labour in the Word and Doctrine Much use hath been made of this Text to little purpose I shall not now mention any of all that I have seen and read of it but give you as God hath enabled me the true sense of this Scripture and let the unprejudiced Reader judge And that we may understand the mind of Christ in it we will consider 1. By whom and to whom this Direction was given It was by the Apostle Paul the great planter of the Churches of the Gentiles and who as an Apostle had Power and Authority to order and determine all the affairs that concern'd the Discipline and Government of the Churches of his own planting Both this and the other Epistle was written by him to Timothy whom he left as his Substitute or Surrogate with Apostolical Power under him in the Church of Ephesus to ordain Presbyters as there should be occasion and to dispose of the Dignities and Revenues of the Church to such as were most worthy of them and would best improve them to the Glory of Christ and the Churches benefit And for the same end it was that he left Titus in Crete as his Substitute or Overseer in that Island as appears Tit. 1.5 So that this advice was not sent to the people nor to the Inferior Presbyters who were to be ordered by it but to one in a higher Sphear of Authority and by whom they were to be ordered whether for distinction sake he be called Evangelist or Bishop or President or Moderator the difference is but verbal 2. What doth the Apostle mean by the double honour here There are two things that seem to bid fair for the Sense which will both come to one in the issue 1. The Honour of Maintenance and so we find the word sometimes used in Scripture as ver 3. of this Chap. Matt. 15.6 Acts 28 10. and the following words of the Apostle in this Scripture seem to look this way and then the Sense must be this Let those Officers of the Church that best discharge the Duties of their Office in ruling but especially in Preaching which is the more noble and necessary part of their Work have the greatest encouragement on this kind i e. Let not the Revenues of the Church which were then but small and uncertain be bestowed promiscuously much less partially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so as may best subserve the Churches good Government and the grand Design of preaching the Gospel 2. The Honour of Authority and Obedience And this is the prime sense of the Word as it is used in the Fifth Commandment Honour thy Father and thy Mother Exod. 20.12 is the same with Obey your Parents Eph. 6.1 And obey them that have the rule over you Heb. 13.17 and so is the word used Heb. 5.4 No man taketh this Honour unto himself i. e. this Office this Dignity this power and authority And this indeed is much more worthily and properly call'd Honour than a rich worldly Revenue or a fat Benefice or Bishoprick things unborn in those days which men too often abuse both to God's dishonour and their own Now if this be the Double Honour here intended as to me seems most probable at least that it is included as the most eminent part of it then the sense will be this Let those Presbyters or Ministers that appear on experience and tryal to have a Spirit of Government but especially with it an eminency of ability and diligence in preaching the Word be made Rulers and Superintendents over the inferior part of the Clergy let such be taken into the Collegium Presbyterorum regens the Regency of the Church So that it is not the distinction of Office but the qualification of the Officer that the Apostle gives this direction for 3. We must consider the persons on whom this double honour is to be conferr'd or who are thus to be dignified as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies and these are Elders describ'd 1. In genere by their Office 2. In specie by their Qualifications 1. By their general Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word always us'd to denote the Ministers of the Word in the Gospel-Church as Act. 11.30 ch 14.23 ch 15.2 6 22 23. ch 16.4 ch 20.17 ch 21.18 Tit. 1.5 Jam. 5.14 1 Pet. 5.1 2 Ep. John 1. and Epist 3.1 2. By their special Qualification which is double 1. They much be such as Rule well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is another Title peculiarly given in the New Testament to the Ministers of the Word whose Office it is to Rule as well as to Preach 2. They must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as labour in the Word and Doctrine So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not distinguish as I have said between two Offices but between the twofold Qualifications of one and the same Office There were in the Church of Ephesus which was a Collegiate or Presbyterial Church many Presbyters the Talent of whose Gifts lay diversly as we find it doth in all other Churches some were fitter for Government others for Preaching some excelled in one Gift others in another Now the Apostle advises Timothy how to make his choice of Persons for Government in the Presbytery whom to prefer to and entrust with a double honour or higher degree of Dignity and Power in this kind and sphere of Government and tells him they must be such as have behav'd themselves well in the Pastoral Government of their particular Flocks and Congregations and especially such of them as are most eminent and laborious in Preaching the Word whereby they purchase to themselves a good Degree as it is said of the Deacons 1 Tim 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place of higher Honour and Trust from a Deacon to a Presbyter from a Presbyter to a President Preferments ought to be dispensed according to every ones Qualifications and Merits Whence it appears that there are Degrees in the Ministerial Office And this is that the Apostle here gives this Direction about not at all countenancing a Non-Preaching Ruling Lay-Elder but discountenancing a Lordly Lazy Non-Preaching Bishop or Superintendent That the Preaching Elder or Minister of the Gospel is to Rule as well as to Preach the Word is so plainly asserted in Scripture that I think cannot by any be denied But if this Ruling Power were divided by Christ or his Apostles between Them and the People or any part of the People can any one give us a reason why neither Christ nor his Apostles should ever speak a word to direct us how the Division of this Ruling Power must be made What must be their part and what ours How they must be qualified as well as we and the Deacons for which they were careful to give the necessary Rules Yea and how they must be maintain'd too For to lay the burden of an Office on a Man and to make no provision for his Maintenance seems hard and not
〈◊〉 〈◊〉 those that labour among you and admonish you So Heb. 13.7 Those that Rule are the same with those that Preach the Word and ver 17. They are said to Watch for Souls which as it may imply other work so it must import Preaching the Word in which sense the word is ordinarily used in Scripture And here the Rulers and the Watch-men are the same Many other Texts there are that freely offer to avouch this Truth but these are enough to prove what I aim at That the work of a Minister of Christ is both to Teach and to Govern the People committed to his charge And he that is not fit to Govern is not worthy to Teach them But to obviate any scandalous Reflexions that Ignorance or Envy may make on this Position and Claim of our Governing Power in the House of God which is his Church We heartily declare our Abhorrence of all those Popith Tenets and Pretensions which are any way derogatory to the just Power and Authority of the Civil Government under which we live and unto which we profess our chearful and constant Obedience both as Men and as Christians Our Spiritual Government of Gods Spiritual Kingdom in our respective Charges being no more prejudicial to that of Temporal States and Kingdoms than is the Despotical which is the Natural Right of every Family Yea so far from prejudicial that it is accumulative both of their Honour and Security as the Experience both of the Primitive and of the best Reformed Churches have unquestionably proved and which might in many particular instances were it necessay be demonstrated From what hath been now thus briefly said I conclude this Question That Feed my Lambs and my Sheep implies these two things Teach them and Rule them wherein the whole works of the Ministerial Office is included But to tell you how they must be taught and how they ought to be ruled will need much more time than is here allotted me or is now convenient for me to take Yet this being the Main of my Errand to you something must be spoken to it as time and strength will serve in the Applicatory part to which I now proceed CAP. III. The Doctrine improved by way of Instruction THIS Doctrine would be useful more ways than I shall be able now to apply it Yet give me leave to suggest some of the more necessary things under these three general Heads Instruction Exhortation Encouragement 1. By way of Instruction and that in these eight particulars 1. In the Right and Propriety that Christ hath in his Church They are his own Sheep Joh. 10.3.4 No Shepherd in the World ever had or can have that absolute undefeasible supream independent and natural Propriety in his Flock as Christ hath in his They are His both as God and as Redeemer His by right of Creation Donation Purchase Regeneration and their own voluntary Choice and Self-dedication His Portion His Inheritance His peculiar Treasure Nothing is nearer nothing dearer to him than they His Mark and his Name is upon them his Spirit his Nature his Image his Glory shines in them The Scripture is full of his Claims to them and by which they are distinguish'd and separate from all the rest of the World Joh. 15.19 And this is the ground of that Caution 1 Pet. 5.2 3. Feed the Flock of God which is among you Neither as being Lords over God's Heritage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruling but not Domineering Governing but not Tyrannizing more Regio imperantes as Deputies and Rulers in trust not as Lords and Kings Non Regnum sed Cura Presbyteris commissa est beccause they are not Yours but God's Heritage his Clergy whether Ministers or People for the word in the use as well as derivation of it reaches both Church-Tyranny is an Encroachment upon Christ's peculiar Right To Rule with a Lordly Grandeur with Rigour or Arbitrariness to Monopolize the Power which ought to be more equally distributed is very injurious not only to the Flock but to him who is the LORD of it and whose Servants and Stewards we profess our selves to be And which is a guilt that the proudest He upon Earth will not have the hardiness to own before his Judge another day 2. In the tender Affection and Care he hath for them Nothing is more apt to endear a thing to us than Propriety That which is our own we love though it be not as it should be nor as we wish yet because 't is our own And those that do otherwise are justly reckoned among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural Affection and worse than Infidels But should I begin to tell you what dearness of Affection the LORD Jsus Christ hath for his poor little Flock where should I end Eternity will be little enough with admiration and praise to recount the glorious Soul-ravishing Instances of this Love He loved them so as to leave the Eternal Throne of his Glory and the sweet Repose he had from Everlasting in the Bosom of the Father for them So as to humble and abase himself to the vile Raggs of our Humane Nature to the Miseries and Necessities of an indigent life to the proud Scorns and blasphemous Indignities of a wicked and horridly ungrateful World to the foul Temptations and Buffettings of Satan to the imputation of Sin the only thing so abhorrent to his pure and sinless Nature to the Bondage Obedience and Curse of the Law to the Wrath of God which he never in the least for himself deserved and which to any one else would have been utterly unsupportable to the most ignâ—â—â—inious torturous and accursed Death of the Cross and to the power of Death his own Servant and common Executioner for a time And all this his Love to them overcame and sweetned to him Yea and having loved them he loves them still and will love them to the end yea without end And therefore delights to speak of them always with some Intimations of their dearness to him as his Friends his Brethren his Children his Lambs his Spouse his Members c. for all which I had no need to quote you the Scriptures And as is his Love to them so is his Care of and Provision for them When he saw it expedient for them to depart from them as to his bodily presence and to leave them here in a Militant state exposed to the Rage of his and their Enemies both Temporal and Infernal to be hated and tempted and persecuted to the death for his sake O how did his Soul pity them with what compassion did he embrace them and seal his unchangeable Love to them what a stream of endearing Affection and Care doth there run thro' his parting Discourses with them Joh. 14.15 and 16. How sweetly doth he counsel and comfort them there and is so concerned for them that he seems to take no care for himself though he knew that dreadful Hour was now come wherein that Wrath must be
the Teaching and Ruling Authority together and committed it in conjunction to the same hands But what God hath joined together let no man put asunder Quest 3. By what Laws must they be ruled Sol. Not by Laws of mens devising which they are wont to accommodate to the service of their own Inclinations and Ends but by the written Laws of his own prescription The Oeconomy is Spiritual and Divine and so must the Laws be by which it is administred Other Foundation can no man lay than that is laid which is Jesus Christ 1 Cor. 3.11 The Foundation of Government and Discipline as well as of Doctrine and Worship is laid by Jesus Christ and whoever lays any other Foundation in either of these entrenches on Christ's Prerogative and shall do it to his own peril Tho' in the necessary Circumstantials of all these humane Prudence and Authority hath a determining power for the Order Peace and Edification of the Church but not to its destruction or disturbance I say the necessary Circumstantials but unnecessarily to multiply Circumstantials under the Notion of Indifferents and on pretence of Decency or Authority is a very unacceptable and offensive piece of Superstition and to impose them as the indispensible terms of Communion on such as are not satisfied about them is not the least Instance of Church-Tyranny Church Officers are but Christ's Deputies and not Lords of Gods Heritage and therefore must rule by Christ's Laws For he is our Judge our Law-giver and our King Isa 33.22 Our Power is but to execute 't is he that must make and give the Laws And what these Laws are and where to be found I need not say the Holy Scriptures are his Statute-Book If they speak not according to this Rule it is because there is no light in them 2. The Rulers If there be some to be ruled there must be others to Rule Relata se simul ponunt tollunt qui novit unum Relatorum novit alterum Yet here it will be enquired who are those that are to Rule I shall not take notice of the Regal Power or how far it being Christian it extends both over Pastors and People not only as Civil Subjects but as Christian Churches and not only in the things of men but in the things of God but shall refer my Reader for this to Mr. Baxter of National Churches and to others that have written of it it being forreign to my present Text. But as Pastors and People are two distinct Political Bodies so there must be two distinct Forms of Government proper to each of them I shall speak 1. Of the People These are to be rul'd and not to rule in the House of God I know this is an hard saying and that there are many that can badly bear it nor would I thus displease them could I help it and yet be faithful Those that are for a Democracy seem to be guided by the same Spirit as they were Numb 16.3 Who gathered themselves together against Moses and against Aaron and said unto them ye take too much upon you seeing all the Congregation is holy every one of them Wherefore then lift ye up your selves above the Congregation of the LORD That the Tribe of Reuben should be guilty of such a thing was not so strange but great pity it was that any of the Tribe of Levi should conspire with them There is no Minister of Jesus Christ that can consent to such an Usurpation and be innocent and true to the Trust committed to him Let those that are for the Peoples ruling in the Church of Christ shew us when and where the Keys of Government or any one of them was put into any of their hands Where did our LORD make them partners with us in the Government of his Church Or what part of the Governing Office and Work was it that he assigned to them Herein I am sorry that I must dissent not only from Men of an inferiour Note and more Heterodox Principles but from the Learned Calvin too and almost all that follow him For I could never yet find in Scripture any such Officer as a non-preaching ruling Elder appointed of Christ or of his Apostles in the Church The one and only Officer that Christ himself made was the Minister of his Word the Evangelical Pastor whose work was to feed and to rule the Flock To which the Apostles afterward added the Office of the Deacons as Servants to them and Helps in the meaner part of their work as may be seen Act. 6. begin and as Moses did for the ease of his Government by the advice of Jethro Exod. 18.18 c. Which tho' it be Apostolical yet cannot be said to be Primarily but only Secundarily Jure Divino The Scriptures that are alledged in favour of this Ruling Lay Elder do not as I think prove any such conclusions which I shall now examine and leave all to the consideration of such as can without prejudice weigh what I am now bold to offer One Text we have Rom. 12.6 7 8. To which I have this exception If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that ruleth be here mention'd as a distinct Officer in the Church then why not all the rest of which we have these seven in this one Scripture viz. he that prophesieth he that ministreth he that teacheth he that exhorteth he that giveth he that ruleth and he that sheweth mercy But if we go to work in this way how will Offices be multiplied in the Church beyond all that was ever intended or imagined And then 1 Cor. 12.28 29 30. where we have no less than nine mention'd among which we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would have to signifie the Ruling Lay-Elder and so we would believe too could they prove that all the rest here mentioned were so many Offices in the Church They insist very confidently on these words of sanction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath set and appointed but why this word which hath undeniably an equal relation to all should make or prove one to be an Office and not another I confess is a depth that I am not able to fathom Here as I think the great mistake lies that Gifts and Offices are confounded The Apostle 1 Cor. 12.4 5 6. very plainly distinguishes between Gifts Administ ations and Operations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where by Gifts are meant the Abilities bestowed upon the Offices or Administrations in order to the operations or effects of them to the edifying of the Church Now in the fore-mention'd Scriptures we find a diversity of Gifts and Operations but Gifts and Offices are not the same But there is one Scripture more which hath been already quoted on the Doctrinal part of this Discourse which seems to speak more fully to their purpose and to make a distinction between Preaching and Ruling Elders viz. 1 Tim. 5.17 Let the Elders that Rule well be accounted worthy of double honour especially they who
we are of him 5. It informs us what an honourable work the work of the Gospel is 'T is so both in its self and with relation to its Author its Object and its Ends How contemptible soever it be in the eyes of some and how unworthy and vile soever some of those are that are admitted or thrust themselves into it to the reproach of it 'T is not only a Work but an Office and an Office of the highest dignity on the account of its Author the LORD Jesus Christ who is exalted above all Principalities and Powers and hath a Name above every Name The LORD of Lords the King Eternal Immortal Invisible the only wise God and unto whom every Knee shall bow No man taketh this honour unto himself but he that is called of God 'T is an Honour too great for any but God to bestow an Honour more immediately deriv'd from the Everlasting Fountain of Honour than any other Office in the World On the account of its Object the Mystical Flock and spiritual Kingdom of Christ the Noble Family and Houshold of God Ministers are Christ's Embassadors not Pages nor Porters though that were an honour but his Embassadors and Representatives 2 Cor. 5.20 The Stewards of his House 1 Cor. 4.1 The Angels of the Churches Rev. 1.20 He hath put his own Honour upon them and hath told the Word That what is done to them he takes as done to himself and hath required his Churches to honour them for his and for their Work sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them be accounted worthy or let them be dignified with double honour The honour of respect and maintenance is due to all that are faithful but a double or greater degree of honour and authority to those that are best qualify'd for and most laborious in their Work Where by the way you may take notice that Ministers do not live as perhaps some are ready to think and to upbraid them too on the Peoples Alms. Their maintenance is of God's allowance and precept Non Eleemosinae sed Honoraria not Alms but Rewards by Divine Right due to them I say Divine Right in genere though not in specie But of this I would not now have once opened my lips but for your sakes who are the people that no guilt of this kind may rest on any of you and that you may not have any unbecoming thoughts of us on this account Lastly it is honourable too on the account of its ends The conversion edification and salvation of Immortal souls The destroying the Works of the Devil in the World and the pulling down his strong holds the repairing the ruins of mankind by the Fall and the restoring the Image of their Maker upon them the negotiating the grand Affairs of a Peace between God and man and of all the concerns of the Kingdom of the Mediator upon Earth the highest trust that ever was committed to meer Creatures The great Work and Design which the God of Heaven hath espoused to glorify all his Attributes in and which the Son of God was sent into this lower World for What are Earthly Kingdoms and Dominions and Interests to this this is that swallows up all Sirs 'T is not without regret that we should be compell'd as Paul once was To magnify our Office and to become fools in glorying 2 Cor 12.11 'T is an honour that we acknowledge our selves infinitely unworthy of yet it is the honour that our God hath put upon us both for his own and for your sakes 6. It informs us what a Burthensom Work the Ministry is Burthensom not only in respect of the Labour of it wherein if that faithfulness and diligence be used as is necessary and required it is the heaviest of all Employments in the World and that which spends the strength both of Body and Spirit more than any other 'T is true there are too many that live idly and work easily enough in this Laborious Calling whose praise is not great in the Churches and whose comfort is not like to abound in the day of account but those that love their Master and their Work and are duly sensible of their Charge can find little time to be Idle Alas Sirs what you see and hear of our Pulpit Work is or should be the least part of our Labour Besides it is a burthensom Work in respect of the many Temptations Oppositions and Discouragements that attend it both from the World the Flesh and the Devil God knows we are the best of us men and but men subject to like Passions as others are We that teach others must teach our selves We that carry the Light before you have as much need of the Light as you Not as though we had already attained or were already perfect Phil. 3.12 The boldest Officer is in himself no more shot-free than the Common Soldier though his dangers may be greater Pity us then and pray for us when you see a Temptation too strong for us We are more the Butt of the Dragon's Envy and the Mark that his Rage aims at than you which makes our Post by so much the more difficult Again It is a burthensom Work in respect of the unsuccessfulness of it neither is this the least part of our Burthen How very gladly would we spend and be spent in the Service of our dear Flocks We would not think the labour of our Brains or Breasts our Studies or Watchings our Travels or Cares our Reproaches or Sufferings no nor our blood too much for them could we but be comforted by them with the good success of all this But when after all our pains and adventures and Prayers and Tears we see so little of the good Fruit we long for so little Humility so little Charity so little Self-denyal so little Mortification to the World so little regular and discreet Zeal for God this is that breaks our hearts and makes us to walk heavily Lastly It is a burthensom Work in respect of the consequence of it both to our hearers and to our selves To our hearers Their Souls and Eternal Happiness and what have they dearer what have they more is bound up in this burthen To our selves O the tremendous Charge not only of our own but of our Peoples souls and the Account that will shortly be required of us when the time is come that is at hand that we may be no longer Stewards The serious consideration of this is astonishing O that it may now be awakning Well might the Apostle cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is sufficient for these things 7. It shews us the Sin and danger of intruders into this Office 'T is dangerous both to themselves and to the Flock To themselves in respect of their Usurpation which is highly Sacrilegious in respect of their Ends which are wont to be base vain-glorious and selfish and in respect of the Account they must at last give for the blood of souls which will be dreadful and
know not how to restore the old to their Original rectitude as befel the Theocracy of God's own appointment 1 Sam. 8.5 and 7. But were the Argument good from the abuse of a thing against the use of it 't were easy to argue our selves into the grossest Absurdities in Nature Now if we would rightly understand what that Form of Government is that Christ hath chosen for his Churches under the Gospel we must consider what the Subject of the Government is or the matter which is to be inform'd by it 'T is not enough to say the Church which is vox ambigua but we must distinguish Nor is it necessary for me to take notice here of all the Distinctions the Word is capable of or that have been by some others imposed on it As 1. The Church Oecumenical to which the Pope so arrogantly and fasly lays a claim of Supremacy Or 2dly The Church National of which that Eminent Servant of Christ Mr. Baxter hath given so Rational and Scriptural an account and which that I know is not by any one as yet answered Or 3dly The Church Provincial which is the Constitution and Union of the particular Churches within the limits of the Province into one distinct Political Body or Sacred Polity under the general inspection and Authority of one Ecclesiastical Head either single or collective Or 4ly The Presbyterial Classical Collegiate Diocesan c. which I take as Synonimous and includes all the particular Congregations within the bounds of such a Division Or 5ly The Congregational made up of one Pastor with his people and necessary Officers These are the Distinctions given according to the Common Division that hath for Order sake been made of the Church But the only Distinction which I shall now a little animadvert upon is this The Rulers of the Church and the Ruled and shall speak to the Last first The Ruled And herein shall answer these three Questions 1. Who they are they must be ruled 2. By whom they must be ruled 3. By What Laws they must be ruled Q. 1. Who they are that must be ruled S. The Answer in general is what Paul gives loco cit Rom. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Soul He that is not subject to the good Government of that Political Body civil or sacred whereunto he stands related as a Member and by which he ought to be comprehended is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lawless and Disobedient for whom the Bridle and the Rod of the Law is made and so both Rulers and Ruled are equally subject to the Laws though not the same Laws of Government but according to the different capacities orders and Relation wherein they are placed in the Oeconomy of the Church Though the Rulers and the Ruled cannot be the same sub codem respectu yet in divers respects they may and ought Those that are Rulers of some must be ruled by others So then the Ruled part of which I am first to speak is twofold the Clergy and the Laity or the Ministers and the People according to the duplicity of the Government to which as Church-Members they stand related which is either general and common or special and proper The Rulers and Officers of the Church as those of Armies and Common-wealths or Kingdoms are or ought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men under Authority and the Laws of a Polity that is proper to them as such as well as the people whom they govern by the Laws that are fitted for them I say under Authority and that not only and immediately unto Christ but also unto men even such as Christ the Supream Legislator and Lord hath Commissioned to rule for and under him in his Church This seems to me to have been one great mistake and the ground of a thousand more That the Ministers of the Gospel have and hold their Authority in the Church only from Christ in capite so as to conclude an equality and co-ordination of Pastors 'T is true the general Patent and Grant of the Office is originally and immediately from Christ but the particular distribution of Commission is not so but from such hands as are entrusted and authorized by him to bestow it on others and unto whom they that receive it ought to be accountable for their well or male-administration of it All those that are duly qualify'd and call'd to the Ministry are equally Ministers of Christ i. e. one is not more a Minister than another nor meerly as such have they greater power one than another as all men in the World are equally men God's Creatures and partakers of Human Nature But from hence to deny a subordination of one to another in point of Government is to pluck up all Government in the World by the roots and turn the whole Creation into Anarchy and worse than its first Tohn vebohu which is one of the maddest Principles that ever was suggested to the Rational Nature by that grand Author of confusion Let it be considered that the Officers of the Church of Christ or the Clergy as for distinction they are commonly call'd are a particular distinct Company and Society of men as the People or Layity are another and so they ever were and were to be accounted by God's own appointment both under the Old and New-Testament And as it is in all regulated Armies and other secular Governments in the world the Officers are a separate Political Body and Community of themselves distinct from the rest and if so then they ought to have their proper Polity and Government as such a Government peculiar and distinct from that of the common people and which is call'd Hierarchy only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that it ever hath been and always must be so is not hard to prove 1. That it hath been ever so since Christ hath had a Church upon the Earth I say a Church organically constituted and politically govern'd Such was the Jews under that of the hands of Moses and Aaron That the Ministers under the Old Testament the Priests and Levites were a distinct Body yea and to avoid confusion a distinct Tribe purposely so chosen of God and that they had their distinct Polity and Government of God's own appointing and that with a great deal of caution and particularity even to very minute circumstances in all the Orders Degrees and Courses of their Consecration and Ministration I would think it needless for me to spend time to demonstrate Those that have any acquaintance with the Sacred History of that Church cannot be ignorant of this And this was both the beauty and the strength and security of that Church the Hedge that God made about his Vineyard And as they were a distinct Body as Clergy separate from all the other Tribes so they had their proper Government and Oeconomy the Priests of the House of Aaron the Rulers and the rest of the Levites the Ruled And that it was so under the Gospel too from the
and Names of things that are become of ill Fame thro' the Idolatry Heresie Superstition Tyranny and Immorality of a degenerate Age yet the things that are signified by them are in themselves good and necessary and perhaps the very same that others plead for under other Names and Titles And could they be but once again duly purg'd of these defilements would be as glorious and useful as of old they were in the Apostles and Primitive times And if ever it be the good Will of God that the Church of England be once again Reform'd in the Government and Discipline of it according to Scripture it must not be by plucking up and destroying that which is good but by purging that which is foul and removing that which is burdensom and superfluous I am sorry to see how cunningly some men's Logick can argue from this Subordination of Congregational Pastors to Presbyterial or Diocesan Presidents or Super-intendents a necessity of one Universal Papal Head and not by the same Rules of their Logick argue it as consequentially necessary from the Sub-ordination of Officers in an Army or Common-wealth that there must be one Universal Humane Head and Monarch over all the Armies or all the Nations in the World I confess this Chapter hath drawn out more words than I at first thought it should have done Nor have I altogether pleas'd my self in the Method of it For any accidental mistakes in the Manner of expressing my intended sense I beg the pardon of my more critical Reader But if any thing on calm and impartial examination appear in the Matter of it Heterodox to the Truth reveal'd and taught us in the Holy Scriptures I shall readily acknowledge my errour and not take it as a shame to be made wiser The sum of what I have herein aim'd at I shall now wind up in these eight Positions Posit I. that our LORD Jesus Christ hath not left his Church in the World without a proper Government of his own appointment for it Pos II. That this Government is to be managed for and under him and by his Laws and Authority by those into whose hands he hath delivered the Keys Pos III. That Ruling Elders distinct from all Preaching Elders and Deacons are no Divine Ordinance in the Church of God now under the New Testament Pos IV. That every Pastor lawfully ordain'd and call'd to the Charge of a particular Congregation hath a Divine Right of executing the whole Office of a Pastor in and over that Congregation Pos V. That every Pastor of a Congregation as such is under the governing power of that Classical Presbytery whereof he is or ought to be a Member Pos VI. That the Classical or Diocesan Presbytery ought to be but a select number and not the whole Body of that Classis or Diocess Pos VII That the Form and Power of Ruling Presbyteries ought to be fixt and constant and not occasional only and intermittent Pos VIII That every Classical Presbytery ought to have a single Head or President and which ought to be continued in that Office quam diu bene se gesserit CAP. VI. A few words of Counsel and Incouragement to the Lambs the younger sort I Am now come to the last part of my present Task to speak a little to the Flock over which our LORD hath set us and 1. Will begin as he himself hath taught me with the Lambs And O that I could now pour out my Soul into their bosoms and offer something that may awaken and engage their chast affections to an early and serious minding of Christ and of their own Souls I am not speaking to those who thro' want of years are uncapable but to such as are able to apprehend the words and counsels of God from the Pulpit or the Press My dear Lambs you see what care our LORD Jesus Christ hath taken of you 1. He calls you His what an Honour what a Happiness is this If you be his he will be yours yours to all gracious ends and purposes yours to love you yours to provide for you yours to protect you yours to bless to guide to instruct to own to sanctifie to save you He will be a Friend a Father a Husband an All and better than all to you Let who will forsake you your God is unchangeable he will never forsake you yea when all others forsake then will he be every way best to you you shall never want a Friend while you have a Friend in Heaven But remember you cannot be so His nor He Yours without your voluntary hearty unreserved self-dedication to him He will not be yours without your deliberate choice and free and full consent If he be yours it must be by Covenant and by a Covenant of Salt you must be his Covenant-Servants and that for ever He that putteth his hand to Gods Plough must not look back Yea you must be so his as to be no more your own If Christ be yours he must be your LORD to rule and command you his Will must be your Will and his Word your Rule and his Work your delight O that this may help now to oblige and incourage you to offer your first your best your Bodies your Souls your all to the LORD 2. He calls upon his Lambs The Lambs are the Hope of the Flock and the Joy of the Shepherd None so welcome to him as those that seek him betimes that devote the first fruits of their youth and strength and affections to him It was John the youngest Disciple that was the beloved one I remember thee the kindness of thy youth the love of thine espousals Jer. 2.2 Sirs this is the day of your Visitation behold now is the accepted time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus complacentiae gratuitae receptionis Behold now is the Day of Salvation This is your season the day of Gods special Grace which is true not only of the day of the Gospel in general but especially of the day of youth this is the day of your greatest advantage on very many accounts Now is your time to lay the Foundations of your future Eternal happiness If you lose this Season you are for ought you know lost for ever If you now be before hand with the Tempter you will the more easily have him under your feet as long as you live I have written unto you young men says the Apostle because ye are strong and have overcome the wicked one 1 John 2.13 14. if you do not now overcome him you will be worse able to do it hereafter As the Enemy grows stronger you will find your selves grow weaker yea the more calls of God you reject in your youth the nearer you are to that Curse Prov. 29.1 He that being often reproved hardeneth his neck shall suddenly be destroyed and that without remedy O do not presume on the leisure of Old Age how many thousands are there that once refused to give God their youth that are now