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
Right unto its Exercise It is required moreover that he be solemnly set apart unto his Office in and by the Church with Fasting and Prayer That there should be some kind of peculiar Prayer in the dedication of any unto the Office of the Ministry is a notion that could never be obliterated in the minds of Men concerned in these things nor cast out of their Practice Of what sort they have been amongst many we do not now enquire But there hath been less regard unto the other Duty namely that these Prayers should be accompanied with Fasting But this also is necessary by Virtue of Apostolical Example Act. 14.23 THE Conduct of this Work belongs unto the Elders or Officers of the Church wherein any one is to be so Ordained It did belong unto extraordinary Officers whilst they were continued in the Church And upon the Cessation of their Office it is devolved on the ordinary stated Officers of the Church It is so I say in case there be any such Officer before fixed in the Church whereunto any one is to be only Ordained And in case there be none the Assistance of Pastors or Elders of other Churches may and ought to be desired unto the Conduct and Regulation of the Duty IT is needless to enquire what is the Authoritative influence of this Ordination into the Communication of Office or Office-Power whilst it is acknowledged to be indispensably necessary and to belong essentially unto the Call unto Office. For when sundry Duties as these of Election and Ordination are required unto the same End by Virtue of Divine Institution it is not for me to determine what is the peculiar efficacy of the one or the other seeing neither of them without the other hath any at all HEREUNTO is added as an External Adjunct imposition of hands significant of the persons so called to Office in and unto the Church For although it will be difficultly proved that the use of this Ceremony was designed unto continuance after a Cessation of the Communication of the extraordinary Gifts of the Holy Ghost whereof it was the sign and outward means in extraordinary Officers yet we do freely grant it unto the ordinary Officers of the Church provided that there be no apprehension of its being the sole Authoritative Conveyance of a successive flux of Office-Power which is destructive of the whole nature of the institution AND this may at present suffice as unto the Call of meet persons unto the Pastoral Office and consequently any other Office in the Church The things following are essentially necessary unto it so as that Authority and Right to Feed and Rule in the Church in the Name of Christ as an Officer of his House that may be given unto any one thereby by virtue of his Law and the Charter granted by him unto the Church it self The First is That antecedently unto any actings of the Church towards such a person with respect unto Office he be furnished by the Lord Christ himself with Graces and Gifts and Abilities for the discharge of the Office whereunto he is to be called This Divine Designation of the person to be called rests on the Kingly Office and care of Christ towards his Church Where this is wholly wanting it is not in the power of any Church under Heaven by virtue of any outward Order or Act to communicate Pastoral or Ministerial Power unto any person whatever Secondly There is to be an Exploration or Trial of those Gifts and Abilities as unto their Accommodation unto the Edification of that Church whereunto any person is to be Ordained a Pastor or Minister But although the Right of judging herein belong unto and reside in the Church it self for who else is able to judge for them or is entrusted so to do yet is it their Wisdom and Duty to desire the Assistance and Guidance of those who are approved in the discharge of their Office in other Churches Thirdly The first act of Power committed unto the Church by Jesus Christ for the constitution of Ordinary Officers in it is that Election of a person qualified and tried unto his Office which we have now vindicated Fourthly There is required hereunto the Solemn Ordination Inauguration Dedication or setting apart of the persons so chosen by the Presbytery of the Church with Fasting and Prayer and the outward sign of the Imposition of Hands THIS is that Order which the Rule of the Scripture the Example of the First Churches and the nature of the things themselves direct unto And although I will not say that a defect in any of these especially if it be from unavoidable hindrances doth disanull the Call of a person to the Pastoral Office yet I must say that where they are not all duly attended unto the Institution of Christ is neglected and the Order of the Church infringed Wherefore THE Plea of the communication of all Authority for Office and of Office it self solely by a flux of Power from the first Ordainers through the hands of their pretended Successors in all Ages under all the innumerable Miscarriages whereunto they are subject and have actually fallen into without any respect unto the consent or call of the Churches by Rule Laws and Orders foreign to the Scripture is contrary to the whole nature of Evangelical Churches and all the ends of their Institution as shall be manifested if it be needful CHAP. V. The Especial Duty of Pastors of Churches WE have declared the way whereby Pastors are given unto and instated in the Church That which should ensue is an account of their Work and Duty in the Discharge of their Office. But this hath been the subject of many large Discourses both among the Ancient Writers of the Church and of late I shall therefore only touch on some things that are of most necessary consideration 1. THE First and Principal Duty of a Pastor is to feed the flock by diligent Preaching of the Word It is a promise relating to the New Testament that God would give unto his Church Pastors according to his own heart which should feed them with Knowledge and Vnderstanding Jer. 3.15 This is by Teaching or Preaching the Word and no otherwise This Feeding is of the Essence of the Office of a Pastor as unto the exercise of it so that he who doth not or cannot or will not feed the Flock is no Pastor whatever outward call or work he may have in the Church The care of Preaching the Gospel was committed to Peter and in him unto all true Pastors of the Church under the name of Feeding Joh. 21.15 16. According to the example of the Apostles they are to free themselves from all encumbrances that they may give themselves wholly unto the Word and Prayer Act. 6. Their work is to labour in the Word and Doctrine 1 Tim. 5.17 and thereby to feed the Flock over which the Holy Ghost hath made them Overseers Act. 20. And it is that which is every where given them
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
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
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
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-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
Church THIS therefore is the Church Essential and Homogeneal unto which the Lord Christ hath granted all that Church Power which we enquire after made it the Seat of all Ordinances of his Worship and the Tabernacle wherein he will dwell Nor since the ceasing of extraordinary Officers is there any other way possible for the congregating of any Church than what doth virtually include the things we have mentioned 4. BUT yet this Church State is not compleat nor are the ends of its institution attainable in this State. For the Lord Christ hath appointed such things in and unto it which in this State it cannot observe For he hath given Authority unto his Church to be exercised both in its Rule and in the Administration of his solemn Ordinances of Worship The things before mentioned are all of them acts of Right and Power but not of Authority 5. WHEREFORE the Lord Christ hath ordained Offices and appointed Officers to be established in the Church Ephes. 4.13 14. Unto these is all Church Authority granted For all Authority is an act of Office-Power which is that which gives unto what is performed by the Officers of the Church the formal nature of Authority 6. THEREFORE unto the Church in the State before described Right and Power is granted by Christ to call chuse appoint and set apart persons made meet for the work of the Offices appointed by him in the ways and by the means appointed by him Nor is there any other way whereby ordinary Officers may be fixed in the Church as we have proved before and shall farther confirm afterwards THAT which hereon we must enquire into is How or by what means or by what acts of his Sovereign Power the Lord Christ doth communicate Office-Power and therewith the Office it self unto any persons whereon their Authority is directly from him and what are the Acts or Duties of the Church in the collation of this Authority THE Acts of Christ herein may be reduced unto these Heads 1. HE hath instituted and appointed the Offices themselves and made a grant of them unto the Church for its Edification As also he hath determined and limited the Powers and Duties of the Officers It is not in the power of any or of all the Churches in the World to appoint any Office or Officer in the Church that Christ hath not appointed And where there are any such they can have no Church Authority properly so called for that entirely riseth from and is resolved into the institution of the Office by Christ himself And hence in the first place all the Authority of Officers in the Church proceeds from the Authority of Christ in the institution of the Office it self for that which gives being unto any thing gives it also its essential properties 2. BY virtue of his Relation unto the Church as its Head of his Kingly Power over it and care of it whereon the continuation and edification of the Church in this World do depend where ever he hath a Church called he furnisheth some persons with such Gifts Abilities and Endowments as are necessary to the discharge of such Offices in the Powers Works and Duties of them For it is most unquestionably evident both in the nature of the thing it self and in his institution that there are some especial Abilities and Qualifications required to the discharge of every Church Office. Wherefore where the Lord Christ doth not communicate of these Abilities in such a measure as by virtue of them Church Order may be observed Church Power exercised and all Church Ordinances administred according to his mind unto the Edification of the Church it is no more in the power of Men to constitute Officers than to erect or create an Office in the Church Ephes. 4.11 12 13. 1 Cor. 12.4 5 6 7 8 c. Rom. 12.6 THIS collation of spiritual Gifts and Abilities for Office by Jesus Christ unto any doth not immediately constitute all those or any of them Officers in the Church on whom they are collated without the observation of that Method and Order which he hath appointed in the Church for the communication of Office-Power yet is it so prerequisite thereunto that no person not made partaker of them in the measure before mentioned can by virtue of any outward Rites Order or Power be really vested in the Ministry 3. THIS communication of Office-Power on the part of Christ consists in his institution and appointment of the way and means whereby persons gifted and qualified by himself ought to be actually admitted into their Offices so as to administer the Powers and perform the Duties of them For the way of their Call and Ordination whereof we shall speak afterwards is efficacious unto this end of communicating Office-Power meerly from his institution and appointment of it And what is not so can have no causal influence into the communication of this Power For although sundry things belonging hereunto are directed by the light of Nature as it is that where one Man is set over others in Power and Authority which before he had no natural right unto it should be by their own consent and choice And some things are of a moral nature as that especial prayer be used in and about affairs that need especial divine assistance and favour and there may be some circumstances of outward actions herein not to be determined but by the Rule of Reason on the present posture of occasions yet nothing hath any causal influence into the communication of Office-Power but what is of the institution and appointment of Christ. By virtue hereof all that are called unto this Office do derive all their Power and Authority from him alone 4. HE hath hereon given Commands unto the whole Church to submit themselves unto the Authority of these Officers in the discharge of their Office who are so appointed so prepared or qualified so called by himself and to obey them in all things according unto the limitations which himself also hath given unto the Power and Authority of such Officers For they who are called unto Rule and Authority in the Church by virtue of their Office are not thereon admitted unto an unlimited Power to be exercised at their pleasure in a Lordly or Despotical manner but their Power is stated bounded limited and confined as to the objects of it its Acts its manner of Administration its Ends and as unto all things wherein it is concerned The swelling over these Banks by Ambition the breaking up of these bounds by Pride and love of Domination by the introduction of a Power over the persons of Men in their outward concerns exercised in a Legal Coercive Lordly manner are sufficient to make a forfeiture of all Church Power in them who are guilty of them But after that some Men saw it fit to transgress the bounds of Power and Authority prescribed and limited unto them by the Lord Christ which was really exclusive of Lordship Dominion and all Elation above their
Spiritual Gifts in Preaching with a refusal of undertaking a Ministerial Office or without design so to do upon a lawful Call cannot be approved 3. The Rules proposed concern only ordinary cases and the ordinary state of the Church extraordinary cases are accompanied with a warranty in themselves for extraordinary Actings and Duties 12. THE Call of Persons unto the Pastoral Office is an Act and Duty of the Church It is not an Act of the political Magistrate not of the Pope not of any single Prelate but of the whole Church unto whom the Lord Christ hath committed the Keys of the Kingdom of Heaven And indeed although there be great differences about the nature and manner of the Call of Men unto this Office yet none who understand ought of these things can deny but that it is an Act and Duty of the Church which the Church alone is impowered by Christ to put forth and exert But this will more fully appear in the consideration of the nature and manner of this Call of Men unto the Pastoral Office and the actings of the Church therein THE Call of persons unto the Pastoral Office in the Church consists of Two Parts 1. Election 2. Ordination as it is commonly called or sacred Separation by Fasting and Prayer As unto the former Four things must be enquired into 1. What is previous unto it or preparatory for it 2. Wherein it doth consist 3. It s necessity or the demonstration of its Truth and Institution 4. What influence it hath into the communication of Pastoral-Office-Power unto a Pastor so chosen 1. THAT which is previous unto it is the Meetness of the Person for his Office and Work that is to be chosen It can never be the Duty of the Church to call or choose an unmeet an unqualified an unprepared Person unto this Office. No pretended necessity no outward motives can enable or warrant it so to do nor can it by any outward act whatever the Rule or Solemnity of it be communicate Ministerial Authority unto Persons utterly unqualified for and uncapable of the discharge of the Pastoral Office according unto the Rule of the Scripture And this hath been one great means of debasing the Ministery and almost ruining the Church it self either by the neglect of those who suppose themselves entrusted with the whole power of Ordination or by Impositions on them by Secular Power and Patrons of Livings as they are called with the stated Regulation of their Proceedings herein by a defective Law whence there hath not been a due regard unto the antecedent preparatory Qualifications of those who are called unto the Ministry TWO ways is the Meetness of any one made known and to be judged of 1. By an evidence given of the Qualifications in him before-mentioned The Church is not to call or choose any one to Office who is not known unto them of whose frame of spirit and walking they have not had some experience not a Novice or one lately come unto them He must be one who by his ways and walking hath obtained a good Report even among them that are without so far as he is known unless they be enemies or scoffers and one that hath in some good measure evidenced his Faith Love and Obedience unto Jesus Christ in the Church This is the chief Trust that the Lord Christ hath committed unto his Churches and if they are negligent herein or if at all-adventures they will impose an Officer in his House upon him without satisfaction of his Meetness upon due enquiry it is a great dishonour unto him and provocation of him Herein principally are Churches made the Overseers of their own Purity and Edification To deny them an Ability of a right judgment herein or a liberty for the use and exercise of it is Error and Tyranny But that Flock which Christ purchased and purified with his own blood is thought by some to be little better than an Herd of brute Beasts Where there is a defect of this personal knowledge for want of opportunity it may be supplied by Testimonies of unquestionable Authority 2. By a trial of his Gifts for Edification These are those Spiritual Endowments which the Lord Christ grants and the Holy Spirit Works in the Minds of Men for this very end that the Church may be profited by them 1 Cor. 12.7 And we must at present take it for granted that every true Church of Christ that is so in the matter and form of it is able to judge in some competent measure what Gifts of Men are suited unto their own Edification But yet in making a judgment hereof one Directive means is the Advice of other Elders and Churches which they are obliged to make use off by virtue of the Communion of Churches and the avoidance of offence in their walk in that Communion 2. AS to the nature of this Election Call or Choice of a Person known tried and judged meetly qualified for the Pastoral Office it is an Act of the whole Church that is of the Fraternity with their Elders if they have any For a Pastor may be chosen unto a Church which hath other Teachers Elders or Officers already instated in it In this case their concurrence in the choice intended is necessary by way of common suffrage not of Authority or Office-Power For Election is not an Act of Authority but of Liberty and Power wherein the whole Church in the Fraternity is equal If there be no Officers stated in the Church before as it was with the Churches in the Primitive Times on the first Ordination of Elders among them this Election belongs unto the Fraternity 3. THAT therefore which we have now to prove is this That it is the Mind and Will of Jesus Christ that meet Persons should be called unto the Pastoral Office or any other Office in the Church by the Election and Choice of the Church it self whereunto they are called antecedently unto a sacred solemn separation unto their respective Offices For 1. UNDER the Old Testament there were three ways whereby Men were called unto Office in the Church 1. They were so extraordinarily and immediately by the nomination and designation of God himself So Aaron was called unto the Priesthood and others afterwards as Samuel to be Prophets 2. By a law of Carnal Generation so all the Priests of the Posterity of Aaron succeeded into the Office of the Priesthood without any other call 3. By the choice of the people which was the call of all the ordinary Elders and Rulers of the Church Deut. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give to your selves It was required of the people that they should in the first place make a judgment on their Qualifications for the Office whereunto they were called Men known unto them for Wise Understanding Righteous walking in the Fear of God they were to look out and then to present them unto Moses for their separation unto Office which is Election It is true that Exod. 13.15 It is
mention of any ordinary Elders distinct from the Apostles ordained in that Church For all the Apostles themselves yet abiding there for the most part of this time making only some occasional Excursions unto other places were able to take care of the Rule of the Church and the Preaching of the Word They are indeed mentioned as those who were well known in the Church not long afterwards Chap. 11.30 But the first instance of the Call or Ordinary Teaching-Elders or Pastors is not recorded That of Deacons is so by reason of the occasion of it And we may observe concerning it unto our purpose 1. THAT the institution of the Office it self was of Apostolical Authority and that fulness of Church-Power wherewith they were furnished by Jesus Christ. 2. THAT they did not exert that Authority but upon such Reasons of it as were satisfactory to the Church which they declare v. 2. 3. THAT the action is ascribed to the Twelve in general without naming any person who spake for the rest which renders the pretence of the Romanists from the former place where Peter is said to have spoken unto the Disciples whereon they would have the Actings of the Church which ensued thereon to have been by his concession and grant not of their own right altogether vain For the rest of the Apostles were as much interested and concerned in what was then spoken by Peter as they were at this time when the whole is ascribed unto the Twelve 4. THAT the Church was greatly multiplied that time on the account of the Conversion unto the Faith recorded in the foregoing Chapter It is probable indeed that many yea the most of them were returned unto their own Habitations for the next year there were Churches in all Judea Galilee and Samaria Chap. 9.31 And Peter went about throughout all Quarters to visit the Saints that dwelt in them ver 32. of whose Conversion we read nothing but that which fell out at Jerusalem at Pentecost but a great multitude they were v. 1 2. 5. THIS whole multitude of the Church that is the Brethren v. 3. assembled in one place being congregated by the Apostles v. 2. who would not ordain any thing wherein they were concerned without their own consent 6. THEY judged on the whole matter proposed unto them and gave their approbation thereof before they entred upon the practice of it v. 5. The saying pleased the whole Multitude 7. THE Qualifications of the Persons to be chosen unto the Office intended are declared by the Apostles v. 3. of honest report full of the Holy Ghost and Wisdom 8. THESE Qualities the multitude were to judge upon and so absolutely of the meetness of any for this Office. 9. THE choice is wholly committed and left unto them by the Apostles as that which of Right did belong unto them look you out among you which they made use off choosing them unto the Office by their common suffrage v. 5. 10. HAVING thus chosen them they presented them as their chosen Officers unto the Apostles to be by them set apart unto the exercise of their Office by Prayer and Imposition of hands v. 6. IT is impossible there should be a more evident convincing instance and example of the free choice of Ecclesiastical Officers by the multitude or fraternity of the Church than is given us herein Nor was there any Ground or Reason why this Order and Process should be observed why the Apostles would not themselves nominate and appoint Persons whom they saw and knew meet for this Office to receive it but that it was the Right and Liberty of the People according to the mind of Christ to choose their own Officers which they would not abbridge nor infringe SO was it then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom on the place and so it ought now to be but the usage began then to decline It were well if some would consider how the Apostles at that time treated that multitude of the people which is so much now despised and utterly excluded from all concern in Church Affairs but what consist in servile subjection But they have in this pattern and president for the future ordering of the calling of meet Persons to Office in the Church their Interest Power and Privilege secured unto them so as that they can never justly be deprived of it And if there were nothing herein but only a Record of the Wisdom of the Apostles in managing Church Affairs it is marvellous to me that any who would be thought to succeed them in any part of their Trust and Office should dare to depart from the example set before them by the Holy Ghost in them preferring their own ways and inventions above it I shall ever judge that there is more safety in a strict adherence unto this Apostolical Practice and Example than in a compliance with all the Canons of Councils or Churches afterwards THE only Objection usually insisted on that is by Bellarmine and those that follow him is That this being the Election of Deacons to manage the Alms of the Church that is somewhat of their Temporals nothing can thence be concluded unto the right or way of Calling Bishops Pastors or Elders who are to take care of the Souls of the People They may indeed be able to judge of the fitness of them who are to be entrusted with their Purses or what they are willing to give out of them but it doth not thence follow that they are able to judge of the fitness of those who are to be their Spiritual Pastors nor to have the choice of them NOTHING can be weaker than this pretence or evasion For 1. The Question is concerning the Calling of Persons unto Office in the Church in general whereof we have here a Rule whereunto no exception is any way entred 2. This cannot be fairly pleaded by them who appoint Deacons to Preach Baptize and Officiate publickly in all holy things excepting only the Administration of the Eucharist 3. If the people are meet and able to judge of them who are of honest report and full of the Holy Ghost and Wisdom which is here required of them they are able to judge who are meet to be their Pastors 4. The Argument holds strongly on the other side namely that if it be right and equal if it be of divine appointment and Apostolical practice that the people should choose those who were to Collect and Distribute their Charitable Benevolence because of their concernment therein much more are they to enjoy the same Liberty Right and Privilege in the choice of their Pastors unto whom they commit the care of their Souls and submit themselves unto their Authority in the Lord. 3. ACCORDINGLY they did use the same liberty in the choice of their Elders Act. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is say Erasmus Vatablus Beza all our old English Translations appointing ordaining creating Elders by Election or the suffrage of the Disciples having prayed with Fastings The whole
Order of the sacred separation of Persons qualified unto the Office of the Ministry that is to be Bishops Elders or Pastors is here clearly represented For 1. They were chosen by the people the Apostles who were present namely Paul and Barnabas presiding in the Action directing of it and confirming that by their consent with them 2. A time of Prayer and Fasting was appointed for the Action or discharge of the Duty of the Church herein 3. When they were so chosen the Apostles present solemnly prayed whereby their Ordination was compleat And those who would have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Authoritative imposition of hands wherein this Ordination did consist do say there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words that is they feign a disorder in them to serve their own Hypothesis For they suppose that their compleat Ordination was effected before there was any Prayer with Fasting for by imposition of Hands in their judgment Ordination is compleated so Bellarmine A Lapide on the place with those that follow them But first to pervert the true signification of the Word and then to give countenance unto that wresting of it by assigning a disorder unto the Words of the whole Sentence and that such a disorder as makes in their judgment a false Representation of the matter of Fact related is a way of the Interpretation of Scripture which will serve any turn 4. This was done in every Church or in every Congregation as Tindal renders the Word namely in all the particular Congregations that were gathered in those parts for that Collection and Constitution did always precede the Election and Ordination of their Officers as is plain in this place as also Tit. 1.5 So far is it from Truth that the Being of Churches dependeth on the Successive Ordination of their Officers that the Church essentially considered is always antecedent unto their Being and Call. BUT because it is some Mens interest to entangle things plain and clear enough in themselves I shall consider the Objections unto this rendition of the Words The whole of it lies against the signification use and application of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now although we do not here argue meerly from the signification of the Word but from the representation of the matter of Fact made in the context yet I shall observe some things sufficient for the removal of that Objection As 1. THE native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by virtue of its Composition is to lift up or stretch forth the hands or an hand And hereunto the LXX have respect Isa. 58.9 where they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting forth of the finger which is used in an ill sence by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is it ever used in any other signification 2. THE first constant use of it in things Political or Civil and so consequently Ecclesiastical is to Choose Elect Design or Create any Person an Officer Magistrate or Ruler by Suffrage or common consent of those concerned And this was usually done with making bare the hand and arm with lifting up as Aristophanes witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a great stranger unto these things who knoweth not that among the Greeks especially the Athenians from whom the use of this Word is borrowed or taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole Assembly of the people in the choice of their Officers and Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by common Suffrage to decree and determine of any Thing Law or Order and when applied unto Persons it signifies their Choice and Designation to Office. So is it used in the first sence by Demosthenes Orat. in Timoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people confirmed my sayings by their Suffrage And in the other Philip. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither the Senate nor the People choosing him to his Office. So is the Passive Verb used to be created by Suffrages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the act of choosing whose effect was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the determining Vote or Suffrage Porrexerunt manus Psephisma notum est saith Cicero speaking of the manner of the Greeks And when there was a division in choice it was determined by the greater Suffrage Thucid. Lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many instances of this nature may be produced as there are reports of calling Men unto Magistracy by Election in the Greek Historians And all the farther compositions of the Word do signifie to choose confirm or to abrogate by common Suffrages 3. THE Word is but once more used in the New Testament 2 Cor. 8.19 where it plainly signifies Election and Choice of a Person to an Employment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was chosen of the Churches to travel with us 4. IT is acknowledged that after this was the common use of the Word it was applied to signifie the thing it self and not the manner of doing it Hence it is used sometimes for the obtaining or collation of Authority or Dignity or Magistracy any manner of way though not by Election To appoint to create But this was by an abusive application of the Word to express the thing it self intended without regard unto its signification and proper use Why such a use of it should be here admitted no Reason can be given For in all other places on such occasions the Apostles did admit and direct the Churches to use their liberty in their choice So the Apostles and Elders with the whole Church sent chosen Men of their own Company to Antioch such as they chose by common Suffrage for that end so again ver 25. I will send whom you shall approve 1 Cor. 16.3 The Church chose them the Apostle sent him who was chosen by the Church to be our Companion 2 Cor. 8.19 Look out from among your selves Act. 6. If on all these and the like occasions the Apostles did guide and direct the people in their right and use of their Liberty as unto the Election of Persons unto Offices and Employments when the Churches themselves are concerned what reason is there to depart from the proper and usual signification of the Word in this place denoting nothing but what was the common practice of the Apostles on the like occasions 5. THAT which alone is objected hereunto by Bellarmine and others who follow him and borrow their whole in this case from him namely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grammatically agreeing with and regulated by Paul and Barnabas denotes their act and not any act of the people is of no force For 1. Paul and Barnabas did preside in the whole action helping ordering and disposing of the people in the discharge of their Duty as is meet to be done by some on all the like occasions And therefore it is truly said of them that they appointed Elders by the
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
depends upon the Being of the Church Hence the first Duty of a Church without Officers is to obtain them according to Rule And to endeavour to compleat Administrations without an antecedent compleating of Order is contrary unto the Mind of Christ Act. 14.23 Tit. 1.5 That thou should'st set in Order the things that are wanting and Ordain Elders in every Church The practice therefore proposed is irregular and contrary to the Mind of Christ. THE Order of the Church is Two Fold as Essential as Organical The Order of the Church as Essential and its Power thence arising is First for its Preservation Secondly for its Perfection 1. For its Preservation in Admission and Exclusion of Members 2. For its Perfection in the Election of Officers NO part of this Power which belongs to the Church as essentially considered can be delegated but must be acted by the whole Church They cannot delegate Power to some to admit Members so as it should not be an Act of the whole Church They cannot delegate Power to any to Elect Officers nor any thing else which belongs to them as a Church essentially The Reason is Things that belong unto the essence of any thing belong unto it formally as such and so cannot be transferred THE Church therefore cannot delegate the Power and Authority inquired after should it be supposed to belong to the Power of Order as the Church is essentially considered which yet it doth not IF the Church may delegate or substitute others for the discharge of all Ordinances whatsoever without Elders or Pastors then it may perfect the Saints and compleat the Work of the Ministry without them which is contrary to Ephes. 4.11 12. and Secondly it would render the Ministry only convenient and not absolutely necessary to the Church which is contrary to the Institution of it A PARTICULAR Church in Order as Organical is the adequate subject of all Ordinances and not as essential because as essential it never doth nor can enjoy all Ordinances namely the Ministry in particular whereby it is constituted Organical Yet on this supposition the Church as essentially considered is the sole adequate subject of all Ordinances THOUGH the Church be the only Subject it is not the only Object of Gospel Ordinances but that is various For instance 1. THE Preaching of the Word its first Object is the World for Conversion Its next Professors for Edification 2. BAPTISM It s only Object is neither the World nor the Members of a Particular Church but Professors with those that are reckoned to them by Gods Appointment that is their Infant Seed 3. THE Supper Its Object is a Particular Church only which is acknowledged and may be proved by the Institution one special end of it and the necessity of Discipline thereon depending ORDINANCES whereof the Church is the only Subject and the only Object cannot be administred Authoritatively but by Officers only 1. Because none but Christs Stewards have Authority in and towards his House as such 1 Cor. 4.1 1 Tim. 3.15 Matth. 24.25 2. Because it is an Act of Office-Authority to represent Christ to the whole Church and to feed the whole Flock thereby Act. 20.28 1 Pet. 5.2 THERE are no footsteps of any such practice among the Churches of God who walked in Order neither in the Scripture nor in all Antiquity BUT it is Objected by those who allow this Practice That if the Church may appoint or send a person forth to Preach or appoint a Brother to Preach unto themselves then they may appoint him to Administer the Ordinance of the Supper Answ. HERE is a mistake in the Supposition The Church that is the Body of it cannot send out any Brother Authoritatively to Preach Two things are required thereunto Collation of Gifts and Communication of Office neither of which the Church under that consideration can do to one that is sent forth But where God gives Gifts by his Spirit and a Call by his Providence the Church only complies therewith not in communicating Authority to the person but in praying for a Blessing upon his Work. THE same is the case in desiring a Brother to Teach among them The Duty is moral in its own nature the Gifts and Call are from God alone the occasion of his exercise is only administred by the Church IT is farther added by the same persons that If a Brother or one who is a Disciple only may Baptize then he may also Administer the Lords Supper being desired of the Church Answ. THE supposition is not granted nor proved but there is yet a difference between these Ordinances the Object of one being Professors as such at large the Object of the other being Professors as Members of a Particular Church But to return 4. IT is incumbent on them to preserve the Truth or Doctrine of the Gospel received and professed in the Church and to defend it against all opposition This is one principal end of the Ministry one principal means of the preservation of the Faith once delivered unto the Saints This is committed in an especial manner unto the Pastors of the Churches as the Apostle frequently and emphatically repeats the charge of it unto Timothy and in him unto all to whom the Dispensation of the Word is committed 1 Epist. 1.1 3 4. Chap. 4.6 7 16. Chap. 6.20 2 Epist. 1.14 22. Chap. 3.14 15 16. The same he giveth in charge unto the Elders of the Church of Ephesus Act. 20.28 29 30. What he says of himself that the Glorious Gospel of the blessed God was committed unto his Trust 1 Tim. 1.11 is true of all Pastors of Churches according to their measure and call and they should all aim at the Account which he gives of his Ministry herein I have fought a good Fight I have finished my Course I have kept the Faith 2 Tim. 3.7 The Church is the Ground and Pillar of Truth and it is so principally in its Ministry And the sinful neglect of this Duty is that which was the cause of most of the pernicious Heresies and Errors that have infested and ruined the Church Those whose Duty it was to preserve the Doctrine of the Gospel entire in the publick profession of it have many of them spoken perverse things to draw away Disciples after them Bishops Presbyters publick Teachers have been the ring-leaders in Heresies Wherefore this Duty especially at this time when the fundamental Truths of the Gospel are on all sides impugned from all sorts of Adversaries is in an especial manner to be attended unto SUNDRY things are required hereunto As 1. A clear sound comprehensive knowledge of the entire Doctrine of the Gospel attained by all means useful and commonly prescribed unto that end especially diligent study of the Scripture with fervent Prayer for Illumination and Understanding Men cannot preserve that for others which they are ignorant of themselves Truth may be lost by weakness as well as by wickedness And the defect herein in many is deplorable 2. Love
one to forbear for a season from the use of their Privilege in the participation of the Supper of the Lord in case of scandal and offence which would be taken at it and ensue thereon And if any Person shall refuse a Submission unto them in this Act of Rule the Church hath no way for its Relief but to proceed unto the total Removal of such a Person from their whole Communion For the Edification of the whole Church must not be obstructed by the Refractoriness of any one among them THIS Excommunication as we have proved before is an act of Church-Authority exerted in the Name of our Lord Jesus Christ. And if so then it is an act of the Officers of the Church namely so far as it is Authoritative for there is no Authority in the Church properly so called but what resides in the Officers of it There is an Office in the Church which is meerly Ministerial without any formal Authority that is of the Deacons But there is no Authority in exercise but what is in the Elders and Rulers of the Church And there are two Reasons which prove that the power of Excommunication as to the Authoritative Exercise of it is in the Elders of the Church 1. Because the Apostles by virtue of their Office-Power in every Church did join in the Authoritative Excommunication as is plain in the case insisted on 1 Cor. 5. And there is no Office-Power now remaining but what is in the Elders of the Church 2. It is an Act of Rule But all Rule properly so called is in the hands of Rulers only We may add hereunto that the care of the preservation of the Edification of all its Members of the Correction and Salvation of Offenders is principally incumbent on them or committed unto them as we have declared as also that they are best able to judge when and for what this Sentence ought to be denounced against any which requires their best skill in the Wisdom of Spiritual Rule And therefore the omission of the exercise of it when it was necessary is charged as a neglect on the Angels or Rulers of the Churches as the due execution of it is commended in them And therefore unto them it doth belong with respect unto their Office and is thereon an Office-Act or an Act of Authority HOWBEIT it cannot be denied but that the Interest yea the power of the whole Church in the Fraternity of it is greatly to be considered herein For indeed where-ever the Apostle Treats of it he doth not any where recommend it unto the Officers of the Church in a peculiar manner but unto the whole Church and the Brethren therein This is evident in the places before quoted Wherefore the whole Church is concerned herein both in point of Duty Interest and Power 1. In point of Duty for by virtue of the mutual watch of all the Members of the Church over each other and of the care incumbent on every one of them for the Good the Honour the Reputation and Edification of the whole it is their Duty jointly and severally to endeavour the purging out from among them of every thing that is contrary unto those ends And they who are not concerned in these things are dead and useless Members of the Church 2. In Interest they have also a concernment therein They are to look that no root of bitterness spring up amongst them lest themselves are at length defiled thereby It is usually said that the good are not defiled by holding Communion with them that are wicked in a participation of holy Ordinances And there is some Truth in what is said with reference unto wicked undiscovered Hypocrites or such as are not scandalously flagitious But to promote this Perswasion so as to beget an opinion in Church-Members that they are no way concerned in the scandalous Sins and Lives of those with whom they walk in all Duties of Spiritual Communion openly avowing themselves Members of the same Body with them is a Diabolical Engine invented to countenance Churches in horrible security unto their ruine But yet besides that defilement which may be contracted in a joint participation of the same Ordinances with such Persons there are other ways almost innumerable whereby their Example if passed by without Animadversion may be pernicious unto their Faith Love and Obedience Wherefore they are obliged in point of Spiritual Interest as they take care of their own Souls to concurr in the ejection out of the Church of obstinate Offenders 3. In point of Power For the Execution of this Sentence is committed unto and rests in the Body of the Church According as they concurr and practise so it is put in Execution or Suspended for it is they who must withdraw Communion from them or the Sentence is of no use or validity this punishment must be inflicted by the many who also are to restore him who is so rebuked Wherefore Excommunication without the consent of the Church is a meer nullity BUT if any one shall say that Excommunication is not an Act of Authority nor of Office but of Power residing in the community resulting from their common suffrage guided and directed by the Officers or Elders of the Church I shall again take up this Enquiry immediately and speak unto it more distinctly lest what is here spoken should not be sufficient unto the satisfaction of any OUR next Enquiry is concerning the object of this Church Censure or who they are that ought to be Excommunicated And 1. THEY must be Members of that Church by which the Sentence is to be denounced against them And this as we have proved before they cannot be without their own consent One Church cannot Excommunicate the Members of another They are unto them as unto this matter without and they have no power to judge them The foundation of the Right to proceed against any herein is in their own voluntary engagement to observe and keep the Rules and Laws of the Society whereunto they are admitted The offence is given unto that Church in the first place if not only And it is an Act of the Church for its own Edification And there is a nullity in the Sentence which is ordained decreed or denounced by any who are not Officers of that Church in particular wherein the Sin is committed 2. THESE Church-Members that may be justly Excommunicated are of Two sorts 1. SUCH as continue obstinate in the practice of any scandalous Sin after private and publick admonition The process from the first Offence in Admonition is so stated in ordinary cases Matth. 18. that there is no need farther to declare it The Time that is to be allotted unto the several Degrees of it shall be spoken unto afterwards And unto a right judgment of obstinacy in any scandalous Sin it is required 1. That the Sin considered in it self be such as is owned to be such by all without doubting dispute or haesitation It must be some Sin that is
unto such mistakes where they are not under the guidance of the holy Spirit which is to be obtained by Prayer only 2. In or together with the Administration of it that what is done on Earth may be ratified in Heaven by the approbation of Christ and be made effectual unto its proper End. 3. It must be followed with the Prayer of the Church unto the same purpose all with respect unto the Humiliation Repentance Healing and Recovery of the Offender 2 ly IT is to be accompanied with Lamentation or Mourning So the Apostle reproving the Church of Corinth for the omission of it when it was necessary tells them That they had not mourned that the offender might be taken away from among them 1 Cor. 5.2 It is not to be done without mourning And himself calls the Execution of this Sentence from this Adjunct his bewailing of them I shall bewail many that have sinned already 2 Cor. 12.2 Compassion for the person offending with respect unto that dangerous condition whereinto he hath cast himself the Excision of a Member of the same Body with whom they have had Communion in the most holy Mysteries of Divine Worship and sate down at the Table of the Lord with a due sense of the Dishonour of the Gospel by his fall ought to ingenerate this Mourning or Lamentation in the Minds of them who are concern'd in the Execution of the Sentence Nor is it advisable for any Church to proceed thereunto before they are so affected 3 ly IT is to be accompanied with a due sence of the future Judgment of Christ. For we herein Judge for Christ in the matters of his House and Kingdom And woe to them who dare pronounce this Sentence without a perswasion on good grounds that it is the Sentence of Christ himself And there is a Representation also in it of the future Judgment when Christ will Eternally cut off and separate from himself all Hypocrites and impenitent Sinners This is well expressed by Tertullian Ibidem etiam Exhortationes Castigationes Censura Divina speaking of the Assemblies of the Church nam judicatur magno cum pondere ut apud certos de Dei conspectu summumque futuri judicii praejudicium est si quis ita d liquerit ut a Communicatione Orationis Conventus omnis sancti commercii relegetur Apol. cap. 39. Were this Duty observed it would be a preservative against that inter-mixture of corrupt Affections and corrupt Ends which often impose themselves on the Minds of Men in the exercise of this Power Lastly THE Nature and End of this Judgment or Sentence being Corrective not Vindicative for Healing not Destruction what is the Duty of the Church and those principally concerned in the pursuit of it to render it effectual is plainly evident Of what use a Significavit and Capias may be in this case I know not they belong not unto Christian Religion much less do Fire and Faggot do so Prayer for the person cut off Admonition as occasion is offered Compaâ—sion in his distressed Estate which is so much the more deplorable if he know it not forbearance from common Converse with readiness for the Restauration of Love in all the fruits of it contain the principal Duties of the Church and all the Members of it towards them that are justly Excommunicate WHAT farther belongeth unto this Head of Church-Rule or Order shall be spoken unto in the Resolution of some Cases or Enquiries wherein also some Things only mentioned already shall be more fully explained I HAVE made some enquiry before whether Excommunication be an act of Authority and Jurisdiction in the Officers of the Church or an act of Power in the Fraternity of the Church But for the sake of some by whom it is desired I shall a little more distinctly enquire after the Truth herein though I shall alter nothing of what was before laid down And 1. IT is certain it hath been proved and I now take it for granted That the Lord Christ hath given this Power unto the Church Wherefore in the exercise of this Power both the Officers and Members of the Church are to act according unto their respective Interests For that Exercise of Power in the Church towards any which is not an act of Obedience unto Christ in them that exercise it it is in it self null There is therefore no Distinction or Distribution of Power in the Church but by the interposition of especial Duty 2. THE Institution of Christ with respect unto a Church as it is a peculiar Society for its especial Ends do not deprive it of its natural Right as it is a Society There is in every Community by voluntary Confederation a natural Right and Power to expel those from its Society who will not be ruled by the Laws of its Constitution And if the Church should by the Institution of a Power new as unto the way manner and ends of its Exercise be deprived of its Original radical Power with respect unto the general End of its own Preservation it would not be a gainer by that Institution It may be easily understood that the Lord Christ should in particular appoint the Way and Manner of the Exercise of this Power or Administration of this Sentence committing the care thereof unto the Officers of the Church But it cannot be well understood that thereby he should deprive the Church of its Right and forbid them their Duty in preserving their Society entire and pure Neither can it be so in an especial manner committed unto any as that upon their neglect whereby those who by the Law and Rule of Christ ought to be cast out of the Churches Communion are continued in it unto its Sin and Defilement the Church it self should be free from guilt Wherefore the Apostle expresly chargeth the whole Church of Corinth with Sin and neglect of Duty in that the incestuous person was not put away from among them This could not be if so be the Power of it were so in the Hands of a few of the Officers that the Church had no Right to act in it For none can incurr a Guilt meerly by the defect of others in the Discharge of their Duty 3. THE Church essentially considered is before its ordinary Officers for the Apostle ordained Officers in every Church But the Church in that State hath Power to put away from among them and their Communion an obstinate Offender They have it as they are a Society by voluntary confederation Wherein this comes short of Authoritative Excommunication will immediately appear 4. WHERE a Church is compleat and Organized with its stated Rulers as the Church of Corinth was yet Rules Instructions and Commands are given expresly unto the Fraternity or Community of the Church for their Duty and Acting in the Administration of this Sentence and the cutting off an Offender 1 Cor. 5.2 4 6 7. 2 Cor. 2.7 8. Yea the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infliction of the Sentence is
to be fit Matter of a visible Church before he can challenge Church Privileges or they can be allowed him 3. It 's not many professing Believers that make a particular Church For though they are fit Matter for a Church yet they have not the Form of a Church without a mutual Agreement and Combination explicite or at least implicite whereby they become by vertue of Christs Charter a spiritual Corporation and are called a City Houshold House being united together by Joints and Bonds not only by internal Bonds of the Spirit but external the Bonds of Vnion must be visible as the House is by profession This is a Society that Christ hath given Power to to choose a Pastor and other Officers of Christ's Institution and enjoy all Ordinances The words Sacrament and Prayer as Christ hath appointed Hence a visible Church must needs be a separate Congregation Separation is a proper and inseparable adjunct thereof the Apostle speaks of Church Membership 2 Cor. vi 14 Be not unequally yoked together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoked with those of another kind the Plowing with an Ox and Ass together being forbidden under the Law with Vnbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Visible Vnbelievers of any sort or kind for what participation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath Righteousness with Vnrighteousness what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion or Fellowship hath Light with Darkness Vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what harmony hath Christ with Belial Men of corrupt Lives and Conversation or what part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Believer i. e. a visible Believer with an Vnbeliever it ought not to be rendred Infidel but it was done by our Translaters to put a blind upon this place as to its true intention and to countenance Parish Communion for why did they not here Vers. 14. and every where else render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infidel Vers. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what consistency hath the Temple of God i. e. the Gospel Church with Idols c. I take this place to be a full Proof of what is before spoken That a Gospel Church is a Company of Faithful professing People walking together by mutual Consent or Confederation to the Lord Jesus Christ and one to another in Subjection to and Practice of all his Gospel-Precepts and Commands whereby they are separate from all Persons and Things manifestly contrary or disagreeing thereunto Hence as it's separate from all such impurities that are without so Christ hath furnished it with sufficient Power and means to keep it self Pure and therefore hath provided Ordinances and Ministers for that end and purpose for the great end of Church-Edification cannot be obtained without Purity be also maintained in Doctrine and Fellowship Purity cannot be maintained without Order a disorderly Society will corrupt within it self for by Disorder it 's divided by divisions the joints and bands are broken not only of Love and Affection but of visible Conjunction so that roots of bitterness and sensual Separation arising many are defiled It 's true there may be a kind of Peace and Agreement in a Society that is a stranger to Gospel-Order when Men agree together to walk according to a false Rule or in a supine and negligent Observation of the True Rule There may be a common Connivance at each one to walk as he list but this is not Order but Disorder by Consent Besides a Church may for the most part walk in Order when there is Breaches and Divisions Some do agree to walk according to the Rule when others will deviate from it It 's orderly to endeavour to reduce those that walk not orderly though such just Vndertakings seem sometimes grounds of Disturbance and causes of Convulsion in the whole Body threatning even its breaking in pieces but yet this must be done to preserve the whole The Word Translated Order Colos. ij 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Military Word it 's the Order of Souldiers in a Band keeping Rank and File where every one keeps his place follows his Leader observes the Word of Command and his Right-hand Man. Hence the Apostle joys to see their close Order and Stedfastness in the Faith their Firmness Valour and Resolution in fighting the good Fight of Faith and the Order in so doing not only in watching as single Professors but in Marching Orderly together as an Army with Banners There is nothing more comly than a Church walking in Order when every one keeps his place knows and practiseth his Duty according to the Rule each submitting to the other in the performance of Duty When the Elders know their places and the People theirs Christ hath been more Faithful than Moses and therefore hath not left his Churches without sufficient Rules to walk by That Order may be in a Church of Christ the Rules of the Gospel must be known and that by Officers and People They that are altogether Ignorant of the Rule or negligent in attending it or doubtful and therefore always contending about it will never walk according to it Hence it 's the great Duty of Ministers to study Order well and acquaint the People with it It 's greatly to be bewailed that so few Divines bend their Studies that way They content themselves only with Studying and Preaching the Truths that concern Faith in the Lord Jesus and the meer Moral part of Holiness but as to Gospel-Churches or Instituted Worship they generally in their Doctrine and Practice let it alone and administer Sacraments as indefinitely as they Preach care not to stand related to one People more than another any further than Maintained by them Likewise many good People are as great Strangers to Gospel Churches and Order and as their Ministers have a great Adversness to both and look upon it as Schism and Faction and this is the great reason of the readiness of both to comply with Rules of Men for making Churches Canons established by humane Laws being carried away if they would speak the Truth by corrupt Erastian Principles That Christ hath left the Church to be altogether Guided and Governed by Laws of Magistratick Sanction Reformation from the gross Idolatrous part of Antichristianism was engaged in with some Heroick Courage and Resolution but the coldness and indifference of Protestants to any further progress almost ever since is not a little to be lamented Many think it enough that the Foundation of the House is laid in Purity of Doctrine and it 's well if that were not rather written in the Books than preached in Pulpits at this Day but how little do they care to set their Hands to Building the House Sure a great matter is from that Spiritual Sloathfulness that many are fallen under as likewise being ready to sink under the great Discouragements laid before them by the Adversaries of Judah when they find the Children of the Spiritual Captivity are about to Build a Gospel Church unto the Lord. And how long hath this great Work ceased
such as are not yet meet to be received into full Communion such as are the Children and Servants of those who are compleat Members of the Church Answ. No doubt the Church in its Officers may and ought so to do and it is a great evil when it is neglected For 1. They are to take care of Parents and Masters as such and as unto the discharge of their Duty in their Families which without an inspection into the condition of their Children and Servants they cannot do 2. Housholds were constantly reckoned unto the Church when the Heads of the Families were entred into Covenant Luk. 19.9 Act. 16.15 Rom. 16.10 11. 1 Cor. 1.16 2 Tim. 4.19 3. Children to belong unto and have an Interest in their Parents Covenant not only in the promise of it which gives them Right unto Baptism but in the Profession of it in the Church Covenant which gives them a Right unto all the Privileges of the Church whereof they are capable until they voluntarily relinquish their claim unto them 4. Baptizing the Children of Church Members giving them thereby an Admission into the visible Catholick Church puts an Obligation on the Officers of the Church to take care what in them lieth that they may be kept and preserved meet Members of it by a due watch over them and instruction of them 5. Though neither the Church nor its Privileges be continued and preserved as of old by carnal generation yet because of the nature of the Dispensation of Gods Covenant wherein he hath promised to be a God unto Believers and their Seed the advantage of the means of a gracious Education in such Families and of conversion and edification in the Ministry of the Church ordinarily the continuation of the Church is to depend on the addition of Members out of the Families already incorporated in it The Church is not to be like the Kingdom of the Mamalukes wherein there was no regard unto natural Successors but it was continually made up of Strangers and Foreigners incorporated into it Nor like the beginning of the Roman Common-weal which consisting of Men only was like to have been the matter of one Age alone The Duty of the Church towards this sort of persons consists 1. In Prayer for them 2. Catechetical Instruction of them according unto their Capacities 3. Advice to their Parents concerning them 4. Visiting of them in the Families whereunto they do belong 5. Encouragement of them or Admonition according as there is occasion 6. Direction for a due preparation unto the joining themselves unto the Church in full Communion 7. Exclusion of them from a claim unto the participation of the especial Privileges of the Church where they render themselves visibly unmeet for them and unworthy of them The neglect of this Duty brings unconceivable prejudice unto Churches and if continued in will prove their Ruine For they are not to be preserved propagated and continued at the easie rate of a constant supply by the carnal baptized posterity of those who do at any time justly or unjustly belong unto them But they are to prepare a meet supply of Members by all the spiritual means whose administration they are intrusted withal And besides one end of Churches is to preserve the Covenant of God in the Families once graciously taken thereinto The neglect therefore herein is carefully to be watched against And it doth arise 1. From an ignorance of the Duty in most that are concerned in it 2. From the paucity of Officers in most Churches both Teaching and Ruling who are to attend unto it 3. The want of a Teacher or Catechist in every Church who should attend only unto the instruction of this sort of persons 4. Want of a sense of their Duty in Parents and Masters 1. In not valuing aright the great privilege of having their Children and Servants under the inspection care and blessing of the Church 2. In not instilling into them a sense of it with the Duties that are expected from them on the account of their Relation unto the Church 3. In not bringing them duly unto the Church Assemblies 4. In not preparing and disposing them unto an actual entrance into full Communion with the Church 5. In not advising with the Elders of the Church about them And 6. Especially by an indulgence unto that loose and careless kind of Education in Conformity unto the World which generally prevails Hence it is that most of them on various accounts and occasions drop off here and there from the Communion of the Church and all Relation thereunto without the least respect unto them or enquiry after them Churches being supplied by such as are occasionally Converted in them Where Churches are compleat in the kind and number of their Officers sufficient to attend unto all the Duties and occasions of them where whole Families in the conjunction of the Heads of them unto the Church are Dedicated unto God according unto the several capacities of those whereof they do consist where the Design of the Church is to provide for its own successive continuation in the preservation of the Interest of Gods Covenant in the Families taken thereinto where Parents esteem themselves accountable unto God and the Church as unto the Relation of their Children thereunto there is provision for Church Order Usefulness and Beauty beyond what is usually to be observed 2. The especial Duty of the Church in Admission of Members in the time of great Persecution may be a little enquired into And 1. It is evident that in the Apostolical and Primitive Times the Churches were exceeding careful not to admit into their society such as by whom they might be betrayed unto the rage of their Persecuting Adversaries Yet notwithstanding all their care they could seldom avoid it but that when Persecution grew severe some or other would fall from them either out of fear with the power of Temptation or by a discovery of their latent hypocrisie and unbelief unto their great trial and distress However they were not so scrupulous herein with respect unto their own safety as to exclude such as gave a tolerable account of their sincerity but in the discharge of their Duty committed themselves unto the care of Jesus Christ. And this is the Rule whereby we ought to walk on such occasions Wherefore 2. On supposition of the establishment of Idolatry and Persecution there or in any place as it was of old under first the Pagan and afterwards the Antichristian Tyranny the Church is obliged to receive into its Care and Communion all such as 1. Flee from Idols and are ready to confirm their Testimony against them with suffering 2. Make profession of the truth of the Gospel of the Doctrine of Christ especially as unto his Person and Offices are 3. Free from scandalous Sins and 4. Are willing to give up themselves unto the Rule of Christ in the Church and a subjection unto all his Ordinances and Institutions therein For in such a
season these things are so full an indication of sincerity as that in the judgment of Charity they render Men meet to be Members of the visible Church And if any of this sort of persons through the severity of the Church in their non Admission of them should be cast on a conjunction in Superstitious and Idolatrous Worship or be otherwise exposed unto Temptations and Discouragements prejudicial unto their Souls I know not how such a Church can answer the refusal of them unto the great and universal Pastor of the whole Flock CHAP. II. Of the Formal Cause of a Particular Church THE way or means whereby such persons as are described in the foregoing Chapter may become a Church or enter into a Church-State is by mutual confederation or solemn Agreement for the performance of all the Duties which the Lord Christ hath prescribed unto his Disciples in such Churches and in order to the exercise of the power wherewith they are intrusted according unto the Rule of the Word FOR the most part the Churches that are in the World at present know not how they came so to be continuing only in that state which they have received by Tradition from their Fathers Few there are who think that any Act or Duty of their own is required to enstate them in Church Order and Relation And it is acknowledged that there is a difference between the continuation of a Church and its first Erection Yet that that continuation may be regular it is required that its first Congregating for the Church is a Congregation was so as also that the force and efficacy of it be still continued Wherefore the causes of that first gathering must be enquired into THE Churches mentioned in the New Testament planted or gathered by the Apostles were Particular Churches as hath been proved These Churches did consist each of them of many Members who were so Members of one of them as that they were not Members of another The Saints of the Church of Corinth were not Members of the Church at Philippi And the Enquiry is How those Believers in one place and the other became to be a Church and that distinct from all others The Scripture affirms in general that they gave up themselves unto the Lord and unto the Apostles who guided them in these Affairs by the will of God 2 Cor. 8.5 and that other Believers were added unto the Church Act. 2. THAT it is the Will and Command of our Lord Jesus Christ that all his Disciples should be joined in such Societies for the Duties and Ends of them prescribed and limited by himself hath been proved sufficiently before All that are Discipled by the Word are to be taught to do and observe all his Commands Matth. 28.20 THIS could originally be no otherwise done but by their own actual express voluntary consent There are sundry things which concurr as remote causes or prerequisite conditions unto this conjunction of Believers in a Particular Church and without which it cannot be Such are Baptism Profession of the Christian Faith convenient Cohabitation resorting to the Preaching of the Word in the same place But neither any of these distinctly or separately nor all of them in Conjunction are or can be the constitutive Form of a Particular Church For it is evident that they may all be and yet no such Church State ensue They cannot altogether engage unto those Duties nor communicate those Powers which appertain unto this State. WERE there no other Order in Particular Churches no other Discipline to be exercised in them nor Rule over them no other Duties no other Ends assigned unto them but what are generally owned and practised in Parochial Assemblies the Preaching of the Word within such a precinct of Cohabitation determined by Civil Authority might constitute a Church But if a Church be such a Society as is intrusted in it self with sundry Powers and Privileges depending on sundry Duties prescribed unto it if it constitute new Relations between Persons that neither naturally nor morally were before so related as Marriage doth between Husband and Wife if it require new mutual Duties and give new mutual Rights among themselves not required of them either as unto their matter or as unto their manner before it is vain to imagine that this State can arise from or have any other Formal Cause but the joint consent and virtual confederation of those concerned unto these ends For there is none of them can have any other Foundation they are all of them resolved into the Wills of Men bringing themselves under an obligation unto them by their voluntary consent I say unto the Wills of Men as their Formal Cause the supreme efficient cause of them all being the Will Law and Constitution of our Lord Jesus Christ. THUS it is in all Societies in all Relations that are not meerly natural such as between Parents and Children wherein the necessity of Powers and mutual Duties is predetermined by a Superiour Law even that of Nature wherein Powers Privileges and mutual Duties are established as belonging unto that Society Nor after its first institution can any one be incorporated into it but by his own consent and engagement to observe the Laws of it Nor if the Nature and Duties of Churches were acknowledged could there be any contest in this matter for the things ensuing are clear and evident 1. THE Lord Christ by his Authority hath appointed and instituted this Church State as that there should be such Churches as we have proved before 2. THAT by his Word or Law he hath granted Powers and Privileges unto this Church and prescribed Duties unto all belonging unto it wherein they can have no concernment who are not incorporated into such a Church 3. THAT therefore he doth Require and Command all his Disciples to join themselves in such Church Relations as we have proved warranting them so to do by his Word and Command Wherefore 4. THIS joining of themselves whereon depends all their interest in Church Powers and Privileges all their obligation unto Church Duties is a voluntary Act of the obedience of Faith unto the Authority of Christ nor can it be any thing else 5. HEREIN do they give themselves unto the Lord and to one another by their Officers in a peculiar manner according to the Will of God 2 Cor. 8.5 6. TO give our selves unto the Lord that is unto the Lord Jesus Christ is expresly to engage to do and observe all that he hath appointed and commanded in the Church as that Phrase every where signifieth in the Scripture as also joining our selves unto God which is the same 7. THIS Resignation of our selves unto the Will Power and Authority of Christ with an express ingagement made unto him of doing and observing all his Commands hath the nature of a Covenant on our part and it hath so on his by virtue of the promise of his especial presence annexed unto this engagement on our part Matth. 28.18 19 20. 8.
FOR whereas there are three things required unto a Covenant between God and Man. 1. That it be of Gods appointment and institution 2. That upon a prescription of Duties there be a solemn engagement unto their performance on the part of Men. 3. That there be especial promises of God annexed thereunto in which consists the matter of Confederation whereof mutual express Restipulation is the form they all concurr herein 9. THIS Covenant which we intend is not the Covenant of Grace absolutely considered nor are all the Duties belonging unto that Covenant prescribed in it but the principal of them as Faith Repentance and the like are presupposed unto it nor hath annexed unto it all the promises and privileges of the New Covenant absolutely considered but it is that which is prescribed as a Gospel Duty in the Covenant of Grace whereunto do belong all the Duties of Evangelical Worship all the powers and privileges of the Church by virtue of the especial promise of the peculiar presence of Christ in such a Church 10. WHEREAS therefore in the constitution of a Church Believers do give up themselves unto the Lord and are bound solemnly to engage themselves to do and observe all the things which Christ hath commanded to be done and observed in that state whereon he hath promised to be present with them and among them in an especial manner which presence of his doth interest them in all the Rights Powers and Privileges of the Church their so doing hath the nature of a Divine Covenant included in it which is the Formal Cause of their Church Sate and Being 11. BESIDES as we have proved before there are many mutual Duties required of all which join in Church Societies and Powers to be exercised and submitted unto whereunto none can be obliged without their own consent They must give up themselves unto one another by the will of God. That is they must agree consent and engage among themselves to observe all those mutual Duties to use all those Privileges and to exercise all those Powers which the Lord Christ hath prescribed and granted unto his Church See Jerem. 50.4 5. 12. THIS compleats the confederation intended which is the Formal Cause of the Church and without which either expresly or virtually performed there can be no Church State. 13. INDEED herein most Men deceive themselves and think they do not that nor that it ought to be done and dispute against it as unlawful or unnecessary which for the substance of it they do themselves and would condemn themselves in their own Consciences if they did it not For unto what end do they join themselves unto Parochial Churches and Assemblies To what end do they require all Professors of the Protestant Religion so to do declaring it to be their Duty by penalties annexed unto its neglect Is it not that they might yield obedience unto Christ in their so doing Is it not to profess that they will do and observe all whatsoever he commands them Is it not to do it in that Society in those Assemblies whereunto they do belong Is there not therein virtually a mutual Agreement and Engagement among them unto all those ends It must be so with them who do not in all things in Religion fight uncertainly as Men beating the Air. 14. NOW whereas these things are in themselves and for the substance of them known Gospel Duties which all Believers are indispensably obliged unto the more express our engagement is concerning them the more do we glorify Christ in our Profession and the greater sense of our Duty will abide on our Consciences and greater encouragement be given unto the performance of mutual Duties as also the more evident will the warranty be for the exercise of Church Power Yet do I not deny the Being of Churches unto those Societies wherein these things are virtually only observed especially in Churches of some continuance wherein there is at least an implicit consent unto the first Covenant-Constitution 15. THE Lord Christ having instituted and appointed Officers Rulers or Leaders in his Church as we shall see in the next place to look unto the discharge of all Church Duties among the Members of it to administer and dispense all its Privileges and to exercise all its Authority the consent and engagement insisted on is expresly required unto the constitution of this Order and the preservation of it For without this no Believer can be brought into that Relation unto another as his Pastor Guide Over-seer Ruler unto the ends mentioned wherein he must be subject unto him partake of all Ordinances of Divine Worship administred by him with Authority in obedience unto the will of Christ They gave their own selves to us saith the Apostle by the will of God. 16. WHEREFORE the Formal Cause of a Church consisteth in an Obediential Act of Believers in such numbers as may be useful unto the ends of Church Edification jointly giving up themselves unto the Lord Jesus Christ to do and observe all his Commands resting on the promise of his especial presence thereon giving and communicating by his Law all the Rights Powers and Privileges of his Church unto them and in a mutual Agreement among themselves jointly to perform all the Duties required of them in that State with an especial subjection unto the Spiritual Authority of Rules and Rulers appointed by Christ in that State. 17. THERE is nothing herein which any Man who hath a conscientious sense of his Duty in a professed subjection unto the Gospel can question for the substance of it whether it be according to the mind of Christ or no. And whereas the nature and essential properties of a Divine Covenant are contained in them as such it is a Foundation of any Church State. 18. THUS under the Old Testament when God would take the postâ—rity of Abraham into a new peculiar Church State he did it by a Solemn Covenant Herein as he prescribed all the Duties of his Worship to them and made them many blessed promises of his presence with powers and privileges innumerable so the people solemnly Covenanted and engaged with him that they would do and observe all that he had Commanded them whereby they coalesced into that Church State which abode unto the time of Reformation This Covenant is at large declared Exod. 24. For the Covenant which God made there with the people and they with him was not the Covénant of Grace under a legal dispensation for that was established unto the Seed of Abraham Four Hundred years before in the Promise with the Seal of Circumcision nor was it the Covenant of Works under a Gospel dispensation for God never renewed that Covenant under any consideration whatever But it was a peculiar Covenant which God then made with them and had not made it with their Fathers Deut. 5.2 3. whereby they were raised and erected into a Church State wherein they were intrusted with all the Privileges and enjoined all the Duties which God had
annexed thereunto This Covenant was the sole Formal Cause of their Church State which they are charged so often to have broken and which they so often solemnly renewed unto God. 19. THIS was that Covenant which was to be abolished whereon the Church State that was built thereon was utterly taken away For hereon the Hebrews ceased to be the peculiar Church of God because the Covenant whereby they were made so was abolished and taken away as the Apostle disputes at large Heb. 7 8 9. The Covenant of Grace in the promise will still continue unto the true Seed of Abraham Act. 2.38 39. But the Church Covenant was utterly taken away 20. UPON the removal therefore of this Covenant and the Church State founded thereon all Duties of Worship and Church Privileges were also taken away the things substituted in their room being totally of another kind But the Covenant of Grace as made with Abraham being continued and transferred unto the Gospel Worshippers the sign or token of it given unto him is changed but another substituted in the room thereof But whereas the Privileges of this Church Covenant were in themselves carnal only and no way spiritual but as they were Typical and the Duties prescribed in it were burdensome yea a yoke intolerable the Apostle declares in the same place that the New Church State whereinto we are called by the Gospel hath no Duties belonging unto it but such as are spiritual and easie but withal hath such holy and eminent Privileges as the Church could no way enjoy by virtue of the first Church Covenant nor could be Believers made partakers of them before that Covenant was abolished Wherefore 21. THE same way for the Erection of a Church State for the participation of the more excellent Privileges of the Gospel and performance of the Duties of it for the substance of it must still be continued For the constitution of such a Society as a Church is entrusted with Powers and Privileges by a Covenant or mutual consent with an ingagement unto the performance of the Duties belonging unto it hath its foundation in the Light of Nature so far as it hath any thing in common with other voluntary Relations and Societies was instituted by God himself as the way and means of erecting the Church State of the Old Testament and consisteth in the performance of such Duties as are expresly required of all Believers CHAP. III. Of the Polity Rule or Discipline of the Church in General 1. THE things last treated of concern the Essence of the Church or the Essential Constituent Parts of it according unto the appointment of Christ. It remains in the next place that we should treat of it as it is Organical or a Body Corporate a spiritually Political Society for the exercise of the Powers wherewith it is intrusted by Christ and the due performance of the Duties which he requires Now whereas it is brought into this estate by the setting fixing or placing Officers in it Method would require that we should first treat of them their Nature Names Power and the ways of coming unto their Offices But whereas all things concerning them are founded in the grant of Power unto the Church it self and the Institution of Polity and Rule therein by Jesus Christ I shall first treat somewhat thereof in general THAT which we intend on various considerations and in divers respects is called the Power or Authority the Polity the Rule the Government and the Discipline of the Church The Formal Nature of it is its Authority or Power It s Polity is skill and wisdom to act that Power unto its proper ends It s Rule is the actual exercise of that Power according unto that skill and wisdom It s Government is the Exercise and Application of that Authority according unto that skill towards those that are its proper Objects And it is called its Discipline principally with respect unto its end Yet is it not material whether these things are thus accurately distinguished the same thing is intended in them all which I shall call the Rule of the Church 2. THE Rule of the Church is in general The exercise of the Power or Authority of Jesus Christ given unto it according unto the Laws and Directions prescribed by himself unto its Edification This Power in Actu Primo or fundamentally is in the Church it self in Actu Secundo or its exercise in them that are especially called thereunto Whether that which is now called the Rule of the Church by some being a plain Secular Dominion have any Affinity hereunto is justly doubted That it is in it self the acting of the Authority of Christ wherein the power of Men is Ministerial only is evident For 1. All this Authority in and over the Church is vested in him alone 2. It is over the Souls and Consciences of Men only which no Authority can reach but his and that as it is his whereof we shall treat more afterwards THE sole end of the Ministerial Exercise of this Power and Rule by virtue thereof unto the Church is the Edification of it self Rom. 15.1 2 3. 2 Cor. 10.8 Chap. 13.10 Ephes. 4.14 15. 3. THIS is the especial nature and especial end of all Power granted by Jesus Christ unto the Church namely a Ministry unto Edification in opposition unto all the ends whereunto it hath been abused For it hath been so unto the Usurpation of a Dominion over the Persons and Consciences of the Disciples of Christ accompanied with Secular Grandeur Wealth and Power The Lord Christ never made a grant of any Authority for any such ends yea they are expresly forbidden by him Luk. 22.25 Matth. 20.26 27 28. Jesus called his Disciples unto him and said Ye know that the Princes of the Gentiles exercise Dominion over them and they that are Great exercise Authority upon them But it shall not be so among you but whosoever will be great among you let him be your Minister and whosoever will be chief among you let him be your Servant even as the Son of Man came not to be ministred unto but to minister ALL the Pleas of the Romanists are utterly insufficient to secure their Papal Domination from this Sword of the Mouth of the Lord Jesus For whereas their utmost pretence and defence consists in this That it is not Dominion and Power absolutely that is forbidden but the Vnlawful Tyrannical Oppressive Exercise of Power such as was in use among the Princes of the Gentiles never was there any Dominion in the World no not among the Gentiles more Cruel Oppressive and Bloody than that of the Pope's hath been But it is evident that our Lord Jesus Christ doth not in the least reflect on the Rule or Government of the Kings and Princes of the Gentiles which was Good and Righteous yea he speaks of them in an especial manner whom their Subjects for their moderate and equal Rule with their usefulness unto their Countries called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Brethren leaving them Servants to the Church for Christs sake they began to prescribe bounds unto themselves such as were suited unto their Interest which they called Rules or Canons and never left enlarging them at their pleasure untill they enstated the most absolute Tyranny in and over the Church that ever was in the World. BY these ways and means doth the Lord Christ communicate Office Power unto them that are called thereunto whereon they become not the Officers or Ministers of Men no not of the Church as unto the actings and exercise of their Authority but only as the good and edification of the Church is the end of it but the Officers and Ministers of Christ himself 2. IT is hence evident that in the communication of Church Power in Office unto any persons called thereunto the work and duty of the Church consists formally in Acts of Obedience unto the Commands of Christ. Hence it doth not give unto such Officers a Power or Authority that was formally and actually in the Body of the Community by virtue of any Grant or Law of Christ so as that they should receive and act the Power of the Church by virtue of a Delegation from them but only they design chuse set apart the individual persons who thereon are intrusted with Office-Power by Christ himself according as was before declared This is the Power and Right given unto the Church essentially considered with respect unto their Officers namely to design call chuse and set apart the persons by the ways of Christs appointment unto those Offices whereunto by his Laws he hath annexed Church Power and Authority WE need not therefore trouble our selves with the disputes about the first subject of Church Power or any part of it For it is a certain Rule That in the performance of all Duties which the Lord Christ requires either of the whole Church or of any in the Church especially of the Officers they are the first subject of the Power needful unto such Duties who are immediately called unto them Hereby all things become to be done in the Name and Authority of Christ. For the Power of the Church is nothing but a right to perform Church Duties in obedience unto the Commands of Christ and according unto his mind Wherefore all Church Power is originally given unto the Church essentially considered which hath a double exercise First in the call or choosing of Officers Secondly in their voluntary acting with them and under them in all Duties of Rule 1. All Authority in the Church is committed by Christ unto the Officers or Rulers of it as unto all Acts and Duties whereunto Office-Power is required and 2. Every individual person hath the liberty of his own judgment as unto his own consent or dissent in what he is himself concerned THAT this Power under the name of the Keys of the Kingdom of Heaven was originally granted unto the whole professing Church of Believers and that it is utterly impossible it should reside in any other who is subject unto Death or if to be renewed upon any occasional intermission is so fully proved by all Protestant Writers against the Papists that it needs not on this occasion be again insisted on VI. THESE things have been spoken concerning the Polity of the Church in General as it is taken objectively for the constitution of its State and the laws of its Rule we are in the next place to consider it subjectively as it is a power or faculty of the minds of Men unto whom the Rule of the Church is committed And in this sence it is the wisdom or understanding of the Officers of the Church to exercise the Government in it appointed by Jesus Christ or to rule it according to his Laws and Constitutions Or THIS Wisdom is a Spiritual Gift 1 Cor. 12.9 whereby the Officers of the Church are enabled to make a due application of all the Rules and Laws of Christ unto the Edification of the Church and all the Members of it UNTO the attaining of this Wisdom are required 1. Fervent Prayer for it Jam. 1.5 2. Diligent study of the Scripture to find out and understand the Rules given by Christ unto this purpose Ezra 7.6 7 9. 1 Tim. 2.14 15. 3. Humble waiting on God for the Revelation of all that it is to be exercised about Ezek. 43.11 4. A conscientious exercise of the skill which they have received Talents traded with duly will encrease 5. A continual sense of the account which is to be given of the discharge of this great trust being called to rule in the House of God Heb. 13.17 HOW much this Wisdom hath been neglected in Church Government yea how much it is despised in the World is evident unto all It is skill in the Canon Law in the proceedings of vexatious Courts with the Learning Subtilty and Arts which are required thereunto that is looked on as the only skill to be exercised in the Government of the Church Without this a Man is esteemed no way meet to be employed in any part of the Church Government And according as any do arrive unto a dexterity in this Polity they are esteemed eminently useful But these things belong not at all unto the Government of the Church appointed by Christ nor can any sober Man think in his Conscience that so they do What is the use of this Art and Trade as unto political ends we enquired Nor is the true wisdom required unto this end with the means of attaining of it more despised more neglected by any sort of Men in the World than by those whose pretences unto Ecclesiastical Rule and Authority would make it most necessary unto them TWO things follow on the supposition laid down 1. THAT the Wisdom intended is not promised unto all the Members of the Church in General nor are they required to seek for it by the ways and means of attaining it before laid down but respect is had herein only unto the Officers of the Church Hereon dependeth the equity of the obedience of the people unto their Rulers For Wisdom for Rule is peculiarly granted unto them and their Duty it is to seek after it in a peculiar manner Wherefore those who on every occasion are ready to advance their own Wisdom and Understanding in the affairs and proceedings of the Church against the Wisdom of the Officers of it are proud and disorderly I speak not this to give any countenance unto the out-cries of some that all sorts of Men will suppose themselves Wiser than their Rulers and to know what belongs unto the Government of the Church better than they whereas the Government which they exercise belongs not at all unto the Rule of the Church determined and limited in the Scripture as the meanest Christian can easily discern nor is it pretended by themselves so to do For they say that the Lord Christ hath prescribed nothing herein but left it unto the Will and Wisdom of the Church to order
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
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-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
said that Moses chose the Elders But it is frequent in the Scripture that where any thing is done by many where one is chief that is ascribed indifferently either to the many or to the chief Director So is it said Israel sent Messengers Numbers 21.21 Moses speaking of the same things says I sent Messengers Deut. 2.26 So 1 Chron. 19.19 They made peace with David and served him which is 2 Sam. 10.19 They made peace with Israel and served them See also 2 King. 11.12 with 2 Chron. 23.11 as also 1 Chron. 16.1 with 2 Sam. 6.17 and the same may be observed in other places Wherefore the people chose these Elders under the conduct and guidance of Moses which directs us unto the right interpretation of Act 14.23 whereof we shall speak immediately THE First of these ways was repeated in the foundation of the Evangelical Church Christ himself was called unto his Office by the Father through the unction of the spirit Isa. 60. Heb. 5. And he himself called the Apostles and Evangelists in whom that call ceased The second ordinary way by the privilege of natural Generation of the stock of the Priests was utterly abolished The third way only remained for the ordinary continuation of the Church namely by the Choice and Election of the Church it self with solemn Separation and Dedication by Officers extraordinary or ordinary THE first instance of the Choice of a church-Church-Officer had a mixture in it of the first and later way in the case of Matthias As he was able to be a church-Church-Officer he had the choice and consent of the Church as he was to be an Apostle or an extraordinary Officer there was an immediate divine disposition of him into his Office the latter to give him Apostolical Authority the former to make him a president of the future actings of the Church in the call of their Officers I say this being the first example and pattern of the calling of any Person unto Office in the Christian Church-State wherein there was an interposition of the ordinary actings of Men is established as a Rule and President not to be changed altered or departed from in any Age of the Church whatever It is so as unto what was of common Right and Equity which belonged unto the whole Church And I cannot but wonder how Men durst ever reject and disanul this divine Example and Rule It will not avail them to say that it is only a matter of Fact and not a precept or institution that is recorded For 1. It is a Fact left on record in the holy Scripture for our Instruction and Direction 2. It is an example of the Apostles and the whole Church proposed unto us which in all things not otherwise determined hath the force of an institution 3. If there was no more in it but this that we have a matter of common Right determined and applied by the Wisdom of the Apostles and the entire Church of Believers at that time in the World it were an impiety to depart from it unless in case of the utmost necessity WHEREAS what is here recorded was in the call of an Apostle it strengthens the Argument which hence we plead For if in the extraordinary call of an Apostle it was the mind of Christ that the Fraternity or Multitude should have the liberty of their suffrage how much more is it certainly his mind that in the ordinary call of their own peculiar Officers in whom under him the concernment is their own only that this Right should be continued unto them THE order of the proceeding of the Church herein is distinctly declared For 1. The number of the Church at that time that is of the Men was about an Hundred and Twenty v. 15. 2. They were assembled all together in one place so as that Peter stood up in the midst of them v. 15. 3. Peter in the name of the rest of the Apostles declares unto them the necessity of choosing one to be substituted in the room of Judas v. 16 17 18 19 20. 4. He limits the choice of him unto the especial Qualification of being a meet witness of the Resurrection of Christ unto those who constantly accompanied him with themselves from the Baptism of John that is his being Baptized by him whereon he began his publick Ministry 5. Among these they were left at their liberty to nominate any two who were to be left unto the lot for a determination whether of them God designed unto the Office. 6. Hereon the whole multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed Two that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Men and Brethren unto whom Peter spake v. 16. did so 7. The same Persons to promote the work prayed and gave forth their Lots v. 24.26 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthias was by the common suffrage of the whole Church reckoned unto the number of the Apostles I say not that these things were done by the Disciples in distinction from Peter and the rest of the Apostles but in conjunction with them Peter did nothing without them nor did they any thing without him THE exception of Bellarmine and others against this Testimony is that it was a grant and a condescention in Peter and not a declaration of the Right of the Church that it was an extraordinary case that the determination of the whole was by Lot are of no validity The pretended concession of Peter is a figment the case was so extraordinary as to include in it all ordinary cases for the substance of them And although the ultimate determination of the Individual Person which was necessary unto his Apostleship was immediately Divine by Lot yet here is all granted unto the people in their choosing and appointing Two in their Praying in their casting Lots in their voluntary opprobatory Suffrage that is desired THIS blessed Example given us by the Wisdom of the Apostles yea of the spirit of God in them being eminently suited unto the nature of the thing it self as we shall see immediately compliant with all other directions and Apostolical examples in the like case is rather to be followed than the practice of some degenerate Churches who to cover the turpitude of acting in deserting this Example and Rule do make use of a mock-shew and pretence of that which really they deny reject and oppose THE Second Example we have of the practice of the Apostles in this case whereby the preceding Rule is confirmed is given us Act. 6. in the Election of the Deacons Had there ensued after the choice of Matthias an instance of a diverse practice by an exclusion of the consent of the people the former might have been evaded as that which was absolutely extraordinary and not obliging unto the Church But this was the very next instance of the call of any church-Church-Officer and it was the first appointment of any ordinary Officers in the Christian Church For it falling out in the very year of Christs Ascension there is no
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
attendance unto the discharge of it WHEN Men undertake the Pastoral Office and either judge it not their Duty to Preach or are not able so to do or attempt it only at some solemn Seasons or attend unto it as a task required of them without that Wisdom Skill Diligence Care Prudence Zeal and Compassion which are required thereunto the Glory and Use of the Ministry will be utterly destroyed 2. THE Second Duty of a Pastor towards his Flock is continual fervent Prayer for them Give our selves unto the Word and Prayer Without this no Man can or doth Preach to them as he ought nor perform any other Duty of his Pastoral Office. From hence may any Man take the best measure of the discharge of his Duty towards his Flock He that doth constantly diligently fervently Pray for them will have a Testimony in himself of his own sincerity in the discharge of all other Pastoral Duties nor can he voluntarily omit or neglect any of them And as for those who are negligent herein be their Pains Labour and Travel in other Duties never so great they may be influenced from other Reasons and so give no evidence of sincerity in the discharge of their Office. In this constant Prayer for the Church which is so incumbent on all Pastors as that whatever is done without it is of no esteem in the sight of Jesus Christ Respect is to be had 1. Unto the Success of the Word unto all the blessed ends of it among them These are no less than the improvement and strengthening of all their Graces the Direction of all their Duties their Edification in Faith and Love with the entire conduct of their Souls in the life of God unto the enjoyment of him To Preach the Word therefore and not to follow it with constant and fervent Prayer for its success is to dis-believe its use neglect its end and to cast away the Seed of the Gospel at random 2. Unto the Temptations that the Church is generally exposed unto These greatly vary according unto the outward circumstances of things The Temptations in general that accompany a State of outward Peace and Tranquility are of another nature than those that attend a time of Trouble Persecution Distress and Poverty And so it is as unto other Occasions and Circumstances These the Pastors of Churches ought diligently to consider looking on them as the means and ways whereby Churches have been ruined and the Souls of many lost for ever With respect unto them therefore ought their Prayers for the Church to be fervent 3. Unto the especial State and condition of all the Members so far as it is known unto them There may be of them who are spiritually sick and diseased tempted afflicted bemisted wandering out of the way surprized in Sins and Miscarriages disconsolate and troubled in Spirit in a peculiar manner The remembrance of them all ought to abide with them and to be continually called over in their daily Pastoral Supplications 4. Unto the presence of Christ in the Assemblies of the Church with all the blessed Evidences and Testimonies of it This is that alone which gives Life and Power unto all Church Assemblies without which all outward Order and Forms of Divine Worship in them are but a dead Carcass Now this presence of Christ in the Assemblies of his Church is by his Spirit accompanying all Ordinances of Worship with a gracious Divine Efficacy evidencing it self by blessed Operations on the Minds and Hearts of the Congregation This are Pastors of Churches continually to Pray for and they will do so who understand that all the success of their labours and all the acceptance of the Church with God in their Duties do depend hereon 5. To their preservation in Faith Love and Fruitfulness with all the Duties that belong unto them c. IT were much to be desired that all those who take upon them this Pastoral Office did well consider and understand how great and necessary a part of their Work and Duty doth consist in their continual fervent Prayer for their Flocks For besides that it is the only instituted way whereby they may by virtue of their Office bless their Congregations so will they find their Hearts and Minds in and by the discharge of it more and more filled with love and engaged with diligence unto all other Duties of their Office and excited unto the Exercise of all Grace towards the whole Church on all occasions And where any are negligent herein there is no Duty which they perform towards the Church but it is influenced with false considerations and will not hold weight in the balance of the Sanctuary 3. THE Administration of the Seals of the Covenant is committed unto them as the Stewards of the House of Christ. For unto them the Authoritative Dispensation of the Word is committed whereunto the Administration of the Seals is annexed For their principal end is the peculiar Confirmation and Application of the Word Preached And herein there are three things that they are to attend unto 1. The Times and Seasons of their Administration unto the Churches Edification especially that of the Lords Supper whose frequency is enjoined It is the Duty of Pastors to consider all the necessary Circumstances of their Administration as unto Time Place Frequency Order and Decency 2. To keep severely unto the Institution of Christ as unto the way and manner of their Administration The gradual introduction of uninstituted Rites and Ceremonies into the Church-Celebration of the Ordinance of the Lords Supper ended at length in the Idolatry of the Mass. Herein then alone and not in bowing cringing and vestments lies the Glory and Beauty of these Administrations namely that they are compliant with and expressive of the Institution of Christ nor is any thing done in them but in express obedience unto his Authority I have received of the Lord that which I delivered unto you saith the Apostle in this case 1 Cor. 11.23 3. To take care that these holy things be administred only unto those who are meet and worthy according unto the Rule of the Gospel Those who impose on Pastors the promiscuous Administration of these Divine Ordinances or the Application of the Seals unto all without difference do deprive them of one half of their Ministerial Office and Duty BUT here it is enquired by some Whether in case a Church have no Pastor at present or a Teaching Elder with Pastoral Power whether it may not delegate and appoint the Administration of these especial Ordinances unto some Member of the Church at this or that season who is meetly qualified for the outward Administration of them which for the sake of some I shall examine 1. NO Church is compleat in Order without Teaching Officers Ephes. 4.11 12. 1 Cor. 12.27 28. A CHURCH not compleat in Order cannot be compleat in Administrations because the Power of Administrations depends upon the Power of Order proportionably That is the Power of the Church
of the Truth which they have so learned and comprehended Unless we look on Truth as a Pearl as that which is valued at any rate bought with any price as that which is better than all the World we shall not endeavour its preservation with that diligence which is required Some are ready to part with Truth at an easie rate or to grow indifferent about it whereof we have multitudes of examples in the days wherein we live It were easie to give instances of sundry important Evangelical Truths which our fore-fathers in the Faith contended for with all earnestness and were ready to seal with their Blood which are now utterly disregarded and opposed by some who pretend to succeed them in their Profession If Ministers have not a sense of that Power of Truth in their own Souls and a taste of its Goodness the discharge of this Duty is not to be expected from them 3. A consciencious care and fear of giving countenance or encouragement unto novel Opinions especially such as oppose any Truth of whose Power and Efficacy Experience hath been had among them that believe Vain curiosity boldness in conjectures and readiness to vent their own conceits have caused no small trouble and damage unto the Church 4. Learning and ability of Mind to discern and disprove the oppositions of the Adversaries of the Truth and thereby to stop their Mouths and convince gain-sayers 5. The solid confirmation of the most important Truths of the Gospel and whereunto all others are resolved in their Teaching and Ministry Men may and do oft-times prejudice yea betray the Truth by the weakness of their Pleas for it 6. A diligent watch over their own Flocks against the crafts of Seducers from without or the springing up of any bitter root of error among themselves 7. A concurrent Assistance with the Elders and Messengers of other Churches with whom they are in Communion in the declaration of the Faith which they all profess whereof we must treat afterwards more at large IT is evident what Learning Labour Study Pains Ability and Exercise of the rational Faculties are ordinarily required unto the right discharge of these Duties And where Men may be useful to the Church in other things but are defective in these it becomes them to walk and act both circumspectly and humbly frequently desiring and adhering unto the Advice of them whom God hath entrusted with more Talents and greater Abilities 5. IT belongs unto their Charge and Office diligently to labour for the Conversion of Souls unto God. The ordinary means of Conversion is left unto the Church and its Duty it is to attend unto it Yea one of the principal ends of the Institution and Preservation of Churches is the Conversion of Souls and where there are no more to be Converted there shall be no more Church on the Earth To enlarge the Kingdom of Christ to diffuse the Light and Savour of the Gospel to be subservient unto the Calling of the Elect or gathering all the Sheep of Christ into his Fold are things that God designs by his Churches in this World. Now the principal instrumental cause of all these is the Preaching of the Word and this is committed unto the Pastors of the Churches It is true Men may be and often are Converted unto God by their occasional dispensation of the Word who are not called unto Office for it is the Gospel it self that is the Power of God unto Salvation by whomsoever it is Administred and it hath been effectual unto that end even in the necessary occasional teaching of Women But it is so frequently in the exercise of Spiritual Gifts by them who are not stated Officers of the Church 1 Cor. 14.24 25. Phil. 1.14 15 18. 1 Pet. 4.10 11. But yet this hinders not but that the Administration of the Glorious Gospel of the blessed God as unto all the ends of it is committed unto the Pastors of the Church And the First Object of the Preaching of the Gospel is the World or the Men of it for their Conversion And it is so in the Preaching of all them unto whom that Work is committed by Christ. The Work of the Apostles and Evangelists had this Order in it First they were to make Disciples of Men by the Preaching of the Gospel unto Conversion and this was their principal Work as Paul testifieth 1 Cor. 1.17 And herein were they gloriously instrumental in laying the foundation of the Kingdom of Christ all the World over The Second part of their Work was to teach them that were Converted or made Disciples to do and observe all that he did command them In the pursuit of this part of their Commission they gathered the Disciples of Christ into Churches under ordinary Officers of their own And although the Work of these Ordinary Officers Pastors and Teachers be of the same nature with theirs yet the Method of it is changed in them For their first ordinary Work is to conduct and teach all the Disciples of Christ to do and observe all things appointed by him that is to Preach unto and Watch over their particular Flocks unto whom they do relate But they are not hereby discharged from an interest in the other part of the Work in Preaching the Word unto the Conversion of Souls They are not indeed bound unto the Method of the Apostles and Evangelists yea they are by virtue of their Office ordinarily excluded from it After a Man is called to be a Pastor of a particular Church it is not his Duty to leave that Church and go up and down to Preach for the Conversion of Strangers It is not I say ordinarily so for many cases may fall out wherein the Edification of any particular Church is to give way unto the glory of Christ with respect unto the calling of all the Members of the Church Catholick But in the discharge of the Pastoral Office there are many occasions of Preaching the Word unto the Conversion of Souls As 1. When any that are Unconverted do come into the Assemblies of the Church and are there wrought upon by the Power of the Word whereof we have experience every day To suppose that a Man at the same time and in the same place Preaching unto one Congregation should Preach to some of them namely those that are of the Church whereunto he relates as a Minister with Ministerial Authority and to others only by virtue of a Spiritual Gift which he hath received is that which no Man can distinguish in his own Conscience nor is there any colour of Rule or Reason for it For though Pastors with respect unto their whole Office and all the Duties of it whereof many can have the Church only for their Object are Ministers in Office unto the Church and so Ministers of the Church yet are they Ministers of Christ also and by him it is and not by the Church that the Preaching of the Gospel is committed unto them And it is so committed
some Instances of the things wherein the Office-Duty of Pastors of the Church doth consist They are but some of them and those only proposed not pursued and pressed with the consideration of all those particular Duties with the manner of their performance way of management motives and enforcements defects and causes of them which would require a large Discourse These may suffice unto our present purpose and we may derive from them the ensuing brief considerations 1. A DUE meditation and view of these things as proposed in the Scripture is enough to make the wisest the best of Men and the most diligent in the discharge of the Pastoral Office to cry out with the Apostle and who is sufficient for these things This will make them look well to their Call and Entrance into this Office as that alone which will bear them out and justify them in the susception of it For no sense of insufficiency can utterly discourage any in the undertaking of a Work which he is assured that the Lord Christ calls him unto For where he calls to a Duty he gives competent strength for the performance of it And when we say Under a deep sense of our own weakness who is sufficient for these things he doth say My Grace is sufficient for you 2. ALTHOUGH all the things mentioned do plainly evidently and undeniably belong unto the discharge of the Pastoral Office yet in point of Fact we find by the Success that they are very little considered by the most that seek after it And the present Ruine of Religion as unto its Power Beauty and Glory in all places ariseth principally from this cause that Multitudes of those who undertake this Office are neither in any measure fit for it nor do either conscientiously attend unto or diligently perform the Duties that belong unto it It ever was and every will be true in general like Priest like People 3. WHEREAS the account which is to be given of this Office and the discharge of it at the last day unto Jesus Christ the consideration whereof had a mighty influence upon the Apostles themselves and all the Primitive Pastors of the Churches is frequently proposed unto us and many warnings given us thereon in the Scripture yet it is apparent they are but few who take it into due consideration In the great day of Christs Visitation he will proceed on such Articles as those here laid down and others expressed in the Scripture and not at all on those which are now enquired upon in our Episcopal Visitations And if they may be minded of their true interest and concern whilst they possess the places they hold in the Church without offence I would advise them to conform their Enquiries in their Visitations unto those which they cannot but know the Lord Christ will make in the great day of his Visitation which doth approach This I think but reasonable In the mean time for those who desire to give up their account with joy and confidence and not with grief and confusion it is their Wisdom and Duty continually to bear in Mind what it is that the Lord Christ requires of them in the discharge of their Office. To take Benefices to perform legal Duties by themselves or others is not fully compliant with what Pastors of Churches are called unto 4. IT is manifest also from hence how inconsistent it is with this Office and the due discharge of it for any one Man to undertake the relation of a Pastor unto more Churches than one especially if far distant from one another An evil this is like that of Mathematical Prognostications at Rome always condemned and always retained But one view of the Duties incumbent on each Pastor and of whose diligent performance he is to give an account at the last day will discard this practice from all approbation in the Minds of them that are sober However it is as good to have Ten Churches at once as having but one never to discharge the Duty of a Pastor towards it 5. ALL Churches may do well to consider the weight and burden that lies upon their Pastors and Teachers in the discharge of their Office that they may be constant in fervent Prayers and Supplications for them as also to provide what lies in them that they may be without trouble and cares about the things of this Life 6. THERE being so many Duties necessary unto the discharge of their Office and those of such various sorts and kinds as to require various Gifts and Abilities unto their due performance it seems very difficult to find a concurrence of them in any own person in any considerable degree so as that it is hard to conceive how the Office it self should be duly discharged I answer 1. The end both of the Office and of the discharge of it is the due Edification of the Church This therefore gives them their measure Where that is attained the Office is duly discharged though the Gifts whereby Men are enabled thereunto be not eminent 2. Where a Man is called unto this Office and applieth himself sincerely unto the due discharge of it if he be evidently defective with respect to any especial Duty or Duties of it that defect is to be supplied by calling any other unto his Assistance in Office who is qualified to make that supply unto the Edification of the Church And the like must be said concerning such Pastors as through Age or Bodily weakness are disabled from attendance unto any part of their Duty for still the Edification of the Church is that which in all these things is in the first place to be provided for 7. IT may be enquired what is the State of those Churches and what Relation with respect unto Communion we ought to have unto them whose Pastors are evidently defective in or neglective of these things so as that they are not in any competent measure attended unto And we may in particular instance in the first and the last of the Pastoral Duties before insisted on Suppose a Man be no way able to Preach the Word unto the Edification of them that are pleaded to be his Flock or having any ability yet doth not will not give himself unto the Word and Prayer or not labour in the Word and Doctrine unto the great prejudice of Edification And suppose the same Person be openly defective as unto an exemplary Conversation and on the contrary layeth the stumbling block of his own Sins and Follies before the eyes of others what shall we judge of his Ministry and of the state of that Church whereof he is a constituent part as its Ruler I Answer 1. I DO not believe it is in the power of any Church really to conferr the Pastoral Office by virtue of any Ordination whatever unto any who are openly and evidently destitute of all those previous Qualifications which the Scripture requireth in them who are to be called unto this Office. There is indeed a Latitude to be allowed
such cases this Remedy by the Pastors laying down his Office is not to be made use of otherwise all things are to be done for Edification 5. IT may be lawful where the Church is wholly negligent in its Duty and persists in that negligence after admonition in providing according to their Abilities for the outward necessity of their Pastor and his Family But this Case cannot be determined without the consideration of many particular Circumstances 6. WHERE all or many of these causes concurr so as that a Man cannot cheerfully and comfortably go on in the discharge of his Office especially if he be pressed in point of Conscience through the Churches non-compliance with their Duty with respect unto any of the Institutions of Christ And if the Edification of the Church which is at present obstructed may be provided for in their own judgment after a due manner there is no such grievous yoke laid by the Lord Christ on the necks of any of his Servants but that such a Person may peaceably lay down his Office in such a Church and either abide in a private station or take the care of another Church wherein he may discharge his Office being yet of Ability unto his own Comfort and their Edification CHAP. VI. Of the Office of Teachers in the Church or an Enquiry into the State Condition and Work of those called Teachers in the Scripture THE Lord Christ hath given unto his Church Pastors and Teachers Ephes. 4.11 He hath set in the Church First Apostles Secondarily Prophets Thirdly Teachers 1 Cor. 12.28 In the Church that was at Antioch there were Prophets and Teachers Act. 13.1 And their Work is both described and assigned unto them as we shall see afterwards BUT the thoughts of learned Men about those who in the Scripture are called Teachers are very various nor is the Determination of their State and Condition easie or obvious as we shall find in our Enquiry IF there were originally a distinct Office of Teachers in the Church it was lost for many Ages But yet there was always a Shadow or Appearance of it retained First in publick Catechists and then in Doctors or Professors of Theology in the Schools belonging unto any Church But this as unto the Title of Doctor or Teacher is but a late Invention For the occasion of it rose about the year of Christ 1135. Lotharius the Emperor having found in Italy a Copy of the Roman Civil Law and being greatly taken with it he Ordained that it should be publickly Taught and Expounded in the Schools This he began by the direction of Imerius his Chancellor at Bononia and to give encouragement unto this Employment they Ordained that those who were the publick Professors of it should be solemnly created Doctors of whom Bulgarus Hugolinus with others were the First Not long after this Rite of creating Doctors was borrowed of the Lawyers by Divines who publickly taught Divinity in their Schools And this imitation first took place in Bononia Paris and Oxford But this Name is since grown a Title of Honour to sundry sorts of Persons whether unto any good use or purpose or no I know not but it is in use and not worth contending about especially if as unto some of them it be fairly reconcileable unto that of our Saviour Matth. 23.8 BUT the custom of having in the Church Teachers that did publickly explain and vindicate the principles of Religion is far more Ancient and of known usage in the Primitive Churches Such was the Practice of the Church of Alexandria in their School wherein the famous Panlaenus Origen and Clemens were Teachers an imitation whereof was continued in all Ages of the Church AND indeed the continuation of such a peculiar Work and Employment to be discharged in manner of an Office is an evidence that Originally there was such a distinct Office in the Church For although in the Roman Church they had instituted sundry Orders of Sacred Officers borrowed from the Jews or Gentiles which have no resemblance unto any thing mentioned in the Scripture yet sundry things abased and corrupted by them in Church-Officers took their occasional rise from what is so mentioned THERE are Four Opinions concerning those who are called by this Name in the New Testament 1. SOME say that no Office at all is denoted by it it being only a general Appellation of those that taught others whether constantly or occasionally Such were the Prophets in the Church of Corinth that spake occasionally and in their turns 1 Cor. 14. Which is that which all might do who had ability for it v. 5.24 25. 2. SOME say it is only another name for the same Office with that of a Pastor and so not to denote any distinct Office of which mind Hierom seems to be Ephes. 4. 3. OTHERS allow that it was a distinct Office whereunto some were called and set apart in the Church but it was only to Teach and that in a peculiar manner the Principles of Religion but had no Interest in the Rule of the Church or the Administration of the Sacred Mysteries so the Pastor in the Church was to Rule and Teach and Administer the Sacred Mysteries The Teacher to Teach or Instruct only but not to Rule nor Dispense the Sacraments and the Ruling Elder to Rule only and neither to Preach nor Administer Sacraments which hath the appearance of Order both useful and beautiful 4. SOME judge that it was a distinct Office but of the same nature and kind with that of the Pastor endowed with all the same Powers but differenced from it with respect unto Gifts and a peculiar kind of Work allotted unto it But this Opinion hath this seeming disadvantage that the difference between them is so small as not to be sufficient to give a distinct denomination of Officers or to constitute a distinct Office. And it may be such a distinction in Gifts will seldom appear as that the Church may be guided thereby in their choice of meet Persons unto distinct Offices But Scripture-Testimony and Rule must take place and I shall briefly examine all these Opinions 1. THE First is That this is not the name of any Officer nor is a Teacher as such any Officer in the Church but it is used only as a general Name for any that Teach on any account the Doctrine of the Gospel I do not indeed know of any who have in particular contended for this Opinion but I observe that very many Expositors take no farther notice of them but as such This seems to me to be most remote from the Truth IT is true that in the First Churches not only some but all who had received Spiritual Light in the Gifts of knowledge and utterance did teach and instruct others as they had opportunity 1 Pet. 5.8 9 10 11. Hence the Heathen Philosophers as Celsus in particular objected to the Christians of old that they suffered Sutlers and Weavers and Coblers to teach among them which they
who knew that Paul himself their great Apostle wrought at a Trade not much better were not offended at Of this sort were the Disciples mentioned Act. 8.4 So was Aquila Act. 18.26 and the many Prophets in the Church of Corinth 2 Epist. Chap. 1.14 But 1. THE Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used in the New Testament but for a Teacher with Authority The Apostle John tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 20.16 or as it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 10.51 which in mixed dialect was the same with Rabbi And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were then in use for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which see Job 36.22 Isa. 30.20 Now the constant signification of these words is a Master in Teaching a Teacher with Authority Nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the New Testament but for such a one And therefore those who are called Teachers were such as were set apart unto the Office of Teaching and not such as were so called from an occasional Work or Duty 2. TEACHERS are numbred among the Officers which Christ hath given unto and set in the Church Ephes. 4.11 1 Cor. 12.28 So that Originally church-Church-Officers were intended by them is beyond contradiction 3. THEY are mentioned as those who with others did preside in the Church and join in the publick ministrations of it Act. 15.1 2. 4. THEY are charged to attend unto the Work of Teaching which none can be but they whose Office it is to Teach Rom. 12.7 It is therefore undeniable that there is such an Office as that of a Teacher mentioned in the Scripture THE Second Opinion is that although a Teacher be a Church-Officer yet no distinct Office is intended in that denomination It is say they only another Name for a Pastor the Office being one and the same the same Persons being both Pastors and Teachers or called by these several Names as they have other Titles also ascribed unto them SO it is fallen out and so it is usual in things of this nature that Men run into extreams Truth pleaseth them not In the First Deviation of the Church from its Primitive Institution there were introduced sundry Offices in the Church that were not of Divine Institution borrowed partly of the Jews and partly of the Gentiles which issued in the Seven Orders of the Church of Rome They did not utterly reject any that were of a Divine Original but retained some kind of Figure Shadow or Image of them But they brought in others that were meerly of their own invention In the rejection of this Exorbitancy some are apt to run into the other extreme They will deny and reject some of them that have a Divine Warranty for their Original Howbeit they are not many nor burthensome Yea they are all such as without the continuation of them the Edification of the Church cannot be carried on in a due manner For unto the Beauty and Order of the Church in its Rule and Worship it is required not only that there be many Officers in each Church but also that they be of sundry sorts all Harmony in things Natural Political and Ecclesiastical arising from variety with proportion And he that shall with Calmness and without Prejudice consider the whole Work that is to be done in Churches with the end of their institution will be able to understand the necessity of Pastors Teachers Ruling-Elders and Deacons for those ends and no other And this I hope I shall demonstrate in the consideration of these respective Offices with the Duties that belong unto them as I have considered one of them already Wherefore as unto the opinion under present consideration I say 1. IN the Primitive Church about the end of the Second Century before there was the least attempt to introduce new Officers into the Church there were Persons called unto the Office and Work of publick Teaching who were not Pastors nor called unto the Administration of other Ordinances Those of this sort in the Church of Alexandria were by reason of their extraordinary Abilities quickly of great fame and renown Their constant Work was publickly unto all comers Believers and Unbelievers to explain and teach the Principles of Christian Religion defending and vindicating it from the opposition of its Heathen Adversaries whether Atheists or Philosophers This had never been so exactly practised in the Church if it had not derived from Divine Institution And of this sort is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Catechist intended by the Apostle Gal. 6.6 For it is such an one as constantly labours in the Work of Preaching and hath those who depend upon his Ministry therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are Taught or Catechised by him For hence alone it is that Maintenance is due unto him for his Work. Let the Catechised communicate unto the Cathechist the taught unto the Teacher in all good things And it is not the Pastor of the Church that he intends for he speaks of him in the same case in another manner and no where only with respect unto teaching alone 2. THERE is a plain distinction between the Offices of a Pastor and a Teacher Ephes. 4.11 Some Pastors and Teachers This is one of the instances wherein Men try their Wits in putting in exceptions unto plain Scripture Testimonies as some or other do in all other cases which if it may be allowed we shall have nothing left us certain in the whole Book of God. The Apostle enumerates distinctly all the Teaching Officers of the Church both extraordinary and ordinary It is granted that there is a difference between Apostles Prophets and Evangelists but there is none say some between Pastors and Teachers which are also named distinctly Why so Because there is an interposition of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between those of the former sort and not between Pastors and Teachers a very weak consideration to controul the evidence of the design of the Apostle in the Words We are not to prescribe unto him how he shall express himself But this I know that the discretive and copulative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and between Pastors and Teachers doth no less distinguish them the one from the other than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before made use of And this I shall confirm from the words themselves 1. THE Apostle doth not say Pastors or Teachers which in congruity of speech should have been done if the same Persons and the same Office were intended And the discretive Particle in the close of such an enumeration of things distinct as that in this place is of the same force with the other notes of distinction before used 2. AFTER he hath named Pastors he nameth Teachers with a note of distinction This must contain either the addition of a New Office or be an interpretation of what went before as
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
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
committed to one sort of Persons only having one and the same Office absolutely then are some commended who do not discharge their whole Duty at least not comparatively unto others which is a vain imagination That both of them are committed unto one sort of Elders and one of them only unto another each discharging its Duty with respect unto its Work and so both worthy of Honour is the mind of the Apostle THAT which is objected from the following verse namely that maintenance belongs unto this double Honour and so consequently that if there be Elders that are employed in the Work of Rule only that maintenance is due unto them from the Church I answer It is so no doubt if 1. The Church be able to make them an Allowance 2. If their Work be such as to take up the whole or the greatest part of their industry and 3. If they stand in need of it Without which Considerations it may be dispensed withal not only in them but in Teaching Elders also OUR next Testimony is from the same Apostle Rom. 12.6 7. 8. HAVING then Gifts differing according unto the Grace given unto us whether Prophecy let us Prophesy according to the proportion of Faith or Ministry let us wait on our Ministry or he that Teacheth on Teaching or he that Exhorts on Exhortation he that giveth let him do it with simplicity he that Ruleth with diligence he that sheweth mercy with cheerfulness OUR Argument from hence is this There is in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Ruleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Rule with Authority by virtue of Office whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that Presides over others with Authority For the discharge of their Office there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a differing peculiar Gift bestowed on some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 7. and there is the especial manner prescribed for the discharge of this especial Office by virtue of that especial Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is to be done with peculiar diligence And this Ruler is distinguished from him that Exhorteth and him that Teacheth with whose especial Work as such he hath nothing to do even as they are distinguished from those who give and shew mercy That is there is an Elder by Office in the Church whose Work and Duty it is to Rule not to Exhort or Teach Ministerially which is our Ruling Elder IT is Answered that the Apostle doth not treat in this place of Offices Functions or distinct Officers but of differing Gifts in all the Members of the Church which they are to exercise according as their different nature doth require SUNDRY things I shall return hereunto which will both explain the Context and vindicate our Argument 1. THOSE with whom we have to do principally allow no exercise of Spiritual Gifts in the Church but by virtue of Office. Wherefore a distinct exercise of them is here placed in distinct Officers one as we shall see being expresly distinguished from another 2. GIVE such a probable enumeration of the distinct Offices in the Church which they assert namely of Arch-Bishops Bishops Presbyters and Chancellors c. and we shall yield the cause 3. GIFTS alone do no more give no other Warranty nor Authority but only render Men meet for their exercise as they are called and as occasion doth require If a Man hath received a Gift of Teaching but is not called to Office he is not obliged nor warranted thereby to attend on publick Teaching nor is it required of him in a way of Duty nor given in charge unto him as here it is 4. THERE is in One Rule required with diligence He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler and it is required of him that he attend unto his Work with diligence And there are but two things required unto the confirmation of our Thesis 1. That this Rule is an Act of Office-Power 2. That he unto whom it is ascribed is distinguished from them unto whom the Pastoral and other Offices in the Church are committed FOR the First it is evident that Rule is an Act of Office or of Office-Power For it requires 1. An especial Relation there is so between him that Ruleth and them that are Ruled and this is the Relation of Office or all confusion will ensue 2. Especial Prelation He that Rules is over is above them that are Ruled Obey them that are over you in the Lord This in the Church cannot be in any but by virtue of Office 3. Especial Authority All lawful Rule is an Act of Authority and there is no Authority in the Church but by virtue of Office. Secondly That this Officer is distinct from all others in the Church we shall immediately demonstrate when we have a little further cleared the Context Wherefore 5. IT is confessed that respect is had unto Gifts having different Gifts ver 6 7. As all Office-Power in the Church is founded in them Ephes. 4.7 8 9 11 12. But Gifts absolutely with reference unto common use are not intended as in some other places But they are spoken of with respect unto Offices or Functions and the communication of them unto Officers for the discharge of their Office. This is evident from the Text and Context with the whole design of the place For 1. THE Analysis of the place directs unto this Interpretation Three sorts of Duties are prescribed unto the Church in this Chapter 1. Such as are Vniversal belonging absolutely unto all and every one that appertains unto it which are declared ver 1.2 2. Such as are peculiar unto some by virtue of that especial place which they have in the Church ver 3 4 5 6 7 8. This can be nothing but Office. 3. Such as are general or common with respect unto occasions from ver 8. to the end of the Chapter Hence the same Duty is doubly prescribed to some in way of especial Office to others in the way of a Gracious Duty in general So here He that gives let him do it with simplicity Vers. 8. is the same Duty or Work for the substance of it with Distributing unto the necessity of the Saints Vers. 13. And the Apostle doth not repeat his Charge of the same Duty in so few words as required in the same manner and of the same persons But in the first place he speaks of the manner of its Performance by virtue of Office and in the latter of its discharge as to the Substance of it as a Grace in all Believers The Design of the Apostle lies plain in the Analysis of this Discourse 2. THE Context makes the same Truth evident For 1. THE whole ordinary Publick work of the Church is distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophecy and Ministry For the extraordinary Gift of Prophecy is not here intended but only that of the Interpretation of the Scripture whose Rule is the Analogy of Faith 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 It is such Prophecy as is to be regulated by the Scripture it self which gives the Proportion of Faith. And there is not any thing in any or both of these Prophecy and Ministry but it belongs unto Office in the Church Neither is there any thing belonging unto Office in the Church but may be reduced unto one of these as they are all of them here by the Apostle 2. THE Gifts spoken of are in general referred unto all them who are intended Now these are either the whole Church and all the Members of it or all the Officers of the Church only Hence it is expressed in the Plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we having that is all we that are concerned herein This cannot be all of the Church for all the Church have not received the Gifts of Prophecy and Ministry Nor can any distinction be made of who doth receive them and who doth not but with respect unto Office. And therefore 3. IN the Distribution which ensues of Prophecy into Exhorting and Teaching and of Ministry into Shewing Mercy Rule and Giving having stated these Gifts in general in the Officers in general making distinct Application of them unto distinct Officers he speaks in the Singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that Teacheth he that Exhorteth he that Ruleth 6. IT is then evident that Offices are intended and it is no less evident that distinct Offices are so which was to be proved in the Second place For 1. The distributive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the indicative Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed unto each Office in particular do shew them distinct so far as Words can do it As by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether they are distinguished in their nature whether they be of this or that kind so by the Article prefixed to each of them in exercise they are distinguished in their Subjects 2. The Operations Work and Effects ascribed unto these Gifts require distinct Offices and Functions in their exercise And if the Distribution be made unto all promiscuously without respect unto distinct Offices it were the only way to bring confusion into the Church whereas indeed here is an accurate Order in all Church Administrations represented to us And it is farther evident that distinct Offices are intended 1. From the comparison made unto the Members of the Body ver 4. All the Members have not the same Office the eye hath one the ear hath another 2. Each of the Duties mentioned and given in charge is sufficient for a distinct Officer as is declared Act. 6. 7. IN particular He that Ruleth is a distinct Officer An Officer because Rule is an Act of Office or Office-Power And he is expresly distinguished from all others But say some he that Ruleth is he that doth so be who he will that is the Pastor or Teacher the Teaching Elder But the contrary is evident 1. He that says He that Exhorteth and then adds He that Ruleth having distinguished before between Prophecy whereunto Exhortation doth belong and Ministry whereof Rule is a part and prefixing the Prepositive Indicative Article to each of them doth as plainly put a difference between them as can be done by Words 2. Rule is the principal Work of him that Ruleth For he is to attend unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Diligence that is such as is peculiar unto Rule in contradistinction unto what is principally required in other Administrations But Rule is not the principal Work of the Pastor requiring constant and continual attendance For his labour in the Word and Doctrine is ordinarily sufficient for the utmost of his Diligence and Abilities 8. WE have therefore in this Context the beautiful Order of things in and of the Church All the Duties of it with respect unto its Edification derived from distinct differing Spiritual Gifts exercised in and by distinct Officers unto their peculiar ends The distinction that is in the nature of those Gifts their use and end being provided for in distinct Subjects The mind of no One Man at least ordinarily is meet to be the seat and subject of all those differing Gifts in any eminent degree the Person of no Man being sufficient meet or able to exercise them in a way of Office towards the whole Church especially those who labour in the Word and Doctrine being obliged to give themselves wholly thereunto and those that Rule to attend thereto with diligence so many distinct Works Duties and Operations with the Qualifications required in their discharge being inconsistent in the same Subject all things are here distributed into their proper Order and Tendency unto the Edification of the Church Every distinct Gift required to be exercised in a peculiar manner unto the publick Edification of the Church is distributed unto peculiar Officers unto whom an especial Work is assigned to be discharged by virtue of the Gifts received unto the Edification of the whole Body No Man alive is able to fix on any thing which is necessary unto the Edification of the Church that is not contained in these Distributions under some of the Heads of them Nor can any Man find out any thing in these Assignations of distinct Duties unto distinct Offices that is superfluous redundant or not directly necessary unto the Edification of the whole with all the Parts and Members of it nor do I know any wise and sober Man who knows any thing how the Duties enjoined are to be performed with what Care Diligence Circumspection Prayer and Wisdom suited unto the nature ends and objects of them can ever imagine that they can all of them belong unto one and the same Office or be discharged by one and the same Person LET Men advance any other Church Order in the room of that here declared so suited unto the principles of Natural Light Operations and Duties of diverse natures being distributed and assigned to such distinct Gifts acted in distinct Offices as renders those unto whom they are prescribed meet and able for them so correspondent to all Institutions Rules and Examples of Church-Order in other places of Scripture so suited unto the Edification of the Church wherein nothing which is necessary thereunto is omitted nor any thing added above what is necessary and it shall be cheerfully embraced THE Truth is the ground of the different Interpretations and Applications of this Context of the Apostle ariseth meerly from the prejudicate Apprehensions that Men have concerning the State of the Church and its Rule For if the State of it be National or Diocesan if the Rule of it be by Arbitrary Rules and Canons from an Authority exerting it self in Courts Ecclesiastical Legal or Illegal the Order of things here described by the Apostle doth no way belong nor can be accommodated thereunto To suppose that we have a full Description and Account in these Words of all the Offices and Officers of the Church of their Duty and Authority of all they
have to do and the manner how they are to do it is altogether unreasonable and senceless unto them who have another Idea of Church-Affairs and Rule conceived in their Minds or received by Tradition and riveted by Interest And on the other hand those who know little or nothing of what belongs unto the due Edification of the Church beyond Preaching the Word and reaping the Advantage that is obtained thereby cannot see any necessity of the distribution of these several Works and Duties unto several Officers but suppose all may be done well enough by One or Two in the same Office. Wherefore it will be necessary that we treat briefly of the Nature of the Rule of the Church in particular and what is required thereunto which shall be done in the close of this Discourse 9. THE Exceptions which are usually put in unto this Testimony have not the least countenance from the Text or Context nor the matter treated of nor Confirmation 〈◊〉 any other Divine Testimony It is therefore in vain to contend about them being such as any Man may multiply at his pleasure on the like occasion and used by those who on other considerations are not willing that things should be as they are here declared to be by the Apostle Yet we may take a brief Specimen of them Some say it is Gifts absolutely without respect unto distinct Offices that the Apostle Treats of which hath been disproved from the Text and Context before Some say that Rule is included in the Pastoral Office so as that the Pastor only is here intended But 1. Rule is not his principal Work which he is to attend unto in a peculiar manner with diligence above other parts of his Duty 2. The care of the Poor of the Flock belongs also to the Pastoral Office yet is there another Office appointed to attend unto it in a peculiar manner Act. 6. 3. He that Ruleth is in this place expresly distinguished from him that Exhorteth and him that Teacheth Some say that he that Ruleth is he that Ruleth his Family But this is disproved by the Analysis of the Chapter before declared And this Duty which is common unto all that have Families and confined unto their Families is ill placed among those publick Duties which are designed unto the Edification of the whole Church It is objected that he that Ruleth is here placed after him that giveth that is the Deacon I say then it cannot be the Pastor that is intended if we may prescribe Methods of expressing himself unto the Apostle But he useth his Liberty and doth not oblige himself unto any Order in the annumeration of the Offices of the Church see 1 Cor. 12.8 9 10 28. And some other Exceptions are insisted on of the same nature and importance which indeed deserve not our consideration 10. THERE is the same Evidence given unto the Truth argued for in another Testimony of the same Apostle 1 Cor. 12.28 God hath set some in the Church First Apostles Secondarily Prophets Thirdly Teachers after that Miracles then Gifts of Healings Helps Governments Diversities of Tongues I shall not insist on this Testimony and its Vindication in particular seeing many things would be required thereunto which have been Treated of already Some things may be briefly observed concerning it That there is here an Annumeration of Officers and Offices in the Church both extraordinary for that season and ordinary for continuance is beyond exception Unto them is added the present exercise of some extraordinary Gifts as Miracles Healing Tongues That by Helps the Deacons of the Church are intended most do agree because their Original Institution was as helpers in the Affairs of the Church Governments are Governours or Rulers the Abstract for the Concrete that is such as are distinct from Teachers such hath God placed in the Church and such there ought to be But it is said that Gifts not Offices are intended the Gift of Goverment or Gift for Government If so then these Gifts are either ordinary or extraordinary if ordinary how come they to be reckoned among Miracles Healing and Tongues if extraordinary what extraordinary Gifts for Government were then given distinct from those of the Apostles and what instance is any where given of them in the Scripture Again If God hath given Gifts for Government to abide in the Church distinct from those given unto Teachers and unto other Persons than the Teachers then is there a distinct Office of Rule or Government in the Church which is all we plead for 11. THE Original Order in these things is plain in the Scripture The Apostles had all Church-Power and Church-Office in themselves with Authority to exercise all Acts of them everywhere on all occasions But considering the nature of the Church with that of the Rule appointed by the Lord Christ in it or over it they did not they would not ordinarily exercise their power by themselves or in their own persons alone And therefore when the First Church consisted of a small number the Apostles acted all things in it by the consent of the whole Multitude or the Fraternity as we have proved from Acts the First And when the number of Believers encreased so as that the Apostles themselves could not in their own Persons attend unto all the Duties that were to be performed towards the Church by virtue of Office they added by the direction of the Holy Ghost the Office of the Deacons for the especial discharge of the Duty which the Church oweth unto its poor Members Whereas therefore it is evident that the Apostles could no more personally attend unto the Rule of the Church with all that belongs thereunto without an entrenchment on that labour in the Word and Prayer which was incumbent on them than they could attend unto the Relief of the Poor they appointed Elders to help and assist in that part of Office-Work as the Deacons did in the other THESE Elders are first mentioned Act. 11.30 where they are spoken of as those which were well known and had now been of some time in the Church Afterwards they are still mentioned in conjunction with the Apostles and distinction from the Church it self Acts 15.2 4 6 22. Chap. 16.4 Chap. 21.18 Now the Apostles themselves were Teaching Elders that is such as had the Work of Teaching and Rule committed to them 1 Pet. 5.1 2 Joh. 1. And these Elders are constantly distinguished from them which makes it evident that they were not Teaching Elders And therefore in all the mention that is made of them the Work of Teaching or Preaching is no where ascribed unto them which at Jerusalem the Apostles reserved to themselves Act. 6.2 3. but they are every where introduced as joining with the Apostles in the Rule of the Church and that in distinction from the Church it self or the Brethren of it Yea it is altogether improbable that whilst the Apostles were at Jerusalem giving themselves wholly unto the Word and Prayer that they
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
even the Word Command and Direction of Christ himself alone the Acts and Exercise of it in binding and loosing in remitting and retaining Sin in opening and shutting the Kingdom of Heaven are all Spiritual meerly and only Neither can there be an Instance given of any thing belonging unto the Rule of the Church that is of another nature Yea it is sufficient eternally to exclude any Power or Exercise of it any Act of Rule or Government from any Interest in Church-Affairs that it can be proved to be Carnal Political Despotical of external Operaration or not entirely Spiritual 5. THE Change of this Government of the Church fell out and was introduced gradually upon an advantage taken from the unmeetness of the People to be lead under this Spiritual Rule For the greatest part of them that made up Christian Churches being become ignorant and carnal that Rule which consists in a spiritual influence on the Consciences of Men was no way able to retain them within the bounds of outward obedience which was at last only aimed at There was therefore another kind of Rule and Government judged necessary to retain them in any Order or Decorum And it must be acknowledged that where the Members of the Church are not in some degree Spiritual a Rule that is meerly Spiritual will be of no great use unto them But principally this change was introduced by those that were in possession of the Rule it self and that on two grounds 1. Their unskilfulness in the management of this Spiritual Rule or weariness of the Duties which are required thereunto This made them willing to desert it with that perpetual labour and exercise of all sorts of Graces which are required in it and to embrace another more easie and more suited unto their Inclinations 2. A desire of the Secular advantages of Profit Honour and Veneration which tendered themselves unto them in another kind of Rule By these means was the Original Government of the Church which was of Divine Institution utterly lost and a Worldly Domination introduced in the room thereof But the brief delineation given of it before with what shall now be added will demonstrate sufficiently that all these Disputes and Contests which are in the World between the Church of Rome and others about Church-Power and Rule are utterly foreign unto Christian Religion 6. I SHALL therefore briefly enquire into these three things 1. What is the Skill and Polity that is required unto the Exercise or Administration of the Government of the Church 2. What is the sole Law and Rule of it 3. What are the Acts and Duties of it What it is conversant about especially those wherein the Office of Ruling Elders doth take place 1. THE Polity of Church-Government subjectively considered is generally supported to consist 1. In a skill learning or understanding in the Civil and especially the Canon Law with the additional Canons accomodating that Law unto the present state of things of the Nation to be interpreted according unto the general Rules of it 2. Knowledge of and Acquaintance with the Constitution Power Jurisdiction and Practice of some Law Courts which being in their original grant of Power manner of Proceeding Pleas and Censures meerly Secular are yet called Ecclesiastical or Spiritual 3. A good Discretion to understand a-right the extent of their Power with the bounds and limits of it that on the one hand they let none escape whom they can reach by the discipline of their Courts and on the other not entrench so far on the Civil-Power and the Jurisdiction of other Courts according to the Law of the Land as to bring themselves into charge or trouble 4. An acquaintance with the Table of Fees that they may neither lose their own profit nor give advantage unto others to question them for taking more than their due But in these things we are not at present concerned 8. THE skill then of the Officers of the Church for the Government of it is a spiritual Wisdom and Vnderstanding in the Law of Christ for that end with an Ability to make application of it in all requisite Instances unto the Edification of the whole Church and all its Members through a ministerial Exercise of the Authority of Christ himself and a due Representation of his Holiness Love Care Compassion and Tenderness toward his Church 1. THE sole Rule and Measure of the Government of the Church being the Law of Christ that is the Intimation and Declaration of his Mind and Will in his Institutions Commands Prohibitions and Promises an Vnderstanding herein with Wisdom from that Understanding is and must be the whole of the Skill enquired after How this Wisdom is bestowed as a spiritual Gift how it is to be acquired in a way of Duty by Prayer Meditation and study of the Word hath been intimated before and shall fully be declared in our Discourse of spiritual Gifts All Decrees and Decretals Canons and Glosses come properly in this matter under one Title of them namely Extravagant The utmost Knowledge of them and Skill in them will contribute nothing unto this Wisdom Neither are any sort of Men more strangers unto it or unacquainted with it than they are for the most part who are eminently cunning in such Laws and the Jurisdiction of Ecclesiastical Courts But Wisdom in the knowledge of the Will of Christ as revealed in the Scripture is that alone which is of use in the Government of the Church 2. A PART of this Wisdom consisteth in an Ability of Mind to make Application of the Law of Christ in all requisite Instances unto the Edification of the Church in general and all the Members of it respectively This Wisdom is not notional only but practical It consists not in a speculative comprehension of the sence of the Rule or of the Mind of Christ therein only though that be required in the first place but in an Ability of Mind to make Application of it whereunto Diligence Care Watchfulness and spiritual Courage are required Some are to be Admonished some to be Rebuked sharply some to be cut off in which and the like cases a spirit of Government acting it self in Diligence Boldness and Courage is necessary And this is one reason why the Lord Christ hath appointed many Elders in each Church and those of several sorts For it is seldom that any one Man is qualified for the whole work of Rule Some may have a good understanding in the Law of the Churches Government yet through a natural Tenderness and an insuperable kind of Modesty not be so ready and prompt for that part of this Discipline which consists in Reproofs and Severity of Censures Some may not have so great an Ability for the Indagation of the sence of the Law as others have who yet upon the knowledge of it being discovered unto them have readiness and boldness in Christ to apply it as occasion doth require All Elders therefore in their variety of Gifts are to be
helpful to each other in the common Work which they are called unto But such as are utterly destitute of these Gifts are not called unto this Work nor any part of it 3. THE Power that is exercised herein is the Power and Authority of Christ committed unto the Elders Our Authority which the Lord Christ hath given us for Edification and not for Destruction 2 Cor. 10.8 It is granted unto the Rulers of the Church not formally to reside in them as the Power of a King is in his own person but ministerially and instrumentally only For it must be the Authority of Christ himself whereby the Consciences of Men are spiritually affected with reference unto spiritual Ends whereby they are bound or losed in Heaven and Earth have their Sins remitted or retained And the consideration hereof is that alone which gives a due regard unto the Ministry of the Church in the discharge of their Office among them that desire to commend their Consciences unto the Lord Christ in what they do 4. THE especial Design of the Rule of the Church in its Government is to represent the Holiness Love Compassion Care and Authority of Christ towards his Church This is the great end of Rule in the Church and of all the Discipline which is to be exercised by virtue thereof Whilst this is not attended unto when the Officers and Rulers of the Church do not endeavour in all the actings of their Power and Office to set forth these Vertues of Christ to exemplifie that impression of them which he hath left in his Laws and Rule with the Divine Testimonies which he gives of them in his own person they utterly deviate from the principal end of all Rule in the Church For Men to act herein in a way of Domination with a visible Elation of Mind and Spirit above their Brethren with Anger Wrath and Passion by Rules Order and Laws of their own devising without the least consideration of what the Lord Christ requires and what is the frame of his Heart towards all his Disciples is to reflect the highest Dishonour imaginable upon Christ himself He who comes into the Courts of the King in Westminster Hall when filled with Judges Grave Learned and Righteous most ordinarily be allowed to judge of the King himself his Wisdom Justice Moderation and Clemency by the Law which they proceed upon and their manner of the Administration of it But God forbid that Christians should make a Judgment concerning the Holiness Wisdom Love and Compassion of Christ by the Representation which as is pretended is made of him and them in some Courts wherein Church-Rule and Discipline is Admistred When any had offended of old their Censure by the Church was called the Bewailing of them 2 Cor. 12.24 and that because of the Sorrow Pity and Compassion whereby in that Censure they evidenced the compassion of the Lord Christ towards the Souls of Sinners This is scarce answered by those pecuniary mulcts and other penalties which with indignation and contempt are inflicted on such as are made Offenders whether they will or no. Certainly those who love the Lord Jesus Christ in sincerity and have a due honour for the Gospel will at one time or another begin to think meet that this stain of our Religion should be washed away 2 dly THE Rule and Law of the exercise of Power in the Elders of the Church is the Holy Scripture only The Lord Christ is the only Law-giver of the Church all his Laws unto this end are recorded in the Scripture no other Law is effectual can oblige or operate upon the object or unto the ends of Church-Rule If the Church make a Thousand Rules or Canons or Laws for Government neither any of them nor all of them in general have any the least power to oblige Men unto obedience or compliance with them but only so far as virtually and materially they contain what is of the Law of Christ and derives force from thence As the Judges in our Courts of Justice are bound to judge and determine in all cases out of and according to the Law of the Land and when they do not their Sentence is of no validity but may and ought to be reversed But if wilfully or of choice they should introduce Laws or Rules not legally established in this Nation judging according unto them it would render them highly criminal and punishable It is no otherwise in the Kingdom of Christ and the Rule thereof It is by his Law alone that Rule is to be exercised in it There is nothing left unto the Elders of the Church but the Application of his Laws and the General Rules of them unto particular cases and occasions To make to bring to execute any other Rules Laws or Canons in the Government of his Church is to usurp on his Kingly Dominion whereunto all Legislative Power in the Church is appropriate Nor is it possible that any thing can fall out in the Church that any thing can be required in the Rule of it nor can any instance be given of any such thing wherein for the ends of Church-Rule there is or can be any more left unto the Rulers of it but only the Application and Execution of the Laws of Christ. Unto this Application to be made in a due manner the Wisdom and Skill before described is requisite and that alone Where there are other Laws Rules or Canons of the Government of the Church and where the Administration of them is directed by Laws Civil or Political there is a skill in them required unto that Administration as all will confess So is the Wisdom we before described and that alone necessary unto that Rule of the Church which the Lord Christ hath ordained the Instrument and means whereof is his Word and Law alone 3 dly THE matter of this Rule about which it is conversant and so the Acts and Duties of it may be reduced unto Three Heads 1. THE Admission and Exclusion of Members Both these are Acts of Church-Power and Authority which are to be exercised by the Elders only in a Church that is Organical and compleat in its Officers There is that in them both which is founded in and warranted from the Light and Law of Nature and Rules of Equity Every Righteous voluntary Society coalescing therein rightfully upon known Laws and Rules for the Regulation of it unto certain ends hath naturally a power inherent in it and inseparable from it to receive into its incorporation such as being meet for it do voluntarily offer themselves thereunto as also to reject or withhold the Privileges of the Society from such as refuse to be Regulated by the Laws of the Society This power is inherent in the Church essentially considered antecedently unto the enstating of Officers in it By virtue of their mutual confederation they may receive into the privileges of the Society those that are meet and withdraw the same privileges from those that are unworthy But in
Talents whether in things Spiritual or Temporal which they have received Some are Rich and some are Poor some are Old and some are Young some in Peace some in Trouble some have received more spiritual Gifts than others and have more opportunities for their Exercise It belongs unto the Rule of the Church that all be Admonished Instructed and Exhorted to attend unto their respective Duties not only publickly in the preaching of the Word but personally as occasion doth require according to the observation which those in Rule do make of their Forwardness or Remissness in them In particular and in the way of instance Men are to be warned that they contribute unto the Necessities of the Poor and other occasions of the Church according unto the Ability that God in his Providence hath intrusted them withal and to admonish them that are defective herein in order to their Recovery unto the discharge of this Duty in such a measure as there may be an Equality in the Church 2 Cor. 8.14 And all other Duties of an a-like nature are they to attend unto 4. THEY are to watch against the beginnings of any Church-Disorders such as those that infested the Church of Corinth or any of the like sort with remissness as unto the Assemblies of the Church and the Duties of them which some are subject unto as the Apostle intimates Heb. 10.25 On the Constancy and Diligence of the Elders in this part of their Work and Duty the very Being and Order of the Church do greatly depend The want hereof hath opened a door unto all the Troubles Divisions and Schisms that in all Ages have invaded and perplexed the Churches of Christ from within themselves And from thence also have Decays in Faith Love and Order insensibly prevailed in many to the dishonour of Christ and the danger of their own Souls First one grows remiss in attending unto the Assemblies of the Church and then another first to one degree then to another until the whole Lump be infected A diligent watch over these things as to the beginnings of them in all the members of the Church will either heal and recover them that offend or it will warn others and keep the Church from being either corrupted or defiled Heb. 3. Chap. 12. 5. IT belongs unto them also to visit the Sick especially such as whose inward or outward conditions do expose them unto more than ordinary trials in their Sickness that is the Poor the Afflicted the Tempted in any kind This in general is a moral Duty a Work of Mercy but it is moreover a peculiar Church-Duty by virtue of Institution And one end of the Institution of Churches is that the Disciples of Christ may have all that Spiritual and Temporal Relief which is needful for them and useful to them in their Troubles and Distresses And if this Duty were diligently attended unto by the Officers of the Church it would add much unto the Glory and Beauty of our Order and be an abiding reserve with Relief in the Minds of them whose outward condition exposeth them to straits and sorrows in such a season I ADD hereunto as a Duty of the same nature the visitation of those who suffer unto Restraint and Imprisonment upon the account of their Profession adherence unto Church-Assemblies or the Discharge of any Pastoral or Office-Duties in them This is a case wherewith we are not unacquainted nor are like so to be Some look on this as the Duty of all the Members of the Church who yet enjoy their Liberty and so it is as their Opportunities and Abilities will allow them provided their discharge of it be useful unto those whom they visit and inoffensive unto others But this Duty diligently attended unto by the Elders representing therein the care and love of the whole Church yea of Christ himself unto his Prisoners is a great Spring of Relief and Comfort unto them And by the Elders may the Church be acquainted what yet is required of them in a way of Duty on their account The care of the Primitive Churches herein was most eminent 6. IT belongs unto them and their Office to advise with and give direction unto the Deacons of the Church as unto the making Provision and Distribution of the Charity of the Church for the Relief of the Poor The Office of the Deacons is principally Executive as we shall see afterwards Inquisition into the state of the Poor with all their circumstances with the warning of all the Members of the Church unto Liberality for their Supply belongs unto the Elders 7. WHEN the State of the Church is such through Suffering Persecution and Affliction that the Poor be multiplied among them so as that the Church it self is not able to provide for their Relief in a due manner if any Supply be sent unto them from the love and bounty of other Churches it is to be deposited with these Elders and disposed according to their advice with that of the Teachers of the Church Act. 11.30 8. IT is also their Duty according to the advantage which they have by their peculiar inspection of all the Members of the Church their ways and their walking to acquaint the Pastors or Teaching-Elders of the Church with the State of the Flock which may be of singular use unto them for their Direction in the present Work of the Ministry He who makes it not his business to know the State of the Church which he ministers unto in the Word and Doctrine as to their Knowledge their Judgment and Understanding their Temptations and Occasions and applies not himself in his Ministry to search out what is necessary and useful unto their Edification he fights uncertainly in his whole Work as a Man beating the Air. But whereas their obligation to attend unto the Word and Prayer confines them much unto a retirement for the greatest part of their time they cannot by themselves obtain that Acquaintance with the whole Flock but that others may greatly assist therein from their daily Inspection Converse and Observation 9. AND it is their Duty to meet and consult with the Teaching-Elders about such things of importance as are to be proposed in and unto the Church for its consent and compliance Hence nothing crude or indigested nothing unsuited to the sence and Duty of the Church will at any time be proposed therein so to give occasion unto contests or janglings disputes contrary unto Order or Decency but all things may be preserved in a due regard unto the Gravity and Authority of the Rulers 10. TO take care of the due Liberties of the Church that they be not imposed on by any Diotrephes in Office or without it 11. IT is incumbent on them in times of Difficulties and Persecution to consult together with the other Elders concerning all those things which concern the present Duty of the Church from time to time and their preservation from violence according unto the will of Christ. 12. WHEREAS there
may be and oft-times is but One Teaching-Elder Pastor or Teacher in a Church upon his Death or Removal it is the Work and Duty of these Elders to preserve the Church in Peace and Unity to take care of the continuation of its Assemblies to prevent Irregularities in any Persons or Parties among them to go before to direct and guide the Church in the Call and Choice of some other meet Person or Persons in the room of the deceased or removed THESE few instances have I given of the Work and Duty of Ruling Elders They are all of them such as deserve a greater enlargement in their Declaration and Confirmation than I can here afford unto them And sundry things of the like nature especially with respect unto Communion with other Churches and Synods But what hath been spoken is sufficient unto my present purpose And to manifest that it is so I shall add the ensuing Observations 1. ALL the things insisted on do undoubtedly and unquestionably belong unto the Rule and Order appointed by Christ in his Church There is no one of them that is liable unto any just Exception from them by whom all Church Order is not dispised Wherefore where there is a Defect in them or any of them the Church it self is defective as unto its own Edification And where this Defect is great in many of them there can be no Beauty no Glory no Order in any Church but only an outward shew and appearance of them And that all these things do belong unto the Duty of these Elders there needs no other Proof nor Confirmation but that they all undoubtedly and unquestionably belong unto that Rule and Order which the Lord Christ hath appointed in his Church and which the Scripture testifieth unto both in general and particular For all the things which belong unto the Rule of the Church are committed to the care of the Rulers of the Church 2. IT is a vain Apprehension to suppose that one or two Teaching Officers in a Church who are obliged to give themselves unto the Word and Prayer to labour with all their might in the Word and Doctrine to preach in and out of season that is at all times on all opportunities as they are able to Convince Gain-sayers by Word and Writing pleading for the Truth to assist and guide the Consciences of all under their Temptations and Desertions with sundry other Duties in part spoken to before should be able to take Care of and attend with Diligence unto all these things that do evidently belong unto the Rule of the Church And hence it is that Churches at this day do live on the Preaching of the Word the proper work of their Pastor which they greatly value and are very little sensible of the Wisdom Goodness Love and Care of Christ in the Institution of this Rule in the Church nor are partakers of the Benefits of it unto their Edification And the supply which many have made hitherto herein by persons either unacquainted with their Duty or insensible of their own Authority or cold if not negligent in their Work doth not answer the end of their Institution And hence it is that the Authority of Government and the Benefit of it are ready to be lost in most Churches And it is both vainly and presumptuously pleaded to give countenance unto a neglect of their Order that some Churches do walk in Love and Peace and are Edified without it supplying some defects by the prudent Aid of some Members of them For it is nothing but a preference of our own Wisdom unto the Wisdom and Authority of Christ or at best an unwillingness to make a venture on the warranty of his Rule for fear of some disadvantages that may ensue thereon 3. WHEREAS sundry of the Duties before-mentioned are as unto the substance of them required of the Members of the Church in their several stations without any especial Obligation to attend unto them with Diligence to look after them or power to Exercise any Authority in the discharge of them to leave them from under the Office-Care of the Elders is to let in Confusson and Disorder into the Church and gradually to remove the whole advantage of the Discipline of Christ as it is come to pass in many Churches already IT is therefore Evident that neither the Purity nor the Order nor the Beauty or Glory of the Churches of Christ nor the Representation of his own Majesty and Authority in the Government of them can be long preserved without a Multiplication of Elders in them according to the proportion of their respective Members for their Rule and Guidance And for want hereof have Churches of old and of late either degenerated into Anarchy and Confusion their self Rule being managed with vain Disputes and Janglings unto their Division and Ruine or else given up themselves unto the Domination of some Prelatical Teachers to Rule them at their pleasure which proved the bane and poison of all the Primitive Churches and they will and must do so in the neglect of this Order for the Future CHAP. IX of DEACONS THE Original Institution Nature and Vse of the Office of Deacons in the Church are so well known as that we need not much insist upon them Nor shall I treat of the Name which is common unto any kind of Ministry Civil or Sacred but speak of it as it is appropriated unto that especial Work for which this Office was ordained The remote foundation of it lieth in that of our Saviour The poor you have always with you Joh. 12.8 He doth not only foretel That such there should be in the Church but recommends the care of them who should be so unto the Church For he maketh use of the words of the Law Deut. 15.11 For the poor shall never cease out of the Land therefore I command thee saying Thou shalt open thy hand wide unto thy Brother to thy poor and to thy needy This Legal Institution founded in the Law of Nature doth the Lord Christ by his Authority transferr and translate unto the use of Gospel Churches among his Disciples AND it may be observed that at the same instant Hypocrisie and Avarice began to attempt their Advantage on the consideration of this Provision for the Poor which they afterwards effected unto their safety For on the pretence hereof Judas immediately condemned an eminent Duty towards the person of Christ as containing a cost in it which might have been better laid out in Provision for the Poor The Ointment poured on our Saviour he thought might have been sold for Three hundred pence it may be about Forty or Fifty Pound and given to the Poor But this he said not that he cared for the Poor but because he was a Thief and had the Bag out of which he could have made a good prey unto himself Joh. 12.6 And it may be observed that although Judas malitiously began this murmuring yet at last some of the other Disciples were
too credulous of his insinuation seeing the other Evangelists ascribe it to them also But the same pretence on the same grounds in following Ages was turned unto the greatest advantage of Hypocrisy and Covetousness that ever was in the World. For under this pretence of providing for the Poor the Thieves who had got the Bag that is the Ruling part of the Clergy with the Priests Friars and Monks who served them allowed Men in the neglect of the greatest and most important Duties of Religion towards Christ himself so as that they would give all that they had to the Poor not that they cared for the Poor but because they were Thieves and had the Bag by which means they possessed themselves of the greatest part of the Wealth of the Nations professing Christian Religion This was their compliance with the Command of Christ which they equally made use of in other things THIS Foundation of their Office was farther raised by the Preaching of the Gospel among the Poor Many of them who first received it were of that state and condition as the Scripture every where testifieth The Poor are Evangelized Matth. 11.5 God hath chosen the Poor Jam. 2.5 And so it was in the First Ages of the Church where the Provision for them was one of the most eminent Graces and Duties of the Church in those days And this way became the Original Propagation of the Gospel For it was made manifest thereby that the Doctrine and Profession of it was not a matter of Worldly Design or Advantage God also declared therein of how little esteem with him the Riches of this World are and also Provision was made for the exercise of the Grace of the Rich in their Supply the only way whereby they may Glorify God with their Substance And it were well if all Churches and all the Members of them would wisely consider how eminent is this Grace how excellent is this Duty of making Provision for the Poor how much the Glory of Christ and Honour of the Gospel are concerned herein For whereas for the most part it is looked on as an ordinary Work to be performed transiently and curiously scarce deserving any of the time which is allotted unto the Churches publick Service and Duties it is indeed one of the most eminent Duties of Christian Societies wherein the principal exercise of the Second Evangelical Grace namely Love doth consist THE care of making Provision for the Poor being made in the Church an Institution of Christ was naturally incumbent on them who were the First only Officers of the Church that is the Apostles This is plain from the occasion of the Institution of the Office of the Deacons Act. 6. The whole Work and Care of the Church being in their hands it was impossible that they should attend unto the whole and all the parts of it in any manner Whereas therefore they gave themselves according to their Duty mostly unto those parts of their Work which were incomparably more excellent and necessary than the other namely Preaching of the Word and Prayer there was such a defect in this other part of ministration unto the Poor as must unavoidably accompany the actings of humane nature not able to apply it self constantly unto things of diverse natures at the same time And hereon those who were concerned quickly as the manner of all is expressed their resentment of a neglect in somewhat an undue Order there was a murmuring about it Ver. 1. The Apostles hereon declared that the principal part of the Work of the Ministry in the Church namely the Word and Prayer was sufficient for them constantly to attend unto Afterwards indeed Men began to think that they could do all in the Church themselves but it was when they began to do nothing in a due manner And whereas the Apostles chose as their Duty the Work of Prayer and Preaching as that which they would and ought entirely give up themselves unto and for the sake of that Work would deposite the care of other things on other hands they are a strange kind of Successors unto them who lay aside that Work which they determined to belong unto them principally and in the first place to apply themselves unto any thing else whatever YET did not the Apostles hereon utterly forgo the care of providing for the Poor which being originally committed unto them by Jesus Christ they would not divest themselves wholly of it But by the Direction of the Holy Ghost they provided such assistance in the Work as that for the future it might require no more of their time or pains but what they should spare from their principal Employment And the same care is still incumbent on the ordinary Pastors and Elders of the Churches so far as the execution of it doth not interfere with their principal Work and Duty from which those who understand it aright can spare but little of their time and strength HEREON the Apostles by the Authority of Christ and direction of the Holy Spirit under whose Infallible Guidance they were in all the general concernments of the Church Instituted the Office of Deacons for the discharge of this necessary and important Duty in the Church which they could not attend unto themselves And whereas the Lord Christ had in an especial manner committed the care of the Poor unto the Disciples there was now a declaration of his Mind and Will in what way and by what means he would have them provided for AND it was the Institution of a new Office and not a present supply in a Work of Business which they designed For the limitation of an especial Ecclesiastical Work with the Designation of Persons unto that Work with Authority for the discharge of it set over this business with a separation unto it do compleatly constitute an Office nor is there any thing more required thereunto BUT whereas there are three things that concurr and are required unto the ministration unto the Poor of the Church 1. The Love Charity Bounty and Benevolence of the Members of the Church in contribution unto that ministration 2. The care and oversight of the discharge of it And 3. The actual Exercise and Application of it the last only belongs unto the Office of the Deacons and neither of the first are discharged by the Institution of it For the first is both a Duty of the Light and Law of Nature and in its moral part enforced by many especial Commands of Christ so as that nothing can absolve Men from their obligation thereunto The Office and Work of the Deacons is to excite direct and help them in the exercise of that Grace and discharge of the Duty therein incumbent on them Nor is any Man by the entrusting a due proportion of his good things in the hands of the Deacons for its distribution absolved thereby from his own personal discharge of it also For it being a moral Duty required in the Law of Nature it receiveth peculiar obligations
unto a present exercise by such Circumstances as Nature and Providence do suggest The care also of the whole Work is as was said still incumbent on the Pastors and Elders of the Church only the ordinary Execution is committed unto the Deacons NOR was this a Temporary Institution for that season and so the Officers appointed Extraordinary but was to abide in the Church throughout all Generations For 1. The Work it self as a distinct work of Ministry in the Church was never to cease it was to abide for ever The Poor you shall have always with you 2. The Reason of its Institution is perpetual namely that the Pastors of the Churches are not sufficient in themselves to attend unto the whole work of Praying Preaching and this Ministration 3. They are afterwards not only in this Church at Jerusalem but in all the Churches of the Gentiles reckoned among the fixed Officers of the Church Phil. 1.1 And 4. Direction is given for their Continuation in all Churches with a prescription of the Qualifications of the person to be Chosen and called into this Office 1 Tim. 3.8 10 11. 5. The way of their Call is directed and an Office committed unto them Let them be first proved then let them use the Office of a Deacon 6. A Promise of Acceptance is annexed unto the diligent discharge of this Office Vers. 13. HENCE those who afterward utterly perverted all Church Order taking out of the hands and care of the Deacons that work which was committed to them by the Holy Ghost in the Apostles and for which End alone their Office was Instituted in the Church assigning other Work unto them whereunto they are not called nor appointed yet thought meet to continue the Name and the pretence of such an Office because of the evident Institution of it unto a Continuation And whereas when all things were swelling with Pride and Ambition in the Church no sort of its Officers contenting themselves with their Primitive Institution but striving by various degrees to some-what in Name and Thing that was high and a-loft there arose from the Name of this Office the Meteor of an Archdeacon with strange Power and Authority never heard of in the Church for many Ages But this belongs unto the Mystery of Iniquity whereunto neither the Scripture nor the Practice of the Primitive Churches do give the least countenance But some think it not inconvenient even to sport themselves in matter of Church Order and Constitutions THIS Office of Deacons is an Office of service which gives not any Authority or Power in the Rule of the Church But being an Office it gives Authority with respect unto the special Work of it under a general notion of Authority that is a Right to attend unto it in a peculiar manner and to perform the things that belong thereunto But this Right is confined unto the particular Church whereunto they do belong Of the Members of that Church are they to make their Collections and unto the Members of that Church are they to Administer Extraordinary Collections from or for other Churches are to be made and disposed by the Elders Acts 11.30 WHEREAS the Reason of the Institution of this Office was in general to free the Pastors of the Churches who labour in the Word and Doctrine from Avocations by outward things such as wherein the Church is concerned it belongs unto the Deacons not only to take care of and provide for the Poor but to manage all other Affairs of the Church of the same kind such as are providing for the place of the Church-Assemblies of the Elements for the Sacraments of Keeping Collecting and Disposing of the Stock of the Church for the maintenance of its Officers and incidencies especially in the time of Trouble or Persecution Hereon are they obliged to attend the Elders on all occasions to perform the Duty of the Church towards them and receive directions from them This was the constant practice of the Church in the Primitive Times until the Avarice and Ambition of the Superior Clergy enclosed all Alms and Donations unto themselves the Beginning and Progress whereof is excellently described and traced by Paulus Sharpius in his Treatise of matters Beneficiary THAT maintenance of the Poor which they are to distribute is to be collected by the voluntary Contributions of the Church to be made ordinarily every first Day of the Week and as occasion shall require in an extraordinary manner 1 Cor. 16.1 2. And this Contribution of the Church ought to be 1. In a way of Bounty not sparingly 2 Cor. 9.5 6 7. 2. In a way of Equality as unto Mens Abilities 2 Cor. 8.13 14. 3. With respect unto present Successes and Thriving in Affairs whereof a Portion is due to God as God hath prospered him 1 Cor. 16.2 4. With willingness and freedom 2 Cor. 8.12 Chap. 7. Wherefore it belongs unto the Deacons in the Discharge of their Office 1. To acquaint the Church with the present necessity of the Poor 2. To stir up the particular Members of it unto a free Contribution according unto their Ability 3. To admonish those that are negligent herein who give not according to their porportion and to acquaint the Elders of the Church with those who persist in a neglect of their Duty THE consideration of the State of the Poor unto whom the Contributions of the Church are to be ministred belongs unto the discharge of this Office. As 1. That they are Poor indeed and do not pretend themselves so to be for advantage 2. What are the Degrees of their Poverty with respect unto their Relations and Circumstances that they may have suitable Supplies 3. That in other things they walk according unto Rule 4. In particular that they Work and Labour according to their Ability for he that will not labour must not eat at the publick Charge 5. To Comfort Counsel and Exhort them unto Patience Submission Contentment with their Condition and Thankfulness all which might be enlarged and confirmed but that they are obvious THE Qualifications of Persons to be called unto this Office are distinctly laid down by the Apostles 1 Tim. 3.8 9 10 11 12 13. Upon the Trial Knowledge and Approbation of them with respect unto these Qualifications their Call to this Office consists 1. In the choice of the Church 2. In a separation unto it by Prayer and Imposition of Hands Act. 6.3 5 6. And the Adjuncts of their ministration are 1. Mercy to represent the tenderness of Christ towards the Poor of the Flock Rom. 12.8 2. Cheerfulness to relieve the Spirits of them that receive against thoughts of being troublesome and burdensome to others 3. Diligence and Faithfulness by which they purchase to themselves a good Degree and great boldness in the Faith which is in Christ Jesus IT remains only that we enquire into some few things relating unto this Office and those that are called unto it As 1. WHAT is the meaning of the Apostle where he affirms
ascribed unto them Ver. 5. All these things do suppose a Right and Duty thereon to Act according to their Interest in Excommunication to reside in the whole Church Wherefore 5. THERE are some Acts belonging hereunto that the Church it self in the Body of the Fraternity cannot be excluded from without destroying the nature of the Sentence it self and rendring it ineffectual Such are the previous cognizance of the Cause without which they cannot be blamed for any neglect about it preparatory Duties unto its Execution in Prayer Mourning and Admonition which are expresly prescribed unto them and a Testification of their consent unto it by their common Suffrage Without these things Excommunication is but a Name with a noise it belongs not unto the Order appointed by Christ in his Church 6. HENCE arise the Duties of the Church towards an Excommunicated Person that are consequential unto his exclusion from among them Such are Praying for him as one noted by the Church and under the Discipline of Christ avoiding Communion with him in publick and private that he may be ashamed and the like all which arise from their own voluntary actings in his exclusion and such as without a judgment of the cause they cannot be obliged unto 7. YET on the other side unto the formal compleatness of this Sentence an Authoritative Act of Office-Power is required For 1. There is in it such an Act of Rule as is in the hands of the Elders only 2. The Executive Power of the Keys in binding and loosing so far as it comprizeth Authority to be acted in the Name of Christ is entrusted with them only 8. WHEREFORE I shall say no more in answer unto this Enquiry but that Excommunication is an act of Church-Power in its Officers and Brethren acting according unto their respective Rights Interests and Duties particularly prescribed unto them The Officers of the Church act in it as Officers with Authority the Brethren or the Body of the Church with Power yet so as that the Officers are no way excluded from their Power Consent and Suffrage in the acting of the Church but have the same Interest therein with all other Members of the Church but the Community of the Church have no Interest in those Authoritative actings of the Officers which are peculiar unto them Where either of these is wanting the whole Duty is vitiated and the sence of the Sentence rendred ineffectual I. IT is Enquired Whether Excommunication justly deserved may and ought to be omitted in case of trouble or danger that may ensue unto the Church therein IT is usually granted that so it may and ought to be which seems in general to have been the judgment of Austin THE Troubles and Dangers intended are three-fold 1. From the Thing it self 2. From the Persons to be Excommunicated 3. From the Church 1. TROUBLE may arise from the Thing it self For there being an exercise of Authority or Jurisdiction in it over the Persons of Men not granted from the Civil Magistrate by the Law of the Land those that execute it may be liable unto Penalties ordained in such cases 2. THE Persons to be Excommunicated may be Great and of great Interest in the World so as that if they receive a provocation hereby they may occasion or stir up Persecution against the Church as it hath often fallen out 3. THE Church it self may be divided on these considerations so as that lasting differences may be occasioned among them which the omission of the Sentence might prevent FOR Answer hereunto some things must be premised As 1. HERE is no supposition of any thing sinful or morally evil in the Church its Officers or any of its Members by refusing to omit the pronouncing of this Sentence Whether there be any Sin in giving occasion unto the troubles mentioned to be avoided by an omission of Duty is now to be enquired into 2. WE must suppose 1. That the cause of Excommunication be clear and evident both as unto the merit of the Fact and the due Application of it unto the Person concerned so as that no Rational indifferent Man shall be able to say that it is meet that such an one should be continued a Member of such a Society as it ought to be where-ever Excommunication is administred 2. That sufficient Time and space of Repentance and for giving satisfaction unto the Church whereof afterwards hath been allowed unto the Person after Admonition 3. That the Church doth really suffer in Honour and Reputation by tolerating such a scandalous Offender among them I ANSWER On these suppositions I see no just Reason to countenance the omission of the Execution of this Sentence or to acquit the Church from the guilt of Sin in so doing For 1. THE first presence of Danger is vain There is not the least shadow of Jurisdiction in this Act of the Church There is nothing in it that toucheth any thing which is under the Protection and Conservation of Humane Laws It reacheth not the Persons of Men in their Lives or Liberties nor their Estates or the least Secular Privileges that they do enjoy it doth not expose them to the Power or Censures of others nor prejudge them as unto Office or Advantage of Life There is therefore no concernment of the Law of the Land herein no more than in a Parents disenheriting a Rebellious Child 2. AS unto danger of Persecution by the means of the Person provoked I say 1. The same may be pleaded as unto all other Duties of obedience unto Jesus Christ wherewith the World is provoked and so the whole profession of the Church should give place to the fear of Persecution To testify against Sin in the way of Christs appointment is a case of Confession 2. The Apostles were not deterred by this consideration from the Excommunication of Simon Magus the seducing Jews Hymeneus and Alexander with others 3. The Lord Christ commandeth and reproveth his Churches according as they were strict in the observation of this Duty or neglective of it notwithstanding the fear of Persecution thereon Revel 2.3 And 4. He will take that care of his Church in all their obedience unto him as shall turn all the consequents thereof unto their advantage 3. AS unto danger of Differences in the Church there is nothing to be said but that if Rule Order Love and Duty will not prevent such Differences there is no way appointed of Christ for that end And if they are sufficient for it as they are abundantly they must bear their own blame who occasion such Differences II. BUT it may be said What if such an Offender as justly deserves to be Excommunicated and is under admonition in order thereunto in case of Impenitency should voluntarily withdraw himself from and leave the Communion of the Church is there any necessity to proceed against him by Excommunication Answ. 1. SOME say it is enough if it be declared in the Church that such an one hath cut off himself from the
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
in regular Acts and Duties proceeding from this Love and required by virtue of it THIS account of the Vnion and Communion of Churches may seem strange unto some who are enamoured on that Image which is set up of them in the World in Canons Constitutions of Rites and outward Order in various Subordinations and Ceremonies which are most remote from making any due Representation of them THE Church in its dependance on Christ its Head being by his Institution disposed unto its proper Order for its own Edification or fitly joined together and compacted this Love working effectually in every Office Officer and Member according as unto its disposal in the Body for the receiving and communicating Supplies for Edification gives the whole both its Vnion and Communion all the actings of it being regulated by Divine Rule and Prescription INSTEAD hereof to erect a Machine the Spring and Center of whose motions are unknown any other I mean but external force compacted by the Iron joints and bands of humane Laws edifying it self by the power of Offices and Officers foreign unto the Scripture acting with Weapons that are not Spiritual but Carnal and mighty through him whose Work it is to cast the Members of the Church of Christ into Prison as unto an outward Conformity is to forsake the Scripture and follow our own Imagination THE outward Acts of Communion among Churches proceeding from this love and the obligation that is on them to promote their mutual Edification may be referred unto the Two Heads of Advice and Assistance CHURCHES have Communion unto their mutual Edification by Advice in Synods or Councils which must in this place be considered SYNODS are the Meetings of divers Churches by their Messengers or Delegates to consult and determine of such things as are of common concernment unto them all by virtue of this Communion which is exercised in them 1. THE necessity and warranty of such Synods ariseth 1. From the Light of Nature For all Societies which have the same Original the same Rule the same Interest the same Ends and which are in themselves mutually concerned in the good or evil of each other are obliged by the power and conduct of Reason to advise in common for their own good on all Emergencies that stand in need thereof CHURCHES are such Societies they have all one and the same Authoritative Institution one and the same Rule of Order and Worship the same ends as we have declared and their entire Interest is one and the same When therefore any thing occurs amongst them that is attended with such Difficulties as cannot be removed or taken away by any one of them severally or in whose Determination all of them are equally concerned not to make use herein of common Advice and Counsel is to forsake that natural Light which they are bound to attend unto in all Duties of Obedience unto God. 2. THE Vnion of all Churches before described in one Head by one Spirit through one Faith and Worship unto the same ends doth so compact them into one Body mystical as that none of them is or can be compleat absolutely without a joint acting with other Members of the same Body unto the common good of the whole as occasion doth require And this joint acting with others in any Church can be no otherwise but by common Advice and Counsel which natural Circumstances render impossible by any means but their convention in Synods by their Messengers and Delegates For although there may be some use of Letters missive and was so eminently in the Primitive Churches to ask the Advice of one another in difficult Cases as the first instance we have of the Communion of Churches after the days of the Apostles is in the Letter of the Church of Corinth unto that of Rome desiring their Advice about the composing of a difference among them and the Answer of the Church of Rome thereunto yet many Cases may fall out among them which cannot be Reconciled or Determined but by present Conference such as that was Recorded Act. 15. No Church therefore is so Independent as that it can always and in all Cases observe the Duties it owes unto the Lord Christ and the Church Catholick by all those Powers which it is able to act in it self distinctly without conjunction with others And the Church that confines its Duty unto the Acts of its own Assemblies cuts it self off from the external Communion of the Church Catholick nor will it be safe for any Man to commit the Conduct of his Soul to such a Church Wherefore 3. THIS acting in Synods is an Institution of Jesus Christ not in an express Command but in the nature of the thing it self fortified with Apostolical Example For having erected such a Church-State and disposed all his Churches into that Order and mutual Relation unto one another as that none of them can be compleat or discharge their whole Duty without mutual Advice and Counsel he hath thereby ordained this way of their Communion in Synods no other being possible unto that end And hereby such Conventions are interested in the promise of his presence namely that where Two or Three are gathered together in his Name there he will be in the midst of them For these Assemblies being the necessary effect of his own constitution in the nature and use of his Churches are or may be in his Name and so enjoy his presence 4. THE end of all particular Churches is the Edification of the Church Catholick unto the Glory of God in Christ. And it is evident that in many Instances this cannot be attained yea that it must be sinfully neglected unless this way for the preservation and carrying of it on be attended unto Truth Peace and Love may be lost among Churches and so the Vnion of the Catholick Church in them be dissolved unless this means for their Preservation and Reparation be made use of And that particular Church which extends not its Duty beyond its own Assemblies and Members is fallen off from the principal end of its Institution And every Principle Opinion or Perswasion that inclines any Church to confine its Care and Duty unto its own Edification only yea or of those only which agree with it in some peculiar practice making it neglective of all due means of the Edification of the Church Catholick is Schismatical 5. THERE is direction hereunto included in the Order and Method of Church-Proceedings in case of offence prescribed unto it by Christ himself The beginning and rise of it is between two individual Persons thence is it carried unto the cognizance and judgment of two or three others before unconcerned from them it is to be brought unto the Church and there is no doubt but the Church hath Power to determine concerning it as unto its own Communion to continue the Offender in it or reject him from it This must abide as unto outward Order and the Preservation of Peace But no Church is Infallible in
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
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
these actings of the Church essentially considered there is no exercise of the Power of the Keys as unto Authoritative Rule but what is meerly Doctrinal There is in what it doth a declaration of the Mind of Christ as unto the State of the Persons whom they do receive or reject But unto the Church as Organical as there are Elders or Rulers instated in it according unto the Mind of Christ there is a peculiar Authority committed for those Acts of the Admission and Exclusion of Members Unto this end is the Key of Rule committed unto the Elders of the Church to be applied with the consent of the whole Society as we shall see afterwards 2 dly THE Direction of the Church in all the Members of it unto the observance of the Rule and Law of Christ in all things unto his Glory and their own Edification And all these things may be reduced unto these Four Heads 1. Mutual Intense peculiar Love among themselves to be exercised continually in all the Duties of it 2. Personal Holiness in Gracious Moral Obedience 3. Vsefulness towards the Members of the same Church towards other Churches and all Men absolutely as occasion and opportunity do require 4. The due performance of all those Duties which all the Members of the Church owe mutually unto each other by virtue of that Place and Order which they hold and possess in the Body About these things is Church-Rule to be exercised for they all belong unto the preservation of its Being and the attainment of its Ends. 3 dly HEREUNTO also belongs the disposal of the outward concernments of the Church in its Assemblies and in the management of all that is performed in them that all things may be done Decently and in Order The disposal of Times Seasons Places the way and manner of managing all things in Church-Assemblies the Regulation of Speeches and Actions the appointment of Seasons for extraordinary Duties according unto the General Rules of the Word and the Reason of things from present Circumstances are Acts of Rule whose Right resides in the Elders of the Church THESE things being premised we may consider what is the Work and Duty of that sort of Elders which we have proved to be placed by Christ for Rule in the Church For considering that which hath been spoken before concerning the Pastoral Office or the Duty of Teaching-Elders of the Church and what hath now been added concerning its Rule in general I cannot but admire that any one Man should have such a confidence in his own Abilities as to suppose himself meet and able for the Discharge of the Duties of both sorts in the least Church of Christ that can well be supposed Yea supposing more Teaching-Elders in every Church than one yet if they are all and every one of them equally bound to give themselves unto the Word and Prayer so as not to be diverted from that Work by any inferior Duties if they are obliged to labour in the Word and Doctrine to the utmost of their strength continually it will appear at length to be necessary that there should be some whose peculiar Office and Duty is to attend unto Rule with Diligence And the Work of these Elders consists in the things ensuing 1. THEY are joined unto the Teaching Elders in all Acts and Duties of Church-Power for the Rule and Government of the Church Such are those before declared This is plain in the Text 1 Tim. 5.17 Both sorts of Elders are joined and do concurr in the same Rule and all the Acts of it one sort of them labouring also in the Word and Doctrine Of both sorts is the Presbytery or Eldership composed wherein resides all Church-Authority And in this conjunction those of both sorts are every way equal determining all Acts of Rule by their common suffrage This gives Order with a necessary representation of Authority unto the Church in its Government 2. THEY are in particular to attend unto all things wherein the Rule or Discipline of the Church is concerned with a due care that the Commands of Christ be duly observed by and among all the Members of the Church This is the substance of the Rule which Christ hath appointed whatever be pretended unto the contrary Whatever is set up in the World in opposition unto it or inconsistent with it under the Name of the Government of the Church is foreign unto the Gospel Church-Rule is a due care and provision that the Institutions Laws Commands and Appointments of Jesus Christ be duly observed and nothing else And hereof as unto the Duty of the Elders we may give some instances As 1. TO watch diligently over the ways walking and conversation of all the Members of the Church to see that it be blameless without offence useful exemplary and in all things answering the holiness of the Commands of Christ the honour of the Gospel and profession which in the World they make thereof And upon the observation which they so make in the watch wherein they are placed to instruct admonish charge exhort encourage comfort as they see cause And this are they to attend unto with Courage and Diligence 2. TO watch against all risings or appearances of such differences and divisions on the account of things Ecclesiastical or Civil as unto their Names Rights and Proprieties in the World that are contrary unto that Love which the Lord Christ requireth in a peculiar and eminent manner to be found amongst his Disciples This he calls his own new Command with respect unto his Authority requiring it his Example first illustrating it in the World and the peculiar fruits and effects of it which he revealed and taught Wherefore the due observance of this Law of Love in it self and all its fruits with the Prevention Removal or Condemnation of all that is contrary unto it is that in which the Rule of the Church doth principally consist And considering the Weakness the Passions the Temptations of Men the mutual Provocations and Exasperations that are apt to fall out even among the best the influence that Earthly occasions are apt to have upon their Minds the frowardness sometimes of Mens natural Tempers the attendance unto this one Duty or part of Rule requires the utmost diligence of them that are called unto it And it is meerly either the want of Acquaintance with the nature of that Law and its Fruits which the Lord Christ requires among his Disciples or an undervaluation of the Worth and Glory of it in the Church or inadvertency unto the causes of its decays and of breeches made in it or ignorance of the Care and Duties that are necessary unto its preservation that induce Men to judge that the Work of an especial Office is not required hereunto 3. THEIR Duty is to warn all the Members of the Church of their especial Church-Duties that they be not found negligent or wanting in them There are especial Duties required respectively of all Church-Members according unto the distinct