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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
Man hath by Faith and his conjunction unto a visible Church been translated into the Kingdom of Christ his just rejection out of it is the Redelivery of him into the visible Kingdom of Satan which is all that is here intended And this is an act suited unto the end whereunto it is designed For a Man hereby is not taken out of his own Power and the conduct of his own Mind not acted or agitated by the Devil but is left unto the sedate consideration of his present state and condition And this if there be any spark of ingenuous Grace left in him will be effectually operative by shame grief and fear unto his Humiliation especially understanding that the design of Christ and his Church herein is only his Repentance and Restauration HERE is therefore in his instance an Everlasting Rule given unto the Church in all Ages the ordinary Occurrences of the like cases requiring an ordinary Power for Relief in them without which the Church cannot be preserved That it is the Duty of the Church enjoined unto it by the Lord Jesus Christ and that necessary unto its Glory it s own Honour and Edification to reject scandalous Offenders out of its Communion is evidently declared in this place And to suppose that to be the Duty of the Church which it hath no Power or Authority to discharge seeing without them it cannot be discharged is a wild imagination 4. THE Duty of the Church herein with such other particular Duties as suppose the Institution hereof are in many places directed and enjoined It is so in that insisted on 1 Cor. 5. The foundation of the whole Discourse and practice of the Apostle there Recorded lies in this That Churches ought to cut off from among them scandalous Offenders and that to the End they may preserve themselves pure and that this they ought to do in the Name of Christ and by virtue of his Authority Vers. 2 4 7. And this is the whole of that Excommunication which we plead for The manner of its Administration we shall consider afterwards 2 Cor. Chap. 2.6 7 8. The Apostle commends the Church for what they had done in the Excommunication of the Incestuous person calling it a Punishment inflicted on him by them Vers. 6. He gives also an account of the Effect of this Sentence against him which was his Humiliation and Repentance Vers. 7. And hereon gives direction for his Restauration by an Act of the Church forgiving him and confirming their Love unto him Men may fansie to themselves strange Notions of Excommunication with reference unto its Power the Residence of that Power its Effects Extent and Ends and so either on the one hand erect it into an Engine of Arbitrary Domination over the Church and all the Members of it or deny on the other that there is any such Institution of Christ in force in his Churches But we can be taught nothing more plainly of the Mind of Christ than that he hath given Power unto his Church to cast out of their Communion obstinate scandalous Offenders and to restore them again upon their Repentance enjoining it unto them as their Duty And it is an Evidence of a woful degeneracy in Churches from their Primitive Institution when this sentence is so administred as that it hath an effect by virtue of Humane Laws or the outward concerns of Men but no influence on their Consciences unto Humiliation and Repentance which is the principal End of its appointment The Apostle treats of the same matter Gal. 5.7 8 9 10 11 12. He speaks of those false Teachers who opposed and overthrew what lay in them the Fundamental Doctrine of the Gospel These at that time were in great Power and Reputation in the Churches of the Galatians whom they had corrupted with their false Opinions so as that the Apostle doth not directly enjoin their immediate Excision yet he declares what they did deserve and what was the Duty of the Church towards them when freed from their Delusions Vers. 12. I would they were even cut off that trouble you Men have exercised their Minds in curious conjectures about the sence of these Words altogether in vain and needlesly The curiosity of some of the best of the Ancients applying it unto a forcible Eunuchism is extreamly fond No other Excision is intended but that which was from the Church and to be done by the Church in obedience unto the Truth Neither the Subject Matter treated of the nature of the Crime condemned nor the state of the Church or design of the Apostle will admit of any other Exposition 2 Thessal 3.7 The Apostle gives command unto the Brethren of the Church and that in the Name of our Lord Jesus Christ to withdraw from every Brother that walketh disorderly What it is to walk disorderly he declares immediately namely to live in an open disobedience unto any of the commands of Christ not after the Tradition which he received of us that is the Doctrine of the Gospel which he had delivered unto them This withdrawing is as unto Church-Communion which cannot be done but upon some act of the Church depriving them of the Rights of it For if every Member of the Church should be left unto his own judgment and practice herein it would bring all things into confusion And therefore Vers. 14. he requires that a note be set on such a Person by the Church that is a Sentence be denounced against him before the Duty of withdrawing from him by the Brethren be incumbent on them See to the same purpose Tit. 3.10 11. 1 Tim. 5.20 Revel 2.2 14 15 20 21. IT is therefore evident that this Censure Judgment Spiritual punishment is an Institution of Christ for whose Administration he hath given Authority unto his Church as that which is necessary unto its Edification with its preservation in Honour Purity and Order THERE have been many Disputes about it as unto its Order and Kinds Some suppose that there are two sorts of Excommunication the one they call the lesser and the other the greater Some three sorts as it is supposed there were among the Jews There is no mention in the Scripture of any more sorts but one or of any Degrees therein A segregation from all participation in Church-Order Worship and Privileges is the only Excommunication spoken of in the Scripture But whereas an offending Person may cause great disorder in a Church and give great scandal unto the Members of it before he can be regularly cut off or expelled the Society some do judge that there should a Suspension of him from the Lords Table at least precede total or compleat Excommunication in case of Impenitency And it ought in some cases so to be But this Suspension is not properly an especial Institution but only an act of prudence in Church-Rule to avoid offence and scandal And no Men question but that this is lawful unto yea the Duty of the Rulers of the Church to require any
or Benefactors Their Rule as unto thé Kind and Administration of it in the Kingdoms of the World he approves of And such a Power or Preheminence it was namely good and just in it self not Tyrannical and Oppressive that the Two Disciples desired in his Kingdom which gave occasion unto this declaration of the Nature of his Kingdom and the Rule thereof For in this Power or Dominion two things may be considered 1. The Exercise of it over the Persons Goods and Lives of Men by Courts Coercive Jurisdictions Processes of Law and External Force in Punishments 2. The State Grandeur Preheminence Wealth Exaltation above others which are necessary unto the maintenance of their Authority and Power Both these in the least Participation of them in the least Degree whatever are forbidden by our Saviour to be admitted in his Kingdom or to have any place therein on what pretence soever He will have nothing of Lordship Domination Preheminence in Lordly Power in his Church No Courts no Coercive Jurisdictions no Exercise of any Humane Authority doth he allow therein for by these means do the Princes of the Gentiles those that are the Benefactors of their Countries rule among them And this is most evident from what in opposition hereunto he prescribes unto his own Disciples the greatest the best in Office Grace and Gifts namely a Ministery only to be discharged in the way of Service How well this great Command and Direction of our Lord Jesus Christ hath been and is complied withal by those who have taken on them to be Rulers in the Church is sufficiently known WHEREFORE there is no Rule of the Church but what is Ministerial consisting in an Authoritative Declaration and Application of the Commands and Will of Christ unto the Souls of Men wherein those who exercise it are Servants unto the Church for its Edification for Jesus sake 2 Cor. 4.5 IT hence follows that the introduction of Humane Authority into the Rule of the Church of Christ in any kind destroyeth the nature of it and makes his Kingdom to be of this World and some of his Disciples to be in their measure like the Princes of the Gentiles nor is it oft-times from themselves that they are not more like them than they are The Church is the House of Christ his Family his Kingdom To act any power in its Rule which is not his which derives not from him which is not communicated by his legal grant or to act any Power by Ways Processes Rules and Laws not of his appointment is an invasion of his Right and Dominion It can no otherwise be if the Church be his Family his House his Kingdom For what Father would endure that any Power should be exercised in his Family as to the disposal of his Children and Estate but his own What Earthly Prince will bear with such an intrusion into his Rights and Dominion Foreign Papal Power is severely excluded here in England because it entrenches on the Rights of the Crown by the exercise of an Authority and Jurisdiction not derived from the King according unto the Law of the Land. And we should do well to take care that at the same time we do not encroach upon the Dominion of Christ by the exercise of an Authority not derived from him or by Laws and Rules not Enacted by him but more Foreign unto his Kingdom than the Canon Law or the Popes Rule is unto the Laws of this Nation lest we fall under the Statute of Praemunire Matth. 10.26 27 28. The power of Rule in the Church then is nothing but a Right to yield Obedience unto the Commands of Christ in such a way by such Rules and for such ends as wherein and whereby his Authority is to be acted THE persons concerned in this Rule of the Church both those that Rule and those that are to be Ruled as unto all their Civil and Political concerns in this World are subject unto the Civil Government of the Kingdoms and Places wherein they inhabit And there are sundry things which concern the outward state and condition of the Church that are at the disposal of the Governours of this World But whereas the Power to be exercised in the Church is meerly Spiritual as unto its objects which are the Consciences of Men and as unto its ends which are the tendency of their Souls unto God their spiritual obedience in Christ and Eternal Life it is a Phrensy to dream of any other Power or Authority in this Rule but that of Christ alone TO sum up this Discourse If the Rulers of the Church the greatest of them have only a Ministerial Power committed unto them and are precisely limited thereunto if in the exercise thereof they are Servants of the Church unto its Edification if all Lordly Domination in an exaltation above the Church or the Members of it in Dignity and Authority of this World and the exercise of Power by external Coercive Jurisdiction be forbidden unto them if the whole Power and Rule of the Church be Spiritual and not Carnal mighty through God and not through the Laws of Men and be to be exercised by spiritual means for spiritual ends only it is apparent how it hath been lost in or cast out of the World for the introduction of a Lordly Domination a Secular Coercive Jurisdiction with Laws and Powers no way derived from Christ in the room thereof Neither is it possible for any Man alive to reconcile the present Government of some Churches either as unto the Officers who have the Administration of that Rule or the Rules and Laws whereby they act and proceed or Powers which they exercise or the Jurisdiction which they claim or the manner of their proceeding in its Administration unto any tolerable consistency with the Principles Rules and Laws of the Government of the Church given by Christ himself And this alone is a sufficient Reason why those who endeavour to preserve their Loyalty entire unto Jesus Christ should in their own practice seek after the Reduction of the Rule of the Church unto his Commands and Appointments in the publick disposals of Nations we have no concernment 4. WHEREAS therefore there is a Power and Authority for its Rule unto Edification given and committed by the Lord Christ unto his Church I shall proceed to enquire how this Power is Communicated what it is and to whom it is granted which shall be declared in the ensuing Observations 1. THERE was an extraordinary Church Power committed by the Lord Jesus Christ unto his Apostles who in their own persons were the first and only subject of it It was not granted unto the Church by it to be communicated unto them according unto any Rules prescribed thereunto For their office as it was Apostolical was Antecedent unto the existence of any Gospel Church State properly so called neither had any Church the least concurrence or influence into their call or mission Howbeit when there was a Church State the
Churches being called and gathered by their Ministry they were given unto the Church and placed in the Church for the exercise of all Office with Power unto their Edification according to the Rules and Laws of their constitution Act. 1.14 15. Chap. 6.1 2 3 4. 1 Cor. 3.22 Chap. 12.28 Ephes. 4.11 12 13 14. 2. THIS Power is ceased in the Church It is so not by virtue of any Law or constitution of Christ but by a cessation of those actings whence it did flow and whereon it did depend For unto this Apostolical Office and Power there was required 1. An immediate personal call from Christ himself 2. A Commission equally extensive unto all Nations for their Conversion and unto all Churches equally for their Edification 3. An Authority in all Churches comprehensive of all that power which is in the ordinary constitution of them distributed among many 4. A Collation of extraordinary Gifts as of infallibility in Teaching of working Miracles speaking with Tongues and the like Whereas therefore all these things do cease and the Lord Christ doth not act in the same manner towards any this Office and Power doth absolutely cease For any to pretend themselves to be Successors unto these Apostles as some with a strange confidence and impertinency have done is to plead that they are personally and immediately called by Christ unto their Office that they have Authority with respect unto all Nations and all Churches and are indued with a spirit of Infallibility and a power of working Miracles whereof outward pomp and ostentation are no sufficient evidences And certainly when some of them consider one another and talk of being the Apostles Successors it is but Aruspex Aruspicens 3. LEAST of all in the ordinary state of the Church and the continuation thereof hath the Lord Christ appointed a Vicar or rather as is pretended a Successor with a plenitude of all Church Power to be by him parcelled out unto others This is that which hath overthrown all Church Rule and Order introducing Luciferian Pride and Antichristian Tyranny in their room And whereas the only way of Christs acting his Authority over the Churches and of communicating Authority unto them to be acted by them in his Name is by his Word and Spirit which he hath given to continue in his Church unto that end unto the consummation of all things the Pope of Rome placing himself in his stead for these ends doth thereby sit in the Temple of God and shew himself to be God. But this is sufficiently confuted among all sober Christians and those who embrace it may be left to contend with the Mahometans who affirm that Jesus left John the Baptist to be his Successor as Haly succeeded unto Mahomet 5. ALL these by whom the ordinary Rule of the Church is to be exercised unto its Edification are as unto their Office and Power given unto the Church set or placed in it not as Lords of their Faith but as helpers of their joy 1 Cor. 2.2 Chap. 3.21 22 23. 2 Cor. 1.24 Ephes. 4.11 12 13 14. 1 Pet. 5.1 2. For the Church is the Spouse of Christ the Lambs Wife and by virtue of that Relation the enfeoffment into this power is her Due and Dowry all particular Persons are but her Servants for Christs sake For though some of them be Stewards and set over all their fellow Servants yet he hath not given them the trust of power to rule his Spouse at their own will and to grant what they please unto her 6. BUT as this whole Church Power is committed unto the whole Church by Christ so all that are called unto the peculiar exercise of any part of it by virtue of office-Office-Authority do receive that Authority from him by the only way of the communication of it namely by his Word and Spirit through the Ministry of the Church whereof we shall treat afterwards V. THESE things being thus premised in general concerning Church Power we must treat yet particularly of the communication of it from Christ and of its distribution as unto its Residence in the Church 1. EVERY Individual Believer hath Power or Right given unto him upon his believing to become the Son of God Joh. 1.12 Hereby as such he hath a Right and Title radically and originally unto with an interest in all Church Privileges to be actually possessed and used according to the Rules by him prescribed For he that is a Son of God hath a right unto all the privileges and advantages of the Family of God as well as he is obliged unto all the Duties of it Herein lies the foundation of all right unto Church Power for both it and all that belongs unto it is a part of the purchased Inheritance whereunto right is granted by Adoption wherefore the first original grant of all Church Power and Privileges is made unto Believers as such Theirs it is with these Two Limitations 1. That as such only they cannot exercise any Church Power but upon their due observation of all Rules and Duties given unto this end such are Joint Confession and Confederation 2. That each individual do actually participate therein according to the especial Rules of the Church which peculiarly respects Women that do believe 2. WHERE-ever there are two or three of these Believers the smallest number Right and Power is granted unto them actually to meet together in the name of Christ for their mutual Edification whereunto he hath promised his presence among them Matth. 18.19 20. To meet and to do any thing in the name of Christ as to exhort instruct and admonish one another or to pray together as v. 19. there is an especial Right or Power required thereunto This is granted by Jesus Christ unto the least number of consenting Believers And this is a second preparation unto the communication of Church Power Unto the former Faith only is required unto this Profession with mutual consent unto and agreement in the Evangelical Duties mentioned are to be added 3. WHERE the number of Believers is encreased so as that they are sufficient as unto their number to observe and perform all Church Duties in the way and manner prescribed for their performance they have Right and Power granted unto them to make a joint solemn Confession of their Faith especially as unto the Person of Christ and his Mediation Matth. 16.16 18. as also to give up themselves unto him and to one another in an holy Agreement or Confederation to do and observe all things whatever that he hath Commanded Hereon by virtue of his Laws in his Institutions and Commands he gives them power to do all things in their Order which he grants unto his Church and enstates them in all the Rights and Privileges thereof These Believers I say thus congregated into a Church State have immediately by virtue thereof power to take care that all things be done among them as by the Lord Christ they are Commanded to be done in and by his
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
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
discharge of this Office. Many have been the contests about these things occasioned by the ignorance and disorderly affections of some Persons I shall briefly represent the Truth herein with the Grounds of it and proceed to the consideration of the call it self which is so necessary 1. CHRIST himself in his own Person and by his own Authority was the Author of this Office. He gave it appointed it erected it in the Church by virtue of his Sovereign Power and Authority Ephes. 4.11 12. 1 Cor. 12.28 As he gave appointed ordained an extraordinary Office of Apostleship so he ordained appointed and gave the ordinary Office of Pastorship or Teaching They have both the same Divine Original 2. HE appointed this Office for continuance or to abide in the Church unto the consummation of all things Ephes. 4.13 Matth. 28.19 And therefore he took order by his Apostles that for the continuation of this Office Pastors Elders or Bishops should be called and ordained unto the care and discharge of it in all Churches which was done by them accordingly Act. 14.22 23. Chap. 20.28 1 Tim. 3.1 2. Tit. 1.5 Wherein he gave Rule unto all Churches unto the end of the World and prescribed them their Duty 3. ON this Office and the discharge of it he hath laid the whole weight of the Order Rule and Edification of his Church in his Name and by virtue of his Authority Act. 20.28 Col. 4.17 1 Tim. 3.15 1 Pet. 5.1 2 3 4 5 6. Rev. 2.1 2 3 4 5 c. Hereon a double necessity of the continuation of this Office doth depend First that which ariseth from the precept or command of it which made it necessary to the Church on the account of the obedience which it owes to Christ and Secondly of its being the principal ordinary means of all the ends of Christ in and towards his Church Wherefore although he can himself feed his Church in the Wilderness where it is deprived of all outward instituted means of Edification yet where this Office fails through its neglect there is nothing but disorder confusion and destruction that will ensue thereon no promise of Feeding or Edification 4. THE Lord Christ hath given Commands unto the Church for Obedience unto those who enjoy and exercise this Office among them Now all these Commands are needless and superfluous nor can any obedience be yielded unto the Lord Christ in their observance unless there be a continuation of this Office. And the Church loseth as much in Grace and privilege as it loseth in Commands For in obedience unto the Commands of Christ doth Grace in its exercise consist 1 Tim. 5.17 Heb. 13.7 17. 5. THIS Office is accompanied with Power and Authority which none can take or assume to themselves All Power and Authority whether in things Spiritual or Temporal which is not either founded in the law of Nature or collated by Divine Ordination is Usurpation and Tyranny No Man can of himself take either Sword. To invade an Office which includes Power and Authority over others is to disturb all Right Natural Divine and Civil That such an Authority is included in this Office is evident 1. From the names ascribed unto them in whom it is vested as Pastors Bishops Elders Rulers all of them requiring of it 2. From the Work prescribed unto them which is feeding by Rule and Teaching 3. From the execution of Church-Power in Discipline or the exercise of the Keys of the Kingdom of Heaven committed unto them 4. From the Commands given for Obedience unto them which respect Authority 5. From their appointment to be the means and instruments of exerting the Authority of Christ in the Church which can be done no other way 6. CHRIST hath appointed a standing Rule of the calling of Men unto this Office as we shall see immediately But if Men may enter upon it and discharge it without any such Call that Rule with the way of the Call prescribed are altogether in vain And there can be no greater affront unto the Authority of Christ in his Church than to act in it in neglect of or opposition unto the Rule that he hath appointed for the exercise of Power in it 7. THERE is an accountable Trust committed unto those who undertake this Office. The whole Flock the Ministry it self the Truths of the Gospel as to the preservation of them all are committed to them Col. 4.17 1 Tim. 6.20 2 Tim. 2.2 16 23. Act. 20.28 1 Pet. 5.1 2 3 4 5. Heb. 13.17 They who must give an account Nothing can be more wicked or foolish than for a Man to intrude himself into a Trust which is not committed unto him They are branded as profligately wicked who attempt any such thing among Men which cannot be done without impudent falsification And what shall he be esteemed who intrudes himself into the highest Trust that any Creature is capable off in the Name of Christ and take upon him to give an account of its discharge at the last day without any divine call or warranty 8. THERE are unto the discharge of this Office especial promises granted and annexed of present Assistances and future eternal Rewards Matth. 28.19 1 Pet. 5.4 Either these promises belong unto them who take this Office on themselves without any Call or they do not If they do not then have they neither any especial assistance in their Work nor can expect any Reward of their Labours If it be said they have an interest in them then the worst of Men may obtain the benefit of divine promises without any divine designation 9. THE general force of the Rule Heb. 5.4 includes a prohibition of undertaking any sacred Office without a divine Call and so the instances of such prohibitions under the Old Testament as unto the Duties annexed unto an Office as in the case of Vzziah invading the Priesthood or of taking a Ministerial Office without Call or Mission as Jerem. 27.9 14 15. having respect unto the order of Gods Institutions may be pleaded in this case 10. WHOEVER therefore takes upon him the Pastoral Office without a lawful outward Call doth take unto himself Power and Authority without any divine Warranty which is a foundation of all disorder and confusion interests himself in an accountable Trust no way committed unto him hath no promise of Assistance in or Reward for his Work but ingageth in that which is destructive of all Church-Order and consequently of the very Being of the Church it self 11. YET there are three things that are to be annexed unto this Assertion by way of Limitation As 1. Many things performed by virtue of Office in a way of Authority may be performed by others not called to Office in a way of Charity Such are the moral Duties of Exhorting Admonishing Comforting Instructing and Praying with and for one another 2. Spiritual Gifts may be exercised unto the Edification of others without Office-Power where order and opportunity do require it But the constant exercise of
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
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
〈◊〉 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
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
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
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
judged and condemned in the Light of Nature or in the express Testimony of Scripture yea such as the Holy Ghost witnesseth that continued in without Repentance it is inconsistent with Salvation If the thing it self to be Animadverted on be dubious or disputable whether it be a Sin or no especially such a Sin either from the Nature of the Fact or the Qualifications of the Person offending or from other Circumstances so as that the guilty Person is not self-condemned nor are others fully satisfied in their Minds about the nature of it there is no room for Excommunication in such cases And if it be once allowed to be applied towards any Sins but such as are evident to be so as the Apostle says the Works of the Flesh are manifest in the Light of Nature and Express Testimony of Scripture not only will the Administration of it be made difficult a matter of dispute unfit for the Determination of the Body of the Church but it will leave it unto the wills of Men to prostitute unto litigious brawls quarrels and differences wherein Interest and Partiality may take place which is to profane this Divine Institution But confine it as it ought to be unto such Sins as are condemned in the Light of Nature or by Express Testimony of Scripture as inconsistent with Salvation by Jesus Christ if persisted in and all things that belong unto the Administration of it will be plain and easie FROM the neglect of this Rule proceeded that horrible confusion and disorder in Excommunication and the Administration of it which for sundry Ages prevailed in the World. For as it was mostly applied unto things holy just and good or the performance of such Gospel Duties as Men owed to Christ and their own Souls so being exercised with respect unto irregularities that are made such meerly by the Arbitrary Constitutions and Laws of Men and that in cases frivolous trifling and of no importance it was found necessary to be managed in and by such Courts such Processes such forms of Law such Pleadings and intricacies of Craft such a burden of Cost and Charge as is uncertain whether it ought to be more bewailed or derided 2. IT is required hereunto that the matter of Fact as unto the Relation of the Sin unto the particular Offender be confessed or not denied or clearly proved How far this is to extend and what ground of procedure there may be in Reports or Fame concurring with leading Circumstances we shall enquire afterwards And although in such cases of publick Fame a good Testimony from those of Credit and Repute in the Church given unto the supposed guilty Person is of use and sufficient in some cases singly to oppose unto publick Reports yet to require a Man to purge himself by others from any feigned scandalous imputation is an unwarrantable Tyranny 3. IT is also required that the previous process in and by private and publick Admonition and that repeated with patient waiting for the success of each of them be duly premised Whether this extend it self unto all causes of Excommunication shall be afterwards enquired into Ordinarily it is so necessary unto the Conviction of the Mind and Conscience of the Offender and to leave him without either provocation from the Church or excuse in himself so suited to be expressive of the Grace and Patience of Christ toward Sinners so requisite unto the satisfaction of the Church it self in their proceedure as that the omission of it will probably render the Sentence useless and ineffectual A crying out I admonish a First a Second a Third time and so to Excommunication is a very absurd observation of a Divine Institution 4. IT is required that the case of the Person to be censured as unto his profession of Repentance on the one hand or obstinacy on the other be judged and determined by the whole Church in love and compassion There are few who are so profligately wicked but that when the Sin wherewith they are charged is evidently such in the Light of Nature and Scripture and when it is justly proved against them they will make some profession of Sorrow and Repentance Whether this be sufficient as in most cases it is to suspend the present proceeding of the Church or quite to lay it aside is left unto the judgment of the Church it self upon consideration of present Circumstances and what is necessary unto its own Edification Only this Rule must be continually observed that the least appearance of haste or undue precipitation herein is to be avoided in all these cases as the bane of Church-Rule and Order AGAIN The manner of its Administration according to the mind of Christ may be considered And hereunto are required 1. Prayer without which it can no way be administred in the Name of our Lord Jesus Christ. The Administration of any solemn Ordinance of the Gospel without Prayer is an horrible profanation of it And the neglect or contempt hereof in any who take upon them to Excommunicate others is an open Proclamation of the nullity of their Act and Sentence And the observation of the Administration of it without any due Reverence of God without solemn invocation of the Name of Christ thereby ingaging his Presence and Authority in what they do is that principally which hath set the Consciences of all mankind at liberty from any concernment in this Ecclesiastical Censure and whence those that Administer it expect no other success of what they do but what they can give it by outward force And where this fails Excommunication is quickly laid aside As it was when the Pope threatned the Cantons of the Swissers that if they complied not with some of his Impositions he would Excommunicate them whereon they sent him word they would not be Excommunicated which ended the matter Wherefore when our Lord Jesus Christ gives unto his Church the power of binding and loosing directing them in the exercise of that power he directs them to ask assistance by Prayer when they are gathered together Matth. 18.18 19 20. And the Apostle directs the Church of Corinth that they should proceed unto this Sentence when they were gathered together in the Name of the Lord Jesus Christ 1 Cor. 5.4 which could not be without calling on his Name In brief without Prayer neither is the Ordinance it self sanctified unto the Church nor are any meet to Administer it nor is the Authority of Christ either owned or engaged nor Divine Assistance attained neither is what is done any more Excommunication than any rash Curse is so that many proceed inordinately out of the Mouths of Men. AND the Prayer required herein is of three sorts 1. That which is previous for guidance and direction in a matter of so great weight and importance It is no small thing to fall into mistakes when Men act in the Name of Christ and so engage his Authority in what he will not own And the best of Men the best of Churches are liable
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
of the mind of God designing the person to be called by such Qualifications as may render him meet and able for the discharge of his Office and Work. For ordinary vocation is not a collation of Gracious Spiritual Abilities suiting and making Men meet for the Pastoral Office But it is the communication of Right and Power for the regular use and exercise of Gifts and Abilities received antecedently unto that call unto the Edification of the Church wherein the Office it self doth consist And if we would know what these Qualifications and Endowments are for the substance of them we may learn them in their great example and pattern our Lord Jesus Christ himself Our Lord Jesus Christ being the good Shepherd whose the Sheep are the Shepherd and Bishop of our Souls the chief Shepherd did design in the undertaking and exercise of his Pastoral Office to give a Type and Example unto all those who are to be called unto the same Office under him And if there be not a conformity unto him herein no Man can assure his own Conscience or the Church of God that he is or can be lawfully called unto this Office. THE Qualifications of Christ unto and the gracious Qualities of his Mind and Soul in the discharge of his Pastoral Office may be referred unto Four Heads 1. THAT furniture with spiritual Gifts and Abilities by the communication of the Holy Ghost unto him in an unmeasurable fulness whereby he was fitted for the discharge of his Office. This is expressed with respect unto his undertaking of it Isa. 11.2 3. Chap. 61.1 2 3. Luk. 4.14 Herein was he anointed with the oyl of gladness above his fellows Heb. 1.9 But this unction of the Spirit is in a certain measure required in all who are called or to be called unto the Pastoral Office Ephes. 4.1 That there are Spiritual Powers Gifts and Abilities required unto the Gospel Ministry I have at large declared in another Treatise as also what they are And where there are none of these Spiritual Abilities which are necessary unto the Edification of the Church in the Administration of Gospel Ordinances as in Prayer Preaching and the like no outward Call or Order can constitute any Man an Evangelical Pastor As unto particular Persons I will not contend as unto an absolute nullity in the Office by reason of their deficiency in Spiritual Gifts unless it be gross and such as renders them utterly useless unto the Edification of the Church I only say that no Man can in an orderly way and manner be called or set apart unto this Office in whom there are not some Indications of Gods designation of him thereunto by his furniture with Spiritual Gifts of Knowledge Wisdom Understanding and utterance for Prayer and Preaching with other Ministerial Duties in some competent measure 2. COMPASSION and love to the Flock were gloriously eminent in this great Shepherd of the Sheep After other evidences hereof he gave them that signal confirmation in laying down his Life for them This Testimony of his love he insists upon himself Joh. 10. And herein also his example ought to lie continually before the eyes of them who are called unto the Pastoral Office. Their entrance should be accompanied with love to the Souls of Men and if the discharge of their Office be not animated with love unto their Flocks Wolves or Hirelings or Thieves they may be but Shepherds they are not Neither is the glory of the Gospel-Ministry more lost or defaced in any thing or by any means than by the evidence that is given among the most of an inconformity unto Jesus Christ in their love unto the Flock Alas it is scarce once thought of amongst the most of them who in various degrees take upon them the Pastoral Office where are the fruits of it what evidence is given of it in any kind It is well if some instead of laying down their own lives for them do not by innumerable ways destroy their Souls 3. THERE is and was in this great Shepherd a continual watchfulness over the whole Flock to keep it to preserve it to feed to lead and cherish it to purify and cleanse it until it be presented unspotted unto God. He doth never slumber nor sleep he watereth his Vineyard every moment keeps it Night and Day that none may hurt it looseth nothing of what is committed to him see Is. 40.11 I speak not distinctly of previous Qualifications unto an outward call only but with a mixture of those Qualities and Duties which are required in the discharge of this Office. And herein also is the Lord Christ to be our example And hereunto do belong 1 Constant Prayer for the Flock 2. Diligence in the dispensation of the Word with Wisdom as unto Times Seasons the state of the Flock in general their light Knowledge Ways Walking Ignorance Temptations Trials Defections Weaknesses of all sorts Growth and Decays c. 3. Personal Admonition Exhortation Consolation Instruction as their particular cases do require 4. All with a design to keep them from evil and to present them without blame before Christ Jesus at the great day But these and things of the like nature presenting themselves with some earnestness unto my mind I shall at present discharge my self of the thoughts of them hoping a more convenient place and season to give them a larger Treat and somewhat yet farther shall be spoken of them in the next Chapter 4. ZEAL for the Glory of God in his whole Ministry and in all the ends of it had its continual residence in the holy Soul of the great Shepherd Hence it is declared in an expression intimating that it was inexpressible The zeal of thy House hath eaten me up This also must accompany the discharge of the Pastoral Office or it will find no acceptance with him And the want of it is one of those things which hath filled the World with a dead faithless fruitless Ministry 5. AS he was absolutely in himself Holy Harmless Vndefiled separate from Sinners so a conformity unto him in these things and that in some degree of eminency above others is required in them who are called unto this Office. AGAIN none can or may take this Office upon him or discharge the Duties of it which are peculiarly its own with Authority but he who is called and set apart thereunto according to the mind of Jesus Christ. The continuation of all Church-Order and Power of the regular Administration of all sacred Ordinances yea of the very Being of the Church as it is Organical depends on this Assertion Some deny the continuation of the Office it self and of those Duties which are peculiar unto it as the Administration of the Sacraments Some judge that Persons neither called nor set apart unto this Office may discharge all the Duties and the whole Work of it some that a temporary delegation of Power unto any by the Church is all the warranty is necessary for the undertaking and
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
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
Office are vain whence it is that the whole Work of it is much neglected 2. TO be ready and willing to attend unto the especial cases that may be brought unto them and not to look on them as unnecessary Diversions whereas a due Application unto them is a principal part of their Office and Duty To discountenance to discourage any from seeking relief in perplexities of this nature to carry it towards them with a seeming moroseness and unconcernedness is to turn that which is Lame out of the way to push the Diseased and not at all to express the care of Christ towards his Flock Isa. 40.11 Yea it is their Duty to hearken after them who may be so exercised to seek them out to give them their Counsel and Directions on all occasions 3. TO bear patiently and tenderly with the weakness ignorance dulness slowness to believe and receive satisfaction yea it may be Impertinencies in them that are so tempted These things will abound amongst them partly from their natural Infirmities many being weak and perhaps froward but especially from the nature of their Temptations which are suited to disorder and disquiet their Minds to fill them with perplexed Thoughts and to make them jealous of every thing wherein they are spiritually concerned And if much patience meekness and condescention be not exercised towards them they are quickly turned out of the way IN the discharge of the whole Pastoral Office there is not any Thing or Duty that is of more importance nor wherein the Lord Jesus Christ is more concerned nor more eminently suited unto the nature of the Office it self than this is But whereas it is a Work or Duty which because of the Reasons mentioned must be accompanied with the exercise of Humility Patience Self-denial and Spiritual Wisdom with Experience with wearisome Diversions from other occasions those who had got of old the conduct of the Souls of Men into their management turned this whole part of their Office and Duty into an Engine they called Articular Confession whereby they wrested the Consciences of Christians to the promotion of their own Ease Wealth Authority and oft-times to worse ends 7. A compassionate suffering with all the Members of the Church in all their trials and troubles whether internal or external belongs unto them in the discharge of their Office. Nor is there any thing that renders them more like unto Jesus Christ whom to represent unto the Church is their principal Duty The view and consideration by Faith of the Glory of Christ in his compassion with his suffering Members is the principal spring of Consolation unto the Church in all its Distresses And the same Spirit the same Mind herein ought according to their measure to be in all that have the Pastoral Office committed unto them So the Apostle expresseth it in himself Who is weak and I am not weak Who is offended and I burn not 2 Cor. 11.29 And unless this compassion and goodness do run through the discharge of their whole Office Men cannot be said to be Evangelical Shepherds nor the Sheep said in any sense to be their own For those who pretend unto the Pastoral Office to live it may be in wealth and pleasure regardless of the Sufferings and Temptations of their Flock or of the poor of it or related unto such Churches as wherein it is impossible that they should so much as be acquainted with the state of the greatest part of them is not answerable unto the institution of their Office nor to the design of Christ therein 8. CARE of the Poor and visitation of the Sick are parts of this Duty commonly known though commonly neglected 9. THE principal care of the Rule of the Church is incumbent on the Pastors of it This is the second general head of the Power and Duty of this Office whereunto many things in particular do belong But because I shall treat afterwards of the Rule of the Church by it self distinctly I shall not here insist upon it 10. THERE is a Communion to be observed among all the Churches of the same Faith and Profession in any Nation Wherein it doth consist and what is required thereunto shall be afterwards declared The principal care hereof unto the Edification of the Churches is incumbent on the Pastors of them Whether it be exercised by Letters of mutual advice of congratulation or consolation or in testimony of Communion with those who are called to Office in them or whether it be by convening in Synods for consultation of their joint concernments which things made up a great part of the Primitive Ecclesiastical Polity their Duty it is to attend unto it and to take care of it 11. THAT wherewith I shall close these few instances of the Pastoral Charge and Duty is that without which all the rest will neither be useful unto Men nor be accepted with the great Shepherd Christ Jesus And that is an humble holy exemplary conversation in all Godliness and Honesty The Rules and Precepts of the Scripture the Examples of Christ and his Apostles with that of the Bishops or Pastors of the Primitive Churches and the nature of the thing it self with the Religion which we do profess do undeniably prove this Duty to be necessary and indispensable in a Gospel Ministry It were an easie thing to fill up a Volume with ancient Examples unto this purpose with Testimonies of the Scripture and first Writers among Christians with Examples of publick and private miscarriages herein with evident demonstration that the ruine of Christian Religion in most Nations where it hath been professed and so of the Nations themselves hath proceeded from the Ambition Pride Luxury Vncleanness Profaneness and otherways vitious Conversations of those who have been called the Clergy And in daily observation it is a thing written with the Beams of the Sun that whatever else be done in Churches if the Pastors of them or those who are so esteemed are not Exemplary in Gospel Obedience and Holiness Religion will not be carried on and improved among the people If Persons light or prophane in their Habits Garbs and Converse corrupt in their Communication Unsavoury and Barren as unto Spiritual Discourse if such as are Covetous Oppressive and Contentious such as are negligent in holy Duties in their own Families and so cannot stir up others unto diligence therein much more if such as are openly sensual vitious and debauched are admitted into this Office we may take our leave of all the Glory and Power of Religion among the people committed unto their charge TO handle this property or adjunct of the Pastoral Office it were necessary distinctly to consider and explain all the Qualifications assigned by the Apostle as necessary unto Bishops and Elders evidenced as previously necessary unto the orderly Call of them unto this Office 1 Tim. 3.2 3 4 5 6 7. Tit. 2.6 7 8 9. which is a Work not consistent with my present design to engage in THESE are
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
probati Seniores Tertull. And the Bishop or Pastor in Justin Martyr is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So is the Word constantly used in the New Testament Rom. 12.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ruleth 1 Thess. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are over them that is in place of Rule 1 Tim. 3.4 5 12. It is applied unto Family Rule and Government as it is also unto care and diligence about good Works Tit. 3.8.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the whole Presidency in the Church with respect unto its Rule Translators agree in the reading of these Words so the Hebrew of Munster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elders of the Congregation who well discharge their Rule or Conduct So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those Elders Qui bene praesunt Presbyteri Vul Lat. Seniori che Governano bene Ital. All agree that it is the Governours and the Government of the Church in general that is here intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Word most controverted All Translators esteem it distinctive Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eminently Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiefly Principally Maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who labour painfully labour to weariness travail in the Word and Doctrine THE Elders or Presbyters in Office Elders of the Church that Rule well or discharge their Presidency for Rule in due manner are worthy or ought to be reputed worthy of double honour especially those of them who labour or are ingaged in the great labour and travail of the Word and Doctrine AND some things may be observed in general concerning these words 1. THIS Testimony relates directly unto the Rules and Principles before laid down directing unto the practice of them According to the Analogy of these Principles these Words are to be interpreted And unless they are overthrown it is to no purpose to put in exceptions against the sence of this or that Word the Interpretation of them is to be suited unto the Analogy of the things which they relate unto If we consider not what is spoken here in consent with other Scriptures treating of the same matter we depart from all sober Rules of Interpretation 2. ON this supposition the Words of the Text have a plain and obvious signification which at first view presents it self unto the common sence and understanding of all Men. And where there is nothing contrary unto any other Divine Testimony or Evident Reason such a sence is constantly to be embraced There is nothing here of any Spiritual Mystery but only a direction concerning outward Order in the Church In such cases the literal sence of the Words rationally apprehended is all that we are concerned in But on the first Proposal of this Text That the Elders that Rule well are worthy of double honour especially those who labour in the Word and Doctrine a rational Man who is unprejudiced who never heard of the Controversy about Ruling Elders can hardly avoid an Apprehension that there are two sort of Elders some that labour in the Word and Doctrine and some who do not so do The Truth is it was Interest and Prejudice that first caused some learned Men to strain their wits to find out evasions from the evidence of this Testimony Being so found out some others of meaner Abilities have been entangled by them For there is not one new Argument advanced in this cause not one exception given in unto the sence of the place which we plead for but what was long since coined by Papists and Prelatists and mannaged with better Colours than some now are able to lay on them who pretend unto the same judgment 3. THIS is the substance of the Truth in the Text. There are Elders in the Church there are or ought to be so in every Church With these Elders the whole Rule of the Church is intrusted all these and only they do Rule in it Of these Elders there are two sorts for a description is given of one sort distinctive from the other and comparative with it The First sort doth Rule and also labour in the Word and Doctrine That these Works are distinct and different was before declared Yet as distinct Works they are not incompatible but are committed unto the same Person They are so unto them who are not Elders only but moreover Pastors or Teachers Unto Pastors and Teachers as such there belongs no Rule although by the institution of Christ the Right of Rule be inseparable from their Office. For all that are rightfully called thereunto are Elders also which gives them an Interest in Rule They are Elders with the Addition of Pastoral or Teaching Authority But there are Elders which are not Pastors or Teachers For there are some who Rule well but labour not in the Word and Doctrine that is who are not Pastors or Teachers ELDERS that Rule well but labour not in the Word and Doctrine are Ruling Elders only and such are in the Text. THE most learned of our Protestant Adversaries in this case â—re Erastus Bilson Sarravia Downham Scultetus Mead Grotius Hamond who agree not at all among themselves about the sence of the Words For 1. THEIR whole design and endeavour is to put in Exceptions against the obvious sence and interpretation of the Words not fixing on any determinate exposition of it themselves such as they will abide by in opposition unto any other sence of the place Now this is most sophistical way of arguing upon Testimonies and suited only to make Controversies endless Whose Wit is so barren as not to be able to raise one exception or other against the plainest and most evident Testimony So the Socinians deal with us in all the Testimonies we produce to prove the Deity or Satisfaction of Christ. They suppose it enough to evade their force if they can but pretend that the Words are capable of another sence although they will not abide by it that this or that is their sence For if they would do so when that is overthrown the Truth would be established But every Testimony of the Scripture hath one determinate sence When this is contended about it is equal that those at difference do express their Apprehensions of the mind of the Holy Spirit in the Word which they will abide by When this is done let it be examined and tried whether of the two sences pretended unto doth best comply with the signification and use of the Words the context or scope of the place other Scripture Testimonies and the Analogy of Faith. No such Rule is attended unto in this case by our Adversaries They think it enough to oppose our sence of the Words but will not fix upon any of their own which if it be disproved ours ought to take place And hence 2. THEY do not in the least agree among themselves scarce any Two of them on what is the most probable sence of the Words nor are any of them singly well resolved what Application to make of them nor unto what
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
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