Except. 4. Among ministers some did preach, others only administered the sacraments; so Paul showeth that he preached and "labored more than all the apostles," 1 Cor. xv. 10; but baptized few or none, 1 Cor i. 14, leaving that to be performed by others; and when Paul and Barnabas were companions, and their travels were equal, yet Paul is noted to have been the chief speaker, (Acts xiv. 12:) all were worthy of double honor, but especially they who labored in the word and doctrine.75
Ans. 1. This gloss imagineth such a ministry in the apostles' times as the prelates had erected of late in their days, viz: many dumb dogs that could not bark nor preach at all, yet could administer the sacraments by the old service-book. But the apostles, as Cartwright76observes, allowed no such ministers, will have every bishop or preaching elder to be both "apt to teach,andable to convince," 1 Tim. iii. 2; Tit. i. 9. So that it was far from Paul to countenance a non-preaching or seldom-preaching ministry, by allowing any honor at all, much less a double honor, to such. Sure, preaching is one part, yea, a most principal part or duty of the minister's office, (as hath been evidenced before, Part 2, Chap. VII.,) and shall he be counted worthy of double honor that neglects a principal duty of his office? Nay, he deserves not the very name of such an officer in the church: why should he be called a pastor that doth not feed? or a teacher, that doth not teach his flock? &c., saith Chrysost. Hom. xv. in 1 Timothy. 2. Why should Paul's laboring be restrained here to his preaching only? when Paul speaks of his own labor elsewhere, he speaks of it in another sense, 2 Cor. xi. 17, "in labor and weariness"—compare it with the context; and in this place judicious Calvin seems rather to interpret it of other manner of labor, and Pareus extends it, besides preaching, to divers other labors which Paul did undergo. 3. What warrant doth this exception hold out for two sorts of ministers here pretended, somepreaching, othersonly administering the sacraments? Thus,Paul preached much, baptised but few: therefore,there were some that only administered the sacraments: well concluded. Yet Paul baptized some, 1 Cor. i. 14, 16, distributed the Lord's supper to some, Acts xx. 7, 11; so that he both preached and dispensed the sacraments. Let any show where any person dispensed the sacraments that was not a preacher. Again,Paul and Barnabas equally travelled together, but Paul was chief speaker: what then? thereforesome labored in the word, others in the sacraments only. This is woful logic. 4. To whomsoever the power of dispensing the sacraments was given by Christ, to them also the power of preaching was given; dispensing the word and sacraments are joined in the same commission, Matt, xxviii. 18-20: what Christ joins together let not man put asunder. 5. Touching the preaching elder there is mentioned only one act peculiar to his office, viz.laboring in the word, &c.; but, taking a part for the whole, we may understand his dispensing the sacraments also, and what else is peculiar to the preaching elder's office, though for brevity's sake it be not here named.77
Except. 5. By elders that rule well may be meant certain governors, or inferior magistrates, chosen to compose controversies or civil strifes. Suitable hereunto is the late Erastian gloss, that by elders ruling well may be meant kings, parliament-men, and all civil governors.78
Ans. 1. It is well known that in the primitive times there was no Christian magistrate in the Church, and for the Church to choose heathen judges or magistrates to be arbitrators or daysmen in civil controversies, is a thing utterly condemned by the apostle, 1 Cor. vi. 1, &c. 2. The apostle speaks here of ecclesiastical, not of civil officers, as the latter phrase intimates. The main scope of this epistle was to instruct Timothy how to behave himself, not in the commonwealth, but in the Church of God, (1 Tim. iii. 15,) and here he speaks of such officers as were in being in the Church at that time. 3. If kings, parliament-men, and all civil governors be these ruling elders, then ministers have not only an equal share with them in government by this text, which the Erastians will not like well; but also are to have a superior honor or maintenance to kings, parliament-men, and all civil governors. Certainly the magistrates will never triumph in this gloss, nor thank them that devised it. 4. Sutlive seems to be against this opinion, (though no great friend to ruling elders,) saying Beza bestows many words to prove that the judges in 1 Cor. vi. were not of the number of presbyters: which truly I myself should easily grant him. For there were none such ever constituted. 5. This is a novel interpretation, as some observe,79unknown among ancient writers.
Except. 6. Those words [especially they who labor in the word and doctrine] are added to the former explanatively, to teach us who they are that rule well, viz.they who labor much in the word and doctrine, and not to distinguish them that labor in the word, from elders ruling well; as if Paul had said, "Let the elders that rule well be counted worthy of double honor, greatly laboring in the word," &c. For the word translatedespeciallyhere more aptly signifiesmuch, greatly, than especially. For though with the adversativebutalong with it, it signifieth especially, yet alone (as it is here) it signifiesmuch, greatly.80
Ans. 1. If this sentence [especially they who labor, &c.] were added only to explain who are well-ruling elders, viz. such as greatly labor in the word, &c., then few of the prelatical bishops were to be counted well-ruling elders, for very few, if any of them, were guilty of laboring greatly in the word and doctrine. 2. Then also the apostle would have said, either who especially labor, or simply without the article, especially laboring; then especially, they who labor, as here he doth, carrying his speech rather to distinct persons and officers, than to distinct duties or actions. 3. This word translatedespecially, hath been already in the minor proposition proved to be rather disjunctive, than explanatory; a term of distinction to point out a several sort of elders from only ruling elders, rather than a term of explication, signifying who are to be reputed these well-ruling elders. 4. The wordespeciallyis used for a term of distinction, even in those places where the adversativebutis not joined to it, as in Tit. i. 10, "For there are many unruly and vain talkers and deceivers, especially they of the circumcision:" whereespeciallydistinguishesthem of the circumcision, from all othervain talkers, and deceivers; and in 1 Tim. iv. 10, "Who is the Saviour of all men, especially of them that believe;" hereespeciallywithoutbutdistinguishes them that believe from all other men, as capable of a special salvation from God; if here it were not a note of distinction, according to this gloss, we should thus read the place, "Who is the Saviour of all men, greatly believing;" but this were cold comfort to weak Christians of little faith. So hereespecially, thoughbutbe wanting, distinguished them that labor in the word and doctrine, from them that labor not therein, and yet rule well.
Except. 7. It is one thing to preach, another thing to labor in the word and doctrine. If there be here any distinction of elders it is between those that labor more abundantly and painfully, and between those that labor not so much. This objection takes much with some.81B. Bilson much presses this objection from the emphasis of the wordlaboring; signifying endeavoring any thing with greater striving and contention, &c., to this sense, "Let the elders that rule well be counted worthy of double honor, especially they who labor and sweat, &c., in the word—who give themselves even to be tired and broken with labors;" and this, saith he, is the genuine signification of the word translated laboring, when it is borrowed from the labor of the body, to denote the contention or striving of the mind, &c.82
Ans. 1. This gloss takes it for granted, that this text speaks only of preaching, or the ministry of the word, and therein of the lesser or greater pains taken: which (besides that it begs the thing in question) makes the ministry of the word common to both sorts here distinctly spoken of, whereas rather the plain current of the text makes ruling common to both, over and beyond which the preaching elderlabors in the word. 2. Doth not this interpretation allow a double honor to ministers that labor not so much as others in the word? And can we think that the laborious Paul intended to dignify, patronize, or encourage idle drones, lazy, sluggish, seldom preachers? Ministers must be exceeding instant and laborious in their ministry, 2 Tim. iv. 1-3. If this were the sense only to prefer the greater before the less labor in the ministry, the apostle would have used this order of words, "Let the elders that rule well be counted worthy of double honor, especially they who labor," &c., take upon themselves more weighty cares. For those words (in the word and doctrine) should either have been quite omitted, as now was expressed, or should have been inserted immediately after them that rule well, and before the word especially, to this effect, "Let the elders that rule well and preach the word and doctrine well, be counted worthy of double honor; but especially those who labor much in well ruling and in well preaching:" in such an expression the case had been very clear and evident. 4. Should this comment stand, that they who labor more in the ministry than others should have more honor, more maintenance, than others, how many emulations and contentions were this likely to procure? Who shall undertake to proportion the honor and reward, according to the proportion of every minister's labor? 5. As for the criticism of the wordlaboring, which Bilson lays so much stress upon, these things are evident, 1. That herelaboring, signifies emphatically nothing else but that labor, care, diligence, solicitude, &c., which the nature of the pastoral office requires in every faithful pastor; as is implied 1 Thess. v., 12, 13, "Know them which labor among you, and are over you in the Lord;" and the apostle saith that every minister "shall receive a reward according to his own labor," 1 Cor. iii. 8. Such labor and diligence also is required in them that rule, whilst they are charged to rulewith diligence, Rom. xii. 8, which is as much aswith labor: yea, the common charity of Christians hath its labor; and this very wordlaboris ascribed thereunto,labor of love, 1 Thess. i. 3; Heb. vi. 10. 2. That if the apostle had here intended the extraordinary labor of some ministers above others, not ordinarily required of all, he would have taken a more emphatical word to have set it out, as he is wont to do in some other cases, as in 2 Cor. xi. 27, "In labor and weariness." 1 Thess. ii. 9, "For ye remembered, brethren, our labor and weariness." 6. Finally, "If there be but one kind of church officers here designed, then," as saith the learned Cartwright, "the words (especially those that labor) do not cause the apostle's speech to rise, but to fall; not to go forward, but to go backward; for to teach worthily and singularly is more than to teach painfully; for the first doth set forth all that which may be required in a worthy teacher, where the latter noteth one virtue only of pains taking."
Except. 8. Though it could be evinced, that here the apostle speaks of some other elders, besides the ministers of the word, yet what advantage can this be for the proof of ruling elders? For the apostle being to prove that the ministers of the word ought to be honored, i.e. maintained; why might he not use this general proposition, that all rulers, whether public or domestic, whether civil or ecclesiastical, are to be honored? And when the apostle speaketh of the qualifications of deacons, he requires them to be such as have ruled their own houses well.83
Ans. 1. This slight gloss might have appeared more tolerable and plausible, were it not, partly, that the grand scope of the apostle in this chapter and epistle is to direct about church officers and church affairs, as both the context, and 1 Tim. iii. 14, 15, clearly evidence; and partly, had the word rulers been expressed alone in the text, and the word elders left out: but seeing that the apostle speaks not generally of them that rule well, but particularly of the elders that rule well in the Church; here is no place for this poor faint gloss. 2. Had the apostle here intended such a lax and general proposition for all sorts of rulers, then had he also meant that an honorable maintenance is due from the Church to domestic as well as public, yea, to civil as well as ecclesiastical rulers: then the Church should have charge enough: yea, and then should ministers of the word (according to this interpretation) have more honor and maintenance than any other rulers, domestic or public, civil or ecclesiastical. Magistrates will never thank him for this gloss. 3. Though some kind of skill to rule and govern be required in deacons, yet that is no public rule in the Church, but a private rule in their own houses only, which the apostle mentions, 1 Tim. iii. 12.
Except. 9. But these Well-ruling presbyters may be referred to these pastors and teachers which were resident in every church, who therefore are properly said to have care and inspection of the faithful, as being affixed to that place for that end; but the wordlaboring, orthey that labor, may be referred to them who travelled up and down for the visiting and confirming of the churches.84"There were some that remained in some certain places, for the guiding and governing of such as were already won by the preaching of the gospel: others that travelled with great labor and pains from place to place to spread the knowledge of God into all parts, and to preach Christ crucified to such as never heard of him before. Both these were worthy of double honor, but the latter that builded not upon another man's foundation, more especially than the former, that did but keep that which others had gotten, and govern those that others have gained."85
Ans. 1. If this be the sense, that there were some ministers fixed, and limited to particular places and churches; others unfixed, having an unlimited commission, and these are to be especially honored: then the meaning is, that the apostles and evangelists who were unfixed, and had unlimited commissions, and laid the foundation, were to be especially honored above pastors and teachers that were fixed and limited, and only built upon their foundation. But how should this be the meaning? For this seems a needless exhortation; what church would not readily yield an especial honor to apostles and evangelists above pastors and teachers? This would savor too much of self-seeking in the apostle, and providing for his own honor. This implies that the text hath reference to apostles and evangelists, whereas it evidently speaks only of ordinary ruling and preaching presbyters.
2. If this be the sense of Dr. Field and Bilson, that some mere ordinary presbyters travelled laboriously to lay the foundation of Christianity, others were fixed to certain places to build upon that foundation: this seems to be false; for we read that mere ordinary presbyters were ordained for several cities and places as their peculiar charges, whom they were to feed, and with whom they were to remain, as Acts xiv. 23; Tit. i. 5; herewith compare Acts xx. 28; 1 Pet. v. 2; 1 Thess. v. 12. But that mere ordinary presbyters were ordained and employed in the Church without limitation of commission, where can it be evidenced in all the Scriptures? Wandering presbyters are nowhere commended; wandering stars are condemned, Jude, ver. 13.
3. To refer the wordlaboringto them that travelled from place to place for visiting and confirming of the churches, is very weak and unjustifiable in this place; for this clashes with Dr. Field's former gloss, (mentioned Except. 4, limitinglaboringto preaching.) But any thing for a present shift. This word is sometimes given to the apostle, as 1 Cor. xv. 10; 2 Cor. xi. 27: but where are apostles and evangelists calledlaboring, merely in respect of their travelling from place to place, to lay the foundation of Christianity, thereby to distinguish them from ordinary pastors and teachers? Nay, the apostle himself makesthem that rule, andthem that labor, the same, 1 Thess. v. 12, 13. So here in 1 Tim. v. 17,they that rule—and they that labor—are the same, i.e. both of them ordinary presbyters, both of them ruling, only to one of them the office oflaboringin the word and doctrine is superadded; yea, the very women thatweregodly were saidto labor in the Lord, Rom. xvi. 6, 12, not for their far travels up and down several countries to propagate the gospel, for where are Mary and Persis reported to have done this? Yet doubtless such good women privately labored much to bring in others, especially of their own sex, to hear the apostles, and entertain the gospel; and if the women may be said tolabor much in the Lord, in respect of their private endeavors, how much more may labor be ascribed to presbyters in respect of both their private and public employments! So that this wordlaboring, which is applied in Scripture not only to ordinary presbyters, but also to women, cannot (without violence) be drawn peculiarly to signify apostles and evangelists, as this exception intends.
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 thatlaboringbelongs 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, torule 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, whereaslaboring 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.89Now 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 wordhonorsignifies (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 honorhere 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 saithespecially 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 Christin facthad 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
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 tohelpandsuccor 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: underprophecy, there is theteacherandpastor; underministry, theruling elder, and thedeacon, 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 membersas 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; calledhelps, 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
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 thenurse-fatherof the church, Isa. xlix. 23,the keeper and avenger of both the tables; andhave an outward care of religion, andmay 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, butto 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, callsthe 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 guides93ministerially, 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: byushere 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 arerulers 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. IfGod 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 heavenhere 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; andby kingdom of heaven—on earth, understand the whole visible Church of Christ in the earth, not only some single congregation. Bykeys of the kingdom of heaven, thus apprehend, Christ promiseth and giveth not the swordof the kingdom, any secular power; nor the sceptreof the kingdom, any sovereign, lordly, magisterial power over the Church. But thekeys, &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 beover 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,keyis 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 thatkeys, &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 saidkey, butkeys, 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 thesekeysto Peter and the apostles, and their successorsto 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 themstewardsin his houseof 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 itpower, orauthority, which isgivento these officers bythe Lord, 2 Cor. x. 8, and xiii. 10.The keys of the kingdom of heavenare committed to them, Matt. xvi. 19, andkeysimport 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, asbinding, loosing, &c., Matt, xviii. 18; not onlypreaching, &c., butexcommunicating, 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 calledthe head of the wife, 1 Cor. xi., because he is to govern, she is to be subject: the wife is calledan 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 calledheirs 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 calledChrist'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 calledmembers, Rom. xii.; 1 Cor. xii., to teach them mutual love, care, and serviceableness to one another. Ministers are calledambassadors 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?
Themajor 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 torulers political, toelders in the gate, by the Septuagint, in Judges viii. 14; Ruth iv. 2, 3; 2 Sam. v. 3; 1 Chron. vi. 3.
2.Overseerorbishop, 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 thechurchandsaints, 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 wordgovernor, is attributed to Christ himself,out of thee shall come forth a governor, that shall rule(orfeed)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.Pastoris 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 toruling 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,95nor only in those things that appertain to God's worship,96but also in the Lord; i.e. who are over you, to rule according to the will of the Lord,97even 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 styledpresbyters, 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 theflock, John x. 16; 1 Cor. ix. 7;flock, Acts xx. 28, 29; 1 Pet. v. 2, 3. Hath not thepastorpower to rule and govern hisflock?
2. They arestewards. "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'shousehold, 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 thosefamiliesover which they are set, and wherewith they are intrusted? Gal. iv. 1.
3. They arebishopsoroverseers, Phil. i. 1; 1 Tim. iii. 2; Tit. i. 7. The Church and people of God are thatchargewhich the Lord hath committed to their inspection. "Over which the Holy Ghost hath made you overseers," Acts xx. 28. Have notoverseerspower over that which iscommitted to their inspection?
4. They arecatechizersandteachers, Rom. xii. 7, 8; Eph. iv. 11. The Church and people arecatechized, Gal. vi. 6;taught. Hath not he thatcatechizethpower for government of him that iscatechized? He thatteachethof him that istaught?
5. They areco-workerswith God, 1 Cor. iii. 9; 2 Cor. vi. 1.Architects, builders, &c., 1 Cor. iii. 10; some of themlaying 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 notbuilderspower of disposing and ordering affairs appertaining to thebuilding?
6. Finally, to add no more, the officers of Christ in the Church are not only asnurses; "Weweregentle among you, even as a nurse cherisheth her children," 1 Thess. ii. 7: and asmothers; "My little children, of whom I travail in birth again," Gal. iv. 19: but also asfathers, 1 Thess. ii. 11; 1 Cor. iv. 15, spiritual fathers in Christ: and the Church and people of God, they are thesonsanddaughters, the spiritualbabesandchildren, 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 ofpastors, stewards, overseers, catechizers, builders, husbandmen, nurses, mothers, andfathersto 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 takedouble honorhere for reverence or maintenance, or both; yet how can we esteem theelders ruling well worthy of double honorwithout 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 wordsobey yedoth 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 wordeldershere 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 tobind and loose—toremitandretain sins on earth, Matt. xvi. 19, and xviii. 18; John xx. 21, 23.To judge them that are within theChurch,not without, 1 Cor. v. 12.Not to lord it, domineer, oroverrule the flock of Christ, 1 Pet. v. Torule well, 1 Tim. v. 17. To rulewith diligence, Rom. xii. 8. Tolay 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 theauthority that is given them from the Lord to the edification, not to the destructionof 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 withdouble honor, 1 Tim. v. 17; hereafter withendless 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 church99of 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