CHAPTER 2
Of Church Power, and the Subjects in which it resides, Head and Officers.
That Jesus Christ is the alone Head of the church, is manifest, 1. From express declarations of Scripture, John 18:36; Col 1:18; Col 2:19; Eph 1:22; Eph 4:15-16; Isa 9:6-7; Luke 1:32-33; Mic 5:2-5; Matt 28:18-20; John 3:35; John 5:22; Phil 2:9-11; 1 Cor 15:25-26; Rev 3:7. 2. From the princely titles, respecting the church, which are ascribed
to him in Scripture: as Lord, Acts 2:36; Acts 10:36; 1 Cor 8:6; Lawgiver, Isa 33:22; James 4:12; King, Ps 2:6; Ps 24:7,9; Ps 72:1; Song 1:4,12; Song 3:9,11; Song 7:5; Prince, Ezek 34:24; Ezek 46:10; Governor; Ruler, Jer 30:21; Mic 5:2; Isa 9:6; Judge, Mic 5:1; Isa 33:22; Isa 2:4; Isa 11:3-4; Shepherd, Isa 40:11; Ezek 34:23; Ezek 37:24; Heb 13:20; 1 Pet 5:4; 1 Pet 2:25; Bishop of souls, 1 Pet 2:25; Master, Matt 23:8,10; John 20:16; Head, Col 1:18; Hos 1:11; Apostle, and High Priest of our profession,—a Son over his own house, Heb 3:1-6. 3. To him alone are attributed the acts of supreme power in the church, as enacting of laws and ordinances, even to her principal officers, Gal 6:2; 1 Cor 9:21; Acts 1:2; Mark 16:15-16; Matt 10:7; Matt 28:19-20; John 1:33; 1 Cor 3:5; Matt 16:19; Matt 18:18; Matt 5-7. He qualifies all her officers, and prescribes to them the manner of their call, as well as the matter and manner of their work, Eph 4:7-8,11; 1 Cor 12:28; John 20:21-23; 2 Cor 10:8. And in his name all her ordinances are dispensed, Matt 18:20; Matt 28:19; Acts 19:5; John 14:13-14; Col 3:17; 1 Cor 5:4; 1 Cor 11:23.
It necessarily follows, that the Christian church must, in Christ's word, have a particular form of government appointed. 1. Christ as her Head is not an author of confusion, but of order and peace, 1 Cor 14:33. 2. The Scripture, either by particular or general rules, instructs in every good word and work, and renders the men of God perfect, 2 Tim 3:15-17. 3. Christ, as her King, not only governs his church by the internal influence of his Spirit, but externally, by appointment of ambassadors, assemblies, laws, and ordinances, Eph 4:11; Matt 18:20; Matt 28:18-20; 1 Cor 11:23-29; 1 Cor 12:28; John 20:21-23; 1 Cor 5:4-5. 4. The proper end of church power is not mere decency, but the spiritual edification of men,—the confirmation of them that stand; the recovery of them that are fallen; and the salvation of many, 1 Tim 5:20; 1 Tim 1:20; 1 Cor 5:5; Jude 22-23. 5. The laws of Moses manifest that Christ appointed a particular form of government in the Jewish church. But in no respect could they need an express form more than the Christian church, or the Mediator's care of them be greater. Human inventions are now no more wise and holy; or Christ more in love with them than in the days of old, Heb 3:1-6; Matt 15:1-9. It is absurd to suppose, that after Christ gave himself for his church, he abandoned the forming and manner of governing it to the imaginations of men, which are only evil continually, Gen 6:5; Gen 8:21. 6. The account of the ordinances, officers, and procedure of the Christian church, which we have in Scripture, exhibits every thing necessary to a particular
form of government. 7. By attempting to support from Scripture their own particular forms of church government, almost all professed Christians have manifested their belief that some particular form of it is appointed by Christ.
The whole power communicated by Jesus Christ, for the government of his church, is of a spiritual nature, corresponding to the nature of his kingdom, John 18:36. 1. The source and author of it is Christ, the quickening Spirit, Matt 28:18-20; Matt 16:19; Matt 18:15-20; John 20:21-23; 1 Cor 15:45. 2. The rule of it is not the carnal statutes of men, but the spiritual oracles of the Holy Ghost, 1 Tim 3:14-15; 2 Tim 3:15-17; Isa 8:20. 3. The matter of it is spiritual: The keys of order and government are not carnal, but keys of the kingdom of heaven, Matt 16:19. The doctrine preached relates not to human science, but is spiritual and divine, 2 Pet 1:19-21; 2 Tim 3:15-17; Titus 2:10; Heb 5:12; Heb 6:5; Eph 1:13; Eph 4:21; Eph 6:17; 2 Cor 10:4-5; 1 Cor 2:2; 1 Cor 1:23-24; Rom 1:16-17. The sacraments confirm only spiritual privileges, Rom 4:11; Rom 6:4-5; 1 Cor 10:16-17; 1 Cor 11:23-29. The discipline is spiritual, reaching neither to body nor purse, but to soul and conscience, Matt 16:19; Matt 18:15-20; 1 Cor 5:4-5,13; 2 Cor 2:1-7; John 20:21-23. 4. The objects of this power are spiritual,—men considered not as of this world, but as spiritual members of Christ's mystical body; and their conduct not as civil, but as pleasing or displeasing to God in Christ, Gal 6:1; 1 Cor 2:15; 1 Cor 5:11-13; 2 Cor 13:8. 5. The tendency of it is spiritual,—to gain sinful men to Jesus Christ, destroy their sin, and save their souls, Eph 4:11-13; 1 Cor 5:5.
All church-power is bestowed by Christ for the advantage of all the members of his church, Eph 4:11-13; 2 Cor 13:8,10; 2 Cor 10:8; Acts 26:17-18; 1 Pet 3:21; Rom 4:11; 1 Cor 10:16-17; Matt 18:15-17; 1 Tim 5:20; 1 Tim 1:20; Titus 1:13; 1 Cor 5:5,7,13; 2 Cor 2:7; and every one is warranted to improve it to his spiritual advantage, and to try whether that which is dispensed to him be according to the word of God, 1 John 4:1; Acts 17:11; 1 Thess 5:21. But no power of office for dispensing public ordinances in doctrine, worship, government, or discipline, is lodged by Christ in the community of the faithful. 1. Not the Christian people, but particular rulers are, in Scripture, warranted to preach the gospel, administer sacraments, ordain officers, censure or absolve delinquents, Rom 10:15; Heb 5:4-5; 1 Cor 4:1; Mark 16:15-16; 1 Tim 4:14-15; Acts 14:23; Acts 6:3,6; Titus 1; 1 Tim 3; 1 Tim 5:20; 1 Tim 1:20; Matt 18:18; Matt 16:19; 1 Cor 5:4; 2 Cor 2:6; Titus 3:10. 2. The gifts necessary for the execution of ecclesiastical offices are no where promised, or represented as given to the community
of believers, but only to church officers, Matt 28:19-20; Matt 16:19; John 20:21-23; 1 Cor 12:7-8; 1 Tim 3:2; 2 Tim 2:2; Eph 4:11-12. 3. No where are the Christian people in general, but particular officers, marked by characters which denote authority:—Nay, they are represented as the flock; the family; the body; and subjects; and are commanded to honour, obey, and submit to their officers, who are represented as elders, overseers, rulers, guides, governments, Acts 20:17,28; 1 Thess 5:12; 1 Tim 5:17; Heb 13:7,17; 1 Cor 12:28. 4. Great absurdity and confusion would ensue, if even all adult believers should be admitted to govern the church. All would be rulers: who then would remain to be ruled? All would be stewards of the mysteries of God to themselves and others: who then could need the dispensation of them?—Further, unless manhood, which is nothing spiritual, draw all church power to male believers, women, who are prohibited to speak in the church, must be allowed as much authority in government as men, 1 Cor 14:3-4; 1 Tim 2:12.—Moreover, what neglect of business, what disorder must ensue, if all adult believers be equal triers and ordainers of pastors, or censurers of subtle heretics? If elders or deacons offend, their spiritual pupils and children must be their judges and correctors. If a whole congregation fall into error and scandal, who can reclaim them?
Civil magistrates ought to encourage and protect the church: and, in so doing, may, in their station, act in a manner like to parents and masters in theirs. By a proper exercise of their civil power, and for the good of the commonwealth, they ought to prevent and remove persecution, profaneness, idolatry, superstition, heresy, and every other thing which tends to hinder the pure worship of God, Isa 49:23; Isa 60:3,10,16; Rom 13:3-4; 1 Tim 2:2; 2 Chron 15:8,16; 2 Chron 17:3-10; 2 Chron 31:1; 2 Chron 33:15; 2 Kings 18:4; 2 Kings 23.—They ought to preserve for the church her fulness of spiritual power allowed her by Christ; and by providing places of instruction, and maintenance for pastors and other instructors, and by encouraging laws, and their own example, they ought to promote the administration of, and attendance upon the ordinances of the gospel, 2 Chron 15:9-16; 2 Chron 20:7-9; 2 Chron 17; 2 Chron 29-31; 2 Chron 34-35; Deut 17:18-20; 1 Chron 22-25; Neh 13:10-14.—As heads of families ought to promote sound principles and holy practices in their families,—magistrates ought to promote and establish the reformation of doctrine, worship, discipline, and government of the church in their dominions, as a mean of promoting their happiness. And for this end, may call synods of church officers for settling and governing her affairs according to the word of God, Exod 32; Josh 23-24; 2 Kings 18:4-7;
2 Kings 12; 2 Kings 22-23; 2 Chron 15; 2 Chron 17; 2 Chron 34-35; 1 Sam 7:6; 2 Chron 20:3; Jon 3:7; Ezra 8:21.—By their civil authority, they ought to enforce her laws or constitutions which are warranted by the word of God; as observing them tends to promote the welfare of the nation, and ought to excite her rulers and members to an external performance of their duty by every method agreeable to the gospel; and ought to punish open violations of God's law, as crimes which dishonour him, whose deputies they are, and bring a curse on the commonwealth, 2 Chron 15; 2 Chron 30-31; 2 Chron 34-35; Neh 13; Dan 3:28-29; Dan 6:26-27; Deut 21:18-21; Gen 9:6; Num 35:30-32; Num 15:30-36; Job 31:9,11; Lev 20:11-25; Exod 22:1-15; Deut 19:16; Deut 13:1-6; Deut 17:1-8; Lev 17:2,8; 2 Chron 15:13,16; Job 31:26-28; Lev 24:15-16; Rom 13:3-4; 1 Pet 2:13-14; Heb 10:28.
Objection I. "In their care about religion they must not act as magistrates, but as Christians." Answer. Why separate their Christianity from their power? Are not all parents and masters, that are Christians, obliged by the law of God to act as Christians in these stations? Why may not magistrates also act as Christians in the execution of their office? In neither of these cases does Christianity add to men's power, but qualifies them for the better exercise of the power which they have, on another foundation.
Objection II. "The above proofs are generally taken from Jewish magistrates, who were ecclesiastical rulers, and their nation an ecclesiastical nation." Answer. Notwithstanding the Jewish magistrates were deputies under God, who was the Supreme King of their nation; yet it never can be proved that they were church rulers, till it be demonstrated, that proselytes of the covenant and of the gate had equal privileges with Jews in both church and state; that every thing which excluded from church fellowship, excluded also from civil privileges; that fining, burning, stoning, etc. of malefactors were ordinances of Christ, for worship of God, as well as excommunications; and that there is no difference between the judicial and ceremonial laws.
Objection III. "If magistrates have such power about religion, they ought, by fines, imprisonment, death, or the like, to force their subjects to whatever themselves think to be the true religion; and so bereave them of their natural liberties, in which they are bound to protect them." Answer 1. Parents and masters can do much to promote true religion in their families, without either starving or hurtfully beating any under their charge. 2. Not the conscience of either magistrates or subjects, but the law of God, is the standard of duty to them. 3. If magistrates act according to the law of God, they can
never attempt to propagate the true religion by methods which God never enjoined for that end, or which tend to disparage religion. 4. As all liberty, civil as well as sacred, proceeds from God himself, it can never be a protection of men in idolatry, blasphemy, notorious heresy, or profanation of the Sabbath, which render them open and insolent, dishonourers of, and rebels against God, and plagues to the nation,—any more than protect them in treason, murder, or theft.
But Christ has communicated no spiritual power to civil magistrates. 1. No where doth he appear to bestow any such power on magistrates, but on his apostles and their successors, as officers in the church, Matt 16:19; Matt 18:18; Matt 28:18-20; John 20:21-23. Nor, in his establishment of his gospel-church, could he bestow any such power on magistrates, as both Jewish and Heathen were open enemies to him, and the civil power of the former just expiring. 2. For about 300 years the whole power of the Christian church was exercised, while the magistrates of those countries continued heathens and bloody persecutors. The word was preached; the sacraments dispensed; the unruly admonished; the scandalous rebuked; the obstinate excommunicated; the penitent absolved; elders and deacons ordained; synods assembled; and ecclesiastical decrees enacted, Acts 4:2; 1 Tim 3:16; Acts 20:7; 1 Cor 11:17-29; Acts 2:41-42; Acts 8:12; Acts 13:1-3; Acts 14:23; 1 Tim 4:14; Titus 1:5; Acts 6:1-6; 1 Tim 5:20; 1 Tim 1:20; 1 Cor 5:4-5; 2 Cor 2:6-8; Acts 15-16:4. 3. No where do magistrates appear in the list of church-officers recorded in Scripture. Nay, if children, women, or heathens, how could they be capable of ruling the Christian church? Rom 12:6-8; 1 Cor 12:28; Eph 4:11-12; 1 Cor 14:34; Eph 2:12. 4. Church-government is altogether independent on civil government. Church-officers are not set up by the state, but by the Lord, Acts 20:28; 1 Cor 4:1-2; 1 Cor 12:28; 1 Thess 5:12; Eph 4:11. They preach the gospel, dispense sacraments, inflict or absolve from spiritual censures, which no magistrates have power to do, Rom 10:15; 2 Chron 26:18-19. They may execute their office, not only without the consent, but contrary to the command of civil magistrates, Acts 4:19; Acts 5:29; 1 Cor 5:4-5; Matt 18:17-18; Titus 3:10; Rev 2-3. None can lawfully appeal from an ecclesiastical decision of a spiritual cause to the civil magistrate, Matt 2:7; Deut 17:8-10; 1 Cor 14:32; Acts 14; Acts 16:4. Even kings, if disorderly church-members, are to be censured by church-rulers, 2 Thess 3:6; Matt 18:15-18. 5. Civil and ecclesiastical power exceedingly differ in many respects: 1. In their proper origin. In its general nature civil government flows from God as Creator, Preserver, and King of nations; and, excepting the Jewish theocracy, is,
in its particular form, an ordinance of men, Rom 13:1-4; 1 Pet 2:14; Jer 27:12; Luke 12:13-14. All church power is derived from Christ as mediatorial head of the church, Matt 16:19; Matt 28:18-20; Eph 4:11-12; 1 Cor 12:28. 2. In the formal nature of their object. The church is a spiritual society, and body and spouse of Christ. The state, which is the object of the magistrate's power, is a carnal and earthly society, Eph 1:22; Eph 5:25; Eph 4:8-11; 1 Cor 12:28; Acts 6:3-4; Acts 13:1-4; Acts 14:23; 1 Tim 4:14; 1 Cor 4:12; 1 Cor 5:20; John 18:36; Jer 29:7; Jer 27:7,17. 3. In the matter in which they are exercised. Civil power is worldly, and exercised in making and executing civil laws, enforced with rewards and punishments of a worldly nature. Church-power is spiritual, and exercised in preaching the gospel, dispensing sacraments, and inflicting medicinal censures for the benefit of souls, 2 Cor 10:4-5,8; Heb 13:17; 2 Thess 2:3-4; 3 John 9-10; 1 Tim 3:5; 1 Cor 14:5,34; 1 Cor 12:28; 1 Cor 5:13. 4. In the manner of exercising them. In exercising civil power, men may make laws,—judge according to human laws,—may act by delegates, or one by himself alone;—must enforce obedience with civil rewards or punishments, from which last repentance is not sufficient to exempt a criminal. In exercising church power we must make no laws, but judge every thing by the word of God. We must always act in the name of Christ: We cannot delegate our power to any other, nor one person exercise it by himself, in acts of government; nor enforce obedience by any thing but what is of a spiritual nature, Matt 28:18-20; Matt 18:17; Acts 26:17-18; 1 Cor 5:4-5. 5. In their immediate end. Magistracy is to be executed for promoting the outward welfare of men as members of the commonwealth, Rom 13:1-4; 1 Tim 2:1-2. Church-power must be exercised for promoting the spiritual salvation of men as united to Christ, and members of his church, Eph 4:12; Acts 26:17-18; 1 Tim 4:16.
Christ has not lodged church-power in the hands of diocesan bishops, that bear rule over preaching presbyters. 1. The Scriptures expressly forbid all lordly dominion in the church, 3 John 9; 1 Pet 5:3; Luke 22:25-26; Matt 20:25-26. Not tyrannical, but lordly dominion, however mild, is here prohibited. The Greek word expressing it is used by the Seventy in Gen 1:28; Ps 72:8; Ps 110:2, to express dominion, which none dare pretend to be tyrannical.—How absurd to imagine, that the mother of James and John asked a tyrannical power for her sons from Christ! Or that he who acknowledged Caesar's authority, Matt 22:21, would represent all heathen rulers as tyrants! 2. Bishops and Presbyters are represented as the very same officers in Scripture. Several bishops or overseers were at Ephesus, all of whom are called elders or presbyters,
Acts 20:17,28. Several bishops governed the church in Philippi, no great city, having no inferior officers but deacons, Phil 1:1; 1 Tim 3:3. The reason why elders or presbyters must be of good report is, that bishops must be blameless; which marks them the same, Titus 1:5-6. Elders must feed God's flock episcopountes, acting the part of bishops over them, 1 Pet 5:2-3. Judas had a bishopric, Acts 1:20. Peter and John, not inferior apostles, were presbyters, 1 Pet 5:1; 2 John 1. 3. The power of ordaining pastors, which diocesans claim for their distinguishing prerogative, is, by the Scripture, placed in no standing church-officer, but in the presbytery, or meeting of elders. Nay, where elders were ordained, even the apostles did not by themselves ordain pastors, but concurred as members of the presbytery, 2 Tim 1:6; 1 Tim 4:14.
To anticipate objections, it must be observed, 1. That the Twelve and the Seventy disciples whom Christ, before his death, appointed to preach the gospel, had all of them equal power and authority, and but a temporary commission, Matt 10; Luke 10:1-21. 2. The apostleship for life bestowed on several after his resurrection, was an extraordinary office, in which they had no successors. 3. That neither Timothy nor Titus were fixed diocesans, but itinerant evangelists, who either travelled with the apostles, or were sent by them to supply their place, 1 Thess 1:1; 2 Thess 1:1; Rom 16:21; Heb 13:23; Col 1:1; Phil 2:19; 2 Cor 1:1; 1 Cor 4:17; 1 Cor 16:10; 2 Cor 1:19; 2 Cor 3:2; 1 Tim 1:3; 2 Tim 4:9-10,12; Gal 2:3; 2 Cor 2:13; 2 Cor 7:6-7; 2 Cor 8:16,23; 2 Cor 12:18; Titus 3:12. 4. That the angels of the Asian churches were not diocesan bishops, but their pastors in general: and hence one angel is sometimes addressed as several persons, Rev 2:10,24. 5. That for the first three hundred years of the Christian church, such as moderated in their courts, or were more aged, or had more noted congregations, were often called bishops: and, in the last case, had other ordained preachers to assist them, and to officiate in case of their imprisonment or death. But we have no decisive proof of any diocesan lords. Nor do any, except the principal pastors of Rome, seem to have struggled hard for such a preeminence. 6. That no Protestant church, except in England and Ireland, is governed by diocesan bishops, properly so called, though indeed the almost nominal ones of Sweden and Denmark would gladly be such. 7. That almost all the noted primitive doctors of the Christian church grant that diocesan Episcopacy has no foundation in Scripture. 8. Scarcely one argument hath ever been produced for the support of diocesan Episcopacy, but hath been effectually overturned by some other learned prelatist; nor indeed can they combat the Popish government without destroying their own. 9. Diocesan bishops,
as such, have never been any honour to the church, or centre of unity: but have often been introducers and supporters of Popish abominations.
If Christ has not lodged church-power in the community of the faithful, or in magistrates, or in diocesan bishops, he must have placed it in officers of his own appointment, Matt 16:19; Matt 18:18-20; 2 Cor 10:8; Heb 13:7,17; 1 Tim 5:17; 1 Thess 5:12.—Some of these were extraordinary, appointed for the first erection of the gospel-church. 1. Apostles, who had an immediate commission from Christ equally extended to all nations, as occasions offered,—were privileged with an infallibility in their doctrine;—had a constant power of working miracles as directed by God, and of speaking languages which they had never learned;—had power to confer the miraculous influences of the Holy Ghost on others, and of sending forth evangelists, or by themselves ordaining presbyters and deacons, Mark 16:15-20; Acts 1-21. 2. Evangelists, who assisted the apostles in planting or watering churches, and, by their direction, ordained presbyters and deacons, and erected judicatories in infant churches. 3. Prophets, who explained dark passages of Scripture, and sometimes foretold future events, 1 Cor 14:29-32; Acts 11:28; Acts 21:10-11.
Others of these officers were ordinary, which are divided into bishops, overseers or elders, and deacons. Bishops or elders are subdivided into pastors, or elders that labour in word and doctrine, and elders that only rule well. Their name bishop or overseer marks their authority over and inspection of others. Presbyter or elder denotes their gravity, prudence, and experience, and their being but subordinate rulers under Christ to declare and execute his laws. Thus we have three distinct kinds of church-officers, pastors, ruling elders, and deacons. The office of the first includes the power of the two latter; and that of the second the power of the last, but not the distinguishing power of the first; and the office of deacons includes no power peculiar to either of the two preceding offices.
I. The pastoral office is a spiritual relation to the Christian church, empowering men to preach the gospel, dispense the sacraments, and concur in acts of governing church-members. Its divine institution is evident. 1. God furnishes and appoints pastors, teachers, bishops or overseers, in the church, 1 Cor 12:28; Eph 4:11; Acts 20:28; Rom 12:6-8. 2. The qualifications of such officers are divinely prescribed, 1 Tim 3:1-8; 1 Tim 5:21-22; Titus 1:5-9. 3. Such characters are, by the Holy Ghost, ascribed to them, as import authority and call to their work, as pastors, teachers, rulers, stewards, preachers, heralds, ambassadors, bishops, Eph 4:11; 1 Cor 12:28; 1 Tim 5:17;
1 Cor 4:1-2; Luke 12:42; Rom 10:15; 2 Cor 5:19-20; Acts 20:28; 1 Pet 5:2-3; Rev 1:20; 1 Thess 5:12; Col 1:7; Eph 6:21; Matt 9:38. 4. The manner of their entrance on their office, by the call of the church and ordination of the presbytery, is divinely prescribed, Acts 1:15-26; Acts 14:23; 1 Tim 4:14. 5. The work which belongs to this office is divinely prescribed, 1 Pet 5:2-3; 1 Tim 4:14-16; Acts 6:2,4; 2 Tim 4:2; 2 Tim 2:25-26; 2 Cor 12:15; 1 Cor 14:9,16-17; Ezek 34:2,4; Heb 13:17; Acts 26:17-18; Matt 28:19-20; 1 Cor 11:23-26; 2 Tim 2:2; 1 Cor 5:4,13; Titus 3:10; 2 Cor 2:6-7. 6. People's behaviour towards ministers is prescribed by God, 1 Thess 5:12-13; 1 Tim 5:17; Heb 13:7,17; Gal 6:6; 1 Cor 9:7-19; 2 Thess 3:1. 7. God has promised them encouragement in, and a reward of their work, 2 Cor 3:3,5-6; Rev 2:1; Matt 28:20; Matt 16:19; John 20:23; Matt 10:40-42; Luke 10:16; John 13:20; 2 Tim 4:7-8.
The office of the gospel ministry is perpetual, continuing till the end of the world. 1. God has provided nothing to supply its place: Nor can any bestowal of the Holy Ghost exclude it, any more than it did in the apostolic age, Acts 1-21; Acts 26:17-18; Heb 11:40. 2. The necessity of it is perpetual. Men are in every age ignorant and corrupt; Satan active; heresy and error raging, or ready to spring up; gospel mysteries much unknown; the conversion of sinners, edification of saints, and silencing of gainsayers, still necessary, 1 Tim 4:1-3; 2 Tim 3:1-7; 2 Thess 2:3-12; Acts 26:17-18; Eph 4:12-15; Titus 1:11. 3. The removal of the gospel ministry is represented as an heavy judgment, which it could not be any more than the abolishing the Jewish ceremonies, unless the perpetual continuance of it were necessary, Rev 2:5. 4. God has wonderfully preserved a gospel ministry amidst all the destructive rage and persecution of heathens and antichristians, Rev 6; Rev 11-12; Rev 14. 5. The divine ordinances which are connected with a gospel ministry, are appointed to continue till the end of the world, Eph 4:11-13; Matt 28:19-20; 1 Cor 11:26; 1 Tim 6:14.
It is requisite to a man's being a minister of the gospel, that he be divinely qualified with, 1. Proper abilities, rendering him apt to teach, which includes rational and experimental knowledge of divine truths, and being able to explain and inculcate them in a manner calculated to enlighten the minds, impress the consciences, and excite the affections of his hearers, Eph 4:7-11; 1 Cor 9:7; 1 Cor 3:8; 1 Cor 6:19-20; 1 Tim 3:2; 1 Cor 12:8; Col 4:3-4; 1 Cor 4:19; 1 Cor 2:2,4,6-7,13; 2 Cor 2:14; 2 Cor 4:2,5; 2 Tim 2:15; Isa 50:4; Isa 49:1-2; Isa 58:1; Mic 3:8; 1 Cor 14:24-25; Acts 24:25. 2. A blameless,
holy, and edifying conversation, 1 Tim 3:1-8; 2 Tim 2:2,21-22; Titus 1:5-9. 3. Distinguished zeal for advancing the glory of God in Christ, and tender compassion to the souls of men, Rev 3:19; Ps 69:9; Ps 119:139; Gal 4:18-19; 2 Cor 2:14-15; 1 Thess 2:8; 1 Pet 5:2; Jude 22.
All heads of families, teachers of youth, and even neighbours, ought, in a private manner, to instruct those under their charge, in the truths of the gospel. But none, without being, regularly called to it, however well qualified, ought to exercise any part of the ministerial office. 1. The Scripture plainly distinguishes between gifts for, and a mission to that office, John 20:21,23; Isa 6:6-7,9. 2. It most expressly declares a call absolutely necessary to render one a public teacher, Rom 10:15; Heb 5:4,6; Jer 23:21,32. 3. The character of preachers, heralds, ambassadors, stewards, watchmen, angels, messengers, etc. necessarily import a divine call, 1 Cor 9:17; 2 Cor 5:20; 1 Cor 4:1-2; Heb 13:17; Rev 1:20. 4. Rules prescribed for the qualifications, election, and ordination of gospel ministers, are declared binding until the second coming of Christ, 1 Tim 3:1-8; 1 Tim 5:21-22; 1 Tim 6:13. 5. God severely punished Korah, Saul, Uzza, Uzziah, and the sons of Sceva, for their intermeddling with the work of the sacred office, Num 16:3-11,32-38,40; 1 Sam 13:8-14; 1 Chron 13:9-10; 2 Chron 26:16-18; Acts 19:13-16. 6. To rush into the ministerial office without a proper call, is inconsistent with a proper impression of the awful nature of the work of it, 2 Cor 3:5-6; 2 Cor 2:16; Ezek 3:17-21; Ezek 33:1-20; Rom 1:1; Gal 1:15-16; John 3:27-28; Heb 13:17; Heb 5:4-5; and introduces wild disorder and error, Gal 2:5. 7. Christ's manifold connection with this office,—in his being the author of it, Eph 4:11-12; his suspending much of the order and edification of his church on it, Acts 20:28; 1 Pet 5:1-3; his including such power and authority in it, Matt 16:19; Matt 18:18; his committing such an important trust to ministers, Col 4:17; 1 Tim 6:20; his enjoining his people to honour and obey them, 1 Tim 5:17; Heb 13:7,17; and his promising present assistance in, and future gracious rewards to their faithful discharge of their work, manifests the necessity of a divine and regular call to it, Matt 28:20; 1 Pet 5:4.
The call of an ordinary pastor to his work ought to be twofold. 1. A divine call, which consists in God's inwardly inclining his heart to it in an humble manner, and by regular means; and which is often attended by a trace of providences shutting him up to it, exclusive of any other. 2. An ecclesiastical call, which consists in the election of the Christian people to whom he is to minister, and the ordination of the
presbytery. That adult Christians have a right from Christ to choose their own pastors is evident: 1. The church being a voluntary society, none imposed upon her members by men can be related to them as their pastor. 2. None can so well judge what gifts are best suited to their spiritual edification as Christians themselves. 3. If men may choose their servants or physicians, why hinder Christians from choosing the servants and subordinate physicians of their souls? 4. The Scripture allows the election of pastors in ordinary cases to adult Christians, and to none else, Acts 1:15-26; Acts 6:1-6; Acts 14:23. 5. Christ requires his people to try the spirits, which supposes their ability to do so, and their power to choose such only as they find most proper to edify their souls, and to refuse others, 1 John 4:1. 6. The introduction of ministers into their office by patronage, of whatever form, has its origin from popery; tends to establish a tyranny over men's conscience, whom Christ has made free;—to fill pulpits with naughty, impious, and indolent clergymen;—encourages simony, sacrilege, and perjury;—and effectually gives Christ the lie, modelling his kingdom after the form of those of this world, Ezek 34:2-4; Isa 56:9-12; John 18:36.—The ordination of candidates chosen for the ministerial office is not the work of the people, but of the presbytery, 1 Tim 1:14; 2 Tim 1:6; 2 Tim 2:2; Acts 13:1-3; Acts 14:23; 1 Tim 5:21-22.
The work of a pastor when ordained, is, 1. With much inward compassion and zeal for the welfare of their hearers' souls, to feed them with the truths of Christ according to their different necessities, both publicly and privately, whether in the form of sermons, lectures, catechizing, or exhortation, when sick, etc. 1 Pet 5:3; 2 Cor 5:11; 1 Cor 9:16; Phil 1:17,24-25; 1 Tim 6:20; 1 Tim 3:15; 1 Tim 4:15-16; 2 Tim 4:2; Gal 6:6; Heb 5:11,13; 1 Cor 3:1; Acts 20:20-21,27-28,31,35; Acts 26:17-18; Ezek 34:1-16; Ezek 3:17-21; Ezek 33:1-20; Col 1:28-29; Isa 40:11; Isa 50:4; 1 Thess 2:2-12; 1 Thess 5:12; James 5:14; 2 Cor 11:28-29. 2. To administer the sacraments in a proper manner to proper persons, Matt 28:19-20; Matt 7:6; 1 Cor 11:23-29. 3. To rule over their people with impartiality, zeal, meekness, and prudence, censuring offenders, and absolving penitents, Heb 13:17; 1 Tim 5:20-21; 1 Tim 1:20; Titus 3:10-11; Rev 2:2,14,20; 1 Cor 5:4-5; 2 Cor 2:6-7. 4. To care and provide for the poor, Gal 2:9-10; 1 Tim 6:17-18; 2 Cor 8-9. 5. To give himself habitually to effectual fervent prayer for the church of Christ in general, and especially for those of his particular charge, Acts 6:2,4; Eph 3:14-19; Eph 1:15-20; Gal 4:19; Col 4:12. 6. To exemplify his doctrines and exhortations in an eminently meek, humble, holy, and edifying
conversation, 1 Thess 2:10; 1 Tim 4:7-8,12,16; 1 Tim 6:11-12; 2 Tim 2:1,15-16,21-23; 2 Tim 3:14; Titus 1:7-9; Titus 2:7-8; Matt 5:16-48.
II. It is plain from Scripture declarations, that Christ has appointed rulers in his church that are not appointed to preach the gospel, Rom 12:7-8; Heb 13:7,17. Different gifts qualify men for teaching and for ruling, Eph 4:7. Such rulers are necessary for the assistance of pastors, Gal 2:9-10; Acts 6:2-4; Exod 18:17-23.—The complete form of every Christian congregation requires several elders, Acts 20:17-38; Acts 14:23. Christian churches have courts similar to those Jewish ones which had the power of excommunication; and which consisted of elders ruling as representatives of the congregation, Matt 18:15-17; Num 35:24; Deut 19:12; Josh 20:4,6; Exod 12:3,21; by comparing of which texts we find that congregation denotes rulers of it. The Seventy use the very word ecclesia, which is translated church in Matt 28:17.—But the divine appointment of ruling elders is still more evident, 1. From Rom 12:5-8, where we find in the one body of the gospel church prophesying, which includes teaching and exhortation, which may correspond with teachers and pastors, Eph 4:11; and ministry, answerable to the deacon that gives out the church's charity, and shews mercy in visiting the sick and imprisoned,—and to the elder that rules with diligence. Here different gifts, given to profit withal, infer different offices, Eph 4:7-11; 1 Cor 12:7-8. Here is one that rules characterized by different gifts, and different work. 2. From 1 Cor 12:28, where we find governments, that is, governors, even as miracles denote workers of miracles,—set by God in the Christian church. While they are represented as different from helps or deacons, Acts 6:1-6, their designation of governments marks that their office is chiefly, if not solely, executed in ruling. It much more properly denotes them rulers of church members, than mere managers of church money.—It is further observable, that God has set some, not all, governments or governors in the church. From 1 Tim 5:17, where some elders are represented as worthy of double honour, though they do no more than rule well, while others are represented as more worthy of double honour, because they not only rule well, but also labour in word and doctrine.—All which elders belong to the church, compare 1 Tim 1:19; 1 Tim 4:14; 1 Tim 3:15.—Kopiontes, labouring, doth not denote uncommon diligence, but the common duty of all gospel ministers, 1 Cor 3:8; 1 Thess 5:12; John 4:38.—Malista, especially,—always in the New Testament distinguishes persons or things of the same general class, one from another, Acts 20:38; Acts 23:26; Acts 26:3; Gal 6:10;
Phil 4:22; 1 Tim 4:10; 1 Tim 5:8; 2 Tim 4:13; Titus 1:10; Philem 16; 2 Pet 2:10.—Not only do most of the chief Fathers in the Christian church declare for ruling elders; but even Papists and Episcopalians, who inveigh against them, have a shadow of them in their chancellors, officials, commissaries, wardens: and bishops having no care of souls, are lay elders properly so called.—Independents also manage most of their congregational affairs by a few of their number.
The necessary qualifications of ruling elders are, 1. True piety, 1 Tim 4:12; 2 Tim 2:21-22. 2. Capacity for judging causes, 1 Chron 12:32; Deut 1:13; 1 Kings 3:5-15; Isa 11:2-5; Num 11:16-17. 3. Wisdom, prudence, and uprightness of conduct, connected with a good report from others, 1 Tim 3:1-8; Ps 101:2-8.—Their ordination ought to be transacted in much the same manner as that of teaching elders or pastors.—Their duty in general is to rule well; particularly, 1. In judging the agreeableness of doctrines to the word of God,—judicially declaring what seems good to the Holy Ghost and to them, in controverted points of principle or practice, Acts 15:28-29; Acts 16:4; Rev 2:2; Acts 20:17-31. 2. In admitting persons to church-fellowship on proper qualifications, Matt 16:19. 3. In directing or encouraging church-members to observe Christ's laws, for the honour of God and their own mutual edification, Heb 13:7,17. 4. In taking care that all the ordinances of the gospel be duly preserved in their purity and perfection, Song 1:7-8. 5. In carefully watching over the moral behaviour of church-members,—instructing, admonishing, exhorting, comforting, or rebuking them, as they find cause, Heb 13:17. 6. In visiting the sick in body, or distressed in mind, James 5:14. 7. In making provision for the poor, or other expenses necessary for promoting the spiritual welfare of the congregation, Acts 11:27-30. 8. In judging the case of offenders and penitents, in order to censure the former, and absolve the latter, Matt 18:15-18; Matt 16:19. 9. In regulating diets of fasting, thanksgiving, the Lord's Supper, etc; 1 Cor 14:26,40.
III. The divine appointment of deacons in the Christian church is beyond dispute, Acts 6:1-6; 1 Tim 3:8-11; Rom 12:8; 1 Cor 12:28; Phil 1:1.—They ought to be men of honest report, full of the Holy Ghost, and of wisdom, 1 Tim 3:8-10; Acts 6:3.—Their election and ordination ought not, in its manner, to differ from that of elders, Acts 6:1-6.—Their work is to manage the temporal affairs of the congregation relative to the table of the poor, the table of ministers, and the table of the Lord, Acts 6:2; 1 Cor 12:28. No other work is annexed to their office in Scripture. Hence, though some of the first seven deacons, becoming evangelists, might preach and
administer sacraments, yet none, as deacons, have any right to do so.
There is no hint in Scripture, that the offices of ruling elder and deacon were designed to be temporary. Both of them were appointed on moral grounds and necessities respecting every church and period. The rules concerning them both are to be observed till the end of the world, 1 Tim 6:13-14. No congregation can therefore answer to Jesus Christ for dropping of deacons, any more than for the dropping of ruling elders.
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