Presbyters or Elders are every way the same Persons in the same Office have the same Function without distinction in
Suffrage of the people 2. I have shewed instances before out of the Scripture that when a thing is done by the whole people it is usual to ascribe it unto him or them who were chief therein as elsewhere the same thing is ascribed unto the whole people THE same Authors contend that the liberty of choosing their own Officers or Elders such as it was was granted unto them or permitted by way of condescention for a Season and not made use of by virtue of any right in them thereunto But this permission is a meer imagination It was according to the mind of Christ that the Churches should choose their own Elders or it was not If it were not the Apostles would not have permitted it and if it were they ought to ordain it and practise according to it as they did Nor is such a constant Apostolical Practice proposed for the direction of the Church in all Ages to be ascribed unto such an Original as Condescension and Permission Yea it is evident that it arose from the most fundamental principles of the constitution and nature of the Gospel Churches and was only a regular pursuit and practice of them For 1. THE Calling of Bishops Pastors Elders is an Act of the power of the Keys of the Kingdom of Heaven But these Keys are originally and properly given unto the whole Church unto the Elders of it only Ministerially and as unto exercise Pastors are eyes to the Church But God and Nature design in the first place sight to the whole Body to the whole Person thereunto it is granted both subjectively and finally but actually it is peculiarly seated in the eye So is it in the grant of Church-Power it is given to the whole Church though to be exercised only by its Elders THAT the grant of the Keys unto Peter was in the Person and as the representative of the whole confessing Church is the known judgment of Austin and a multitude of Divines that follow him So he fully expresseth himself Tractat. 124. in Johan Peter the Apostle bare in a general figure the person of the Church For as unto what belonged unto himself he was by Nature one Man by Grace one Christian and of special more abounding Grace one and the chief Apostle But when it was said unto him I will give unto thee the Keys of the Kingdom of Heaven c. he signified the whole Church c. Again the Church which is founded in Christ received from him in the person of Peter the Keys of the Kingdom of Heaven which is the power of binding and loosing UNTO whom these Keys are granted they according to their distinct interests in that grant have the Right and Power of Calling their Bishops Pastors or Elders for in the exercise of that Trust and Power it doth consist But this is made unto the whole Church And as there are in a Church already constituted several sorts of persons as some are Elders others are of the people only this Right resideth in them and is acted by them according to their respective capacities as limited by the light of nature and divine institution which is that the Election of them should belong unto the body of the people and their Authoritative Designation or Ordination unto the Elders And when in any place the supream Magistrate is a Member or Part of the Church he hath also his peculiar Right herein THAT the power of the Keys is thus granted originally and fundamentally unto the whole Church is undeniably confirmed by Two Arguments 1. THE Church it self is the Wife the Spouse the Bride the Queen of the Husband and King of the Church Christ Jesus Psal. 45.10 John 3.29 Revel 21.9 Chap. 22.17 Matth. 25.1 5 6. Other Wife Christ hath none nor hath the Church any other Husband Now to whom should the Keys of the House be committed but unto the Bride There is I confess another who claims the Keys to be his own but withal he makes himself the Head and Husband of the Church proclaiming himself not only to be an Adulterer with that Harlot which he calleth the Church but a Tyrant also in that pretending to be her Husband he will not trust her with the Keys of his House which Christ hath done with his Spouse And whereas by the Canon Law every Bishop is the Husband or Spouse of his Diocesan Church for the most part they commit an open Rape upon the people taking them without their consent at least are not chosen by them which yet is essential unto a lawful Marriage And the Bride of Christ comes no otherwise so to be but by the voluntary choice of him to be her Husband FOR the Officers or Rulers of the Church they do belong unto it as hers 1 Cor. 3.21.22 And Stewards in the House 1 Cor. 4.1 the Servants of the Church for Jesus sake 2 Cor. 4.5 IF the Lord Christ have the Keys of the Kingdom of Heaven that is of his own House Heb. 3. If the Church it self be the Spouse of Christ the Mother of the Family Psal. 68.13 the Bride the Lambs Wife and if all the Officers of the Church be but Stewards and Servants in the House and unto the Family if the Lord Christ do make a grant of these Keys unto any whereon the disposal of all things in this House and Family doth depend the Question is Whether he hath originally granted them unto his holy Spouse to dispose off according unto her judgment and duty or unto any Servants in the House to dispose of her and all her concernments at their pleasure 2. THE power of the Keys as unto binding and loosing and consequently as unto all other acts thence proceeding is expresly granted unto the whole Church Matth. 18.17 18. If he shall neglect to hear them tell the Church but if he neglect to hear the Church let him be unto thee as an Heathen Man and a Publican 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 What Church it is that is here intended we have proved before and that the Church is intrusted with the power of binding and loosing And what is the part of the Body of the people herein the Apostle declares 1 Cor. 5.4 2 Cor. 2.6 SECONDLY This Right exemplified in Apostolical Practice is comprehended in the Commands given unto the Church or Body of the People with respect unto Teachers and Rulers of all sorts for unto them it is in a multitude of places given in charge that they should discern and try false Prophets fly from them try Spirits or such as pretend Spiritual Gifts or Offices reject them who Preach false Doctrine to give testimony unto them that are to be in Office with sundry other things of the like nature which all of them do suppose or cannot be discharged without a Right in them to choose the worthy and reject the unworthy as
unto the Ministry of the Word as Pastors and Teachers who are Elders also are devested of the Right of 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 Helps in the Government For the Right and Duty of Rule is inseparable from the Office of Elders which all Bishops or Pastors are The Right is still in them and the exercise of it consistent with their more excellent Work is required of them So was it in the First Institution of the Sanhedrim in the Church of Israel Exod. 18.17 18 19 20 21 22 23. Moses had before the sole Rule and Government of the People In the addition that was made of an Eldership for his assistance there was no diminution of his Right or the exercise of it according to his precedent power And 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 forgo their own Right nor the exercise of their Duty as their other Work would permit them Gal. 2.9 10. And in particular the Apostle Paul manifested his concernment herein in the care he took about Collection for the Poor in all Churches 8. 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 it is undeniably attested Act. 20.17 c. All that belongs unto the Care Inspection Oversight Rule and Instruction of the Church is committed unto the Elders of it expresly For Elders is a Name derived from the Jews denoting them that have Authority in the Church The First signification of the Word in all Languages respects Age. Elders are Old Men well stricken in years unto whom respect and reverence is due by the Law of Nature and Scripture Command unless they forfeit their Privilege by levity or wickedness which they often do Now Ancient Men were originally judged if not only yet the most meet for Rule and were before others constantly called thereunto Hence the Name of Elders was appropriated unto them who did Preside and Rule over others in any kind ONLY it may be observed that there is in the Scripture no mention of Rulers that are called Elders but such as are in a subordinate Power and Authority only Those who were in supream absolute power as Kings and Princes are never called Elders But Elders by Office were such only as had a Ministerial Power under others Wherefore the highest Officers in the Christian Church being called Elders even the Apostles themselves and Peter in particular 1 Epist. Chap. 5. v. 1.2 it is evident that they have only a Ministerial Power and so it is declared ver 4. The Pope would now scarce take it well to be esteemed only an Elder of the Church of Rome unless it be in the same sence wherein the Turkish Monarch is called the Grand Signior But those who would be in the Church above Elders have no Office in it whatever usurpation they may make over it 9. TO the compleat constitution of any particular Church or the perfection of its Organical State it is required that there be many Elders in it at least more than one In this proposition lies the next foundation of the Truth which we plead for and therefore it must be distinctly considered I do not determine what their number ought to be nor is it determinable as unto all Churches For the Light of Nature sufficiently directs that it is to be proportioned unto the Work and End designed Where a Church is numerous there is a necessity of encreasing their number proportionable unto their Work. In the days of Cyprian there was in the Church of Carthage Ten or Twelve of them that are mentioned by Name And at the same time there were a great many in the Church of Rome under Cornelius Where the Churches are small the number of Elders may be so also For no Office is appointed in the Church for pomp or show but for labour only And 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 not compleat in its state is defective which hath not more Elders than one who have not so many as are sufficient for their Work. 10. THE Government of the Church in the judgment and practice of some is absolutely Democratical or Popular They judge that all Church-Power or Authority is seated and setled in the Community of the Brethren or Body of the People And they look on Elders or Ministers only as Servants of the Church not only materially in the Duties they perform and finally for their Edification serving for the good of the Church in the things of the Church but formally also as acting the Authority of the Church by a meer delegation and not any of their own received directly from Christ by virtue of his Law and Institution Hence they do occasionally appoint Persons among themselves not called unto not vested with any Office to Administer the Supper of the Lord or any other solemn Offices of Worship On this principle and supposition I see no necessity of any Elders at all though usually they do conferr this Office on some with solemnity But as among them there is no direct necessity of any Elders for Rule so we treat not at present concerning them 11. SOME place the Government of many particular Churches in a Diocesan Bishop with those that act under him and by his Authority according unto the Rule of the Canon Law and the civil constitution of the Land. These are so far from judging it necessary that there should be many Elders for Rule in every particular Church as that they allow no Rule in them at all but only assert a Rule over them But a Church where there is no Rule in it self to be exercised in the Name of Christ by its own Rulers Officers Guides immediatly presiding in it is unknown to Scripture and Antiquity Wherefore with these we deal not in this Discourse nor have any apprehension that the power of presenting Men for any pretended Disorder unto the Bishops or Chancellors Court is any part of Church-Power or Rule 12. OTHERS place the Rule of particular Churches especially in cases of greatest moment in an Association Conjunction or Combination of all the Elders of them in one Society which is commonly called a Classis So in all Acts of Rule there will be a conjunct acting of many Elders And no doubt it is the best provision that can be made on a supposition of the continuance of the present Parochial Distribution But those also of this
judgment who have most weighed and considered the nature of these things do assert the necessity of many Elders in every particular Church which is the common judgment and practice of the Reformed Churches in all places 13. AND some there are who begin to maintain That there is no need of any more but One Pastor Bishop or Elder in a particular Church which hath its Rule in its self other Elders for Rule being unnecessary This is a Novel Opinion contradictory to the sence and practice of the Church in all Ages And I shall prove the contrary 1. THE pattern of the First Churches constituted by the Apostles which it is our Duty to imitate and follow as our Rule constantly expresseth and declares That many Elders were appointed by them in every Church Act. 11.30 Chap. 14.23 Chap. 15.2 4 6 22. Chap. 16.4 Chap. 20.17 c. 1 Tim. 5.17 Phil. 1.1 Tit. 1.5 1 Pet. 5.1 There is no mention in the Scripture no mention in Antiquity of any Church wherein there was not more Elders than One nor doth that Church answer the Original Pattern where it is otherwise 2. WHERE there is but one Elder in a Church there cannot be an Eldership or Presbytery as there cannot be a Senate where there is but one Senator which is contrary unto 1 Tim. 4.14 3. THE continuation of every Church in its original State and Constitution is since the ceasing of extraordinary Offices and Powers committed to the Care and Power of the Church it self Hereunto the Calling and Ordaining of ordinary Officers Pastors Rulers Elders Teachers do belong And therein as we have proved both the Election of the People submitting themselves unto them in the Lord and the solemn setting of them apart by Imposition of Hands do concurr But if there be but One Elder only in a Church upon his Death or Removal this Imposition of Hands must either be left unto the People or be supplied by Elders of other Churches or be wholly omitted all which are irregular And that Church-Order is defective which wants the Symbol of Authoritative Ordination 4. IT is difficult if not impossible on a supposition of One Elder only in a Church to preserve the Rule of the Church from being Prelatical or Popular There is nothing more frequently objected unto those who dissent from Diocesan Bishops than that they would every one be Bishops in their own Parishes and unto their own People All such pretences are excluded on our principles of the Liberty of the People of the necessity of many Elders in the same Church in an equality of Power and the Communion of other Churches in Association But practically where there is but One Elder one of the extreams can be hardly avoided If he Rule by himself without the previous Advice in some cases as well as the subsequent consent of the Church it hath an eye of unwarrantable Prelacy in it If every thing be to be Originally Transacted Disposed Ordered by the whole Society the Authority of the Elder will quickly be insignificant and he will be little more in point of Rule than any other Brother of the Society But all these Inconveniencies are prevented by the fixing of many Elders in each Church which may maintain the Authority of the Presbytery and free the Church from the Despotical Rule of any Diotrâ—phes But in case there be but one in any Church unless he have Wisdom to maintain the Authority of the Eldership in his own Person and Actings there is no Rule but Confusion 5. THE nature of the Work whereunto they are called requires that in every Church consisting in any considerable number of Members there should be more Elders than One. When God first appointed Rule in the Church under the Old Testament he assigned unto every Ten Persons or Families a distinct Ruler Deut. 1.15 For the Elders are to take care of the Walk or Conversation of all the Members of the Church that it be according unto the Rule of the Gospel This Rule is eminent as unto the holiness that it requires above all other Rules of moral Conversation whatever And there is in all the Members of the Church great Accuracy and Circumspection required in their walking after it and according unto it The Order also and Decency which is required in all Church-Assemblies stands in need of exact care and inspection That all these things can be attended unto and discharged in a due manner in any Church by One Elder is for them only to suppose who know nothing of them And although there may be an appearance for a season of all these things in such Churches yet there being not therein a due compliance with the Wisdom and Institution of Christ they have no present Beauty nor will be of any long continuance THESE considerations as also those that follow may seem jejune and contemptible unto such as have another frame of Church-Rule and Order drawn in their Minds and Interests A Government vested in some few Persons with Titles of Preheminence and Legal Power exercised in Courts with Coercive Jurisdiction by the Methods and Processes of Canons of their own framing is that which they suppose doth better become the Grandeur of Church-Rulers and the State of the Church than these Creeping Elders with their Congregations But whereas our present enquiry after these things is only in and out of the Scripture wherein there is neither shadow nor appearance of any of these practices I beg their pardon if at present I consider them not 10. WE shall now make Application of these things unto our present purpose I say then 1. Whereas there is a Work of Rule in the Church distinct from that of Pastoral Feeding 2. Whereas this Work is to be attended unto with diligence which includes the whole Duty of him that attends unto it And 3. 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 And 4. Whereas there ought to be many Elders in every Church that both the Works of Teaching and Ruling may be constantly attended unto 5. That in the Wisdom of the Holy Ghost distinct Works did require distinct Offices for their discharge all which we have proved already our enquiry hereon 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 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 uncontroulable evidence if it had any thing to conflict withal but prejudices and interest and this is 1 Tim. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Praesum Praesidio to Preside to Rule Praesident
Commission that Christ gave a Pastoral Relation or Presbytership which was included in their Apostleship and Exercised toward the Church of Jerusalem Such Presbyter-ship John and Peter both had Hence there remains no other Successors jure to the Apostles but ordinary Pastors and Teachers These are relative Officers and are always in and to some particular Congregations we know of no Catholick visible Church that any Pastors are ordained to 1. The Scripture speaks of no Church as Catholick visible 2. The thing it self is but a Chimaera of some Men's Brains it 's not in rerum naturâ for if a Catholick visible Church be all the Churches that I see at a time I am not capable of seeing much more than what can Assemble in one place And if it be meant of all the Churches actually in being how are they visible to me where can they be seen in one place I may as well call all the Cities and Corporations in the World the Catholick visible City or Corporation which all rational Men would call Nonsence Besides if all Organized Churches could be got together it 's not Catholick in respect of Saints Militant much less of Triumphant for many are no Church Members that are Christs Members and many visible Members are no true Members of Christ Jesus Where is any such Church capable of Communion in all Ordinances in one place and the Scripture speaks of no other Organized visible Church Again to a Catholick visible Church constituted should be a Catholick visible Pastor or Pastors for as the Church is such is the Pastor and Officers to the Mystical Church Christ is the mystical Head and Pastor he is called the chief Bishop and Shepherd of our Souls 1 Pet. 2.25 hence the uncalled are his Sheep as John 10.16 but to all visible Churches Christ hath appointed a visible Pastor or Pastors and where is the Pastor of the Catholick visible Church he is not to be found unless it please us to take him from Rome To say that all individual Pastors are Pastors to the Catholick Church is either to say that they are invested with as much Pastoral Power and Charge in one Church as in another and then they are indefinite Pastors and therefore all Pastors have mutual Power in each others Churches and so John may come into Thomas his Church and exercise all parts of Jurisdiction there and Thomas into John's or a Minister to the Catholick Church hath an universal Catholick Power over the Catholick Church if so the Power and Charge which every ordinary Pastor hath is Apostolick Or lastly he is invested with an Arbitrary Power at least as to the taking up a particular Charge where he pleaseth with a non obstante to the Suffrages of the People for if he hath an Office whereby he is equally and indisputably related to all Churches it 's at his liberty by virtue of this Office to take where he pleaseth But every Church-Officer under Christ is a visible relate and the correlate must be such whence the Church must be visible to which he is an Officer It 's absurd to say a Man is a visible Husband to an invisible Wife the relate and correlate must be ejusdem naturae It 's true Christ is related to the Church as mystical Head but it 's in respect of the Church in its mystical Nature for Christ hath substituted no mystical Officers in his Church There is a great deal of difference between the mystical and external visible Church though the latter is founded upon it and for the sake of it It 's founded upon it as taking its true spiritual Original from it deriving vital Spirits from it by a mystical Vnion to and Communion with Christ and his Members and it 's for the Sake of it all external visible Assemblies Ministers Ordinances are for the sake of the mystical Body of Christ for calling in the Elect and the Edifying of them to that full measure of Stature they are designed unto But the different consideration lies in these Things 1. That the mystical Church doth never fail neither is diminished by any Shocks of Temptation or Suffering that in their visible Profession any of them undergo whereas visible Churches are often broken scattered yea unchurched and many Members fail of the Grace of God by final Apostasy Likewise Christ's mystical Church is many times preserved in that State only or mostly when Christ hath not a visible organized Church according to Institution to be found on the Face of the Earth so it was with his Church often under the Old Testament-Dispensation as in Aegypt in the Days of the Judges when the Ark was carried away by the Philistins in the Days of Manasseh and other wicked Kings and especially in Babylon In such times the Faithful Ones were preserved without the true Sacrifices the teaching Priest and the Law. So hath it been in the days of the New Testament in divers places under the Draconick Heathen Persecutions and afterward in the Wilderness-state of the Church under the Anti-Christian Vsurpations and false Worship Which mystical State is the place prepared of God to hide the Seed of the Woman in from the Dragons Rage for the space of One thousand two hundred and sixty Days Again Vnto this Mystical Church is only essentially necessary a mystical Vnion unto the Lord Jesus Christ by the Gift of the Father Acceptation and Covenant-undertaking of the Son the powerful and efficacious Work of the Spirit of the Father and the Son working true saving Faith in the Lord Jesus Christ and sincere Love to him and all his True Members Whereby as they have a firm and unshaken Vnion so they have a spiritual Communion though without those desirable Enjoyments of external Church Privileges and means of Grace which they are providentially often hindred from Visible Churches being but Christ's Tents and Tabernacles which he sometimes setteth up and sometimes takes down and removes at his Pleasure as he sees best for his Glory in the World. But of these he hath a special regard as to their Foundadation Matter Constitution and Order he gives forth an exact pattern from Mount Zion as of that Typical Tabernacle from Mount Sinai of Old. The Foundation part of a visible Church is the credible Profession of Faith and Holiness wherein the Lord Jesus Christ is the Corner Stone Eph. ij 20 Matth. xvi 18 This Profession is the Foundation but not the Church it self It 's not Articles of Faith or Profession of them in particular individual Persons that make an organized visible Church We are the Houshold of Faith built upon the Foundation c. 2. It 's Men and Women not Doctrine that are the Matter of a Church and these professing the Faith and practising Holiness The Members of Churches are always called in the New Testament Saints Faithful Believers They was such that were added to the Churches neither is every Believer so as such but as a professing Believer for a Man must appear
Order or Degree which also as unto the Scripture the most learned Advocates of Prelacy begin to grant 1. THE Apostle describing what ought to be the Qualifications of Presbyters or Elders gives this Reason of it because a Bishop must be so Tit. 1.5 6 7. Ordain Elders in every City if any be blameless c. for a Bishop must be blameless He that would prove of what sort a Presbyter that is to be Ordained so ought to be gives this Reason for it That such a Bishop ought to be intends the same Person and Office by Presbyter and Bishop or there is no congruity of Speech or consequence of Reason in what he asserts To suppose that the Apostle doth not intend the same Persons and the same Office by Presbyters and Bishops in the same place is to destroy his Argument and render the context of his discourse unintelligible He that will say that if you make a Justice of Peace or a Constable he must be magnanimous liberal full of clemency and courage for so a King ought to be will not be thought to argue very wisely Yet such is the Argument here if by Elders and Bishops distinct Orders and Offices are intended 2. THERE were many Bishops in one City in one particular Church Phil. 1.1 To all the Saints that are at Philippi with the Bishops and Deacons That the Church then at Philippi was one particular Church or Congregation was proved before But to have many Bishops in the same Church whereas the nature of the Episcopacy pleaded for consists in the Superiority of one over the Presbyters of many Churches is absolutely inconsistent Such Bishops whereof there may be many in the same Church of the same Order equal in Power and Dignity with respect unto Office will easily be granted but then they are Presbyters as well as Bishops There will I fear be no end of this contest because of the prejudices and interests of some but that the identity of Bishops and Presbyters should be more plainly expressed can neither be expected nor desired 3. THE Apostle being at Miletus sent to Ephesus for the Elders of the Church to come unto him that is the Elders of the Church at Ephesus as hath been elsewhere undeniably demonstrated Act. 20.17 18. unto these Elders he says Take heed unto your selves and to all the Flock over which the Holy Ghost hath made you Bishops to feed the Church of God ver 28. If Elders and Bishops be not the same Persons having the same Office the same Function and the same Duties and the same Names it is impossible so far as I understand how it should be expressed For these Elders are they whom the Holy Ghost made Bishops they were many of them in the same Church their Duty it was to attend unto the Flock and to feed the Church which comprize all the Duties the whole Function of Elders and Bishops which must therefore be the same This plain Testimony can no way be evaded by pretences and conjectures unwritten and uncertain the only answer unto it is It was indeed so then but it was otherwise afterwards which some now betake themselves unto But these Elders were either Elders only and not Bishops or Bishops only and not Elders or the same Persons were Elders and Bishops as is plainly affirmed in the words The latter is that which we plead If the first be asserted then was there no Bishop then at Ephesus for these Elders had the whole oversight of the Flock If the Second then were there no Elders at all which is no good exposition of those words that Paul called unto him the Elders of the Church 4. THE Apostle Peter writes unto the Elders of the Churches that they should feed the Flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking the oversight or exercising the Office and Function of Bishops over them and that not as Lords but as ensamples of Humility Obedience and Holiness to the whole Flock 1 Pet. 5.1 2 3. Those on whom it is incumbent to feed the Flock and to superintend over it as those who in the first place are accountable unto Jesus Christ are Bishops and such as have no other Bishop over them unto whom this charge should be principally committed But such according unto this Apostle are the Elders of the Church Wherefore those Elders and Bishops are the same And such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Guides of the Church at Jerusalem whom the members of it were bound to obey as those that did watch for and were to give an account of their Souls Heb. 13.17 5. THE substance of these and all other Instances or Testimonies of the same kind is this Those whose names are the same equally common and applicable unto them all whose Function is the same whose Qualifications and Characters are the same whose Duties Account and Reward are the same concerning whom there is in no one place of Scripture the least mention of inequality disparity or preference in Office among them they are essentially and every way the same That thus it is with the Elders and Bishops in the Scripture cannot modestly be denied I do acknowledge that where a Church is greatly encreased so as that there is a necessity of many Elders in it for its Instruction and Rule that Decency and Order do require that one of them do in the management of all Church Affairs preside to guide and direct the way and manner thereof So the Presbyters at Alexandria did choose one from among themselves that should have the preheminence of a President among them Whether the Person that is so to preside be directed unto by being first Converted or first Ordained or on the account of Age or of Gifts and Abilities whether he continue for a Season only and then another be deputed unto the same Work or for his Life are things in themselves indifferent to be determined according unto the General Rules of Reason and Order with respect unto the Edification of the Church I shall never oppose this Order but rather desire to see it in practice namely that particular Churches were of such an extent as necessarily to require many Elders both Teaching and Ruling for their Instruction and Government for the better observation of Order and Decency in the publick Assemblies the fuller Representation of the Authority committed by Jesus Christ unto the Officers of his Church the occasional instruction of the Members in lesser Assemblies which as unto some ends may be stated also with the due attendance unto all other means of Edification and Watching Inspecting Warning Admonishing Exhorting and the like and that among these Elders one should be chosen by themselves with the consent of the Church not into a New Order not into a degree of Authority above his Brethren but only unto his part of the common work in a peculiar manner which requires some kind of Precedency Hereby no New Officer no New Order of Officers no New degree of Power or
Authority is constituted in the Church only the Work and Duty of it is cast into such an Order as the very light of nature doth require BUT there is not any intimation in the Scripture of the least imparity or inequality in Order Degree or Authority among Officers of the same sort whether extraordinary or ordinary The Apostles were all equal so were the Evangelists so were Elders or Bishops and so were Deacons also The Scripture knows no more of an Arch-Bishop such as all Diocesan Bishops are nor an Arch-Deacon than of an Arch-Apostle or of an Arch-Evangelist or an Arch-Prophet Howbeit it is evident that in all their Assemblies they had one who did preside in the manner before described which seems among the Apostles to have been the prerogative of Peter THE Brethren also of the Church may be so multiplied as that the constant meeting of them all in one place may not be absolutely best for their Edification Howbeit that on all the solemn occasions of the Church whereunto their consent is necessary they did of old and ought still to meet in the same place for advise consultation and consent as was proved before This is so fully expressed and exemplified in the two great Churches of Jerusalem and Antioch Act. 15. that it cannot be gain-said When Paul and Barnabas sent by the Brethren or Church at Antioch v. 1 3. were come to Jerusalem they were received by the Church as the Brethren are called in distinction from the Apostles and Elders v. 4. So when the Apostles and Elders assembled to consider of the case proposed unto them the whole multitude of the Church that is the Brethren assembled with them v. 6 12. neither were they mute Persons meer Auditors and Spectators in the Assembly but they concurred both in the debate and determination of the Question insomuch as they are expresly joined with the Apostles and Elders in the advice given ver 22 23. And when Paul and Barnabas returned unto Antioch the multitude unto whom the Letter of the Church at Jerusalem was directed came together about it ver 23.30 Unless this be observed the Primitive-Church-State is overthrown But I shall return from this Digression THE first Officer or Elder of the Church is the Pastor A Pastor is the Elder that Feeds and Rules the Flock 1 Pet. 5.2 that is who is its Teacher and its Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed taking the oversight IT is not my present design nor work to give a full account of the Qualifications required in Persons to be called unto this Office nor of their Duty and Work with the Qualities or Vertues to be exercised therein It would require a large Discourse to handle them practically and it hath been done by others It were to be wished that what is of this kind expressed in the Rule and which the nature of the Office doth indispensably require were more exemplified in practice than it is But some things relating unto this Officer and his Office that are needful to be well stated I shall treat concerning THE name of a Pastor or Shepherd is Metaphorical It is a Denomination suited unto his Work denoting the same Office and Person with a Bishop or Elder spoken of absolutely without limitation unto either Teaching or Ruling And it seems to be used or applied unto this Office because it is more comprehensive of and instructive in all the Duties that belong unto it than any other Name whatever nay than all of them put together The Grounds and Reasons of this Metaphor or whence the Church is called a Flock and whence God termeth himself the Shepherd of the Flock whence the Sheep of this Flock are committed unto Christ whereon he becomes the good Shepherd that lays down his Life for the Sheep and the Prince of Shepherds what is the interest of Men in a participation of this Office and what their Duty thereon are things well worth the consideration of them who are called unto it Hirelings yea Wolves and dumb Dogs do in many places take on themselves to be Shepherds of the Flock by whom it is devoured and destroyed WHEREAS therefore this Name or Appellation is taken from and includes in it Love Care Tenderness Watchfulness in all the Duties of going before preserving feeding defending the Flock the Sheep and the Lambs the Strong the Weak and Diseased with accountableness as Servants unto the chief Shepherd it was generally disused in the Church and those of Bishops or Overseers Guides Presidents Elders which seem to include more of Honour and Authority were retained in common use that though one of them at last namely that of Bishops with some elating compositions and adjuncts of power obtained the preheminence Out of the Corruption of these Compositions and Additions in arch-Arch-Bishops Metropolitans Patriarchs and the like brake forth the Cockatrice of the Church that is the Pope BUT this name is by the Holy Ghost appropriated unto the principal Ministers of Christ in his Church Ephes. 4.11 And under that name they were promised unto the Church of old Jerem. 3.15 And the Work of these Pastors is to feed the Flock committed to their charge as it is constantly required of them Act. 20.29 1 Pet. 5.2 OF Pastoral Feeding there are two parts 1. Teaching or Instruction 2. Rule or Discipline Unto these two Heads may all the Acts and Duties of a Shepherd toward his Flock be reduced And both are intended in the term of feeding 1 Chron. 11.2 Chap. 17.6 Jer. 23.2 Mic. 5.4 Chap. 7.14 Zech. 11.7 Act. 20.28 Joh. 21.14 1 Pet. 5.2 c. wherefore he who is the Pastor is the Bishop the Elder the Teacher of the Church THESE Works of Teaching and Ruling may be distinct in several Officers namely of Teachers and Rulers but to divide them in the same Office of Pastors that some Pastors should feed by Teaching only but have no right to Rule by Virtue of their Office and some should attend in exercise unto Rule only not esteeming themselves obliged to labour continually in feeding the Flock is almost to overthrow this Office of Christs Designation and to set up two in the room of it of Mens own projection OF the call of Men unto this Office so many things have been spoken and written by others at large that I shall only insist and that very briefly on some things which are either of the most important consideration or have been omitted by others As 1. UNTO the call of any person unto this Office of a Pastor in the Church there are certain Qualifications previously required in him disposing and making him fit for that Office. The outward call is an act of the Church as we shall shew immediately But therein is required an obediential acting of him also who is called Neither of these can be Regular neither can the Church act according to Rule and Order nor the person called act in such a due Obedience unless there are in him some previous Indications
discharge of this Office. Many have been the contests about these things occasioned by the ignorance and disorderly affections of some Persons I shall briefly represent the Truth herein with the Grounds of it and proceed to the consideration of the call it self which is so necessary 1. CHRIST himself in his own Person and by his own Authority was the Author of this Office. He gave it appointed it erected it in the Church by virtue of his Sovereign Power and Authority Ephes. 4.11 12. 1 Cor. 12.28 As he gave appointed ordained an extraordinary Office of Apostleship so he ordained appointed and gave the ordinary Office of Pastorship or Teaching They have both the same Divine Original 2. HE appointed this Office for continuance or to abide in the Church unto the consummation of all things Ephes. 4.13 Matth. 28.19 And therefore he took order by his Apostles that for the continuation of this Office Pastors Elders or Bishops should be called and ordained unto the care and discharge of it in all Churches which was done by them accordingly Act. 14.22 23. Chap. 20.28 1 Tim. 3.1 2. Tit. 1.5 Wherein he gave Rule unto all Churches unto the end of the World and prescribed them their Duty 3. ON this Office and the discharge of it he hath laid the whole weight of the Order Rule and Edification of his Church in his Name and by virtue of his Authority Act. 20.28 Col. 4.17 1 Tim. 3.15 1 Pet. 5.1 2 3 4 5 6. Rev. 2.1 2 3 4 5 c. Hereon a double necessity of the continuation of this Office doth depend First that which ariseth from the precept or command of it which made it necessary to the Church on the account of the obedience which it owes to Christ and Secondly of its being the principal ordinary means of all the ends of Christ in and towards his Church Wherefore although he can himself feed his Church in the Wilderness where it is deprived of all outward instituted means of Edification yet where this Office fails through its neglect there is nothing but disorder confusion and destruction that will ensue thereon no promise of Feeding or Edification 4. THE Lord Christ hath given Commands unto the Church for Obedience unto those who enjoy and exercise this Office among them Now all these Commands are needless and superfluous nor can any obedience be yielded unto the Lord Christ in their observance unless there be a continuation of this Office. And the Church loseth as much in Grace and privilege as it loseth in Commands For in obedience unto the Commands of Christ doth Grace in its exercise consist 1 Tim. 5.17 Heb. 13.7 17. 5. THIS Office is accompanied with Power and Authority which none can take or assume to themselves All Power and Authority whether in things Spiritual or Temporal which is not either founded in the law of Nature or collated by Divine Ordination is Usurpation and Tyranny No Man can of himself take either Sword. To invade an Office which includes Power and Authority over others is to disturb all Right Natural Divine and Civil That such an Authority is included in this Office is evident 1. From the names ascribed unto them in whom it is vested as Pastors Bishops Elders Rulers all of them requiring of it 2. From the Work prescribed unto them which is feeding by Rule and Teaching 3. From the execution of Church-Power in Discipline or the exercise of the Keys of the Kingdom of Heaven committed unto them 4. From the Commands given for Obedience unto them which respect Authority 5. From their appointment to be the means and instruments of exerting the Authority of Christ in the Church which can be done no other way 6. CHRIST hath appointed a standing Rule of the calling of Men unto this Office as we shall see immediately But if Men may enter upon it and discharge it without any such Call that Rule with the way of the Call prescribed are altogether in vain And there can be no greater affront unto the Authority of Christ in his Church than to act in it in neglect of or opposition unto the Rule that he hath appointed for the exercise of Power in it 7. THERE is an accountable Trust committed unto those who undertake this Office. The whole Flock the Ministry it self the Truths of the Gospel as to the preservation of them all are committed to them Col. 4.17 1 Tim. 6.20 2 Tim. 2.2 16 23. Act. 20.28 1 Pet. 5.1 2 3 4 5. Heb. 13.17 They who must give an account Nothing can be more wicked or foolish than for a Man to intrude himself into a Trust which is not committed unto him They are branded as profligately wicked who attempt any such thing among Men which cannot be done without impudent falsification And what shall he be esteemed who intrudes himself into the highest Trust that any Creature is capable off in the Name of Christ and take upon him to give an account of its discharge at the last day without any divine call or warranty 8. THERE are unto the discharge of this Office especial promises granted and annexed of present Assistances and future eternal Rewards Matth. 28.19 1 Pet. 5.4 Either these promises belong unto them who take this Office on themselves without any Call or they do not If they do not then have they neither any especial assistance in their Work nor can expect any Reward of their Labours If it be said they have an interest in them then the worst of Men may obtain the benefit of divine promises without any divine designation 9. THE general force of the Rule Heb. 5.4 includes a prohibition of undertaking any sacred Office without a divine Call and so the instances of such prohibitions under the Old Testament as unto the Duties annexed unto an Office as in the case of Vzziah invading the Priesthood or of taking a Ministerial Office without Call or Mission as Jerem. 27.9 14 15. having respect unto the order of Gods Institutions may be pleaded in this case 10. WHOEVER therefore takes upon him the Pastoral Office without a lawful outward Call doth take unto himself Power and Authority without any divine Warranty which is a foundation of all disorder and confusion interests himself in an accountable Trust no way committed unto him hath no promise of Assistance in or Reward for his Work but ingageth in that which is destructive of all Church-Order and consequently of the very Being of the Church it self 11. YET there are three things that are to be annexed unto this Assertion by way of Limitation As 1. Many things performed by virtue of Office in a way of Authority may be performed by others not called to Office in a way of Charity Such are the moral Duties of Exhorting Admonishing Comforting Instructing and Praying with and for one another 2. Spiritual Gifts may be exercised unto the Edification of others without Office-Power where order and opportunity do require it But the constant exercise of
Cyprian speaks See Matth. 7.17 Joh. â—5 39 Gal. 11.9 1 Thess. 5.19 20 21. 1 Joh. 4.1 2 Joh. 10.11 WHAT is objected hereunto from the unfitness and disability of the people to make a right judgment concerning them who are to be their Pastors and Rulers labours with a three-fold weakness For 1. It reflects dishonour upon the Wisdom of Christ in Commanding them the observance and discharge of such Duties as they are no way meet for 2. It proceeds upon a supposition of that degenerate state of Churches in their Members as to Light Knowledge Wisdom and Holiness which they are for the most part fallen into which must not be allowed to have the force of Argument in it when it is to be lamented and ought to be reformed 3. It supposeth that there is no supply of Assistance provided for the people in the discharge of their Duty to guide and direct them therein which is otherwise seeing the Elders of the Church wherein any such Election is made and those of other Churches in Communion with that Church are by the common advice and declaration of their judgment to be Assistant unto them THIRDLY The Church is a voluntary Society Persons otherwise absolutely free as unto all the Rules Laws and Ends of such a Society do of their own Wills and free Choice coalesce into it This is the Original of all Churches as hath been declared They gave their own selves to the Lord and unto us by the Will of God 2 Cor. 8.5 Herein neither by Prescription nor Tradition nor Succession hath any one more Power or Authority than another but they are all equal It is gathered into this Society meerly by the Authority of Christ and where it is so Collected it hath neither Right Power Privilege Rules nor Bonds as such but what are given prescribed and limited by the Institution and Laws of Christ. Moreover it abides and continues on the same Grounds and Principles as whereon it was Collected namely the Wills of the Members of it subjected unto the Commands of Christ. This is as necessary unto its present continuance in all its Members as it was in its first Plantation It is not like the Political Societies of the World which being first established by force or consent bring a necessity on all that are born in them and under them to comply with their Rule and Laws For Men may and in many cases ought to submit unto the disposal of temporal things in a way it may be not convenient for them which they judge not well off and which in many things is not unto their advantage And this may be just and equal because the special good which every one would aim at being not absolutely so may be out-balanced by a general good nor alterable but by the prejudice of that which is good in particular But with reference unto things Spiritual and Eternal it is not so No Man can by any previous Law be concluded as unto his interest in such things nor is there any General Good to be attained by the loss of any of them None therefore can coalesce in such a Society or adhere unto it or be any way belonging unto it but by his own free choice and consent And it is enquired how it is possible that any Rule Authority Power or Office should arise or be erected in such a Society We speak of that which is ordinary for he by whom this Church-State is erected and appointed may and did appoint in it and over it extraordinary Officers for a season And we do suppose that as he hath by his Divine Authority instituted and appointed that such Societies shall be that he hath made grant of Privileges and Powers to them proper and sufficient for this end as also that he hath given Laws and Rules by the observance whereof they may be made partakers of those Privileges and Powers with a Right unto their Exercise ON these suppositions in a Society absolutely voluntary among those who in their conjunction into it by their own consent are every way equal There can but three things be required unto the actual constitution of Rule and Office among them And the First is That there be some among them that are fitted and qualified for the Discharge of such an Office in a peculiar manner above others This is previous unto all Government beyond that which is purely natural and necessary Principio rerum gentium nationumque imperium penes Reges erat quos ad fastigium hujus Majestatis non popularis Ambitio sed spectata inter bonos moderatio provehebat Just. So it was in the World so it was in the Church Praesident probati quique seniores honorem istum non pretio sed testimonio adepti Tertull. This preparation and furniture of some Persons with Abilities and meet Qualifications for Office and Work in the Church the Lord Christ hath taken on himself and doth and will effect it in all Generations Without this there can be neither Office nor Rule nor Order in the Church 2. WHEREAS there is a new Relation to be made or created between a Pastor Bishop or Elder and the Church which was not before between them a Bishop and a Church a Pastor and a Flock are Relata's it must be introduced at the same time by the mutual voluntary acts of one another or of each party For one of the Relata can as such have no being or existence without the other Now this can no otherwise be but by the consent and voluntary subjection of the Church unto persons so antecedently qualified for Office according to the Law and Will of Christ. For it cannot be done by the Delegation of Power and Authority from any other Superiour or Equal unto them that do receive it Neither the nature of this Power which is uncapable of such a Delegation nor the Relation unto Christ of all those who are Pastors of the Church will admit of an Interposition of Authority by way of Delegation of Power from themselves in other Men which would make them their Ministers and not Christs nor is it consistent with the nature of such a voluntary Society This therefore can no way be done but by free Choice Election Consent or Approbation It cannot I say be so regularly How far an Irregularity herein may vitiate the whole Call of a Minister we do not now enquire NOW this Choice or Election doth not communicate a Power from them that choose unto them that are chosen as though such a Power as that whereunto they are called should be formally inherent in the choosers antecedent unto such choice For this would make those that are chosen to be their Minister only and to act all things in their Name and by virtue of Authority derived from them It is only an Instrumental Ministerial means to enstate them in that Power and Authority which is given unto such Officers by the Constitution and Laws of Christ whose Ministers thereon they
are These Gifts Offices and Officers being granted by Christ unto the Churches Ephes. 4.12 where-ever there is a Church called according to his Mind they do in and by their Choice of them submit themselves unto them in the Lord according unto all the Powers and Duties wherewith they are by him intrusted and whereunto they are called 3. IT is required that Persons so chosen so submitted unto be so solemnly separated dedicated unto and confirmed in their Office by Fasting and Prayer As this is consonant unto the Light of Nature which directs unto a solemnity in the susception of publick Officers whence proceeds the Coronation of Kings which gives them not their Title but solemnly proclaims it which on many accounts is unto the advantage of Government so it is prescribed unto the Church in this case by especial Institution But hereof I shall speak farther immediately THIS Order of calling Men unto the Pastoral Office namely by their previous Qualifications for the Ministry whereby a general designation of the Persons to be called is made by Christ himself the orderly Choice or Election of him in a voluntary subjection unto him in the Lord according to the Mind of Christ by the Church it self followed with solemn Ordination or setting apart unto the Office and discharge of it by Prayer with Fasting all in obedience unto the Commands and Institution of Christ whereunto the communication of Office-Power and Privilege is by Law-constitution annexed is suited unto the light of Reason in all such cases the nature of Gospel Societies in Order or Churches the ends of the Ministry the Power committed by Christ unto the Church and confirmed by Apostolical Practice and Example HEREIN we rest without any further dispute or limiting the Formal Cause of the Communication of Office-Power unto any one Act or Duty of the Church or of the Bishops or Elders of it All the three things mentioned are essential thereunto and when any of them are utterly neglected where they are neither formally nor virtually there is no lawful regular Call unto the Ministry according to the Mind of Christ. THIS Order was a long time observed in the Ancient Church inviolate and the foot-steps of it may be traced through all Ages of the Church although it first gradually decayed then was perverted and corrupted until it issued as in the Roman Church in a Pageant and Shew instead of the Reality of the things themselves For the Trial and Approbation of spiritual Endowments previously necessary unto the Call of any was left unto the Pedantick Examination of the Bishops Domesticks who knew nothing of them in themselves the Election and Approbation of the people was turned into a mock-shew in the sight of God and Men a Deacon calling out That if any had Objections against him who was to be Ordained they should come forth and speak Whereunto another cries out of a corner by compact He is learned and worthy and Ordination was esteemed to consist only in the outward sign of Imposition of Hands with some other Ceremonies annexed thereunto whereby without any other consideration there ensued a flux of Power from the Ordainers unto the ordained BUT from the beginning it was not so And some few Instances of the Right of the people and the exercise of it in the Choice of their own Pastors may be touched on in our Passage Clem. Epist. ad Corinth affirms That the Apostles themselves appointed approved Persons unto the Office of the Ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or with the consent or choice of the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to enact by common consent which makes it somewhat strange that a learned Man should think that the Right of the People in Elections is excluded in this very place by Clemens from what is assigned unto the Apostles in Ordination IGNAT Epist ad Philadelph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing to the Fraternity of the Church It becomes you as a Church of God to Choose or Ordain a Bishop TERTVLL APOL Praesident probati quique Seniores honorem istum non pretio sed Testimonio adepti The Elders came unto their Honour or Office by the Testimony of the people that is by their suffrage in their Election ORIGEN in the close of his last Book against Celsus discoursing expresly of the Calling and Constitution of Churches or Cities of God speaking of the Elders and Rulers of them affirms That they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen to their Office by the Churches which they do Rule THE Testimony given by Cyprian in sundry places unto this Right of the People especially in Epist. 68. unto the Elders and People of some Churches in Spain is so known so frequently urged and excepted against to so little purpose as that it is no way needful to insist again upon it Some few things I shall only observe concerning and out of that Epistle As 1. IT was not a single Epistle of his own more ordinary occasions but a determination upon a weighty Question made by a Synod of Bishops or Elders in whose Name as well as that of Cyprian it was written and sent unto the Churches who had craved their advice 2. HE doth not only assert the Right of the people to choose worthy persons to be their Bishops and reject those that are unworthy but also industriously proves it so to be their Right by Divine Institution and Appointment 3. HE declares it to be the Sin of the People if they neglect the use and exercise of their Right and Power in rejecting and withdrawing themselves from the Communion of Vnworthy Pastors and choosing others in their room 4. HE affirms that this was the Practice not only of the Churches of Africk but of those in most of the other Provinces of the Empire Some passages in his Discourse wherein all these things are asserted I shall transcribe in the Order wherein they lie in the Epistle NEC sibi plebs blandiatur quasi immunis esse a contagio delicti possit cum sacerdote peccatore communicans ad injustum illicitum Praepositi sui Episcopatum consensum suum commodans Propter quod plebs obsequens praeceptis Dominicis Deum metuens a peccatore praeposito separare se debet nec se ad Sacrilegi Sacerdotis Sacrificia miscere quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi quod ipsum videmus de Divina Authoritate descendere FOR this cause the people obedient to the Commands of our Lord and fearing God ought to separate themselves from a wicked Bishop nor mix themselves with the Worship of a Sacrilegious Priest. For they principally have the power of choosing the worthy Priests and rejecting the unworthy which comes from Divine Authority or Appointment as he proves from the Old and New Testament Nothing can be spoken more fully representing the Truth which we plead for He assigns unto the people a Right and Power of separating
from unworthy Pastors of rejecting or deposing them and that granted to them by Divine Authority AND this Power of Election in the people he proves from the Apostolical Practice before insisted on Quod postea secundum Divina Magisteria observatur in Actis Apostolorum quando in Ordinando in locum Judae Episcopo Petrus ad plebem loquitur Surrexit inquit Petrus in medio discentium fuit autem turba in uno Nec hoc in Episcoporum tantum Sacerdotum sed in Diaconorum Ordinationibus observasse Apostolos de quo ipso in Actis eorum Scriptum est Et convocarunt inquit duodecim totam plebem Discipulorum dixerunt eis c. ACCORDING unto the Divine Commands the same course was observed in the Acts of the Apostles whereof he gives instances in the Election of Matthias Act. 1. and of the Deacons Chap. 6. AND afterwards speaking of Ordination De Vniversae Fraternitatis Suffragio by the Suffrage of the whole Brotherhood of the Church he says Diligenter de traditione Divina Apostolica observatione servandum est tenendum apud nos quoque ut fere per universas provincias tenetur According to which Divine Tradition and Apostolical Practice this custom is to be preserved and kept amongst us also as it is almost through all the Provinces THOSE who are not moved with his Authority yet I think have reason to believe him in a matter of Fact of what was done every where or almost every where in his own days and they may take Time to answer his Reasons when they can which comprize the substance of all that we plead in this Case BUT the Testimonies in following Ages given unto this Right and Power of the People in choosing their own Church-Officers Bishops and others recorded in the Decrees of Councils the Writings of the learned Men in them the Rescripts of Popes and Constitutions of Emperours are so fully and faithfully Collected by Blondellus in the Third Part of his Apology for the judgment of Hierom about Episcopacy as that nothing can be added unto his diligence nor is there any need of farther confirmation of the Truth in this behalf THE pretence also of Bellarmine and others who follow him and borrow their conceits from him that this liberty of the people in choosing their own Bishops and Pastors was granted unto them at first by way of Indulgence or Connivence and that being abused by them and turned into disorder was gradually taken from them until it issued in that shameful mocking of God and Man which is in use in the Roman Church when at the Ordination of a Bishop or Priest one Deacon makes a demand Whether the Person to be Ordained be approved by the people and another answers out of a corner That the people approve him have been so confuted by Protestant Writers of all sorts that it is needless to insist any longer on them INDEED the Concessions that are made that this Ancient Practice of the Church in the peoples choosing their own Officers which to deny is all one as to deny that the Sun gives Light at Noon-day is as unto its Right by various degrees transferred unto Popes Patrons and Bishops with a Representation in a meer Pageantry of the peoples liberty to make Objections against them that are to be Ordained are as fair a concession of the gradual Apostacy of Churches from their Original Order and Constitution as need be desired THIS Power and Right which we assign unto the people is not to act it self only in a subsequent consent unto one that is Ordained in the acceptance of him to be their Bishop or Pastor How far that may salve the defect and disorder of the omission of previous Elections and so preserve the Essence of the Ministerial Call I do not now enquire But that which we plead for is the Power and Right of Election to be exercised previously unto the solemn Ordination or setting apart of any unto the Pastoral Office communicative of Office-Power in its own kind unto the person chosen THIS is part of that contest which for sundry Ages filled most Countries of Europe with broils and disorders Neither is there yet an end put unto it But in this present discourse we are not in the least concerned in these things For our Enquiry is what State and Order of Church-Affairs is declared and represented unto us in the Scripture And therein there is not the least intimation of any of those things from whence this Controversy did arise and whereon it doth depend Secular Endowments Jurisdictions Investiture Rights of Presentation and the like with respect unto the Evangelical Pastoral Office or its exercise in any place which are the subject of these Contests are foreign unto all things that are directed in the Scriptures concerning them nor can be reduced unto any thing that belongs unto them Wherefore whether this JVS PATRONATVS be consistent with Gospel-Institutions whether it may be continued with respect unto Lands Tythes and Benefices or how it may be reconciled unto the Right of the People in the Choice of their own Ecclesiastical Officers from the different Acts Objects and Ends required unto the one and the other are things not of our present consideration AND this we affirm to be agreeable unto natural Reason and Equity to the nature of Churches in their institution and ends to all Authority and Office-Power in the Church necessary unto its Edification with the security of the Consciences of the Officers themselves the preservation of due respect and obedience unto them constituted by the Institution of Christ himself in his Apostles and the practice of the Primitive Church Wherefore the utter despoiling of the Church of the Disciples of those gathered in Church Societies by his Authority and Command of this Right and Liberty may be esteemed a Sacrilege of an higher nature than sundry other things which are reproached as criminal under that Name AND if any shall yet farther appear to justifie this deprivation of the Right laid claim unto and the exclusion of the people from their Ancient Possession with sobriety of Argument and Reason the whole cause may be yet farther debated from principles of natural Light and Equity from maxims of Law and Polity from the necessity of the Ends of Church-Order and Power from the moral impossibility of any other way of the conveyance of Ecclesiastical Office-Power as well as from Evangelical Institution and the practice of the first Churches IT will be Objected I know that the Restoration of this Liberty unto the people will overthrow that jus Patronatus or Right of presenting unto Livings and Preferments which is established by Law in this Nation and so under a pretence of restoring unto the people their Right in common destroy other Mens undoubted Rights in their own enclosures BUT this Election of the Church doth not actually and immediately instate the persons chosen in the Office whereunto he is chosen nor give actual
Office are vain whence it is that the whole Work of it is much neglected 2. TO be ready and willing to attend unto the especial cases that may be brought unto them and not to look on them as unnecessary Diversions whereas a due Application unto them is a principal part of their Office and Duty To discountenance to discourage any from seeking relief in perplexities of this nature to carry it towards them with a seeming moroseness and unconcernedness is to turn that which is Lame out of the way to push the Diseased and not at all to express the care of Christ towards his Flock Isa. 40.11 Yea it is their Duty to hearken after them who may be so exercised to seek them out to give them their Counsel and Directions on all occasions 3. TO bear patiently and tenderly with the weakness ignorance dulness slowness to believe and receive satisfaction yea it may be Impertinencies in them that are so tempted These things will abound amongst them partly from their natural Infirmities many being weak and perhaps froward but especially from the nature of their Temptations which are suited to disorder and disquiet their Minds to fill them with perplexed Thoughts and to make them jealous of every thing wherein they are spiritually concerned And if much patience meekness and condescention be not exercised towards them they are quickly turned out of the way IN the discharge of the whole Pastoral Office there is not any Thing or Duty that is of more importance nor wherein the Lord Jesus Christ is more concerned nor more eminently suited unto the nature of the Office it self than this is But whereas it is a Work or Duty which because of the Reasons mentioned must be accompanied with the exercise of Humility Patience Self-denial and Spiritual Wisdom with Experience with wearisome Diversions from other occasions those who had got of old the conduct of the Souls of Men into their management turned this whole part of their Office and Duty into an Engine they called Articular Confession whereby they wrested the Consciences of Christians to the promotion of their own Ease Wealth Authority and oft-times to worse ends 7. A compassionate suffering with all the Members of the Church in all their trials and troubles whether internal or external belongs unto them in the discharge of their Office. Nor is there any thing that renders them more like unto Jesus Christ whom to represent unto the Church is their principal Duty The view and consideration by Faith of the Glory of Christ in his compassion with his suffering Members is the principal spring of Consolation unto the Church in all its Distresses And the same Spirit the same Mind herein ought according to their measure to be in all that have the Pastoral Office committed unto them So the Apostle expresseth it in himself Who is weak and I am not weak Who is offended and I burn not 2 Cor. 11.29 And unless this compassion and goodness do run through the discharge of their whole Office Men cannot be said to be Evangelical Shepherds nor the Sheep said in any sense to be their own For those who pretend unto the Pastoral Office to live it may be in wealth and pleasure regardless of the Sufferings and Temptations of their Flock or of the poor of it or related unto such Churches as wherein it is impossible that they should so much as be acquainted with the state of the greatest part of them is not answerable unto the institution of their Office nor to the design of Christ therein 8. CARE of the Poor and visitation of the Sick are parts of this Duty commonly known though commonly neglected 9. THE principal care of the Rule of the Church is incumbent on the Pastors of it This is the second general head of the Power and Duty of this Office whereunto many things in particular do belong But because I shall treat afterwards of the Rule of the Church by it self distinctly I shall not here insist upon it 10. THERE is a Communion to be observed among all the Churches of the same Faith and Profession in any Nation Wherein it doth consist and what is required thereunto shall be afterwards declared The principal care hereof unto the Edification of the Churches is incumbent on the Pastors of them Whether it be exercised by Letters of mutual advice of congratulation or consolation or in testimony of Communion with those who are called to Office in them or whether it be by convening in Synods for consultation of their joint concernments which things made up a great part of the Primitive Ecclesiastical Polity their Duty it is to attend unto it and to take care of it 11. THAT wherewith I shall close these few instances of the Pastoral Charge and Duty is that without which all the rest will neither be useful unto Men nor be accepted with the great Shepherd Christ Jesus And that is an humble holy exemplary conversation in all Godliness and Honesty The Rules and Precepts of the Scripture the Examples of Christ and his Apostles with that of the Bishops or Pastors of the Primitive Churches and the nature of the thing it self with the Religion which we do profess do undeniably prove this Duty to be necessary and indispensable in a Gospel Ministry It were an easie thing to fill up a Volume with ancient Examples unto this purpose with Testimonies of the Scripture and first Writers among Christians with Examples of publick and private miscarriages herein with evident demonstration that the ruine of Christian Religion in most Nations where it hath been professed and so of the Nations themselves hath proceeded from the Ambition Pride Luxury Vncleanness Profaneness and otherways vitious Conversations of those who have been called the Clergy And in daily observation it is a thing written with the Beams of the Sun that whatever else be done in Churches if the Pastors of them or those who are so esteemed are not Exemplary in Gospel Obedience and Holiness Religion will not be carried on and improved among the people If Persons light or prophane in their Habits Garbs and Converse corrupt in their Communication Unsavoury and Barren as unto Spiritual Discourse if such as are Covetous Oppressive and Contentious such as are negligent in holy Duties in their own Families and so cannot stir up others unto diligence therein much more if such as are openly sensual vitious and debauched are admitted into this Office we may take our leave of all the Glory and Power of Religion among the people committed unto their charge TO handle this property or adjunct of the Pastoral Office it were necessary distinctly to consider and explain all the Qualifications assigned by the Apostle as necessary unto Bishops and Elders evidenced as previously necessary unto the orderly Call of them unto this Office 1 Tim. 3.2 3 4 5 6 7. Tit. 2.6 7 8 9. which is a Work not consistent with my present design to engage in THESE are
in judging of them in times of necessity and great penury of able Teachers so that Persons in holy Ministry design the Glory of God and the Edification of the Church according to their Ability But otherwise there is a nullity in the pretended Office. 2. WHERE any such are admitted through ignorance or mistake or the Usurpation of undue Power over Churches in imposing Ministers on them there is not an absolute nullity in their Administrations until they are discovered and convicted by the Rule and Law of Christ. But if on evidence hereof the people will voluntarily adhere unto them they are partakers of their Sins and do what in them lies to Vn-Church themselves 3. WHERE such Persons are by any means placed as Pastors in or over any Churches and there is no way for the Removal or Reformation it is Lawful unto it is the Duty of every one who takes care of his own Edification and Salvation to withdraw from the Communion of such Churches and to join with such as wherein Edification is better provided for For whereas this is the sole end of Churches of all their Offices Officers and Administrations it is the highest folly to imagine that any Disciple of Christ can be or is obliged by his Authority to abide in the Communion of such Churches without seeking Relief in the ways of his Appointment wherein that end is utterly overthrown 4. WHERE the generality of Churches in any kind of Association are headed by Pastors defective in these things in the matter declared there all publick Church-Reformation is morally impossible and it is the Duty of private Men to take care of their own Souls let Churches and Church-men say what they please SOME few things may yet be enquired into with reference unto the Office of a Pastor in the Church As 1. WHETHER a Man may be ordained a Pastor or a Minister without Relation unto any particular Church so as to be invested with Office-Power thereby IT is usually said that a Man may be Ordained a Minister unto or of the Catholick Church or to Convert Infidels although he be not related unto any particular Flock or Congregation I SHALL not at present discuss sundry things about the power and way of Ordination which influence this Controversy but only speak briefly unto the thing it self And 1. IT is granted that a Man endowed with Spiritual Gifts for the Preaching of the Gospel may be set apart by Fasting and Prayer unto that Work when he may be orderly called unto it in the Providence of God. For 1. Such an one hath a Call unto it materially in the Gifts which he hath received warranting him unto the exercise of them for the Edification of others as he hath occasion 1 Pet. 4.10 11. 1 Cor. 14.12 Setting apart unto an important Work by Prayer is a moral Duty and useful in Church Affairs in an especial manner Act. 13.12 2. A publick Testimony unto the Approbation of a Person undertaking the Work of Preaching is necessary 1. Unto the Communion of Churches that he may be received in any of them as is occasion of which sort were the Letters of Recommendation in the Primitive Church 1 Cor. 16.3 2 Cor. 3.1 3 Joh. 9. 2. Unto the safety of them amongst whom he may exercise his Gifts that they be not imposed on by false Teachers or Seducers Nor would the Primitive Church allow nor is it allowable in the Communion of Churches that any Person not so testified unto not so sent and warranted should undertake constantly to Preach the Gospel 2. SUCH Persons so set apart and sent may be esteemed Ministers in the general notion of the Word and may be useful in the calling and planting of Churches wherein they may be instated in the Pastoral Office. This was Originally the Work of Evangelists which Office being ceased in the Church as shall be proved elsewhere the Work may be supplied by Persons of this sort 3. NO Church whatever hath power to Ordain Men Ministers for the Conversion of Infidels Since the Cessation of extraordinary Officers and Offices the care of that Work is devolved meerly on the providence of God being left without the verge of Church-Institutions God alone can send and warrant Men for the undertaking of that Work. Nor can any Man know or be satisfied in a Call unto that Work without some previous guidance of Divine Providence leading him thereunto It is indeed the Duty of all the ordinary Ministers of the Church to diffuse the knowledge of Christ and the Gospel unto the Heathen and Infidels among whom or near unto whom their Habitation is cast and they have all manner of Divine Warranty for their so doing as many worthy Persons have done effectually in New England And it is the Duty of every true Christian who may be cast among them by the providence of God to instruct them according unto his Ability in the knowledge of the Truth But it is not in the power of any Church or any sort of ordinary Officers to Ordain a Person unto the Office of the Ministry for the Conversion of the Heathen antecedently unto any designation by Divine Providence thereunto 4. NO Man can be properly or compleatly Ordained unto the Ministry but he is Ordained unto a determinate Office as a Bishop an Elder a Pastor But this no Man can be but he who is Ordained in and unto a particular Church For the contrary practice 1. WOULD be contrary to the constant practice of the Apostles who Ordained no ordinary Officers but in and unto particular Churches which were to be their proper charge and care Act. 14.23 Tit. 1.5 Nor is there mention of any ordinary Officers in the whole Scripture but such as were fixed in the particular Churches where-unto they did relate Act. 20.28 Phil. 1.1 Revel 2.3 Nor was any such practice known or heard of in the Primitive Church Yea 2. IT was absolutely forbidden in the Ancient Church and all such Ordinations declared null so as not to communicate Office-Power or give any Ministerial Authority So it is expresly in the First Canon of the Council of Chalcedon and the Council Decrees That all Imposition of Hands in such cases is invalid and of no effect Yea so exact and careful were they in this matter that if any one for any just cause as he judged himself did leave his particular Church or Charge they would not allow him the Name or Title of a Bishop or to Officiate occasionally in that Church or any where else This is evident in the case of Eustathius a Bishop of Pamphilia The good Man finding the discharge of his Office very troublesome by reason of Secular Businesses that it was incumbred withal and much opposition with Reproach that befell him from the Church it self of his own accord laid down and resigned his Charge the Church choosing one Theodorus in his room But afterwards he desired that though he had left his Charge he might retain the Name Title
and Honour of a Bishop For this end he made a Petition unto the Council of Ephesus who as themselves express it in meer commiseration unto the Old Man condescended unto his desire as unto the Name and Title but not as unto any Office-Power which they judge related absolutely unto a particular Charge Epist. Can. Ephes. 1. ad Synod in Pamphil. 3. SUCH Ordination wants an essential constitutive Cause and part of the Collation of Office-Power which is the Election of the people and is therefore invalid See what hath been proved before unto that purpose 4. A BISHOP an Elder a Pastor being terms of Relation to make any one so without Relation unto a Church a People a Flock is to make him a Father who hath no Child or an Husband who hath no Wife a Relate without a Correlate which is impossible and implies a contradiction 5. IT is inconsistent with the whole nature and end of the Pastoral Office. Whoever is duly Called set Apart or Ordained unto that Office he doth therein and thereby take on himself the Discharge of all the Duties belonging thereunto and is obliged to attend diligently unto them If then we will take a view of what hath been proved before to belong unto this Office we shall find that not the least part scarce any thing of it can be undertaken and discharged by such as are Ordained absolutely without Relation unto particular Churches For any to take upon them to commit an Office unto others and not at the same time charge them with all the Duties of that Office and their immediate attendance on them or for any to accept of an Office and Office-Power not knowing when or where to exert the Power or perform the Duties of it is irregular In particular Ruling is an essential part of the Pastoral Office which they cannot attend unto who have none to be ruled by them 2. MAY a Pastor remove from one Congregation unto another THIS is a thing also which the Ancient Church made great Provision against For when some Churches were encreased in Members Reputation Privileges and Wealth above others it grew an ordinary practice for the Bishops to design and endeavour their own removal from a less unto a greater Benefice This is so severely interdicted in the Councils of Nice and Chalcedon as that they would not allow that a Man might be a Bishop or Presbyter in any other place but only in the Church wherein he was Originally Ordained And therefore if any did so remove themselves Decreed that they should be sent home again and there abide or cease to be Church-Officers Council Nicea Can. 15 16. Chalced. Can. 5 20. Pluralities as they are called and open contending for Ecclesiastical Promotions Benefices and Dignities were then either unknown or openly condemned YET it cannot be denied but that there may be just causes of the Removal of a Pastor from one Congregation unto another For whereas the end of all particular Churches is to promote the Edification of the Catholick Church in general where in any especial instance such a removal is useful unto that end it is equal it should be allowed Cases of this nature may arise from the consideration of Persons Places Times and many other Circumstances that I cannot insist on in particular But that such removals may be without offence it is required that they be made 1. With the free consent of the Churches concerned 2. With the advice of other Churches or their Elders with whom they walk in Communion And of Examples of this kind or of the Removal of Bishops or Pastors from one Church to another in an orderly manner by Advice and Counsel for the good of the whole Churth there are many instances in the Primitive Times Such was that of Gregory Naz. removed from Casima to Constantinople though I acknowledge it had no good success 3. MAY a Pastor voluntarily or of his own accord resign and lay down his Office and remain in a private Capacity THIS also was judged inconvenient if not unlawful by the First Synod of Ephesus in the case of Eustathius He was as it appears an Aged Man one that loved his one peace and quietness and who could not well bear the Oppositions and Reproaches which he met withal from the Church or some in it and thereon solemnly upon his own judgment without advice laid down and renounced his Office in the Church who thereupon chose a good Man in his room Yet did the Synod condemn this practice and that not without weighty Reasons whereby they confirmed their judgment BUT yet no general Rule can be established in this case nor was the judgment or practice of the Primitive Church precise herein Clemens in his Epistle to the Church of Corinth expresly adviseth those on whose occasion there was disturbance and divisions in the Church to lay down their Office and withdraw from it Gregory Nazianzen did the same at Constantinople and protesteth openly That although he were himself innocent and free from blame as he truly was and one of the greatest Men of his Age yet he would depart or be cast out rather than they should not have peace among them which he did accordingly Orat. 52. vit Nazian And afterward a Synod at Constantinople under Photius concluded that in some cases it is lawful Can. 5. Wherefore 1. IT seems not to be lawful so to do meerly on the account of weakness of Work and Labour though occasioned by Age Sickness or Bodily Distempers For no Man is any way obliged to do more than he is able with the regular preservation of his Life and the Church is obliged to be satisfied with the conscientious discharge of what Abilities a Pastor hath otherwise providing for it self in what is wanting 2. IT is not lawful meerly on a weariness of and despondency under opposition and reproaches which a Pastor is called and obliged to undergo for the Good and Edification of the Flock and not to faint in the warfare wereto he is called THESE two were the Reasons of Eustathius at Perga which were disallowed in the Council at Ephesus But 3. IT is lawful in such an incurable decay of Intellectual Abilities as whereon a Man can discharge no Duty of the Pastoral Office unto the Edification of the Church 4. IT is lawful in case of incurable divisions in the Church constantly obstructing its Edification and which cannot be removed whilst such a one continues in his Office though he be no way the cause of them This is the case wherein Clemens gives advice and whereof Gregory gave an Example in his own practice BUT this Case and its Determination will hold only where the Divisions are incurable by any other ways and means For if those who cause such Divisions may be cast out of the Church or the Church may withdraw Communion from them or if there be Divisions in fixed Parties and Principles Opinions or Practices they may separate into distinct Communion in
if he had said Pastors that is Teachers If it be the latter then the name of Teachers must be added as that which was better known than that of Pastors and more expressive of the Office intended It is declared who are meant by Pastors in calling them Teachers or else the addition of the word is meerly superfluous But this is quite otherwise the name of Pastor being more known as unto the Indigitation of Office-Power and Care and more appropriated thereunto than that of Teacher which is both a common name not absolutely appropriated unto Office and respective of one part of the Pastoral Office and Duty only 3. NO instance can be given in any place where there is an enumeration of Church-Officers either by their Names as 1 Cor. 12.25 or by their Work as Rom. 12.5 6 7. or by the Offices themselves as Phil. 1.1 of the same Officer at the same time to be expressed under various names which indeed must needs introduce confusion into such an enumeration It is true the same Officers are in the Scripture called by several Names as Pastors Bishops Presbyters but if it had been said any where that there were in the Church Bishops and Presbyters it must be acknowledged that they were distinct Officers as Bishops and Deacons are Phil. 1.1 4. THE words in their First notion are not Synonymous for all Pastors are Teachers but all Teachers are not Pastors and therefore the latter cannot be exegetical of the former 3 dly AS these Teachers are so called and named in contradistinction unto Pastors in the same place so they have distinct Office-Works and Duties assigned unto them in the same place also Rom. 12.18 He that teacheth on teaching he that exhorteth on exhortation If they have especial Works to attend unto distinctly by virtue of their Offices then are their Offices distinctly also for from one there is an especial obligation unto one sort of Duties and to another sort from the other 4 thly THESE Teachers are set in the Church as in a distinct Office from that of Prophets Secondarily Prophets Thirdly Teachers 1 Cor. 12.28 And so they are mentioned distinctly in the Church of Antioch Act. 13.1 There were in the Church at Antioch Prophets and Teachers But in both places Pastors are comprized under the name of Prophets Exhortation being an especial branch of Prophecy Rom. 12.6 7 8. 5. THERE is a peculiar institution of Maintenance for these Teachers which argues a distinct Office Gal. 6.6 FROM all these considerations it appears that the Teachers mentioned in the Scripture were Officers in the Church distinct from Pastors For they are distinguished from them 1. By their Name declarative of the especial nature of their Office. 2. By their peculiar Work which they are to attend unto in Teaching by virtue of Office. 3. By the distinct placing in the Church as peculiar Officers in it distinct from Prophets or Pastors 4. By the especial constitution of their necessary Maintenance 5. By the necessity of their Work to be distinctly carried on in the Church Which may suffice for the removal of the Second Opinion THE Third is that Teachers are a distinct Office in the Church but such whose Office Work and Power is confined unto Teaching only so as that they have no interest in Rule or the Administration of the Sacraments And 1. I ACKNOWLEDGE that this seems to have been the way and practice of the Churches after the Apostles For they had ordinary Catechists and Teachers in Assemblies like Schools that were not called unto the whole Work of the Ministry 2. THE name of a Teacher neither in its native signification nor in its ordinary application as expressive of the Work of this Office doth extend it self beyond or signifie any thing but the meer Power and Duty of Teaching It is otherwise as unto the names of Pastors Bishops or Overseers Elders which as unto the two former their constant use in Scripture suited unto their signification includes the whole Work of the Ministry and the latter is a name of Dignity and Rule Upon the proposal of Church-Officers under these names the whole of Office-Power and Duty is apprehended as included in them But the name of a Teacher especially as significant of that of Rabbi among the Jews carries along with it a confinement unto an especial Work or Duty 3. I DO judge it lawful for any Church from the nature of the thing it self Scripture general Rules and Directions to choose call and set apart meet Persons unto the Office Work and Duty of Teachers without an interest in the Rule of the Church or the Administration of the Holy Ordinances of Worship The same thing is practised by many for the substance of it though not in due order And it may be the practice hereof duly observed would lead us unto the Original Institution of this Office. But 4. WHEREAS a Teacher meerly as such hath no right unto Rule or the Administration of Ordinances no more than the Doctors among the Jews had right to Offer Sacrifices in the Temple yet he who is called to be a Teacher may also at the same time be called to be an Elder and a Teaching Elder hath the power of all holy Administrations committed to him 5. BUT he that is called to be a Teacher in a peculiar manner although he be an Elder also is to attend peculiarly unto that part of his Work from whence he receiveth his Denomination And so I shall at present dismiss this Third Opinion unto farther consideration if there be any occasion for it THE Fourth Opinion I rather embrace than any of the other namely upon a supposition that a Teacher is a distinct Officer in the Church his Office is of the same kind with that of the Pastor though distinguished from it as unto degrees both materially and formally For 1. THEY are joined with Pastors in the same Order as their Associates in Office Ephes. 4.1 So they are with Prophets and set in the Church as they are 1 Cor. 12.28 Act. 13.1 2. They have a peculiar Work of the same general nature with that of Pastors assigned unto them Rom. 12.7 Being to Teach or Preach the Gospel by virtue of Office they have the same Office for substance with the Pastors 3. They are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church Act. 13.1 which comprizeth all Sacred Administrations WHEREFORE upon the consideration of all that is spoken in the Scripture concerning Church-Teachers with the various conjectures of all sorts of Writers about them I shall conclude my own Thoughts in some few observations and then enquire into the state of the Church with reference unto these Pastors and Teachers And I say 1. THERE may be Teachers in a Church called only unto the Work of Teaching without any farther interest in Rule or Right unto the Administration of the Sacraments Such they seem to be who are mentioned Gal. 6.6 They are there called peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 Catechists and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.15 Instructors of those that are young in the Rudiments of Religion And such there were in the Primitive Churches some whereof were eminent famous and useful And this was very necessary in those days when the Churches were great and numerous For whereas the whole Rule of the Church and the Administration of all Ordinances in it is originally committed unto the Pastor as belonging entirely unto his Office the discharge of it in all its parts unto the Edification of the Church especially when it is numerous being impossible for any one Man or it may be more in the same Office where all are obliged unto an especial attendance on one part of it namely the Word and Prayer it pleased the Lord Christ to appoint such as in distinct Offices should be associated with them for the discharge of sundry parts of their Duty So were Deacons Ordained to take care of the poor and the outward concerns of the Church without any interest in Rule or Right to Teach So were as we shall prove Elders Ordained to assist and help in Rule without any call to Preach or Administer the Sacraments And so were Teachers appointed to instruct the Church and others in the Truth who have no Right to Rule or the Administration of other Ordinances And thus although the whole Duty of the Edification of the Church be still incumbent on the Pastors yet being supplied with assistance to all the parts of it it may be comfortably discharged by them And if this Order were observed in all Churches not only many inconveniences would be prevented but the Order and Edification of the Church greatly promoted 2. HE who is peculiarly called to be a Teacher with reference unto a distinction from a Pastor may yet at the same time be called to be an Elder also that is to be a Teaching Elder And where there is in any Officer a concurrence of both these a Right unto Rule as an Elder and power to Teach or Preach the Gospel there is the same Office and Office-Power for the substance of it as there is in the Pastor 3. ON the foregoing supposition there yet remains a distinction between the Office of a Pastor and Teacher which as far as light may be taken from their Names and distinct Asscriptions unto them consists materially in the different Gifts which those to be called unto Office have received which the Church in their call ought to have respect unto and formally in the peculiar exercise of those Gifts in the discharge of their Office according unto the Assignation of their especial Work unto them which themselves are to attend unto UPON what hath been before discoursed concerning the Office of Pastors and Teachers it may be enquired Whether there may be many of them in a particular Church or whether there ought only to be one of each sort And I say 1. TAKE Teachers in the Third Sence for those who are only so and have no farther interest in Office-Power and there is no doubt but that there may be as many of them in any Church as are necessary unto its Edification and ought so to be And a due observation of this institution would prevent the inconvenience of Mens Preaching constantly who are in no Office in the Church For although I do grant that those who have once been regularly or solemnly set A part or Ordained unto the Ministry have the Right of constant Preaching inherent in them and the Duty of it incumbent on them though they may be separated from those Churches wherein and unto whom they were peculiarly Ordained yet for Men to give themselves up constantly unto the Work of Teaching by Preaching the Gospel who never were set apart by the Church thereunto I know not that it can be justified 2. If there be but one sort of Elders mentioned in the Scripture it is out of all question that there may be many Pastors in the same Church For there were many Elders in every Church Act. 14.22 Act. 20.28 Phil. 1.1 Tit. 1.5 But if there are sundry sorts of Elders mentioned in the Scripture as Pastors who peculiarly feed the Flock those Teaching Elders of whom we have spoken and those Rulers concerning whom we shall treat in the next place then no determination of this enquiry can be taken from the multiplication of them in any Church 3. It is certain that the Order very early observed in the Church was one Pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeses quickly called Episcopus by way of distinction with many Elders assisting in Rule and Teaching and Deacons Ministring in the things of this Life whereby the Order of the Church was preserved and its Authority represented Yet I will not deny but that in each particular Church there may be many Pastors with an equality of power if the Edification of the Church doth require it 4. IT was the alteration of the state of the Church from its Primitive Constitution and Deviation from its First Order by an occasional coalescency of many Churches into one by a new form of Churches never appointed by Christ which came not in until after the end of the Second Century that gave occasion to corrupt this Order into an Episcopal Preheminence which degenerated more and more into confusion under the Name of Order And the absolute equality of many Pastors in one and the same Church is liable unto many inconveniencies if not diligently watched against 5. WHEREFORE let the state of the Church be preserved and kept unto its Original Constitution which is Congregational and no other and I do judge that the Order of the Officers which was so early in the Primitive Church namely of one Pastor or Bishop in one Church assisted in Rule and all holy Administrations with many Elders Teaching or Ruling only doth not so overthrow Church-Order as to render its Rule or Discipline useless 6. BUT whereas there is no difference in the Scripture as unto Office or Power intimated between Bishops and Presbyters as we have proved where there are many Teaching Elders in any Church an equality in Office and Power is to be preserved But yet this takes not off from the due preference of the Pastoral Office nor from the necessity of precedency for the observation of Order in all Church Assemblies nor from the consideration of the peculiar advantages which Gifts Age Abilities Prudence and Experience which may belong unto some according to Rule may give CHAP. VII Of the Rule of the Church or of Ruling Elders 1. 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 As such Rule doth belong unto them The Apostles by virtue of their especial Office were intrusted with all Church-Power but therefore they were Elders also 1 Pet. 5.1 2 Joh. 1. 3 Joh. 1. See Act.
21.17 1 Tim. 5.17 They are some of them on other accounts called Bishops Pastors Teachers Ministers Guides but what belongs unto any of them in point of Rule or what interest they have therein it belongs unto them as Elders and not otherwise Act. 20.17 18. SO under the Old Testament where the Word doth not signifie a difference in Age but is used in a moral sence Elders are the same with Rulers or Governours whether in Offices Civil or Ecclesiastical especially the Rulers of the Church were constantly called its Elders And the use of the Word with the abuse of the Power or Office intended by it is traduced to signifie Men in Authority Signeiores Eldermani in all places 2. CHURCH-Power acted in its Rule is called the Keys of the Kingdom of Heaven by an expression derived from the Keys that were a sign of Office-Power in the Families of Kings Isa. 22.22 and used by our Saviour himself to denote the communication of Church-Power unto others which was absolutely and universally vested in himself under the Name of the Key of David Revel 3.7 Mat. 16.19 3. THESE Keys are usually referred unto Two Heads namely the one of Order the other of Jurisdiction 4. BY the Key of Order the Spiritual Right Power and Authority of Bishops or Pastors to Preach the Word to Administer the Sacraments Doctrinally to bind and loose the Consciences of Men are intended 5. BY Jurisdiction the Rule Government or Discipline of the Church is designed though it was never so called or esteemed in the Scripture or the Primitive Church until the whole nature of Church-Rule or Discipline was depraved and changed Therefore neither the Word nor any thing that is signified by it or which it is applied unto ought to be admitted unto any consideration in the things that belong unto the Church or its Rule it being expressive of and directing unto that corrupt Administration of things Ecclesiastical according unto the Canon Law by which all Church-Rule and Order is destroyed I do therefore at once dismiss all disputes about it as of things Foreign to the Gospel and Christian Religion I mean as unto the Institutions of Christ in his Church The Civil Jurisdiction of Supreme Magistrates about the externals of Religion is of another consideration But that these Keys do include the two-fold distinct Powers of Teaching and Rule of Doctrine and Discipline is freely granted 6. IN the Church of England as in that of Rome there is a peculiar distribution made of these Keys Unto some that is unto one special sort or order of Men they are both granted both the Key of Order and of Jurisdiction which is unto Diocesan Bishops with some others under various Canonical restrictions and limitations as Deans and Arch-Deacons Unto some is granted the Key of Order only without the least interest in Jurisdiction or Rule by virtue of their Office which are the Parochial Ministers or meer Presbyters without any additional Title or Power as of Commissary Surrogates or the like And unto a third sort there is granted the Key of Rule or Jurisdiction almost plenipotent who have no share in the Key of Order that is were never Ordained Separated Dedicated unto any Office in the Church such as are the Chancellors c. 7. THESE Chancellors are the only Lay-Elders that I know any where in any Church that is Persons entrusted with the Rule of the Church and the Disposition of its Censures who are not Ordained unto any Church-Office but in all other things continue in the Order of the Laity or the People All Church Rulers by institution are Elders To be an Elder of the Church and a Ruler in it is all one Wherefore these Persons being Rulers in the Church and yet thus continuing in the Order of the People are Lay-Elders whom I wonder how so many of the Church came so seriously to oppose seeing this Order of Men is owned by none but themselves The Truth is and it must be acknowledged that there is no known Church in the World I mean whose Order is known unto us and is of any publick consideration but they do dispose the Rule of the Church in part into the hands of Persons who have not the power of Authoritative Preaching of the Word and Administration of the Sacraments committed unto them For even those who place the whole external Rule of the Church in the Civil Magistrate do it as they judge him an Officer of the Church entrusted by Christ with Church-Power And those who deny any such Officers as are usually called Ruling Elders in the Reformed Churches to be of Divine Institution yet maintain that it is very necessary that there should be such Officers in the Church either appointed by the Magistrate or chosen by the people and that with cogent Arguments See Grot. de Jure Potestat Cap. 8. BUT this distribution mentioned of Church-Power is unscriptural nor is there any foot-steps of it in Antiquity It is so as unto the two latter Branches of it That any one should have the power of Order to Preach the Word to Administer the Seals to bind and loose the Conscience Doctrinally or Ministerially to bind and loose in the Court of Conscience and yet by the virtue of that Office which gives them this power not to have a Right and Power of Rule or Discipline to bind and loose in the Court of the Church is that which neither the Scripture nor any example of the Primitive Church doth give countenance unto And as by this means those are abridged and deprived of their power to whom it is granted by the Institution and Law of Christ as it is with all Elders duly called unto their Office so in the Third Branch there is a grant of Church-Power unto such as by the Law of Christ are excluded from any Interest therein The enormity of which constitution I shall not at present insist upon But Enquiry must be made what the Scripture directs unto herein And 1. 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 All agree herein unless it be Erastus and those that follow him who seem to oppose it But their Arguments lie not against Rule in general which were brutish but only a Rule by external Jurisdiction in the Elders of the Church So they grant the general Assertion of the necessity of Rule for who can deny it only they contend about the subject of power required thereunto A Spiritual Rule by virtue of mutual voluntary confederation for the preservation of Peace Purity and Order in the Church few of that opinion deny at least it is not that which they do oppose For to deny all Rule and Discipline in the Church with all Administration of Censures in the exercise of a Spiritual Power internally inherent in the Church is to deny the Church to be a Spiritual Political
persons but only propose things as their conjecture But of very many opinions or conjectures that are advanced in this case all of them but of one are accompanied with the modesty of granting that divers sorts of Elders are here intended which without more than ordinary confidence cannot be denied But SOME by Elders that Rule well do understand Bishops that are Diocesans and by those that labour in the Word and Doctrine ordinary Preaching Presbyters which plainly gives them the advantage of Preheminence Reverence and Maintenance above the other SOME by Elders that Rule well understand ordinary Bishops and Presbyters and by those that labour in the Word and Doctrine Evangelists so carrying the Text out of the present concernment of the Church Deacons are esteemed by some to have an Interest in the Rule of the Church and so to be intended in the first place and Preaching Ministers in the latter SOME speak of two sorts of Elders both of the same Order or Ministers some that Preach the Word and Administer the Sacraments and others that are Imployed about inferior Offices as Reading and the like which is the conceit of Scultetus Mr. MEDE weighs most of these conjectures and at length prefers one of his own before them all namely that by Elders that Rule well Civil Magistrates are intended and by those that labour in the Word and Doctrine the Ministers of the Gospel BUT some discerning the weakness and improbability of all these Conjectures and how easily they may be disproved betake themselves unto a direct denial of that which seems to be plainly asserted in the Text namely that there are two sorts of Elders here intended and described which they countenance themselves in by exception unto the application of some Terms in the Text which we shall immediately consider GROTIVS as was before intimated Disputes against the Divine Institution of such Temporary Lay-Elders as are made use of in sundry of the Reformed Churches But when he hath done he affirms That it is highly necessary that such conjunct Associates in Rule from among the people should be in every Church which he proves by sundry Arguments And these he would have either nominated by the Magistrate or chosen by the People WHEREFORE omitting all contests about the forementioned conceits or any other of the like nature I shall propose One Argument from these Words and vindicate it from the exceptions of those of the latter sort PREACHING Elders although they Rule well are not worthy of double Honour unless they labour in the Word and Doctrine BVT there are Elders who Rule well that are worthy of double Honour though they do not labour in the Word and Doctrine THEREFORE there are Elders that Rule well who are not Teaching or Preaching Elders that is who are Ruling Elders only THE Proposition is evident in its own light from the very Terms of it For to Preach is to labour in the Word and Doctrine Preaching or Teaching Elders that do not labour in the Word and Doctrine are Preaching or Teaching Elders that do not Preach or Teach And to say that Preachers whose Office and Duty is to Preach are worthy of that double honour which is due on the account of Preaching though they do not Preach is uncouth and irrational It is contrary to the Scripture and the Light of Nature as implying a contradiction that a Man whose Office it is to Teach and Preach should be esteemed worthy of double honour on the account of his Office who doth not as an Officer Teach or Preach THE Assumption consists upon the matter in the very Words of the Apostle For he who says The Elders who Rule well are worthy of double Honour especially they who labour in the Word and Doctrine saith there are or may be Elders who Rule well who do not labour in the Word and Doctrine that is who are not obliged so to do THE Argument from these Words may be otherwise framed but this contains the plain sence of this Testimony SUNDRY things are excepted unto this Testimony and our Application of it Those which are of any weight consist in a contest about Two Words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some place their confidence of Evasion in one of them and some in another the Argument from both being inconsistent If that sence of one of these Words which is pleaded as a Relief against this Testimony be embraced that which unto the same purpose is pretended to be the sence of the other must be rejected Such shifts doth an opposition unto the Truth put Men to 1. SOME say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially is not Distinctive but Descriptive only that is it doth not distinguish one sort of Elders from another but only describes that single sort of them by an adjunct of their Office whereof the Apostle speaks The meaning of it they say is as much as seeing that The Elders that Rule well are worthy of double Honour seeing that they also labour or especially considering that they Labour c. THAT this is the sence of the word that it is thus to be interpreted must be proved from the Authority of Ancient Translations or the use of it in other places of the New Testament or from its precise Signification and Application in other Authors learned in this Language or that it is inforced from the Context or Matter treated of BUT none of these can be pretended 1. THE rendring of the word in old Translations we have before considered They agree in maxime illi qui which is distinctive 2. THE use of it in other places of the New Testament is constantly distinctive whether applied to Things or Persons Act. 20.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sorrowing chiefly at the word of seeing his face no more Their sorrow herein was distinct from all their other trouble Gal. 6.10 Let us do good unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but chiefly especially unto the houshould of Faith. It puts a distinction between the houshold of Faith and all others by virtue of their especial privilege which is the direct use of the word in that place of the same Apostle Phil. 4.22 All the Saints salute you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially they that are of Caesar's House Two sorts of Saints are plainly expressed first such as were so in general such as were so also but under this especial Privilege and Circumstance that they were of Caesar's House which the others were not as it is here with respect unto Elders All Rule well but some moreover labour in the Word and Doctrine 1 Tim. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man provide not for his own especial those of his own House especially Children or Servants which live in his own House and are thereby distinguished from others of a more remote Relation 2 Tim. 4.13 Bring the Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially the Parchments not because they are Parchments but among the Books the
should appoint in the same Church many more Teaching Elders though it is plain that the Elders intended were many I SHALL add for a close of all that there is no sort of Churches in being but are of this perswasion that there ought to be Rulers in the Church that are not in Sacred Orders as some call them or have no interest in the Pastoral or Ministerial Office as unto the dispensation of the Word and Administration of the Sacraments For as the Government of the Roman Church is in the hands of such Persons in a great measure so in the Church of England much of the Rule of it is managed by Chancellors Officials Commissaries and the like Officers who are absolutely Lay-Men and not at all in their holy Orders Some would place the Rule of the Church in the Civil Magistrate who is the only Ruling Elder as they suppose But the generality of all Protestant Churches throughout the World both Lutherans and Reformed do both in their judgment and practice assert the necessity of the Ruling Elders which we plead for and their Office lies at the foundation of all their Order and Discipline which they cannot forgo without extream confusion yea without the ruine of their Churches And although some among us considering particular Churches only as small Societies may think there is no need of any such Office or Officers for Rule in them yet when such Churches consist of some Thousands without any opportunity of distributing themselves into several Congregations as at Charenton in France it is a weak imagination that the Rule of Christ can be observed in them by Two or Three Ministers alone Hence in the Primitive Times we have instances of Ten Twenty yea Forty Elders in a particular Church wherein they had respect unto the Institution under the Old Testament whereby each Ten Families were to have a peculiar Ruler However it is certain that there is such a Reformation in all sorts of Churches that there ought to be some attending unto Rule that are not called to labour in the Word and Doctrine CHAP. VIII The Nature of Church-Polity or Rule with the Duty of Elders HAVING declared who are the Rulers of the Church something must be added concerning the Rule it self which is to be exercised therein Hereof I have Treated before in general That which I now design is what in particular respects them who are called unto Rule only whereunto some Considerations must be premised 1. THERE is Power Authority and Rule granted unto and residing in some Persons of the Church and not in the Body of the Fraternity or Community of the People How far the Government of the Church may be denominated Democratical from the necessary consent of the people unto the principal Acts of it in its exercise I shall not determine But whereas this consent and the liberty of it is absolutely necessary according to the Law of Obedience unto Christ which is prescribed unto the Church requiring that all they do in compliance therewith be voluntary as unto the manner of its exercise being in dutiful compliance with the guidance of the Rule it changeth not the State of the Government And therefore where any thing is Acted and Disposed in the Church by Suffrage or the plurality of Voices the Vote of the Fraternity is not Determining and Authoritative but only declarative of consent and obedience It is so in all Acts of Rule where the Church is Organical or in compleat Order 2. THAT there is such an Authority and Rule instituted by Christ in his Church is not liable unto dispute Where there are Bishops Pastors Elders Guides Rulers Stewards instituted given granted called ordained and some to be Ruled Sheep Lambs Brethren obliged by command to obey them follow them submit unto them in the Lord regard them as over them There is Rule and Authority in some persons and that committed unto them by Jesus Christ. But all these things are frequently repeated in the Scripture And when in the practical Part or Exercise of Rule due respect is not had unto their Authority there is nothing but Confusion and Disorder When the People judge that the Power of the Keys is committed unto them as such only and in them doth the Right of their Use and Exercise reside that their Elders have no interest in the disposing of Church Affairs or in Acts of Church Power but only their own suffrages or what they can obtain by reasoning and think there is no Duty incumbent on them to acquiesce in their Authority in any thing an Evil apt to grow in Churches it overthrows all that beautiful Order which Jesus Christ hath ordained And if any shall make Advantage of this Complaint That where the People have their due Liberty granted unto them they are apt to assume that Power unto themselves which belongs not unto them an evil attended with troublesome Impertinencies and Disorder tending unto Anarchy let them remember on the other hand how upon the confinement of Power and Authority unto the Guides Bishops or Rulers of the Church they have changed the nature of Church-Power and enlarged their Usurpation until the whole Rule of the Church issued in absolute Tyranny Wherefore no fear of consequents that may ensue and arise from the darkness ignorance weakness lusts corruptions or secular interests of Men ought to entice us unto the least Alteration of the Rule by any prudential Provisions of our own 3. THIS Authority in the Rulers of the Church is neither Autocratical or Sovereign nor Nomothetical or Legislative nor Despotical or Absolute but Organical and Ministerial only The endless Controversies which have sprung out of the mystery of iniquity about an Autocratical and Monarchical Government in the Church about power to make Laws to bind the Consciences of Men yea to kill and destroy them with the whole manner of the execution of this Power we are not concerned in A pretence of any such Power in the Church is destructive of the Kingly Office of Christ contrary to express Commands of Scripture and condemned by the Apostles Isa. 33.22 Jam. 4.12 Mat. 17.5 Chap. 23.8 9 10 11. Luke 22.25 26. 2 Cor. 1.24 1 Cor. 3.21 22 23. 2 Cor. 4.5 1 Pet. 5.1 25. 4. AS the Rule of the Church in those by whom it is exercised is meerly Ministerial with respect unto the Authority of Christ his Law and the Liberty of the Church wherewith he hath made it free so in its nature it is spiritual purely and only So the Apostle Affirms expresly 2 Cor. 10.4 5 6. For its object is spiritual namely the Souls and Consciences of Men whereunto it extends which no other Humane Power doth nor doth it reach those other concerns of Men that are subject unto any political Power Its end is Spiritual namely the Glory of God in the guidance and direction of the Minds and Souls of Men to live unto him and come to the enjoyment of him the Law of it is spiritual
their judgment absolutely in any case and in many their determinations may be so doubtful as not to affect the Conscience of him who is Censured But such a Person is not only a Member of that particular Church but by virtue thereof of the Catholick Church also It is necessary therefore that he should be heard and judged as unto his Interest therein if he do desire it And this can no way be done but by such Synods as we shall immediately describe 6. SYNODS are Consecrated unto the use of the Church in all Ages by the Example of the Apostles in their guidance of the First Churches of Jews and Gentiles which hath the force of a Divine Institution as being given by them under the Infallible conduct of the Holy Ghost Act. 15. which we shall speak farther unto immediately HAVING seen the Original of Church Synods or their Formal Cause we consider also their Material Cause or the subject matter to be treated of or determined in them And this in general is every thing wherein Churches are obliged to hold Communion among themselves when any thing falls out amongst them which otherwise would disturb that Communion And hereof some Instances may be given 1. CHURCHES have mutual Communion in the profession of the same Faith. If any doubts or differences do arise about it any Opinions be advanced contrary unto it either in any particular Church which they cannot determine among themselves or among sundry Churches the last outward means for the preservation of the Rule of Faith among them and of their Communion in the condemnation of Errors and Opinions contrary unto the form of wholesome Words is by these Synods or Councils The care hereof is indeed in the first place committed unto the Churches themselves as was at large before declared But in case through the subtilty prevalency and interest of those by whom damnable Doctrines are broached the Church it self whereunto they do belong is not able to rebuke and suppress them nor to maintain its profession of the Truth or that by suffering such things in one Church others are in danger to be infected or defiled this is the last external Refuge that is left for the preservation of the Communion of Churches in the same Faith. We have multiplied Examples hereof in the Primitive Churches before the degeneracy of these Synods into Superstition and Domination Such was eminently that gathered at Antioch for the condemnation of the Heresies of Paulus Samosatenus the Bishop of that Church 2. IT is so with respect unto that Order Peace and Vnity wherein every particular Church ought to walk in it self and amongst its own Members There were Schisms Divisions Strife and Contentions in some of the Churches that were of Apostolical planting and watering So there was at Antioch and afterwards at Corinth as also of some of the Churches in Galatia The Duty of Remedying and Healing these Divisions and Differences from what cause soever they arise is first incumbent on each particular Member in every such Church Unto them it is given in charge by the Apostle in the first place and if every one of them do perform their Duty in Love an end will be put unto all strife In case of failure therein the whole Church is charged in the exercise of its Power Authority and Wisdom to rebuke and compose such Differences But in case it is not able so to do as it fell out in the Church at Antioch then an Assembly of other Churches walking in actual Communion with that Church wherein the Difference is arisen and thereon concerned in their Prosperity and Edification by their Messengers and Delegates is the last outward means for its Composure 3. WHERE there hath been any Male Administration of Discipline whereby any Members of a Church have been injured as suppose they are unduly cast out of the Church by the Power and Interest of some Diotrephes or that any Members of the Church make a Party and Faction to depose their Elders as it was in the Church of Corinth when the Church at Rome gave them Advice in the case It is necessary from the Communion of Churches and the Interest the Persons injured have in the Catholick Church whose Edification is the end of all Church-Administrations that the proceedings of such a Church be renewed by a Synod and a Remedy provided in the case Nor was it the mind of the Apostle that they should be left without Relief which were unduly cast out of the Church by Diotrephes nor is there any other ordinary way hereof but only by Synods but this case I suppose I shall speak unto afterwards 4. THE same is the case with respect unto Worship as also of Manners and Conversation If it be reported or known by Credible Testimony that any Church hath admitted into the exercise of Divine Worship any thing superstitious or vain or if the Members of it walk like those described by the Apostle Phil. 3.18 19. unto the Dishonour of the Gospel and of the ways of Christ the Church it self not endeavouring its own Reformation and Repentance other Churches walking in Communion therewith by virtue of their common Interest in the Glory of Christ and Honour of the Gospel after more private ways for its Reduction as Opportunity and Duty may suggest unto their Elders ought to Assemble in a Synod for Advice either as to the use of farther means for the Recovery of such a Church or to with-hold Communion from it in case of Obstinacy in its evil ways The want of a due attendance unto this part of the Communion of Churches with respect unto Gospel Worship in its Purity and Gospel Obedience in its Power was a great means of the Decay and Apostacy of them all By reason of this Negligence instead of being helpful one to another for their mutual Recovery and the Revival of the things that were ready to die they gradually infected one another according as they fell into their Decays and countenanced one another by their Examples unto a continuance in such Disorders THE Image which in late Ages was set up hereof in Diocesan and Metropolitical Visitations and those of lesser districts under Officers of Anti-christian Names hath been useful rather unto Destruction than Edification But so it hath fallen out in most things concerning Church-Order Worship and Discipline The Power and Spirituality of Divine Institutions being lost a Machine hath been framed to make an appearance and representation of them to divert the minds of Men from enquiring after the Primitive Institution of Christ with an experience of their Efficacy CONSIDERING what we have learned in these later Ages by woeful experience of what hath fallen out formerly amongst all the Churches in the World as unto their Degeneracy from Gospel Worship and Holiness with the abounding of Temptations in the days wherein we live and the spiritual decays that all Churches are prone unto it were not amiss if those Churches which do walk in express
arrived unto those which they called general under the conduct of the Pope whose Senate they were BUT these things have no countenance given them by any Divine Institution Apostolical Example or practice of the First Churches but are a meer product of Secular Interest working it self in a Mystery of Iniquity SINCE the Dissolution of the Roman Empire Nations have been cast into distinct Civil Governments of their own whose Sovereignty is in themselves by the event of War and Counsels thereon emergent Unto each of these it is supposed there is a Church-State accommodated as the Church of England the Church of Scotland the Church of France and the like whose Original and Being depends on the First event of War in that Dissolution Unto these new Church-States whose Being Bounds and Limits are given unto them absolutely by those of the Civil Government which they belong unto it is thought meet that Ecclesiastical Synods should be accommodated But in what way this is to be done there is not yet an agreement but it is not my present business to consider the differences that are about it which are known unto this Nation on a dear account Yet this I shall say that whereas it is eminently useful unto the Edification of the Church Catholick that all the Churches professing the same Doctrine of Faith within the Limits of the same Supream Civil Government should hold constant actual Communion among themselves unto the ends of it before mentioned I see not how it can be any abridgment of the Liberty of particular Churches or interfere with any of their Rights which they hold by Divine Institution if through more constant lesser Synods for Advice there be a communication of their mutual concerns unto those that are greater until if occasion require and it be expedient there be a general Assembly of them all to advise about any thing wherein they are all concerned But this is granted only with these Limitations 1. That the Rights of particular Churches be preserved in the free Election of such as are to be Members of all these Synods 2. That they assume no Authority or Jurisdiction over Churches or Persons in things Civil or Ecclesiastical 3. That none are immediately concerned in this proper Synodal Power or Authority which what it is we shall enquire who are not present in them by their own Delegates FOR that kind of Synods which some call a Classis which is a convention of the Elders or Officers of sundry Parochial Churches distinguished for Presential Communion ordinarily in some acts of it by virtue of their Office and for the exercise of Office-Power it is the constitution of a new kind of particular Churches by a combination of them into one whose Original distinction is only in the Civil Limits of their Cohabitation which probably may be done sometimes and in some places unto Edification 4. THE Persons of whom all sorts of Ecclesiastical Synods are to consist must be enquired into And there is nothing of meer humane prudential constitution that hath longer obtained in the Church than that those should be Officers of the Churches only And whereas after the days of the Apostles we have no Record of any Synods of more Churches than one until after the distinction was made between Bishops and Presbyters they were made up of both sorts of them But afterwards those who were peculiarly called Bishops enclosed this Right unto themselves on what grounds God knows there being no one Tittle in the Scripture or the Light of Reason to give them countenance therein IT must therefore be affirmed that no Persons by virtue of any Office meerly have Right to be Members of Ecclesiastical Synods as such Neither is there either Example or Reason to give colour unto any such pretence Farther is no Office-Power to be exerted in such Synods as such neither conjunctly by all the Members of them nor singly by any of them Officers of the Church Bishops Pastors Elders may be present in them ought to be present in them are meetest for the most part so to be but meerly as such it belongs not unto them The Care Oversight and Rule of the Churches whereunto they do belong the Flock among them distinctly is committed unto them and for that they are instructed with Power and Authority by virtue of their Office. But as unto their conjunction in Synods which is a meer act and effect of the Communion of Churches among themselves it is not committed unto them in a way of peculiar Right by virtue of their Office. If it be so without respect unto the power of the Magistrate in calling them or of the Churches in choosing them then it belongs unto them all for that which belongs unto any of them as such by virtue of Office belongs equally unto all and if it belongs unto all then it belongs unto all of one sort only as for instance Bishops or unto all of all sorts as for instance Presbyters also If it be stated in the latter way then every Presbyter as such by virtue of his Office hath Right and Power to be present in all Ecclesiastical Synods equal with that of the Bishops For although it be supposed that his Office is not equal unto theirs yet it is so also that this Right doth equally belong unto his Office. If the former be avowed namely that this Right belongs unto Bishops only such as are pleaded for by virtue of their Office as such then 1. I desire that any tolerable proof of the confinement of this Right unto such an Office be produced either from the Scripture or Reason or the Example of the First Churches which as yet I have never seen 2. I fear not to say that a false presumption hereof was one principal cause and means of introducing Tyranny into the Churches and the utter ruine of their Liberty CONCERNING the composition that is made herein that some should convene in Ecclesiastical Synods by their own personal Right and in virtue of their Office and others by a kind of Delegation from some of their own Order it being a meer political constitution which I shall immediately speak unto it is not here to be taken notice of THERE is nothing therefore in Scripture Example or the Light of Natural Reason with the principles of all Societies in Union or Communion that will lead us any farther than this that such Synods are to be composed and consist of such Persons as are chosen and delegated by those Churches respectively who do act and exert their Communion in such Assemblies So was it in the First Example of them Act. 15. The Church of Antioch chose and sent Messengers of their own number to advise with the Apostles and Elders of the Church at Jerusalem at which Consultation the Members of that Church also were present And this is the whole of the nature and use of Ecclesiastical Synods It is on other accounts that they make up so great a part of the History
of the Church For the first Three Hundred years they were nothing but voluntary conventions of the Officers or Elders Bishops and Presbyters with some others of neighbouring Churches on the occasion of Differences or Heresies among them In and from the Council of Nice there were Assemblies of Bishops and others called together by the Authority of the Roman Emperours to advise about matters of Faith. In after Ages those which were called in the Western parts of the World in Italy Germany France and England were of a mixt nature advising about things Civil and Political as well as Sacred and Religious especially with respect unto mutual contests between Popes and Princes In them the whole nature of Ecclesiastical Synods was lost and buried and all Religion almost destroyed THUS this laudable practice of Churches acting their mutual Communion by meeting in Synods or Assemblies by their Delegates or Messengers to advise about things of their common concernment and joint Edification as occasion should require founded in the Light of Nature and countenanced by Primitive Apostolical Example was turned by the designing Interests and Ambition of Men unto the enstating of all Church-Power in such Synods and the Usurpation of a Power given unto no Churches nor all of them together as might be made evident by instances innumerable AND whereas they have made such a noise in Christian Religion and have filled so many Volumes with their Acts and doings yet some of them who under the Pope would place all Religion in them do grant and contend that they are a meer Humane Invention So Bellarmine affirms Pighius to have done in his Book de Coelest Hierarch Lib. 6. Cap. 1. But for his part he judgeth that it is more probable that they have a Divine Original by virtue of that Word Where Two or Three are gathered together in my Name there I will be in the midst of them Matth. 18. De Concil Lib. 1. Cap. 3. which will not bear the least part of the superstructure pretended to be built upon it OF these Delegates and Messengers of the Church the Elders or Officers of them or some of them at least ought to be the principal For there is a peculiar care of publick Edification incumbent on them which they are to exercise on all just occasions They are presumed justly to know best the state of their own Churches and to be best able to judge of matters under consideration And they do better represent the Churches from whom they are sent than any private Brethren can do and so receive that Respect and Reverence which is due to the Churches themselves As also they are most meet to report and recommend the Synodal Determinations unto their Churches and a contrary practice would quickly introduce confusion BUT yet it is not necessary that they alone should be so sent or Delegated by the Churches but many have others joined with them and had so until Prelatical Vsurpation overturned their Liberties So there were others beside Paul and Barnabas sent from Antioch to Jerusalem and the Brethren of that Church whatever is impudently pretended to the contrary concurred in the Decree and Determination there made 5. THAT which is termed the calling of these Synods is nothing but the voluntary consent of the Churches concerned to meet together by their Delegates and Messengers for the ends before declared I NO way deny but that a Christian Magistrate may convene by his Authority the Bishops Pastors or Ministers with such others as he shall think meet within his own Territories yea and receive into his Convention meet Men out of the Territories of others by their consent to advise among themselves and to give him Advice about such concernments of Religion and of the Church under his Dominion and Regulate himself accordingly It hath been practised with good success and may be with bad also And I do deny that Churches have Power without the consent and Authority of the Magistrate to convene themselves in Synods to exercise any Exterior Jurisdiction that should affect the Persons of his Subjects any otherwise than by the Law of the Land is allowed BUT whereas the Synods whereof we Treat and which are all that belong unto the Church can take no cognizance of any Civil Affairs wherein the Persons of Men are outwardly concerned have no Jurisdiction in any kind can make no determination but only Doctrinal Declarations of Divine Truth of the same nature with the Preaching of the Word there is no more required unto their calling beyond their own consent but only that they may meet in external peace by the permission of the Magistrate which when they cannot obtain they must deport themselves as in case of other Duties required of them by the Law of Christ. 6. IN the last place I shall speak briefly of the Power and Authority of these Synods in what measures extent and numbers soever they are assembled For although this may be easily Collected from what hath been declared concerning their Original Nature Causes Use and Ends yet it may be necessary to be more particularly enquired into because of the many differences that are about it THERE is a three-fold Power ascribed unto Synods The First is declarative consisting in an Authoritative Teaching and declaring the Mind of God in the Scripture The Second is constitutive appointing and ordaining things to be believed or done and observed by and upon its own Authority And Thirdly executive in Acts of Jurisdiction towards Persons and Churches THE Persons whom the Authority pleaded may affect are of Two sorts 1. Such as have their proper Representatives present in such Synods who are directly concerned in its conciliary determinations 2. Such as have no such Representatives in them who can be no otherwise concerned but in the Doctrine materially considered declared in them WHEREFORE the ground of any Churches receiving complying with or obeying the Determinations and Decrees of Synods must be either 1. The evidence of Truth given unto those Determinations by the Synod from the Scripture or 2. The Authority of the Synod it self affecting the Minds and Consciences of those concerned IN the First way wherein the Assent and Obedience of Churches is resolved ultimately into the evidence of Truth from the Scripture upon the judgment which they make thereof not only the discovery of Truth is to be owned but there is an Authoritative Proposal of it by virtue of the promised presence of Christ in them if duly sought and regarded whence great Respect and Reverence is due unto them THE Power of a Synod for the execution of its Decrees respects either 1. The Things or Doctrines declared and is recommendatory of them on its Authority from the presence of Christ or 2. Persons to Censure Excommunicate or punish those who receive them not THESE things being premised the just Power of Synods may be positively and negatively declared in the two following Assertions 1. THE Authority of a Synod declaring the mind of God
from the Scripture in Doctrine or giving Counsel as unto practice Synodically unto them whose proper Representatives are present in it whose Decrees and Determinations are to be received and submitted unto on the evidence of their Truth and Necessity as recommended by the Authority of the Synod from the promised Presence of Christ among them is suitable unto the Mind of Christ and the Example given by the Apostles Act. 15. HENCE it is evident that in and after such Synods it is in the power of Churches concerned humbly to consider and weigh 1. The evidences of the Presence of Christ in them from the manner causes and ends of their Assembling and from their Deportment therein 2. What regard in their Constitutions and Determinations there hath been unto the Word of God and whether in all things it hath had its due preheminence 3. How all their Determinations have been educed from its Truth and are confirmed by its Authority WITHOUT a due exercise of judgment with respect unto these things none can be obliged by any Synodical Determinations seeing without them and on the want of them many Assemblies of Bishops who have had the outward Appearance and Title of Synods or Councils have been Dens of Thieves Robbers Idolaters managing their Synodical Affairs with fury wrath horrible craft according to their Interests unto the Ruine of the Church such were the Second Ephesine the Second at Nice and that at Trent and others not a few HENCE nothing is more to be feared especially in a state of the Church wherein it is declining in Faith Worship and Holiness than Synods according to the usual way of their calling and convention where these things are absent For they have already been the principal means of leading on and justifying all the Apostasy which Churches have fallen into For never was there yet Synod of that nature which did not confirm all the Errors and Superstitions which had in common practice entred into the Church and opened a Door to a progress in them nor was ever the pretence of any of them for outward Reformation of any use or signification 2. THE Authority of a Synod determining Articles of Faith constituting Orders and Decrees for the conscientious observance of things of their own appointment to be submitted unto and obeyed on the Reason of that Authority under the penalty of Excommunication and the trouble by Custom and Tyranny thereto annexed or acted in a way of Jurisdiction over Churches or Persons is a meer Humane Invention for which nothing can be pleaded but prescription from the Fourth Century of the Church when the progress of the fatal Apostasy became visible THE proof of both these Assertions depends on what was before declared of the nature and use of these Synods For if they are such as we have evinced no other Power or Authority can be ascribed unto them but that here allowed Yet the whole may be farther illustrated by some brief considerations of the Assembly at Jerusalem in the nature of a Synod Recorded Act. 15. 1. THE occasion of it was a difference in the Church of Antioch which they could not compose among themselves because those who caused the Difference pretended Authority from the Apostles as is evident v. 1. and 14. 2. THE means of its convention was the desire and voluntary reference of the matters in debate made by the Church at Antioch where the difference was unto that at Jerusalem whence as it was pretended the cause of the difference arose unto the hazzard of their mutual Communion to be consulted of with their own Messengers 3. THE Persons constituting the Synod were the Apostles Elders and Brethren of the Church at Jerusalem and the Messengers of that Antioch with whom Paul and Barnabas were joined in the same Delegation 4. THE matter in difference was debated as unto the mind of God concerning it in the Scripture and out of the Scripture On James's proposal the determination was made 5. THERE was nothing imposed a new on the practice of the Churches only direction is given in one particular instance as unto Duty necessary on many accounts unto the Gentile Converts namely to abstain from Fornication and from the use of their Liberty in such instances of its practice as whereon scandal would ensue which was the Duty of all Christians even before this determination and is so still in many other instances besides those mentioned in the Decree only it was now declared unto them 6. THE Grounds whereon the Synod proposed the Reception of and compliance with its Decrees were Four 1. That what they had determined was the mind of the Holy Ghost It pleased the Holy Ghost This mind they knew either by Inspiration or immediate Revelation made unto themselves or by what was Written or Recorded in the Scripture which on all other occasions they alledged as what was the Word and spoken by the Holy Ghost And it is evident that it was this latter way namely a discovery of the mind of the Holy Ghost in the Scripture that is intended However it is concluded that nothing be proposed or confirmed in Synods but what is well known to be the mind of the Holy Ghost in the Scripture either by immediate Inspiration or by Scripture Revelation 2. The Authority of the Assembly as convened in the Name of Christ and by virtue of his Presence whereof we have spoken before It pleased the Holy Ghost and us 3. That the things which they had determined were necessary that is antecedently so unto that determination namely the abstaining from the use of their Liberty in things indifferent in case of scandal 4. From the Duty with respect unto the Peace and mutual Communion of the Jewish and Gentile Churches Doing thus say they ye shall do well which is all the Sanction of their Decree manifesting that it was Doctrinal not Authoritative in way of Jurisdiction 7. THE Doctrinal Abridgement of the Liberty of the Gentile Christians in case of scandal they call the imposing of no other Burden in opposition unto what they rejected namely the imposing a yoke of Ceremonies upon them v. 10. So as that the meaning of these Words is That they would lay no Burden on them at all but only advise them unto things necessary for the avoidance of scandal For it is impious to imagine that the Apostles would impose any yoke or lay any burden on the Disciples but only the yoke and burden of Christ as being contrary to their Commission Matth. 28.19 20. HENCE it will follow That a Synod convened in the Name of Christ by the voluntary consent of several Churches concerned in mutual Communion may declare and determine of the mind of the Holy Ghost in the Scripture and Decree the observation of things true and necessary because revealed and appointed in the Scripture which are to be received owned and observed on the evidence of the mind of the Holy Ghost in them and the Ministerial Authority of the Synod it self FINIS ERRATA PAge 16. line 31. for to read do p. 23. l. 34. r. state p. 27 l. 2. r. believers be p. 31. l. 11. r. Mat. 20. p. 40. l. 23. r. if so be p. 41. l. 25. r. we enquire not p. 47. l. ult r. these p. 53. l. 6. Ephes. 4.7 p. 71. l. 33. r. Light. p. 72. l. 8. r. mere p. 103 l. 33. r. Auricular p. 112. l. 29. r. Conc. p 117. l. 9. after publickly add Read. p. 119. l. 22 r. their mixed p. 129. l. 5. for 18 r. 28. p. 132. l. 9. for 9. r. 3. p. 141. l. 30. read over you p. 147. l. 25. for 39. r. 38. p. 168. l. 20. for 24. r. 21. p. 186. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 192. l. 14. r. will fully p 205. l. 35 r. this p. 228. l. 21 r. do p. 244. l. 9. r. furnace p 256. l. 15. r. probable Psal. 15.1 2 3 4 5. Psal. 24.3 4. Psal. 93 5. 2 Cor. 8.23 Ephes. 5.27 2 Tim. 3.1 2 3 4 5. Ezek. 22.26 Joh. 3.3 Tit. 3.3 4 5. Joh. 3.5 Act. 2.38 1 Pet. 3.21 Phil. 3 18 19. Tit. 1.15 16. Act. 15.8 Revel 2.23 Act. 8.13 1 Cor. 6.9 10 11. Phil. 3.18 19. 2 Thes. 3.6 2 Tim. 3.5 Rom. 9.6 7. Tit. 1.16 Mat. 18.16 17 18. 1 Cor. 5.11 Rom. 10.10 2 Cor. 8.5 Chap. 9.13 Matth. 10.32 33. Luke 9.16 2 Tim. 2.12 Rom. 15.9 Joh. 12.42 1 Joh. 4.2 3 15. Matth. 28.18 19 20. 2 Cor. 8.5 Matth. 10.37 38 39. Mar. 8.34 38. Luke 9.23 Phil. 3.18 Act. 4.10 11 20. Act. 24.14 Matth. 28.19 20. 1 Cor. 10.32 Phil. 1.10 ☞ ☞ Matth. 18.1 2 3 4. Chap. 23.7 8 9 10 11. Luke 22.24 25 26 27. 1 Pet. 5.1 2 3 4 5. 2 Joh. 9.10 Act. 20.18 29. 1 Pet. 5.2 3. Cant. 1.7 Jerem. 13.17 Chap. 23.2 Ezek. 34.3 Gen. 49.24 Psal. 23.1 Psal. 80.1 Joh. 10.11 14 16. Heb. 13.20 1 Pet. 2.25 Chap. 5.4 ☜ ☞ Jam 5.16 Joh. 17.20 Exod. 32.11 Deut. 9.18 Levit. 16.24 1 Sam. 12.23 2 Cor. 13.7 9. Ephes. 1.15 16 17. Ch. 3.14 Phil. 1.4 Col. 1.3 2 Thess. 1.11 ☞ ☜ ☞ ☞ ☜ ☞