Except. 10. Seeing in every minister of the word three things are requisite, unblamableness of life, dexterity of governing, and integrity of doctrine; the two first are commended here, but especially the labor in doctrine above them both; therefore here are set down not a two-fold order of presbyters, but only two parts of the pastoral office, preaching and governing; both which the apostle joins in the office of pastors, 1 Thes. v. 2-13.[86] "The guides of the church are worthy of double honor, both in respect of governing and teaching, but especially for their pains in teaching; so noting two parts or duties of presbyterial offices, not two sorts of presbyters."[87]

Ans. 1. It is true, pastors have the power both of ruling and preaching belonging to their office, as is intimated, 1 Thes. v. 12, 13, and Heb. xiii. 7, and in other places; but doth it therefore follow, that none have the power of ruling, but those that have the power of preaching? or that this text, or 1 Tim. v. 17, intends only those rulers that preach? 2. Bilson, in this exception, confesseth that laboring belongs to ordinary fixed pastors, and therefore contradicts himself in his former objection, wherein he would have appropriated it to unfixed apostles and evangelists; yea, by this gloss it is granted, that preaching presbyters are to be more honored than non-preaching ruling prelates. These are miserable shifts and evasions, whereby they are necessitated thus to wound their own friends, and to cross their own principles. 3. According to this gloss, this should be the sense, "Let the ministers that rule well by good life, and skilful government, be counted worthy of double honor, especially they who labor in the word and doctrine." Now doth not this tacitly insinuate, that some ministers may rule well, and be worthy of double honor, though they labor not in the word and doctrine? and how absurd were this? But if the text be interpreted not of several acts of the same office, but of several sorts of officers, this absurdity is prevented, Let ruling elders be doubly honored, especially those that both rule and preach. 4. The text evidently speaks not of duties, but of persons; not of acts, but of agents; not of offices, but of officers; for it is not said, "Let the elders be counted worthy of double honor, for well ruling; especially for laboring"—but, Let the elders that rule well, especially they that labor in the word, &c. So that this gloss is vain, and against the plain letter of the text.

Except. 11. Though the emphasis of the word, they that labor, be not to be neglected, yet the difference betwixt presbyters is not put by that word, but by those (in the word and doctrine.) This does not signify two kinds of presbyters, but two offices of ministers and pastors; one general, to rule well; another special, to labor in the word and doctrine. To rule well, saith Hierom, is to fulfil his office; or, as the Syriac interpreter expounds it, "to behave themselves well in their place;" or as the Scripture speaks, To go in and out before God's people as becomes them, going before them in good works in their private conversations, and also in their public administrations; whence the apostle makes here a comparison betwixt the duties of ministers thus, "All presbyters that generally discharge their office well are worthy of double honor; especially they who labor in the word, which is a primary part of their office."[88]

Ans. 1. For substance this objection is the same with objection 10, already answered, therefore much more needs not to be added. 2. It is to be noted, that the apostle saith not, "Let the presbyters that rule well be counted worthy of double honor, especially because they labor in the word—for then he should have pointed at the distinct offices of ministers;" but he saith, especially they that labor, which clearly carries the sense to the distinction of elders themselves, who have distinct employments. 3. If preaching presbyters only should here be meant, and under that phrase (that rule well) their whole office in general, and the right managing thereof, should be contained, whereas laboring in the word and doctrine (as this exception implies) is but one part thereof, then hence it would inevitably follow, that a minister deserves more honor for the well administration of one part of his office only, than for the well managing of the whole, which is absurd! Here therefore the apostle doth not compare one primary part of the pastor's office, with the whole office and all the parts thereof; but one sort of presbyters with another, distinguishing the mere ruling presbyter from the ruling and preaching presbyter, as the acute and learned Whitaker hath well observed.

Except. 12. It is evident in the text itself, that all these elders here meant were worthy of double honor, whether they labored or governed; which by St. Paul's proofs, presently following, and by the consent of all old and new writers, is meant of their maintenance at the charges of the Church.[89] Now that lay-judges and censors of manners were in the apostle's time found at the expense of the Church, or by God's law ought to have their maintenance at the people's hands, till I see it justly proved, I cannot believe it: which yet must be proved before this construction can be admitted.[90]

Ans. 1. This word honor signifies (after the custom of the Hebrews, Exod. xx. 12) all pious offices and relief. This phrase (double honor) interpreters expound either absolutely or comparatively. Absolutely thus: double honor, i.e. great honor, so some; maintenance in this life, happiness in the life to come, so others; honor of reverence to their persons, and of maintenance for their labors, so Chrysostom, of which saith Calvin, "That Chrysostom interprets double honor to be maintenance and reverence, I impugn not." Comparatively thus: double honor here seems to relate to what was before spoken, ver. 3, "Honor widows that are widows indeed." Now here he intimates, that though widows are to be honored, yet these should be much more honored; they should have single, these double honor. In this last sense, which seems most genuine, it seems most likely that the apostle here intended principally, if not only, the honor of maintenance; partly because the honor appointed for widows, ver. 3, &c., was only maintenance; partly because the reason of this charge to honor, &c., refers only to maintenance, ver. 18. Thus far we grant, that the text speaks of maintenance. 2. It may be further yielded that all the presbyters here spoken of are to be counted worthy of double honor, of honorable, liberal maintenance; even they that rule well (if need require) are to be thus honored, but the principal care of maintenance ought to be of them that labor in the word and doctrine, because the apostle saith especially they that labor, &c.: the like injunction, see Gal. vi. 6, "Let him that is catechized, communicate to him that catechizeth him in all good things;" and thus much this text plainly evidenceth. 3. What then can be inferred hereupon by the adversaries of ruling elders? "Therefore the ruling elders (in the reformed churches) that take no maintenance of the church, are not the elders that rule well here mentioned?" This follows not: the apostle Paul took no wages of the church of Corinth, 2 Cor. xi. 7-9, and xii. 12, 13, &c., was he therefore not an apostle to them, as to other churches of whom he took maintenance? Divers among us in these days labor in the word and doctrine, and are not sufficiently maintained by their churches, but forced to spend of their own estates to do others service; are they therefore no ministers? Forgive them this wrong. Most churches are not able (or at least not willing) to maintain their very preaching presbyters and their families comfortably and sufficiently, as the gospel requireth: if therefore in prudence, that the Church be not needlessly burdened, those ruling elders are chosen generally that need no maintenance, doth their not taking maintenance of the church make their office null and void? Or if the church do not give them maintenance (when they neither need it, nor desire it, nor is the church able to do it) is the church therefore defective in her duty, or an ill observer of the apostolical precepts? Sure maintenance is not essentially and inseparably necessary to the calling of either ruling or preaching elder. There may be cases when not only the preaching, but the ruling elders ought to be maintained, and there may be cases when not only the ruling but also the preaching presbyter (as it was with Paul) should not expect to be maintained by the church. 4. It is as observable that the apostle here saith, let them be counted worthy of double honor, though the reformed churches do not actually give double maintenance to elders that rule well, yet they count them worthy of double maintenance, though the elders do not take it, though the churches cannot give it.

Finally, unto these testimonies and arguments from Scripture, many testimonies of ancient and modern writers (of no small repute in the Church of God) may be usefully annexed, speaking for ruling elders in the Church of Christ from time to time: some speaking of such sort of elders, presbyters, or church-governors, as that ruling elders may very well be implied in their expressions; some plainly declaring that the Church of Christ in fact had such officers for government thereof; and some testifying that of right such officers ought to be in the Church of Christ now under the New Testament for the well guiding thereof; by which it may notably appear, that in asserting the office of the ruling elder in the Church, we take not upon us to maintain any singular paradox of our own devising, or to hold forth some new light in this old opinionative age: and that the ruling elder is not a church officer first coined at Geneva, and a stranger to the Church of Christ for the first 1500 years, (as the adversaries of ruling elders scornfully pretend,) but hath been owned by the Church of Christ as well in former as in later times.[91]

An Appendix touching the Divine Right of Deacons.

Though we cannot find in Scripture that the power of the keys is committed by Christ unto deacons, with the other church governors, but conceive that deacons, as other members of the church, are to be governed, and are not to govern; yet forasmuch as deacons are ordinary officers in the Church of God, of which she will have constant use in all ages, and which at first were divinely appointed, and after frequently mentioned in the New Testament; it will not be thought unfit, before we conclude this section, touching the divine right of Christ's church-officers, briefly to assert the divine right of deacons, as followeth.

Deacons in the church are an ordinance of Jesus Christ. For,

1. They are found in Christ's catalogue of church officers, distinct from all other officers, both extraordinary and ordinary. Helps, 1 Cor. xii. 28. The Greek word in the natural acceptation properly signifies, to lift over against one in taking up some burden or weight; metaphorically, it here is used for deacons, whose office it is to help and succor the poor and sick, to lend them a hand to lift them up, &c., and this office is here distinctly laid down from all other ordinary and extraordinary offices in the text. So they are distinguished from all ordinary officers reckoned up, Rom. xii. 7, 8: under prophecy, there is the teacher and pastor; under ministry, the ruling elder, and the deacon, verse 8. This officer was so well known, and usual in the primitive churches, that when the apostle writes to the church at Philippi, he directs his epistle not only to the saints, but to the officers, viz. to the overseers, and deacons, Philip, i. 1. The occasion of the first institution of this office, see in Acts vi. 1, 2, &c. At the first planting of the Christian Church, the apostles themselves took care to receive the churches' goods, and to distribute to every one of their members as they had need, Acts iv. 34, 35; but in the increase of the church, the burden of this care of distributing alms increasing also, upon some complaints of the Greeks, that their widows were neglected, the office of deacons was erected, for better provision for the poor, Acts vi. 1-7; and because the churches are never like to want poor and afflicted persons, there will be constant need of this officer. The pastor and deacon under the New Testament seem to answer the priests and Levites under the Old Testament.

2. The qualifications of deacons are laid down by Christ in the New Testament, at large: 1 Tim. iii. 8-14, Deacons also must be grave, not double-tongued, &c., and Acts vi. 3, 5.

3. The manner also of deacons' vocation or calling unto their office is delineated, viz: 1. They must be chosen by the church; "Look ye out among you seven men of honest report," &c., "and they chose Stephen," &c., Acts vi. 3, 5. 2. They must first be proved and tried by the officers of the church, before they may officiate as deacons; "and let these also first be proved, then let them use the office of a deacon, being blameless," 1 Tim. iii. 10. 3. They must be appointed by the officers of the church to their office, and set apart with prayer, Acts vi. 3, 6: "Look ye out men—whom we may appoint over this business—whom they set before the apostles, and when they had prayed, they laid their hands on them."

4. Deacons have by Scripture their work and employment appointed them. Their work is, to serve tables, (hence the name deacon seems derived,) Acts vi. 2, 3. To be an help, no hinderance in the church; called helps, 1 Cor. xii. 18.

5. Deacons have a divine approbation and commendation in Scripture, if they execute their office well. "For they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus," 1 Tim. iii. 13. Here the well administration of deaconship is commended as producing two good effects to such deacons, viz: 1. A good degree, i.e. great honor, dignity, and reputation, both to themselves and to their office; they adorn, grace, and credit their office in the church; not that they purchase to themselves by desert a higher office in the church, that from deacons they should be advanced to be presbyters, as some would interpret this text. 2. Much boldness in the faith which is in Christ Jesus. For nothing makes a man more bold than a good conscience in the upright and faithful discharge of our duties in our callings; innocency and integrity make brave spirits; such with great confidence and boldness serve Christ and the church, being men that may be trusted to the uttermost. Now where God thus approves or commends the well managing of an office, he also divinely approves and allows the office itself, and the officer that executes the same.[92]

SECTION II.

2. Of the first receptacle, or subject of the power of church government from Christ, viz. Christ's own officers.

Touching the second, that Jesus Christ our Mediator hath peculiarly intrusted his own officers with the power of church government: take it thus—

Jesus Christ our Mediator did immediately commit the proper, formal, ministerial, or stewardly authority and power for governing of his church to his own church guides as the proper immediate receptacle or first subject thereof.

For explication of this proposition, four things are to be opened.

1. What is meant by proper, formal, ministerial or stewardly authority and power for church government? See this already discussed, Part 2, chapters III., V., and IX., in the beginning of Section 2, so that here there needs no further addition, as to this point.

2. What is meant by church guides? By church guides here understand, negatively, 1. Not the political magistrate. For though he be the nurse-father of the church, Isa. xlix. 23, the keeper and avenger of both the tables; and have an outward care of religion, and may exercise a political power about sacred things, as did Asa, Jehoshaphat, Hezekiah, Josiah, &c., yet hath he no proper, inward, formal power in sacred things, nor is it lawful for him to exercise the same; as Korah, Num. xvi.; King Saul, 1 Sam. xiii. 9-15; Uzzah, 2 Sam. vi. 6-8, 1 Chron. xiii. 9, 10; and King Uzziah, 2 Chron. xxvi. 16-22, did to the provoking of God, and to their own destruction. (But see what power is granted, and what denied to the civil magistrate in matters of religion, and why, Part 2, Chap. IX. Sect. 1.) 2. Not any officer of man's mere invention and setting up in the church, whether papal, as cardinals, &c., prelatical, as deans, archdeacons, chancellors, officials, &c., or political, as committees, commissioners, &c. For who can create and institute a new kind of offices in the church, but Jesus Christ only, who alone hath the lordly magisterial power as Mediator appropriated to him? Eph. iv. 8, 11; Rom. xii. 5-8; 1 Cor. xii. 28; and therefore how can such acts be sufficiently excused from bold usurpation upon Christ's own prerogative? 3. Nor the deacons themselves, (though officers of Christ's appointment, as was formerly proved;) for their office is not to rule and govern, but to serve tables, &c., Acts vi. 2, 3. None of these are the church guides which Christ hath committed his proper power unto. But affirmatively understand all these church guides extraordinary and ordinary, which Christ hath erected in his Church, vesting them with power and authority therein, viz. apostles, prophets, evangelists, pastors and teachers, governments, or ruling elders, mentioned together in Eph. iv. 8, 11; 1 Cor. xii. 28; 1 Tim. v. 17; Rom. xii. 6-8. These are Christ's own church officers, these Christ hath made the immediate receptacle and first subject of the keys, or of ecclesiastical power derived from himself.

3. What is meant by Christ's committing this stewardly power first and immediately to the church guides? Ans. There is, 1. A priority and immediateness of the donation of the power of the keys: thus Christ first and immediately gave keys to his own officers, whom Scripture, therefore, calls the ministers of Christ, (not of the Church,) 1 Cor. iv. 1, not first and immediately to the community of the faithful, or Church, and then by the Church secondarily and mediately to the officers, as her substitutes and delegates, acting for her, and not in virtue of their own power from Christ. 2. A priority and immediateness of designation of particular individual persons to the office of key-bearing, and this is done by the mediate intervening act of the church officers in separating of particular persons to the office which Christ instituted; though it is not denied but that the church or company of the faithful may lawfully nominate or elect individual persons to be officers in the congregation, which yet is no act of authority or power.

4. How hath Christ committed this power of the keys to his church guides, that thereby they become the most proper receptacle thereof? Ans. Thus briefly. All absolute lordly power is in God originally: all lordly magisterial mediatory power is in Christ dispensatorily: all official, stewardly power is by delegation from Christ only in the church guides[93] ministerially, as the only proper subject thereof that may exercise the same lawfully in Christ's name: yet all power, both magisterial in Christ, and ministerial in Christ's officers, is for the Church of Christ and her edification objectively and finally.

These things thus explained and stated, we come now to the confirmation of the proposition. Consider these arguments:

1. Jesus Christ committed immediately ecclesiastical power and the exercise thereof to his church guides. Thus we may argue:

Major. All those that have ecclesiastical power, and the exercise thereof, immediately committed to them from Jesus Christ, are the immediate subject or receptacle of that power.

For what makes any persons the immediate subject of power, but the immediate derivation and commission of power to them from Jesus Christ, who is the fountain of all power?

Minor. But the church guides have the ecclesiastical power and the exercise thereof immediately committed to them from Jesus Christ. This may be evinced many ways by Scriptures. 1. It is said expressly, "Of our authority which the Lord hath given us for your edification," 2 Cor. 10, 8: by us here we are to understand church guides, for here they are set in opposition to the church members (for edification,) not destruction of (you.) Here are edifiers and edified. Now these church guides have authority given them, and that from the Lord, i.e. Christ; here is their commission or power, not from the Church or any creature, but from Christ; hence the apostle calls church guides, "Your rulers or guides in the Lord," 1 Thes. v. 12; in the Lord, i.e. by the Lord's authority and commission. So that church officers are rulers in the Lord, and the churches ruled by them; yea, ruling elders being one sort of church guides, have such an undoubted power of governing in the Church divinely committed to them, that of them it is said, "God hath set in the church governments", 1 Cor. xii. 28, i.e. governors, the abstract being put for the concrete. If God have set governors in the Church, then God vested those governors with a power of governing, whence they have their name of governments.

2. The keys of the kingdom of heaven, with all their acts, were immediately committed to the church guides, viz. to the apostles and their successors to the end of the world; compare these testimonies, Matt. xvi. 16, 19, and xviii. 18-20; John xx. 21-23; with Matt, xxviii. 18-20: therefore consequently ecclesiastical power was committed immediately unto them as the subject thereof. For, By the kingdom of heaven here we are to understand (according to the full latitude of the phrase) both the kingdom of grace in this world, and of glory in the world to come; binding and loosing both in earth and in heaven, upon the right use of the keys, being here the privileges promised to church guides; and by kingdom of heaven—on earth, understand the whole visible Church of Christ in the earth, not only some single congregation. By keys of the kingdom of heaven, thus apprehend, Christ promiseth and giveth not the sword of the kingdom, any secular power; nor the sceptre of the kingdom, any sovereign, lordly, magisterial power over the Church. But the keys, &c. i.e. a stewardly, ministerial power, and their acts, binding and loosing, i.e. retaining and remitting sins on earth, (as in John it is explained;) opening and shutting are proper acts of keys; binding and loosing but metaphorical, viz. a speech borrowed from bonds or chains wherewith men's bodies are bound in prison or in captivity, or from which the body is loosed: we are naturally all under sin, Rom. v. 12, and therefore liable to death, Rom. vi. 23. Now sins are to the soul as bonds and cords, Prov. v. 22. The bond of iniquity, Acts viii. 23; and death with the pains thereof, are as chains, 2 Pet. ii. 4, Jude 6; in hell as in a prison, 1 Pet. iii. 10: the remission or retaining of these sins, is the loosing or the binding of the soul under these cords and chains. So that the keys themselves are not material but metaphorical; a metaphor from stewards in great men's houses, kings' houses, &c., into whose hands the whole trust and ordering of household affairs is committed, who take in and cast out servants, open and shut doors, &c., do all without control of any in the family save the master of the family. Such, in the Hebrew phrase, are said to be over the house, Gen. xliii. 18; Isa. xxii. 15; 2 Kings xviii. 18: and the keys of the house are committed to them as a badge of their power. So that when God threatens to put Shebna out of his office in the king's house, and to place Eliakim, son of Hilkiah, in his room, he saith, "I will commit thy government into his hand—and the key of the house of David will I lay upon his shoulder," Isa. xxii. 21, 22, parallel of that phrase, "and the government shall be upon his shoulder," Isa. ix. 6. Hence, as key is in the Old Testament used for stewardly power and government, Isa. xxii. 21, 22; (only twice properly, Judges iii. 25; 1 Chron. ix. 27;) so in the New Testament, key is always used, metaphorically, to denote power, and that about ecclesiasticals or spirituals, viz. in Matt. xvi. 19; Luke xi. 52; Rev. i. 18, and iii. 7, and ix. 1, and xx. 1. So that keys, &c., are metaphorically the ordinances which Christ hath instituted, to be dispensed in his church, preaching the word, administrations of the seals and censures: for it is not said key, but keys, which comprehendeth them all: by the right use of which both the gates of the Church here, and of heaven hereafter, are opened or shut to believers or unbelievers; and Christ promising or giving these keys to Peter and the apostles, and their successors to the end of the world, Matt. xxviii. 20, doth intrust and invest them with power and authority of dispensing these ordinances for this end, and so makes them stewards in his house of the mysteries of God, 1 Cor. iv. 1, so that we may conclude:

Conclusion. Therefore the church guides are the immediate subject and receptacle of that ecclesiastical power, and of the exercise thereof.

Argum. II. Jesus Christ our Mediator did institute ecclesiastical offices for church government under the New Testament before any Christian Church under the New Testament was gathered or constituted. Therefore those persons that were intrusted with those offices must needs be the first and immediate receptacle or subject of the power of the keys. Thus we may argue:

Major. All those whose ecclesiastical offices for church government, under the New Testament, were instituted by Christ, before any formal visible Christian Church was gathered or constituted, are the first and immediate receptacle or subject of the power of the keys from Jesus Christ.

Minor. But the ecclesiastical offices of Christ's own officers for governing of the Church, now under the New Testament, were instituted by Christ before any formal visible Christian Church was gathered or constituted.

Conclusion. Therefore Christ's own officers for governing of the Church now under the New Testament are the first and immediate receptacle or subject of the keys from Jesus Christ.

The major proposition cannot reasonably be denied, and may be further cleared by these considerations, viz: 1. That the Church offices for church government under the New Testament are in their own nature intrinsically offices of power. The apostle styles it power, or authority, which is given to these officers by the Lord, 2 Cor. x. 8, and xiii. 10. The keys of the kingdom of heaven are committed to them, Matt. xvi. 19, and keys import a stewardly power: compare Matt. xvi. 19, and xviii. 18, John xx. 21, 23, with Isa. xxii. 21, 22. Materially, the acts and exercise of these officers are acts of power, as binding, loosing, &c., Matt, xviii. 18; not only preaching, &c., but excommunicating, is an act of power, 1 Cor. v. 4. Absolving the penitent, and confirming him again in the Church's love, is an act of power:—to confirm love unto him, i.e. authoritatively to confirm, &c., as the word signifies, 2 Cor. ii. 8. Formally, these acts are to be done as acts of power, in Christ's name, and by his authority, Matt. xxviii. 19; 1 Cor. v. 4. Now if these offices be in their own nature offices of power, consequently they that have such offices conferred upon them by Christ, before the Christian Church had being or existence, they must needs be the first and immediate recipient subject of the power of the keys from Christ. 2. Either those church officers, whose offices were instituted before the Christian Church was constituted, must be the first subject of the power, &c., or some others. If any other, then, 1. Either heathens, or heathen magistrates, who are out of the Church: but both these were absurd to grant; for then they that are not so much as church members should be church governors, and the Church be ecclesiastically judged by them that are without. 2. Or the first subject of this power was the Christian Church itself before it had existence; but that were notoriously absurd; and besides these, no other can be imagined, but the church officers; therefore they must needs be the first subject of the power of the keys.

The minor proposition (viz. But the ecclesiastical offices of Christ's own officers for governing of the Church now under the New Testament, were instituted by Christ before any formal visible Christian Church was gathered or constituted) is so evident in the current of the New Testament, that it needs little confirmation. For, 1. The church offices under the New Testament, as apostleship, pastorship, &c., were instituted by Christ either before his death—compare these places together, Mark iii. 13, 14, &c.; Luke ix. 1, &c., and x. 1, 2, &c.; John xx. 21-23; Matt, xxviii. 18-20—or presently upon his ascension, Eph. iv. 8, 11, 12, &c.; Acts ii.; 1 Cor. xiii. 28. Now no formal Christian Church was constituted and gathered till the feast of Pentecost and afterwards. Then, after the apostles had received the gifts of the Holy Ghost, &c., Acts ii., great multitudes of Jews and Gentiles were converted to Christ, and being converted, incorporated and associated themselves into churches, as the history of the Acts, chap, ii., and forward, evidenceth abundantly. 2. Church officers, under the New Testament, are for the calling and gathering men unto Christ, and to his body mystical; and for admitting of those that believe into that one body, Matt, xxviii. 18, 19; 1 Cor. xii. 28. And is not he that calleth, before them that are called by them; they that baptize, before the baptized; and they that gather the churches, before those churches which they gather? May we not hence conclude, Therefore, &c.

Argum. III. The names, titles, and other denominations purposely and peculiarly given to the church guides in Scripture, generally do bear power and authority engraven upon their foreheads. Therefore, they are the proper, immediate, and only subjects of ecclesiastical power. Thus we may argue:

Major. All those persons in the Church, that have such names, titles, or denominations given to them peculiarly in the Scriptures by the Spirit of Christ, as generally have authority and power engraven upon them in reference to the Church, are the immediate and only proper subjects of ecclesiastical power.

Minor. But Christ's officers in the Church have such names, titles, or denominations given to them peculiarly in the Scriptures by the Spirit of Christ, as generally have authority and power engraven upon them in reference to the Church.

Conclusion. Therefore Christ's own officers in the Church are the proper, immediate, and only subjects or receptacles of ecclesiastical power.

This major proposition must be granted. For, 1. Is not this the Holy Ghost's familiar and ordinary manner in Scripture, to give titles and denominations, which are apt, pertinent, significative and instructing both to others and themselves that have such denominations conferred upon them? As in the family, the husband is called the head of the wife, 1 Cor. xi., because he is to govern, she is to be subject: the wife is called an help-meet, &c., Gen. ii.: to teach the wife her duty, to help his good and comfort every way, to hinder it no way. So in the commonwealth, magistrates are called heirs of restraint, to put men to shame, Judges xviii. 7, because they are to restrain disorders, shame evil-doers: higher powers, to teach others subjection to them, Rom. xiii. 1. "An ordinance of man or human creation," 1 Pet. ii. 13: because, though magistracy in general be an ordinance of God, yet this or that special kind of magistracy, whether monarchical, aristocratical, &c., is of man. Thus in the Church: the Church is called Christ's body, Ephes. iv. 12, to show Christ's headship, the Church's subjection to Christ, and their near union to one another. Christians are called members, Rom. xii.; 1 Cor. xii., to teach them mutual love, care, and serviceableness to one another. Ministers are called ambassadors of Christ, 2 Cor. v. Angels of the churches, Rev. ii., to teach them to be faithful in their offices, and others to respect them for their offices. Salt of the earth, Matt. v. 13, because they are to season others spiritually. Stars, Rev. i., because they are to shine forth for the enlightening and guiding of others, &c. 2. If this proposition be denied, then to what end are such names and denominations, importing authority, generally given by the Spirit of God to some sort of persons only, and not to others? Is it for no end? That would be a dangerous charge upon the Spirit of Christ. Is it for any end? Then what other can be imagined, than to signify, hold forth, and instruct both themselves and others in their duties, and to distinguish them that are vested with authority in the Church, from them that are not?

The major proposition (viz. But Christ's own officers in the Church have such names, titles, or denominations given to them peculiarly in the Scriptures by the Spirit of Christ, as generally have authority and power engraven upon them in reference to the Church) may be evinced, 1. By induction of particular names attributed to Christ's officers. 2. By a denial of them, or the like, to any other members of the Church.

1. By induction of particular titles or denominations attributed to Christ's officers, which generally have power and authority palpably engraven upon them: (yea, the self-same names are given to them, by which not only heathen writers, but also the Greek version of the Old Testament by the Septuagint, and the very original of the New Testament are wont to give to political officers, to express their political authority, power, and government,) as, for instance:

1. Presbyter or elder, is ascribed often to Christ's church officers, as in Acts xiv. 23, and xv. 2, 4, and xx. 17; 1 Tim. v. 17; Tit. v.; 1 Pet. v. 1. This same word is ascribed to rulers political, to elders in the gate, by the Septuagint, in Judges viii. 14; Ruth iv. 2, 3; 2 Sam. v. 3; 1 Chron. vi. 3.

2. Overseer or bishop, noting authority and power in having the charge and oversight of the flock, is ascribed to church officers in Acts xx. 28; Phil. i. 1; 1 Tim. iii. 2; Tit. i. 7. This same word is used by the Septuagint, to denote the power of the civil magistrate, to whom the care and oversight of the commonwealth is committed, Numb. xxxi. 14; Judges ix. 28; 2 Kings xi. 15.

3. Guide, leader, conductor, captain, governor, signifies them all, and is given to church officers, as contradistinct from the church and saints, Heb. xiii. 7, 17, 24. It is also attributed to civil rulers to set forth their power, in Deut. i. 13; Micah iii. 9, 11; 2 Chron. v. 1; Ezek. xliv. 3, and xlv. 7; Dan. iii. 2; Acts vii. 10. This very word governor, is attributed to Christ himself, out of thee shall come forth a governor, that shall rule (or feed) my people Israel, Matt. ii. 6.

4. Steward, dispenser. "Stewards of the mysteries of God," is the title given to ministers, 1 Cor. iv. 1, 2. "Steward of God," Tit. i. 7. "That faithful and wise steward, whom his Lord shall make ruler over his household," &c., Luke xii. 42. This also is a title of power given to them that are set over families, as Gal. iv. 2, "he is under tutors and stewards." And to them that are set over cities—as Rom. xvi. 23, "Erastus the steward" (or as we render it, the chamberlain) "of the city saluteth you."

5. Pastor is ascribed to Christ's officers; Eph. iv. 11, "and some pastors and teachers." They govern the Church as the shepherd his flock, feeding, ruling them as well with the shepherd's staff, as with food. This term is sometimes given to civil magistrates, Isa. xliv. 28; Micah v. 5: sometimes to Christ the great shepherd of the sheep, 1 Pet. v. 4; noting his authority, Matt. xxvi. 31; John x. 2, 11, 14, 16; Heb. xiii. 20; 1 Pet. ii. 25: sometimes to God himself the supreme Ruler of the world, Ps. lxxx. 1.

6. Governments, a denomination given to ruling elders, 1 Cor. xii. 28, as hath been proved Sect. 1 of this Chapter. A metaphor from mariners or pilots, that steer and govern the ship: translated thence, to signify the power and authority of church governors, spiritual pilots, steering the ship or ark of Christ's Church. This word is used also by heathen authors, to signify political governors.[94]

Ruler. 1 Tim. v. 17, "Let the elders that rule well"—and,

"He that ruleth," Rom. xii. 8, and "Your rulers in the Lord," 1 Thes. v. 12, viz. not only in the fear of the Lord,[95] nor only in those things that appertain to God's worship,[96] but also in the Lord; i.e. who are over you, to rule according to the will of the Lord,[97] even by the Lord Christ's power and authority derived to them. Now these names are among heathen authors ascribed to rulers of cities, armies, and kingdoms.[98]

By these among other titles given to Christ's officers in Scripture, he that runs may read a plain authority and power enstamped on them in reference to the Church; and consequently on them that are thus denominated, unless they be applied to them improperly, unfitly, abusively; which we suppose no sober intelligent reader dare affirm.

2. By a denial of these and like titles to the whole Church of Christ, or to any other members of the Church whatsoever, besides church officers. For where can it be showed in all the book of God, that in this sense, either the whole Church or any members thereof besides officers, are ever styled presbyters, bishops, governors, stewards of God, or of the mysteries of God, pastors, governments, or rulers? The greatest factors for popular government must let this alone forever. Thus, from all that hath been said, we need not fear to conclude:

Conclusion. Therefore Christ's own officers in the Church are the proper, immediate, and only subjects or receptacles of ecclesiastical power.

Argum. IV. The relations which Christ's officers have unto his Church, imply and comprehend in themselves authority and power in reference to the Church, and therefore they are the proper subjects of ecclesiastical power. Thus we reason:

Major. Whosoever they are that peculiarly stand in such relations to the Church of Christ, as imply and comprehend in themselves authority and power for governing of the Church, they are the only subject of ecclesiastical power.

This proposition is evident; for, otherwise, to what end are those peculiar relations to the Church which comprehend government in them, unless such as are so peculiarly related be the only subjects of government? Shall all those relations be mere names and shadows? or shall others in the church be counted the subject of this authority and power for church government, that have no such relations to the Church at all implying any such power?

Minor. But the officers of Christ peculiarly stand in such relations to the Church of Christ as imply and comprehend in themselves authority and power for the government of the church.

This assumption or minor proposition will be evident by a due induction of some of their particular relations that have such power enstamped on them; as for instance, Christ's officers stand in these relations of power to the Church and people of God.

1. They are pastors, Eph. iv. 11. The church is the flock, John x. 16; 1 Cor. ix. 7; flock, Acts xx. 28, 29; 1 Pet. v. 2, 3. Hath not the pastor power to rule and govern his flock?

2. They are stewards. "Who is that faithful and wise steward?" Luke xii. 42. "Stewards of the mysteries of God," 1 Cor. iv. 1, 2. "Stewards of God," Tit. i. 7. The Church and people of God are the Lord's household, over which these stewards are set, &c., Luke xii. 42. God's house, 1 Tim. iii. 15; Heb. iii. 6. Have not stewards power to govern and order those families over which they are set, and wherewith they are intrusted? Gal. iv. 1.

3. They are bishops or overseers, Phil. i. 1; 1 Tim. iii. 2; Tit. i. 7. The Church and people of God are that charge which the Lord hath committed to their inspection. "Over which the Holy Ghost hath made you overseers," Acts xx. 28. Have not overseers power over that which is committed to their inspection?

4. They are catechizers and teachers, Rom. xii. 7, 8; Eph. iv. 11. The Church and people are catechized, Gal. vi. 6; taught. Hath not he that catechizeth power for government of him that is catechized? He that teacheth of him that is taught?

5. They are co-workers with God, 1 Cor. iii. 9; 2 Cor. vi. 1. Architects, builders, &c., 1 Cor. iii. 10; some of them laying the foundation, others building thereupon. The Church and people of God are God's building. "Ye are God's building," 1 Cor. iii. 9. Have not builders power of disposing and ordering affairs appertaining to the building?

6. Finally, to add no more, the officers of Christ in the Church are not only as nurses; "We were gentle among you, even as a nurse cherisheth her children," 1 Thess. ii. 7: and as mothers; "My little children, of whom I travail in birth again," Gal. iv. 19: but also as fathers, 1 Thess. ii. 11; 1 Cor. iv. 15, spiritual fathers in Christ: and the Church and people of God, they are the sons and daughters, the spiritual babes and children, begotten, brought forth, and nursed up by them, 1 Thess. ii. 7, 11; Gal. iv. 19: and have fathers no authority nor power of government over their children? See Eph. vi. 1-3; 1 Tim. iii. 4.

Thus Christ's officers stand in such relation to the Church as do evidently carry power of government along with them; but where are any other members of the church besides officers, stated in such relation of pastors, stewards, overseers, catechizers, builders, husbandmen, nurses, mothers, and fathers to the Church of God and members of Christ, that can be evidenced by the Scriptures? Why may we not then clearly conclude,

Conclusion. Therefore the officers of Christ are the only subjects of ecclesiastical power.

Argum. V. The many divine commands and impositions of duties of obedience, submission, subjection, &c., upon the Church and people of God, to be performed by them to Christ's officers, and that in reference to their office, do plainly proclaim the officers of Christ to be the proper receptacle and subject of authority and power from Christ for the government of his Church. Thus it may be argued:

Major. Whatsoever persons they are to whom the Church and people of God are peculiarly bound by the commands of Christ, to perform duties of obedience and subjection, and that in reference to their office in the church, they are the only subjects of authority from Christ for the government of his Church.

This proposition needs no proof, unless we will be so absurd as to say that the Church and people of God are peculiarly obliged by Christ's command to obey and be subject to them, that yet have no peculiar authority nor power over them, and that in reference to their office in the church.

Minor. But the officers of Christ are those to whom the Church and people of God are peculiarly bound by the commands of Christ to perform duties of obedience and subjection, and that in reference to their office in the church.

This assumption or minor proposition may be evidenced, 1. Partly by induction of some particular instances of Christ's commands, whereby the Church and people of God are bound to perform duties of obedience and subjection to the officers of Christ, in reference to their office in the church. 2. Partly by a denial of the like commands in reference to all others in the church, except the officers of the church only.

Touching the first, viz. the instances of such commands, consider these following. The Church and people of God are commanded,

1. To know their rulers. "We beseech you, brethren, to know them that labor among you, and are over you in the Lord," 1 Thess. v. 12. To know, i.e., not simply and merely to know, but to acknowledge, accept, and approve of them as such rulers over you in the Lord. This teaches subjection to the office of ruling.

2. To love them exceedingly for their work's sake. "Esteem them superabundantly in love for their work's sake," 1 Thess. v. 13. For what work? viz. both laboring and ruling, mentioned verse 12. If they must love them so exceedingly for ruling over them, must they not much more be obedient to this rule?

3. To count them worthy of double honor in reference to their well-ruling. "Let the elders that rule well be counted worthy of double honor, especially—," 1 Tim. v. 17: whether we take double honor here for reverence or maintenance, or both; yet how can we esteem the elders ruling well worthy of double honor without some submission to their rule?

4. To obey them that are their rulers and governors. Obey ye your rulers, or governors, Heb. xiii. 17; where the words obey ye doth not (as some dream) signify a persuasion, but obedience, and in this sense it is commonly used, not only in profane authors, but also in the Holy Scriptures, as James iii. 3, Gal. iii. 1.

5. Finally, to submit and be subordinate unto them. The Church and people of God are charged to submit unto them. "Obey your governors and submit ye," Heb. xiii. 17. The word properly notes a submissive yielding without opposition or resistance; yea, it signifies intense obedience. They must not only yield, but yield with subjection and submission, which relates to authority. They are also charged to be subordinate to them. "Likewise, ye younger, submit yourselves to the elders," 1 Pet. v. 5; i.e., be ye subordinate, (it is a military term,) viz: be ordered, ranked, guided, governed, disciplined by them, as soldiers are by their commanders. The word elders here is by some taken only for elders in age, and not in office. But it seems better to interpret it of elders in office; and the context well agrees with this; for the apostle having immediately before charged the ruling preaching presbyters with their duties towards their flock, ver. 1-4, here he seems to enjoin the ruled flock (which commonly were younger in age and gifts) to look to their duties of subjection to their elders in office.

Touching the second, viz. the denial of like commands, and upon like grounds to all others in the church, except to the church officers only: where can it be evidenced in all the Scriptures that the people of God are commanded to know, to esteem very highly in love, to count worthy of double honor, to obey, and submit themselves to any persons in the church but to the ruling officers thereof in reference to their office, and the due execution thereof?

Now, seeing the Church and people of God are peculiarly obliged, by so many commands of Christ, to perform such duties of subjection and obedience to the officers of Christ, may it not be concluded,

Therefore the officers of Christ are the only subjects of authority from Christ for the government of his Church?

Argum. VI. Finally, the directions touching rule and government in the Church; the encouragements to well-ruling by commendations, promises, rewards, together with the contrary deterring discouragements from ill-ruling, by discommendations, threats, &c., being specially applied and appropriated by the word of Christ unto Christ's officers, very notably discover to us that Christ's officers are the only subjects of power from Christ for the government of his Church. Thus it may be argued:

Major. Whatsoever persons in the Church have directions for church government, encouragements to well-ruling, and discouragements from ill-ruling, particularly and peculiarly applied unto them by the word of Christ; they are the only subjects of power from Christ for the government of his Church:

This proposition is evident: For, 1. How should it be consistent with the infinite wisdom of God peculiarly to apply unto them directions about ruling and governing the church that are not the only subjects in whom the power of government is intrusted by Jesus Christ? 2. How can it stand with the justice of God to encourage them only unto well-ruling, by commendations, promises, rewards, &c., or to deter them from ill-governing by dispraises, threats, &c., &c., to whom the power of government doth not appertain, as to the only subjects thereof? 3. What strange apprehensions and distractions would this breed in the hearts of Christ's officers and others, should those that have not the power of church government committed to them by Christ, be yet directed by his word how to govern, encouraged in governing well, and deterred from governing ill?

Minor. But the officers of Christ in the church have directions for church government, encouragements to well-ruling, and discouragements from ill-ruling, particularly and peculiarly applied unto them by the word of God.

This assumption or minor proposition may be cleared by divers Scriptures according to the particular branches thereof, viz:

1. Directions for church government are particularly applied by the word of Christ to his own officers: as for instance, they are directed to bind and loose—to remit and retain sins on earth, Matt. xvi. 19, and xviii. 18; John xx. 21, 23. To judge them that are within the Church, not without, 1 Cor. v. 12. Not to lord it, domineer, or overrule the flock of Christ, 1 Pet. v. To rule well, 1 Tim. v. 17. To rule with diligence, Rom. xii. 8. To lay hands suddenly on no man, neither to be partakers of other men's sins, but to keep themselves pure, 1 Tim. v. 22. Not to prefer one before another, nor do anything by partiality, 1 Tim. v. 21. To rebuke them that sin before all, that others also may fear, 1 Tim. v. 20. To reject a heretic after once or twice admonition, Tit. iii. 10. To use the authority that is given them from the Lord to the edification, not to the destruction of the Church, 2 Cor. x. 8, and xiii. 10; with divers such like rules specially directed to Christ's officers.

2. Encouragements to well-ruling are peculiarly directed to Christ's officers. For, 1. They are the persons specially commended in that respect; well-ruling, 1 Tim. v. 17. Good and faithful steward, Luke xii. 42. The angels of the churches are praised for their good government, Rev. ii. 2, 3, 6, and ver. 18, 19. 2. They are the persons to whom the promises, in reference to good government, are directed, as Matt. xvi. 19, and xviii. 18-20; John xx. 21, 23; Matt. xxviii. 19, 20; Luke xii. 42-44; 1 Pet. v. 4. 3. They are the persons whom the Lord will have peculiarly rewarded, now with double honor, 1 Tim. v. 17; hereafter with endless glory, 1 Pet. v. 4.

3. Discouragements, deterring from ill-governing, are also specially applied to Christ's officers, whether by way of dispraise or threats, &c., Rev. ii. 12, 14-16, and ver. 18, 20.

Now if, 1. Rules for church government, 2. Encouragements in reference to well ruling, and, 3. Discouragements in reference to ill-ruling, be so peculiarly directed by the word of Christ to his own officers, we may conclude,

Therefore the officers of Christ in the Church are the only subjects of power from Christ for the government of his Church.

Object. But the church[99] of a particular congregation fully furnished with officers, and rightly walking in judgment and peace, is the first subject of all church authority, as appears from the example of the church of Corinth in the excommunication of the incestuous Corinthian, 1 Cor. v. 1-5; wherein it appears that the presbytery alone did not put forth this power, but the brethren also concurred in this sentence with some act of power, (viz. a negative power:) for, 1. The reproof, for not proceeding to sentence sooner, is directed to the whole Church, as well as to the presbytery. They are all blamed for not mourning, &c., 1 Cor. v. 2. 2. The command is directed to them all, when they are gathered together, (and what is that but to a church meeting?) to proceed against him, 1 Cor. v. 4, 13. 3. He declareth this act of theirs, in putting him out, to be a judicial act, ver. 12. 4. Upon his repentance the apostle speaketh to the brethren, as well as to their elders, to forgive him, 2 Cor. ii. 4-10. Consequently, Christ's church officers are not the peculiar, immediate, or only subject of the power of the keys, as hath been asserted.

Ans. I. As for the main proposition asserted in this objection, something hath been formerly laid down to show the unsoundness of it. (See chap. X. near the end.) Whereunto thus much may be superadded. 1. What necessity is there that a particular congregation should be fully furnished with officers, to make it the subject of all church authority? For deacons are one sort of officers, yet what authority is added to the Church by the addition of deacons, whose office it is only to serve tables, Acts vi., not to rule the Church? or if the Church have no deacons, as once it had not, Acts i. 2, and before that, all the time from Christ, wherein is she maimed or defective in her authority? 2. If the Church, fully furnished with officers, yet walk not in judgment and peace, then in such case it is granted, that a particular congregation is not the first subject of all church authority. Then a congregation that walks in error or heresy, or passion, or profaneness, all which are contrary to judgment; and that walks in divisions, schisms, contentions, &c., which are contrary to peace, loseth her authority. Stick but close to this principle, and you will quickly lay the church authority of most independent congregations in the dust. But who shall determine whether they walk in judgment and peace, or not? Not themselves; for that were to make parties judges in their own case, and would produce a very partial sentence. Not sister churches; for all particular churches, according to them, have equal authority, and none may usurp one over another. Not a presbyterial church, for such they do not acknowledge. Then it must be left undetermined, yea undeterminable, (according to their principles;) consequently, who can tell when they have any authority at all? 3. Suppose the congregation had all her officers, and walked in judgment and peace also, yet is she not the first subject of all authority; for there is a synodal authority, beyond a congregational authority, as confessed by Mr. Cotton.[100]

II. As for the proofs of this proposition asserted here, they seem extremely invalid and unsatisfying. For,

The instance of the church of Corinth excommunicating the incestuous person, will not prove the congregation to be the first subject of all church authority: 1. Partly, because the church of Corinth was a presbyterial church, having several congregations in it, (as hereafter is evidenced, chap. XIII.;) now to argue from the authority of a presbyterial church, to the authority of a congregational, affirmatively, is not cogent. 2. Partly, because here were but two acts of power mentioned in this instance, viz. casting out and receiving again of the incestuous person: suppose the community had joined the presbytery in these two acts, (which yet is not proved,) will it follow therefore they are the first subject of all church authority? Are not ordination of presbyters, determination in case of appeals, of schism, of heresy, &c., acts of authority above the sphere of a single congregation? What one congregation can be instanced in the New Testament that did ever execute any of these acts of authority?

The reasons brought, prove not that the brethren did concur with the presbytery in this sentence with some act of power, as will appear plainly, if they be considered severally.

1. Not the reproof, 1 Cor. v. 2, "And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you." Here they are blamed, that they no more laid to heart so vile a scandal, which should have been matter of mourning to the whole congregation; that they instead of mourning were puffed up, gloried in their shame; and that they sluggishly neglected to endeavor, in their sphere, his casting out. And all this blame might justly be charged upon the whole church, the fraternity as well as the presbytery: the scandal of one member should be the grief of the whole body of the church. What then? Hath therefore the fraternity, as well as the presbytery, power to cast him out? That were a miserable consequence indeed: the people should not only have mourned for the sin, but have urged the presbytery to have proceeded to sentence, and after sentence have withdrawn from him, in obedience to the sentence; but none of all these can amount to a proper act of church authority in them.

2. Nor doth the apostle's command prove the people's concurrence in any act of power with the presbytery, 1 Cor. v. 4, 5, "In the name of our Lord Jesus Christ, when ye are gathered together, to deliver such an one unto Satan," &c.: ver. 7, "Purge out therefore the old leaven," &c.: and ver. 13, "Therefore put away from among yourselves that wicked person." In which passages it is supposed the apostle directs his injunction to them all (as well as to their presbytery) when they come together in their church meeting to proceed to sentence.

But against this reason, well ponder upon these considerations, viz: 1. It is certain beyond all controversy, that the apostle did not direct these commands to the whole church of Corinth absolutely, and universally, without all exception and limitation to any members at all: for by his own rule, "Women must be silent in their churches, it being a shame for a woman to speak in the church," 1 Cor. xiv. 34, 35, and children or fools were not able to judge. Hence it is evident that a church absolutely and universally taken, cannot possibly be the ministerial ruling church which hath the authority. 2. It is evident to any man that is but moderately acquainted with the Scriptures, that God useth to direct his commands, reproofs, and other speeches to a people indifferently, and as it were collectively and generally, which yet he intends should be particularly applied and appropriated; not to all, but to this or that person or persons, only among such a people distributively and respectively; according to their respective callings, interests, relations, &c., as in the Old Testament God directs a command to the people of Israel indefinitely, and as it were collectively, to kill enticers to idolatry, false prophets, Deut. xiii. 9; but intended that the judge should sentence him, finding him guilty by witnesses. The Lord also directs his command to all the people, as it were collectively, to put out of the camp "every one that was a leper, and had an issue, or was defiled by the dead," Numb. v. 2; but intended that the priest should peculiarly take and apply this command to himself, who was to judge in these cases. See Lev. xiii. and elsewhere. So in the New Testament the apostle praised the Corinthians indefinitely, and as it were collectively, for "remembering him in all things, and keeping the ordinances as he delivered them to them," 1 Cor. xi. 2; wherein he intended only to commend the virtuous; and after he discommends them indefinitely for "coming together not for better, but for worse," 1 Cor. xi. 17; intending only their dispraise that were herein particularly delinquent among them. Again, he speaks indefinitely, and as it were collectively and generally, "Ye may all prophesy one by one," 1 Cor. xiv. 31; but he intended it only to the prophets respectively, not to all the members; for he saith elsewhere, "Are all prophets?" 1 Cor. xii. 29. And writing to the churches of Galatia, Gal. i. 2, against false teachers he speaks thus to all those churches collectively, "A little leaven leaveneth the whole lump," Gal. v. 9. And, "I would they were even cut off who trouble you," ver. 12. Now every one of these churches were to apply this to themselves respectively, Independents themselves being judges. So here in this present case of the church of Corinth, the apostle directs his commands to them, as it were collectively, about putting away the incestuous person, which commands were particularly to be put in execution by the presbytery in that church in whose hands the church authority was.[101]

Thus taking these commands, 1 Cor. v. 4, 7, 13, though directed indefinitely, and as it were collectively to the whole church, yet intended respectively to be put in execution by the presbytery in that church, they hold forth no concurrence of the people in any act of power at all with the church officers or presbytery. And it is a good note which Cameron[102] hath upon this place, "These things that are written in this epistle are so to be taken of the presbytery and of the people, that every one both of the presbyters and of the people, should interpret the command according to the reason of his office." 3. When the apostle reciteth the proceedings of the church in this very case of the incestuous person, in his 2d epistle, he saith, "Sufficient to such a man is this punishment" (or censure) "which was inflicted of many," 2 Cor. ii. 6. It is very observable, he saith not, of all; nor of many, but of the chief ones, viz. the church officers, who had the rule and government of the church committed to them: (the article the being emphatical;) for this word translated many may as well be translated chief, denoting worth, &c., as many, denoting number. And in this sense the Holy Ghost ofttimes useth this word in the New Testament; as for instance, "Is not the life better than meat?" Matt. vi. 25. "Behold, a greater than Jonah is here," Matt. xii. 41. "And behold, a greater than Solomon is here," Matt. xii. 41. "To love him with all the heart," &c., "is more than all whole burnt-offerings and sacrifices," Mark xii. 33. And again, ver. 43, "This poor widow hath cast more than all they," &c. And thus it is frequently used to signify quality, worth, greatness, dignity, eminency, &c., and so it may be conveniently interpreted in this of the Corinthians. 4. Though all proper acts of authority appertain only to the church officers, yet we are not against the people's fraternal concurrence therewith. People may incite the presbytery to the acts of their office; people may be present at the administration of censures, &c., by the elders, as Cyprian of old would dispatch all public acts, the people being present; people may judge with a judgment of discretion, acclamation, and approbation, &c., as the elders judge with a judgment of power; and people afterwards may, yea must, withdraw from delinquents sentenced, that the sentence may attain its proposed end. But none of these are properly any acts of power.

3. Nor doth the apostle's expression, verse 12, "Do you not judge them that are within?" prove that the people concur with any authoritative act in the elders' sentence. For, 1. This being spoken to them indefinitely, was to be applied distributively and respectively, only to them to whom it properly appertained, viz. the elders, as hath been showed. They only have authority to judge. 2. Such a judgment is allowed to the saints in church censures, as shall be allowed to them when the saints shall judge the world, yea angels, 1 Cor. vi. 1-3, viz. in both a judgment of acclamation, approbation, &c., as assessors, as people judge at the assizes; not in either a judgment of authority, which the judge and jury only do pronounce.

4. Nor, finally, doth the apostle's direction to forgive the incestuous, being penitent, 2 Cor. ii. 4-10, which seems to be given to all, prove the people's concurrence with the elders in any act of power. For the authoritative forgiving and receiving him again, belonged only to the elders; the charitable forgiving, receiving, and comforting of him, belonged also to the people. As the judge and jury at an assizes, acquit by judgment of authority, the people only by judgment of discretion and acclamation.

Thus it appears how little strength is in this instance of the church of Corinth, (though supposed to be the strongest ground the Independents have,) for the propping up of their popular government, and authoritative suffrage of the people.

SECTION III.

III. Having thus considered the subject of authority and power for church government: 1. Negatively, what it is not, viz. neither the political magistrate, nor yet the community of the faithful, or whole body of the people, Chap. IX. and X. 2. Positively, what it is, viz. Christ's own officers in his church, as hath been explained and evidenced, Sect. 2, of this Chap. 3. Now, in the third and last place, we are to insist a little further upon this subject of the power, by way of explanation: and to inquire, seeing Christ's officers are found to be the subject of this power, in what sense or notion they are the subject and receptacle of this authority and power from Christ, whether jointly or severally; as solitarily and single from one another, or associated and incorporated into assemblies with one another; or in both respects?

For resolution herein we must remember that distribution of the keys, or of proper ecclesiastical power, (which was briefly mentioned before in Part 2, Chap. III.) into that which is,

1. More special and peculiar to the office of some church governors, which by virtue of their office they are to execute and discharge: thus it is peculiar to the minister's office, 1. To preach the word; compare these places together, Matt. xxviii. 18-20, John xx. 21-23, Rom. x. 15, 1 Tim. v. 17, Heb. xiii. 7, 2 Tim. iv. 1, 2, &c. 2. To dispense the sacraments, Matt. xxviii. 18-20, 1 Cor. xi. 24, 25. The word and sacraments were joined together in the same commission to the same officers, viz. the preaching presbyters, &c., as is evident in that of Matt. xxviii. 19.

2. More general and common to the office of all church governors, as the power of censures, viz. admonishing, excommunicating, and absolving, and of such other acts as necessarily depend thereupon; wherein not only the preaching, but also the ruling elders are to join and contribute their best assistance; as may be collected from these several testimonies of Scripture, Matt. xviii. 17, 18, Tell the Church,[103] 1 Cor. v. 2-13, 2 Cor. ii. 6-12, compared with Rom. xii. 8, 1 Cor. xii. 28, and 1 Tim. v. 17.

Now these officers of Christ, viz. they that labor in the word and doctrine, and the ruling elders, are the subject of this power of jurisdiction as they are united in one body, hence called a Church, Matth. xviii. 18, viz. the governing or ruling church; for no other can there be meant; and presbytery,[104] i.e. a society or assembly of presbyters together, 1 Tim. iv. 14.

The presbyters, elderships, or assemblies wherein these officers are united and associated, are of two sorts, viz: 1. The lesser assemblies, consisting of the ministers and ruling elders in each single congregation; which, for distinction's sake, is styled the congregational eldership. 2. The greater assemblies, consisting of church governors sent from several churches and united into one body, for governing of all these churches within their own bounds, whence their members were sent. These greater assemblies are either presbyterial or synodal. 1. Presbyterial, consisting of the ministers and elders of several adjacent or neighboring single congregations, or parish churches, ruling those several congregations in common; this kind of assembly is commonly called the presbytery, or, for distinction's sake, the classical presbytery, i.e. the presbytery of such a rank of churches. 2. Synodal, consisting of ministers and elders, sent from presbyterial assemblies, to consult and conclude about matters of common and great concernment to the church within their limits. Such was that assembly mentioned, Acts xv. These synodal assemblies are either, 1. Of ministers and elders from several presbyteries within one province, called provincial. 2. Or of ministers and elders from several provinces within one nation, called therefore national. Or, 3. Of ministers and elders from the several nations within the whole Christian world, therefore called ecumenical: for all which assemblies, congregational, presbyterial, and synodal, and the subordination of the lesser to the greater assemblies respectively, there seems to be good ground and divine warrant in the word of God, as (God willing) shall be evinced in the xii., xiii., xiv., and xv. chapters following.



CHAPTER XII.

Of the Divine Right of Congregational Elderships or Kirk Sessions, for the government of the Church.

Touching congregational elderships, consisting of the ministers and ruling elders of the several single congregations, which are called the lesser assemblies, or smaller presbyteries, and which are to manage and order all ecclesiastical matters within themselves, which are of more immediate, private, particular concernment to their own congregations respectively; and consequently, of more easy dispatch, and of more daily use and necessity. Concerning these congregational presbyteries, we shall not now take into consideration either, 1. What are the members constituting and making up these elderships; whether ruling elders by divine warrant may be superadded to the pastors and teachers, and so be associated for the government of the congregation. For the divine right of the ruling elders, distinct from the preaching elder for the government of the church, hath been evidenced at large, Chapter XI., Section 1, foregoing. And if any acts of government in the church belong to the ruling elder at all, sure those acts of common jurisdiction, to be dispatched in these least assemblies, cannot of all other be denied unto him. 2. Nor shall it here be discussed, what the power of congregational elderships is, whether it be universally extensive to all acts of government ecclesiastical whatsoever, without exception or limitation; and that independently, without subordination to the greater assemblies, and without all liberty of appeal thereunto in any cases whatsoever, though of greatest and most common concernment. Which things are well stated and handled by others;[105] and will in some measure be considered afterwards in Chapter XV.

3. But the thing for the present to be insisted upon, against the Erastian and prelatical party, is, the divine right of authority and power for church government, which is in congregational presbyteries or elderships, in reference to their respective congregations. Take it thus:

Elderships of single congregations vested and furnished with ecclesiastical authority and power to exercise and dispense acts of government in and over those respective congregations whereunto they do belong, are by divine right warrantable.

For confirmation hereof the light of nature, the institution of Christ, the apostolical practice, and the law of necessity, seem to speak sufficiently unto us.

1. The common light of nature thus far directeth all sorts of smaller societies, whether political or ecclesiastical, to compose all particular and more private differences and offences within themselves; and to decide and determine small, common, easy causes and matters, by smaller courts and judicatories appointed for that end: a vain thing to trouble more and greater assemblies with those matters, that may as well be determined by the lesser. It was wise and grave counsel which Jethro, Moses' father-in-law, gave to Moses, that he should set up over the people certain judges inferior to himself, who themselves might judge all smaller matters, but all great and hard matters to be brought to Moses, Exod. xviii. 22, 26. And our Saviour seems to insinuate, that the Jews had their inferior courts for inferior causes, superior judicatories for greater, in that gradation of his, Matt. v. 22. Likewise they had lesser and greater ecclesiastical assemblies, (as after will appear.) Now, to what use are greater and lesser judicatories, civil or ecclesiastical, but that the lesser and lighter causes may be judged in the inferior, harder and greater in the superior?

2. The institution of Christ recorded Matt. xviii. 15-21, seems to hold forth notably both single congregational elderships, and their power. And this, whether we consider the Jewish form, unto which our Saviour seems to refer; or whether we observe the matter of his discourse.

1. As for the Jewish form of church government (unto which our Saviour here seems to allude) we may observe it was managed by two, if not three sorts of ecclesiastical courts, viz: By the Sanhedrin, presbytery, and synagogue, (much like to the evangelical synod, presbytery, and congregational eldership since Christ.) 1. They had their ecclesiastical,[106] as well as their civil Sanhedrin, for high and difficult affairs of the church; which seems first to be constituted, Exod. xxiv. 1, and after decay thereof, it was restored by King Jehoshaphat, 2 Chron. xix. 8; and from this court that national church's reformation proceeded, Neh. vi. 13. 2. Again, it is very probable they had between their Sanhedrin and their synagogue a middle ecclesiastical court called The Presbytery, Luke xxii. 66, and Acts xxii. 5, and the whole presbytery. Let such as are expert in Jewish antiquities and their polity, consider and judge. 3. Finally, they had their lesser judicatories in their synagogues, or congregational meetings: for, their synagogues were not only for prayer, and the ministry of the word, in reading and expounding the Scriptures, but also for public censures, correcting of offences, &c., as that phrase seems to import, "And I punished them oft in every synagogue," Acts xxvi. 11. His facts and proceedings, it is true, were cruel, unjust, impious. But why inflicted in every synagogue, rather than in other places, and that by virtue of the high priest's letters, Acts ix. 1, 2; but there the Jews had judicatories, that inflicted public punishments upon persons ecclesiastically offending? Besides, we read often in the New Testament of the rulers of the synagogue, as Mark v. 35, 36, 38; Luke viii. 41, and xiii. 14; and of Crispus and Sosthenes the chief rulers of the synagogue, Acts xviii. 8, 17; whence is intimated to us, that these synagogues had their rule and government in themselves; and that this rule was not in one person, but in divers together; for if there were chief rulers, there were also inferiors subordinate unto them: but this is put out of doubt, in Acts xiii. 15, where after the lecture of the law and the prophets, the rulers of the synagogue sent unto them—synagogue in the singular number, and rulers in the plural. Thus analogically there should be ecclesiastical rulers and governors in every single congregation, for the well guiding thereof. But if this satisfy not, add hereunto the material passages in our Saviour's speech.

2. Now touching the matter of our Saviour's discourse, it makes this very clear to us; for by a gradation he leadeth us from admonition private and personal, to admonition before two or three witnesses, and from admonition before two or three witnesses, to the representative body of one church, (as the phrase tell the church must here necessarily be interpreted,) if there the difference can be composed, the offence removed, or the cause ended; rather than unnecessarily render the offence, and so our brother's shame, more public and notorious. And that the presbytery or eldership of a particular congregation, vested with power to hear and determine such cases as shall be brought before them, is partly, though not only here intended, seems evident in the words following, which are added for the strengthening and confirming of what went before in ver. 17: "Verily, I say unto you, whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven. Again, I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them," Matt. xviii. 18-20. In which passages these things are to be noted: 1. That this church to which the complaint is to be made, is invested with power of binding and loosing, and that so authoritatively that what by this church shall be bound or loosed on earth shall also be bound or loosed in heaven, according to Christ's promise. 2. That these acts of binding or loosing, may be the acts but of two or three, and therefore consequently of the eldership of a particular congregation; for where such a juridical act was dispatched by a classical presbytery, it is said to be done of many, 2 Cor. ii. 6, because that in such greater presbyteries there are always more than two or three. And though some do pretend, that the faults here spoken of by our Saviour in this place, were injuries, not scandals; and that the church here mentioned was not any ecclesiastical consistory, or court, but the civil Sanhedrin, a court of civil judicature; and yet most absurdly they interpret the binding and loosing here spoken of, to be doctrinal and declarative; not juridical and authoritative; as if the doctrinal binding and loosing were in the power of the civil Sanhedrin:[107] yet all these are but vain, groundless pretences and subterfuges, without substance or solidity, as the learned and diligent reader may easily find demonstrated by consulting these judicious authors mentioned in the foot note,[108] to whom for brevity's sake he is referred for satisfaction in these and divers such like particulars.

3. The consideration of the apostolical practice, and state of the Church of God in those times, may serve further to clear this matter to us. For, 1. We sometimes read of single congregations; and as the Holy Ghost doth call the whole body of Christ the Church, Matt. xvi. 18, 1 Cor. xii. 28, and often elsewhere; and the larger particular members of that body of Christ (partaking the nature of the whole, as a drop of water is as true water as the whole ocean) churches; as, the church of Jerusalem, Acts viii. 1; the church of Antioch, Acts xiii. 1; the church of Ephesus, Rev. ii. 1; the church of Corinth, 2 Cor. i. 1; (these being the greater presbyterial churches, as after will appear, Chap. XIII.;) so the same holy Spirit of Christ is pleased to style single congregations, churches, "Let women keep silence in the churches," 1 Cor. xiv. 34, i.e. in the single congregations of this one church of Corinth: and often mention is made of the church that is in such or such an house, as Rom. xvi. 5; 1 Cor. xvi. 19; Col. iv. 15; Philem. 2; whether this be interpreted of the church made up only of the members of that family, or of the church that ordinarily did meet in such houses, it implies a single congregation. Now shall single congregations have the name and nature of churches, and shall we imagine they had not in them the ordinary standing church officers, viz. pastors and teachers, governments, or elders ruling well, and helps or deacons? or is it probable they were furnished with these officers, and yet the officers furnished with no power for the government of these single congregations at all? 2. We find that the apostles being crowned with such success in their ministry, as to be instruments of converting such multitudes to the faith as were sufficient to make up many several churches from time to time, did diligently take care to ordain them presbyters, or elders in every church, Acts xiv. 23; Tit. i. 5. Now can it be clearly evidenced by any, that these were not ruling as well as preaching presbyters; especially when it appears by other places that the primitive churches had both? Rom. xii. 8; 1 Cor. xii. 28;

1 Tim. v. 17. Or can we think that the apostles were not as careful to erect elderships in several congregations, as to appoint elders? otherwise how could the apostles have answered it to their Lord and Master Jesus Christ, in leaving them without that necessary provision of government, which Christ himself had allowed to them, at least, in some cases, as hath been evidenced?

4. Finally, necessity (which is a strong and cogent law) plainly and forcibly pleads for elderships in particular congregations endowed with authority and power from Christ for government within themselves. For, 1. How wearisome a thing would it be to all congregations, should every one of their members be bound to attend upon synods and greater presbyteries, (which in the country are at a great distance from them,) in all ecclesiastical matters of judicature, if they had no relief in their own congregations? How impossible would it be for the greater presbyteries, not only to hear and determine all hard and weighty, but also all small and easy causes that would be brought before them? And what should become of such a congregation as either voluntarily transplants itself, or is accidentally cast among heathens or pagans in far countries, where there are no Christians or churches to join and associate withal, if they be denied an authoritative presbytery within themselves, for preventing and healing of scandals, and preserving themselves from destruction and ruin, which anarchy would unavoidably bring upon them?



CHAPTER XIII.

Of the Divine Right of Presbyteries, (for distinction's sake called Classical Presbyteries,) for the government of the Church.

Having spoken of the lesser, viz. congregational elderships, we come now to the greater ruling assemblies, which are either presbyterial or synodal. And first, of the presbyterial assembly, or classical presbytery, viz. an assembly made up of the presbyters of divers neighboring single congregations, for governing of all those respective congregations in common, whereunto they belong, in all matters of common concernment and greater difficulty in the Church. The divine warrant and right of this presbytery, and of the power thereof for church government, may principally be evidenced, 1. By the light of nature. 2. By the light of Scripture, which light of Scripture was followed by the Church in the ages after the apostolical times.

I. The light of nature and right reason may discover to us (though more dimly) the divine warrant of the greater presbyteries, and of their power for the governing of the church. For,

1. There are many ecclesiastical matters which are of common concernment to many single congregations, as trial of church officers, ordination and deposition of ministers, dispensation of censures, judicial determination of controversies, resolution in difficult cases of conscience, ordering of things indifferent, &c.; here the rule holds well, that which concerns many congregations, is not to be considered and determined upon only by one, but those many concerned and interested therein.

2. Single congregational elderships stand in need of all mutual help and assistance one of another in the Lord, being, 1. Inwardly weak in themselves; too prone to be turned out of the way, Heb. xii. 13, Gal. v. 15, and too feeble for divers great tasks: as examination and ordination of ministers, &c., which weakness is healed by association with others assisting them. 2. Outwardly opposed by many dangerous and subtle adversaries: men as grievous wolves, &c., Acts xx. 28-30; 2 Pet. ii. 1; Phil. iii. 2; 1 Tim. iv. 1-7; Eph. iv. 14; devils, 1 Pet. v. 8. In such cases two are better than one: "Wo to them that are alone; if they fall, who shall take them up?"

3. Such intricate cases may fall out as cannot be determined and settled by the eldership of a single congregation. As for instance, some member in the congregation may conceive himself so wronged by the eldership thereof, that he cannot submit to their unjust sentence; shall he not in such case have liberty of appeal from them? If not, then he is left without a remedy, (which is the calamity of the Independent government.) If he may, whether shall he appeal regularly but to an associated presbytery? therefore there must be such a presbytery to appeal unto. Again, there may be a controversy betwixt the whole congregation, and their presbytery; yea, the presbytery itself may be equally divided against itself; yea, one single congregation may have a great and weighty contest with another sister congregation, (all single congregations being equal in power and authority, none superior, none inferior to others.) Now, in these and such like cases, suppose both parties be resolute and wilful, and will not yield to any bare moral suasion or advice without some superior authority, what healing is left in such cases, without the assistance of an authoritative presbytery, wherein the whole hath power to regulate all the parts?

4. Single congregations, joined in vicinity and neighborhood to one another, should avoid divisions, (which are destructive to all societies, as well ecclesiastical as civil,) and maintain peace and unity among themselves, (which is conservative to all societies;) neither of which, without associated presbyteries, can be firmly and durably effected. Both which ought with all diligence to be endeavored. For, 1. Peace and unity in the Church are in themselves amiable, and ought to be promoted, Psal. cxxxiii. 1, &c.; Eph. iv. 3, 13; 1 Cor. i. 10. 2. Schisms and divisions are simply evil, and all appearance, cause, and occasion thereof, ought carefully to be avoided, 1 Cor. xii. 25; Rom. xvi. 17; 1 Thes. iv. 22. 3. All congregations are but as so many branches, members, parts of that one church, one body, one family, one commonwealth, one kingdom, whereof Christ is Head, Lord, and King; and therefore they should communicate together, and harmoniously incorporate and associate with one another, (so far as may be,) for the common good, peace, unity, and edification of all. See 1 Cor. xii. 12-29; Eph. ii. 12-16, and iv. 12-14, and v. 23-25.

II. The light of Scripture will hold forth the divine warrant of greater presbyteries and their power for church government, far more clearly than the light of nature. Forasmuch as we find in the Scriptures a pattern of these greater presbyteries, and of their presbyterial government over divers single congregations in common in the primitive apostolical churches. For the greater evidence and perspicuity hereof, take this proposition:

Jesus Christ our Mediator hath laid down in his word a pattern of presbyterial government in common over divers single congregations in one Church, for a rule to his Church in all after ages. For confirmation hereof, there are chiefly these three positions to make good, which are comprised in this proposition, viz: 1. That there is in the word a pattern of divers single congregations in one church. 2. That there is in the word a pattern of one presbyterial government in common over divers single congregations in one church. 3. Finally, that the pattern of the said presbyterial government, is for a rule to the churches of Christ in all after ages.

POSITION I.

That there is in the word a pattern of divers single congregations in one church, may be plentifully evinced by four instances of churches, (to mention no more,) viz. the churches of Jerusalem, Antioch, Ephesus, and Corinth. Touching which four these two things are clear in the Scripture, viz: 1. That every of them was one church. 2. That in every one of these churches there were more congregations than one. Both which will fully evince a pattern of divers single congregations in one church held forth in the word.

1. The former of these, viz. That every one of these was one church, may be proved by induction of particulars. 1. All the believers in Jerusalem were one church; hence they are often comprised under the word church, of the singular number:—"Against the church which was at Jerusalem," Acts viii. 1. "Then tidings of these things came unto the ears of the church which was in Jerusalem," Acts ii. 22. "And when they were come to Jerusalem, they were received of the church, and of the apostles and elders," Acts xv. 4. 2. All the believers in Antioch were one church. "Now there were in the church that was at Antioch, certain prophets," Acts xiii. 1. "And when he had found him, he brought him to Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people, and the disciples were first called Christians in Antioch," Acts xi. 26. 3. All the believers in Ephesus were one church: "And from Miletus he sent to Ephesus, and called the elders of the church," Acts xx. 17. And after he gives them this charge, "Take heed therefore to yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God," ver. 28; all were but one flock, one church. "Unto the angel of the church of Ephesus, write," Rev. ii. 1. 4. All the believers in Corinth were one church, and comprised under that singular word, church: "Unto the church of God which is at Corinth," 1 Cor. i. 2. "Paul, an apostle of Jesus Christ, by the will of God, and Timothy our brother, unto the church of God which is at Corinth," 2 Cor. i. 1. Thus in all these four instances it is clear beyond all contradiction, that they were every of them respectively one church.