The nature of that church government which is of divine right according to Scripture, comes next to be considered; (having so fully seen what the nature of a divine right is, and how many several ways matters in religion may be said to be of divine right.) For the fuller and clearer unfolding whereof, let us first see how church government may be described; and then how that description may be explained and justified by the word of God, in the branches of it.
Church government may be thus described:
Church government is a power13or authority spiritual,14revealed in the holy Scriptures,15derived from Jesus Christ16our Mediator,17only to his own officers, and by them exercised in dispensing of the word,18seals,19censures,20and all other ordinances of Christ,21for the edifying of the Church of Christ.22
This description of church government may be thus explained and proved. Three things are principally considerable herein, viz: 1. The thing defined, or described, viz. church government. 2. The general nature of this government which it hath in common with all other governments, viz. power or authority.
3. The special difference whereby it is distinguished from all other governments whatsoever. Herein six things are observable. 1. The special rule, wherein it is revealed, and whereby it is to be measured, viz. the holy Scriptures. 2. The proper author, or fountain, whence this power is derived, viz. from Jesus Christ our Mediator, peculiarly. 3. The special kind of this power or authority, viz. it is a spiritual power, it is a derived power. 4. The several parts or acts wherein this power sets forth itself, viz. in dispensing the word, seals, censures, and all other ordinances of Christ. 5. The special end or scope of this power, viz. the edifying of the Church of Christ. 6. The proper and distinct subject or receptacle wherein Christ hath placed and intrusted all this power, viz. only his own officers. All these things are comprehended in this description, and unto these several heads the whole nature of church government may be reduced. So that, these being explained and confirmed by the Scriptures, it will easily and fully be discovered, what that church government is which is of divine right, and by the will and appointment of Jesus Christ, our Mediator.
Touching the thing defined or described, it is church government. Here two terms are to be a little explained: 1. What is meant by church? 2. What is meant by government?
1. Church is originally derived from a Greek word,23which signifies to call forth. Hence church properly signifies a company or multitude, called forth; and so in this notation of the word, three things are implied: 1. The term from which they are called. 2. The term to which they are called. 3. The medium or mean by which they are brought from one term to another, viz. by calling. And these things thus generally laid down, do agree to every company that may properly be called a church. Now, this word translated church, never signifies one particular person, but many congregated, gathered, or called together; and it hath several acceptations or uses in the New Testament: 1. It is used in a common and civil sense, for any civil meeting, or concourse of people together: thus that tumultuous and riotous assembly is called a church, Acts xix. 32, 39, 40. 2. It is used in a special religious sense, for a sacred meeting or assembly of God's people together: and thus it signifies the Church of God, either, 1. Invisible, comprehending only the elect of God, as Heb. xii. 23, "and Church of the first-born," Eph. v. 23, &c., "Even as Christ is the head of the Church." 2. Or, visible, comprehending the company of those that are called to the visible profession of the faith in Christ, and obedience unto Christ, according to the gospel, as Acts ii. 47, and v. 11, and viii. 3, and xii. 1, 5; 1 Cor. xii. 23, and often elsewhere. Now in this description, church is not understood of a civil assembly; for such assemblies are governed by civil power. Nor of the invisible Church of Christ; for, as the Church is invisible, (to speak properly,) it is invisibly governed by Christ and his Spirit, Rom. viii. 14; Gal. ii. 20. But of the visible Church of Christ, for which Christ hath provided a visible polity, a visible government, by visible officers and ordinances, for the good both of the visible and invisible members thereof, which is that church government here spoken of.
2. Government is the translation of a Greek word, which properly signifies the government of a ship with chart, &c., by the pilot or mariner, and thence metaphorically is used to signify any government, political or ecclesiastical. But the word is only once used in all the New Testament, viz. 1 Cor. xii. 28:Governments, h.e. ruling elders in the church; the abstract being put for the concrete, governments for governors. But whatever be the terms or names whereby government is expressed, government generally considered seems still to signify a superiority of office, power, and authority, which one hath and exerciseth over another. This is the notion of government in general. So that church government, in general, notes that pre-eminence or superiority of office, power, and authority, which some have and exercise over others in spiritual matters, in church affairs. And here we are further to consider, that church government is either, 1. Magisterial, lordly, and supreme; and so it is primitively and absolutely in God, Matt. xxviii. 18. Dispensatorily and mediatorily in Jesus Christ our Mediator only, whom God hath made both Lord and Christ, Acts ii. 36; Matt, xxiii. 8, 10; 1 Cor. viii. 6, and to whom God alone hath dispensed all authority and power, Matt, xxviii. 18, 19; John v. 22. Now church government, as settled on Christ only, is monarchical. 2. Ministerial, stewardly, and subordinate; and this power Jesus Christ our Mediator hath committed to his church guides and officers in his Church, 2 Cor. x. 8, and xiii. 10; and church government, as intrusted in the hands of church guides, is representative. This ministerial church government, committed by Christ to his officers, may be considered either, 1. As it was dispensed under the Old Testament, in a Mosaical, Levitical polity; in which sense we here speak not of church government; (that polity being dissolved and antiquated.) 2. Or, as it is to be dispensed now under the New Testament, in an evangelical Christian polity, by Christ's New Testament officers; and this is that church government which is here described, viz. not the supreme magisterial government of Christ, but the subordinate ministerial government of Christ's officers; and this not as it was under the Old Testament, but as it ought to be now under the New Testament.
Touching the general nature of this government, which it participates in common with all other governments, it is power or authority. Here divers particulars are to be cleared and proved, viz:
1. What is meant by power or authority? The word chiefly used in the New Testament for power or authority is used not only to denote Christ's supreme power, as Luke iv. 36; Mark i. 17, with Luke vi. 19; but also his officers' derived power, as with 2 Cor. x. 8, and xiii. 10. It is used to signify divers things: as, 1. Dignity, privilege, prerogative. "To them he gave prerogative to be the sons of God," John i. 12. 2. Liberty, leave, license; as, 1 Cor. viii. 9, "But so that your liberty become not an offence to the weak;" and 1 Cor. ix. 4, 5, "Have not we liberty to eat and drink? Have not we liberty to lead about a sister, a wife?" 3. But most usually right and authority; as, Matt. xxi. 23, 24, 27, and xxviii. 18; so 2 Cor. x. 8, and xiii. 10: in this last sense especially it is here to be taken in this description of church government.
Power or authority in general is by some24thus described: that whereby one may claim or challenge any thing to one's self, without the injury of any other. Power is exercised either about things, or actions, or persons. 1. About things, as when a man disposes of his own goods, which he may do without wrong to any. 2. About actions, as when a man acts that which offends no law. 3. About persons, as when a man commands his children or servants that are under his own power.—Proportionably, the power of the Church in government is exercised, 1. About things, as when it is to be determined by the word, what the Church may call her own of right; as, that all the officers are hers, Eph; iv. 7, 8, 10, 11; 1 Cor. xii. 28: that all the promises are hers, 2 Pet. i. 4; 1 Tim. iv. 8: that Jesus Christ, and with Christ all things, are hers, 1 Cor. iii. 21, 22. The keys of the kingdom of heaven are hers, Matt. xvi. 19, and xviii. 18, &c.; John xx. 21, 23, &c.: these things the Church may challenge without wrong to any. 2. About actions. As when it is to be determined by the word, what the Church of divine right may do, or not do: as, the Church may notbear with them that are evil, Rev. ii. 2;nor tolerate women to teach, or false doctrine to be broached, Rev. ii. 20, &c. The Church maywarn the unruly, 1 Thess. v. 14: excommunicate the obstinate and incorrigible, Matt, xviii. 17, 18; 1 Cor. v. 4, 5, 13: receive again penitent persons to the communion of the faithful, 2 Cor. ii. 7, 8: make binding decrees in synods, even to the restraining of the outward exercise of due Christian liberty for a time, for prevention of scandal, Acts xv. 3. About persons. The Church also hath a power to be exercised, for calling them to their duty, and keeping them in their duty according to the word of God: as, torebuke them before all, that sin before all, 1 Tim. v. 20: to prove deacons, Acts vi. 2, 3, &c.; 1 Tim. iii. 10:to ordain elders, Tit. i. 5; Acts xiv. 23: to use thekeys of the kingdom of heaven, in the dispensing of all ordinances, Matt, xviii. 18-20, and John xx. 21, 23, with Matt, xxviii. 18-20: and, in a word, (as the cause shall require,) to judge of all them that are within the Church, 1 Cor. v. 12.
This is the power and authority wherein the nature of church government generally doth consist.
2. That all governments in Scripture are styled by the common names of power or authority: e.g. the absolute government of God over all things, is power, Acts i. 7: the supreme government of Jesus Christ, is power, Matt, xxviii. 18; Rev. xii. 10: the political government of the magistrate in commonwealths, is power, as John xix. 10; Rom. xiii. 1-3; Luke xxiii. 7: the military government of soldiers under superior commanders, is power, &c., Matt. viii. 9: the family government that the master of a family hath over his household, is power, 1 Tim. iii. 5, "If any man know not how to rule his own house." Yea, the very tyrannical rule that sin and Satan exercise over carnal men, is styled power, Acts xxvi. 18; Col. i. 13. Thus, generally, all sorts of government are commonly called power or authority.
3. That thus the Scripture also styles church government, viz. power or authority, as 2 Cor. x. 8, "Of our authority" (or power) "which the Lord hath given us for your edification." Paul speaks it of this power of church government. And again, speaking of the same subject, he saith, "Lest being present, I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." 2 Cor. xiii. 10.
For further clearing hereof, consider the several sorts or kinds of ecclesiastical power, according to this type or scheme of ecclesiastical power and authority here subjoined.
Ecclesiastical power is either supreme and magisterial; or subordinate and ministerial.
I. Supreme magisterial power, consisting in a lordly dominion and sovereignty over the Church; and may come under a double consideration, viz:
1. As it is justly attributed to God alone. Thus the absolute sovereignty and supreme power (to speak properly) is only his over the Church, and all creatures in the whole universe: now this supreme divine power is either essential or mediatorial.
1. Essential, viz. that power which belongs to the essence of God, and to every person of the Trinity in common, as God. "His kingdom ruleth over all," Psal. ciii. 19. "God ruleth in Jacob to the ends of the earth," Psal. lix. 13. "The kingdom is the Lord's, and he is the Governor among the nations," Psal. xxii. 28.
2. Mediatorial, viz. that magisterial, lordly, and sovereign power or dominion, which God hath dispensed, delegated, or committed to Christ as Mediator, being both head of the Church, and over all things to the Church. This power is peculiar only to Jesus Christ our Mediator. "All power is given to me both in heaven and in earth," Matt. xxviii. 18. "The Father loveth the Son, and hath given all things into his hand," John iii. 35. "The Father judgeth no man, but hath committed all judgment to the Son," John v. 22. "One is your Master, even Christ," Matt. xxiii. 8, 10. "God hath put all things under his feet, and gave him to be head over all things to the Church," Eph. i. 20-23.—This power of Christ is the only proper fountain whence all ecclesiastical power flows to the Church.
II. As it is unjustly arrogated and usurped by man; whether, 1. By the pope to himself; who arrogates to himself to be Christ's vicar, the supreme visible head on earth of the visible catholic Church of Christ; who exalts himself above all that is called God on earth, over magistrates, princes, kings, yea, over the souls and consciences of men, and the holy Scriptures of God themselves, &c., 2 Thess. ii. 4; Rev. xviii. 10-13.
2. By earthly princes to themselves: as, King Henry VIII., who, casting off the papal power and primacy, was vested with it himself within his own dominions, over the Church, accounting himself the fountain of all ecclesiastical power, (it being by statute law annexed to the crown,) and assuming to himself that papal title of supreme head of the Church, &c., which is sharply taxed by orthodox divines of foreign churches. Thus, that most learned Rivet, taxing Bishop Gardiner for extolling the king's primacy, saith, "For, he that did as yet nourish the doctrine of the papacy, as after it appeared, did erect a new papacy in the person of the king."—Andrew Rivet,Expli. Decalog. Edit.ii. page 203. Judicious Calvin saith thus: "And to this day how many are there in the papacy that heap upon kings whatsoever right and power they can possibly, so that there may not be any dispute of religion; but should this power be in one king, to decree according to his own pleasure whatsoever he pleaseth, and that should remain fixed without controversy? They that at first so much extolled Henry, king of England, (certainly they were inconsiderate men,) gave unto him supreme power of all things, and this grievously wounded me always; for they were blasphemers, when they called him the supreme head of the Church under Christ: certainly this was too much. But let this remain buried, because they sinned by an inconsiderate zeal. But when that impostor, (he means Bishop Gardiner, as Rivet notes,) which after was chancellor of this Proserpina, which there at this day overcometh all the devils, he when he was at Ratisbon did not contend with reasons, (I speak of this last chancellor, who was Bishop of Winchester,) but as I now began to say, he much regarded not scripture testimonies; but said, it was at the pleasure of the king to abrogate the statutes, and institute new rites. Touching fasting, there the king can enjoin and command the people, that this or that day the people may eat flesh: yea, that it is lawful for the king to forbid priests to marry; yea, that it is lawful for the king to forbid to the people the use of the cup in the Lord's supper; that it is lawful for the king to decree this or that in his kingdom. Why? Because the king hath the supreme power. It is certain, if kings do their duty, they are both patrons of religion, and nurse-fathers of the Church, as Isaiah calls them, Isa. xlix. 23. This, therefore, is principally required of kings, that they use the sword wherewith they are furnished, for the maintaining of God's worship. But in the mean time there are inconsiderate men, that make them too spiritual; and this fault reigns up and down Germany; yea, spreads too much in these countries. And now we perceive what fruits spring from this root, viz: that princes, and all that are in place of government, think themselves to be so spiritual, that there is no other ecclesiastical government. And this sacrilege creeps among us, because they cannot measure their office with certain and lawful bounds, but are of opinion they cannot reign, unless they abolish all the authority of the Church, and become the chief judges both in doctrine, and in the whole spiritual government. At the beginning they pretend some zeal; but mere ambition drives them, that so solicitously they snatch all things to themselves. Therefore there ought to be a temper kept; for this disease hath always reigned in princes, to desire to bend religion according to their own pleasure and lust, and for their own profits in the mean time. For they have respect to their profit, because for the most part they are not acted by the Spirit of God, but their ambition carries them." Thus Calvin in Amos vii. 13. Oh what exclamations would this holy man have poured out, had he lived to see the passages of our days!Quis talia fando temperet a lachrymis!25
II. Subordinate ministerial power, which is either,
1. Indirectly, improperly, and only objectively ecclesiastical or spiritual, (so called, because it is exercised about spiritual or ecclesiastical objects, though formally in its own nature it be properly a mere civil or political power.) This is that power which is allowed to the civil magistrate about religion; he isan overseer of things without the Church, having an external care of religion as anurse-father, Isa. xlix. 23; as had Hezekiah, Josiah, Asa, Jehoshaphat, &c.; so as, by the law, to restore religion decayed, reform the Church corrupted, protect the Church reformed, &c.
2. Directly, properly, and formally ecclesiastical or spiritual, having respect properly to matters within the Church. This power only belongs to church officers, who are overseers of things within, 1 Cor. iv. 20, 21; 2 Cor. x. 8, and xiii. 10; and this is either, 1. More special and peculiar to the office of some church governors only, as the power of preaching the gospel, dispensing the sacraments, &c., which is only committed to the ministers of the gospel, and which they, as ministers, may execute, in virtue of their office. This is called by some the key of doctrine, or key of knowledge; by others, the power of order, or of special office. See Matt, xxviii. 18-20; Rom. x. 15; 1 Tim. v. 17. 2. More general and common to the office of all church governors, as the power of censures, &c., wherein ruling elders act with ministers, admonishing the unruly, excommunicating the incorrigible, remitting and receiving again of the penitent into church communion. Compare Matt, xviii. 17, 18; 1 Cor. v. 2, 4, 5, 7, 11-13; 2 Cor. ii. 6-12, with Rom. xii. 8; 1 Cor. xii. 28; and 1 Tim. v. 17. This is called the key of discipline, or power of jurisdiction.
Touching the special difference, whereby church government is in this description distinguished from all other governments whatsoever, it consists of many branches, which will require more large explication and confirmation; and shall be handled, not according to that order, as they are first named in the description, but according to the order of nature, as they most conduce to the clearing of one another, every branch being distinctly laid down, as followeth:
The rule or standard of church government is only the holy Scriptures. Thus in the description, church government is styled a power or authority revealed in the holy Scriptures. For clearing hereof, take this proposition, viz:
Jesus Christ our Mediator hath laid down in his word a perfect and sufficient rule for the government of his visible Church under the New Testament, which all the members of his Church ought to observe and submit unto until the end of the world. For clearing this, weigh these considerations:
1. The government of the visible Church under the New Testament is as needful as ever it was under the Old Testament. What necessity of government could be pleaded then, which may not as strongly be pleaded now? Is not the visible Church of Christ a mixed body of sound and unsound members, of fruitful and barren branches, of tares and wheat, of good and bad, of sincere believers and hypocrites, of sheep and goats, &c., now as well as it was then? Is there not as great cause to separate and distinguish by church power, between the precious and the vile, the clean and the unclean, (who are apt to defile, infect, and leaven one another,) now as well as then? Ought there not to be as great care over the holy ordinances of God, to preserve and guard them from contempt and pollution, by a hedge and fence of government, now as well as then? Is it not as necessary that by government sin be suppressed, piety promoted, and the Church edified, now as well as then? But under the Old Testament the Church visible had a perfect rule of church government, (as is granted on all sides:) and hath Jesus Christ left his Church now under the New Testament in a worse condition?
2. The Lord Jesus Christ (upon whose shoulder God hath laid the government, Isa. ix. 6, and unto whomall power both in heaven and in earth is givenby the Father to that end, Matt. xxviii. 18)is most faithful in all his house, the Church, fully to discharge all the trust committed to him, and completely to supply his Church with all necessaries both to her being, and well-being ecclesiastical. Moses was faithful in the Old Testament; for, as God gave him a pattern of church government in the ceremonial law, so he did all things according to the pattern; and shall the Lord Jesus be less faithful asa son over his own house,than was Moses as a servant over another's house? "Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to him that appointed him, as also Moses was faithful in all his house—and Moses verily was faithful in all his house as a servant—but Christ as a son over his own house, whose house are we," Heb. iii. 1, 2, 5, 6. Yea, "Jesus Christ, the same yesterday, and to-day, and forever," Heb. xiii. 8, giving a pattern of church government to Moses, and the church officers of the Old Testament, (the Church being then as a child in nonage and minority, Gal, iv. 1, &c.,) can we imagine he hath not as carefully left a pattern of church government to his apostles, and the church officers of the New Testament, the Church being now as a man come to full age and maturity?
3. The holy Scriptures are now completely and unalterably perfect, containing such exact rules for the churches of God in all states and ages, both under the Old and New Testament, that not only the people of God, of all sorts and degrees, but also the men of God, and officers of the Church, of all sorts and ages, may thereby be made perfect, thoroughly furnished unto all good works. "The law of the Lord is perfect," Psal. xix. 7. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished to every good work," 2 Tim. iii. 16, 17. And in his first epistle to Timothy, (which is the Church's directory for divine worship, discipline, and government,) he saith, "These things write I unto thee—that thou mightest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God," (this is spoken in reference to matters of church government peculiarly,) 1 Tim. iii. 14, 15. And the apostle, having respect to the former matters in his epistle, saith to Timothy, and to all Timothies after him, "I give thee charge in the sight of God—that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ," (therefore, this charge is intended for all ministers after Timothy to the world's end,) 1 Tim. vi. 13, 14, compared with 1 Tim. v. 21, observethese things. And the perfection of the whole scripture canon is sealed up with that testimony in the close of the last book, "If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book," Rev. xxii. 18, 19. Now, if the Scriptures be thus accurately perfect and complete, they must needs contain a sufficient pattern, and rules of church government now under the New Testament; which rules are scattered here and there in several books of the word, (as flowers grow scattered in the field, as silver is mingled in the mine, or as gold is mixed with the sand,) that so God may exercise his Church, in sifting and searching them out.
4. All the substantials of church government under the New Testament are laid down in the word in particular rules, whether they be touching officers, ordinances, censures, assemblies, and the compass of their power, as after will appear; and all the circumstantials are laid down in the word, under general rules of order, decency, and edification, 1 Cor, xiv. 40, and ver. 5,12, 26.
Consequently, there is a perfect and sufficient rule for church government laid down in the Scriptures, which is obligatory upon all.
As the Scripture is the rule of church government, so Christ is the sole root and fountain whence it originally flows; therefore, it is said in the description, church government is a power or authority, derived from Jesus Christ our Mediator. Take it in this proposition, viz:
Jesus Christ our Mediator hath all authority and power in heaven and in earth, for the government of his Church, committed unto him from God the Father. This is clearly evident,
1. By plain testimonies of Scripture, declaring that the government of the Church is laid upon his shoulder, to which end the Father hath invested him with all authority and power. "The government shall be upon his shoulder," &c., Isa. ix. 6,7. "All power is given me in heaven and in earth: go, disciple ye all nations," &c., Matt, xxviii. 18, 19. "He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David; and he shall reign over the house of Jacob forever, and of his kingdom there shall be no end," Luke i. 32, 33. "The Father judgeth no man, but hath committed all judgment to the Son; and hath given him authority to execute judgment also, because he is the Son of man," John v. 22, 27. "The Father loveth the Son, and hath given all things into his hand," John iii. 35. "It is he that hath the key of David, that openeth and no man shutteth, and shutteth and no man openeth," Rev. iii. 7. "God raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under his feet, and gave him to be the head over all things to the Church, which is his body," Eph. i. 20-23,
2. By eminent princely titles, attributed unto Jesus Christ our Mediator, having such authority, power, rule, and government legibly engraven upon their foreheads, in reference to his Church.
"A Governor which shall feed" (or rule) "my people Israel," Matt. ii. 6. "That great Shepherd of the sheep," Heb. xiii. 20. "That Shepherd and Bishop of our souls," 1 Pet. ii. ult. "One is your master, Christ," Matt, xxiii. 8, 10. "Christ as a son over his own house," Heb. iii. 6. "The Head of the body the Church," Col. i. 18; Eph. v. 23. "Head over all things to the Church," Eph. i. 22. "To us but one Lord Jesus Christ," 1 Cor. viii. 6. "Made of God both Lord and Christ," Acts ii. 36. "Lord of lords," Rev. xix. 16. "He is Lord of all," Acts x. 36. "God's King set on his holy hill of Zion," Psal. ii. 6. "David their king," Jer. xxx. 9; Ezek. xxxiv. 23, and xxxvii. 24; Hos. iii. 5. "King of kings," Rev. xix. 16.
3. By those primitive, fundamental, imperial acts of power, and supreme authority in the government of the Church, which are peculiarly ascribed to Jesus Christ our Mediator, as appropriate to him alone, above all creatures, e.g.
1. The giving of laws to his Church. "The law of Christ," Gal. vi. 2. "Gave commandments to the apostles," Acts i. 2. "There is one Lawgiver, who is able to save and to destroy," James iv. 12. "The Lord is our judge, the Lord is our lawgiver," (or statute-maker,) "the Lord is our king," Isa. xxxiii. 22.
2. The constituting of ordinances, whereby his Church shall be edified: aspreaching the word, Matt. x. 7; 1 Cor. i. 17; Matt, xxviii. 18-20; Mark xvi. 15.Administering of the sacraments. Baptism, John i. 33, with Matt. iii. 13, &c., and xxviii. 18, 19.The Lord's supper, 1 Cor. xi. 20, 23, &c.; Matt. xxvi. 26, &c.; Mark xiv. 22, &c.; Luke xxii. 19, 20.Dispensing of censures, Matt. xvi. 10, with xviii. 15-18, &c.
3. The ordaining and appointing of his own church officers, by whom his ordinances shall be dispensed and managed in his Church. "He gave gifts to men; and he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers," Eph. iv. 7, 8, 11; compare 1 Cor. xii. 28; 1 Thess. v. 12; Acts xx. 28.
4. The dispensing of Christ's ordinances, not in the name of magistrates, ministers, churches, councils, &c., but in Christ's own name. The apostles did "speak and teach in the name of Jesus," Acts iv. 17, 18. "Whatsoever ye ask in my name," John xiv. 13, 14, and xvi. 23. "Baptizing them in the name of the Father, and of the Son," Matt, xxviii. 18, 19. "They were baptized in the name of the Lord Jesus," Acts xix. 5. "In the name—with the power of our Lord Jesus Christ, to deliver such a one to Satan," 1 Cor. v. 4. Yea, assemblies of the Church are to be in Christ's name: "Where two or three are gathered together in my name," Matt, xviii. 20.
Having viewed what is the rule of this authority, viz. the holy Scriptures, and what is the fountain of this authority, viz. Jesus Christ our Mediator; now consider the special kind or peculiar nature of this authority, which the description lays down in two several expressions, viz: 1. It is a spiritual power or authority. 2. It is a derived power, &c.
1. The power or authority of church government is a spiritual power. Spiritual, not so perfectly and completely as Christ's supreme government is spiritual, who alone hath absolute and immediate power and authority over the very spirits and consciences of men; ruling them by the invisible influence of his Spirit and grace as he pleaseth, John iii. 8; Rom. viii. 14; Gal. ii. 20: but so purely, properly, and merely spiritual is this power, that it really, essentially, and specifically differs, and is contradistinct from that power which is properly civil, worldly, and political, in the hand of the political magistrate. Now, that this power of church government is in this sense properly, purely, merely spiritual: and that by divine right may be evidenced many ways according to Scripture; forasmuch as the rule, fountain, matter, form, subject, object, end, and the all of this power, is only spiritual.
1. Spiritual in the rule, revealing and regulating it, viz. not any principles of state policy, parliament rolls, any human statutes, laws, ordinances, edicts, decrees, traditions, or precepts of men whatsoever, according to which cities, provinces, kingdoms, empires, may be happily governed: but the holy Scriptures, that perfect divine canon, wherein the Lord Christ hath revealed sufficiently how his own house, his Church, shall be ruled, 1 Tim. iii. 14, 15; and all his ordinances, word, sacraments, censures, &c., shall therein be dispensed, 2 Tim. iii. 16, 17. (See chap. IV.) Now this Scripture is divinely breathed, or inspired of God—holy men writing not according to the fallible will of man, but the infallible acting of the Holy Ghost, 2 Tim. iii. 16, with 2 Pet. i. 20, 21.
2. Spiritual in the fountain or author of this power, whence it originally flows; it being derived, not from any magistrate, prince, or potentate in the world, not from any man on earth, or the will of man; but only from Jesus Christ our Mediator, himself being the sole or first receptacle of all power from the Father, Matt. xxviii. 18; John v. 22: and consequently, the very fountain of all power and authority to his Church, Matt. xxviii. 18-20, with John xx. 21, 23; Matt. xvi. 19, and xviii. 18-20; 2 Cor. x. 8. See this formerly cleared, chap. III. and V.
3. Spiritual in the matter of it, and the several parts of this power: therefore called thekeys of the kingdom of heaven, not the keys of the kingdoms of earth, Matt. xvi. 19, (as Christ professed hiskingdom was not of this world, John xviii. 36; and when one requested of Christ, that by his authority he would speak to his brother to divide the inheritance with him, Christ disclaimed utterly all such worldly, earthly power, saying, "Man, who made me a judge or a divider over you?" Luke xii. 13, 14.) Consider these heavenly spiritual keys in the kinds of them, whether of doctrine or discipline; or in the acts of them, whether of binding or loosing, in all which they are spiritual: e.g. the doctrine which is preached is not human but divine, revealed in the Scriptures by the Spirit of God, and handling most sublime spiritual mysteries of religion, 2 Pet. i.; 2 Tim. iii. 16,17. The seals administered are not worldly seals, confirming and ratifying any carnal privileges, liberties, interests, authority, &c., but spiritual,sealing the righteousness of faith, Rom. iv. 11; the death and blood of Jesus Christ, with all the spiritual virtue and efficacy thereof unto his members, Rom. v. 6; Gal. iii.; 1 Cor. x. 16, 17, and xi. 23, 24, &c. The censures dispensed are not pecuniary, corporal, or capital, by fines, confiscations, imprisonments, whippings, stocking, stigmatizing, or taking away of limb or life, (all such things this government meddles not withal, but leaves them to such as bear the civil sword,) but spiritual, that only concern the soul and conscience; asadmonishingof the unruly and disorderly, Matt, xviii. 18, 19;casting out the incorrigibleand obstinate from the spiritual fellowship of the saints, Matt. xviii. 18, 19; 2 Cor. v. ult.:receiving again into spiritual communionof the faithful, such as are penitent, 2 Cor. ii. 6. Thus the binding and loosing, which are counted the chief acts of the keys, are spiritually by our Saviour interpreted to be theremitting and retaining of sins; compare Matt, xviii. 18, 19, with John xx. 21, 23.
4. Spiritual in the form and manner, as well as in the matter. For this power is to be exercised, not in a natural manner, or in any carnal name, of earthly magistrate, court, parliament, prince, or potentate whatsoever, as all secular civil power is; no, nor in the name of saints, ministers, or the churches: but in a spiritual manner, in the name of the Lord Jesus, from whom alone all his officers receive their commissions. The word is to bepreached in his name, Acts xvii. 18: seals dispensed in his name, Matt. xxviii. 19; Acts xix. 5: censures inflicted in his name, 1 Cor. v. 4, &c. (See chap. V.)
5. Spiritual in the subject intrusted with this power; which is not any civil, political, or secular magistrate, (as after will more fully appear, in chap. IX.) but spiritual officers, which Christ himself hath instituted and bestowed upon his Church,apostles, &c.,pastors, teachers, elders, Eph. iv. 7, 8, 10, 11. To these only he hath given thekeys of the kingdom of heaven, Matt. xvi. 19, and xviii. 18,19, and xxviii. 18, 19; John xx. 21-23; 2 Cor. x. 8,authority which the Lord hath given us. These he hath madegovernments in his Church, 1 Cor. xii. 28. To these he will haveobedience and subjectionperformed, Heb. xiii. 17, anddouble honorallowed, 1 Tim. v. 17.
6. Spiritual in respect of the object about which this power is to be put forth and exercised, viz. not about things, actions, or persons civil, as such; but spiritual and ecclesiastical, as such. Thus injurious actions, not as trespasses against any statute or law political; but as scandalous to our brethren, or the Church of God, Matt, xviii. 18, 19; are considered and punished by this power. Thus the incestuous person was cast out, because a wicked person in himself, and likely to leaven others by his bad example, 1 Cor. v. 6. Thus the persons whom the Church may judge are not the men of the world without the Church, but those that are in some sense spiritual, and within the Church, 1 Cor. v. 12.
7. Spiritual also is this power in the scope and end of it. This the Scripture frequently inculcates: e.g. a brother is to be admonished privately, publicly, &c., not for the gaining of our private interests, advantages, &c., but forthe gaining of our brother, that his soul and conscience may be gained to God and to his duty, and he be reformed, Matt, xviii. 15. The incestuous person is to be "delivered to Satan, for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus," 1 Cor. v. 5; yea, the whole authority given to church guides from the Lord was given to this end,for the edification, not the destructionof the Church, 2 Cor. x. 8, and xiii. 10; all which, and such like, are spiritual ends. Thus the power of church government here described is wholly and entirely a spiritual power, whether we respect the rule, root, matter, form, subject, object, or end thereof. So that in this respect it is really and specifically distinct from all civil power, and in no respect encroacheth upon, or can be prejudicial unto the magistrate's authority, which is properly and only political.
2. The power or authority of church government is a derived power. For clearing this, observe, there is a magisterial primitive supreme power, which is peculiar to Jesus Christ our Mediator, (as hath been proved, chap. III. and V:) and there is a ministerial, derivative, subordinate power, which the Scripture declares to be in church guides, Matt. xvi. 19, and xviii. 18; John xx. 21, 23; Matt, xxviii. 19, 20; 2 Cor. x. 8, and xiii. 10, and often elsewhere this is abundantly testified. But whence is this power originally derived to them? Here we are carefully to consider and distinguish three things, touching this power or authority from one another, viz: 1st. The donation of the authority itself, and of the offices whereunto this power doth properly belong. 2d. The designation of particular persons to such offices as are vested with such power. 3d. The public protection, countenancing, authorizing, defending, and maintaining of such officers in the public exercise of such power within such and such realms or dominions. This being premised, we may clearly thus resolve, according to scripture warrant, viz. the designation or setting apart of particular individual persons to those offices in the Church that have power and authority engraven upon them, is from the church nominating, electing, and ordaining of such persons thereunto, see Acts iii. 1-3; 1 Tim. iv. 14, and v. 22; Tit. i. 5; Acts iv. 22. The public protection, defence, maintenance, &c., of such officers in the public exercise of the power and authority of their office in such or such dominions, is from the civil magistrate, as thenursing-fatherof the Church, Isa. xlix. 23; for it is by his authority and sanction that such public places shall be set apart for the public ministry, that such maintenance and reward shall be legally performed for such a ministry, that all such persons of such and such congregations shall be (in case they neglect their duty to such a ministry) punished with such political penalties, &c. But the donation of the office and spiritual authority annexed thereunto, is only derived from Jesus Christ our Mediator. He alone gives all church officers, and therefore none may devise or superadd any new officers, Eph. iv. 7, 8, 10, 11; 1 Cor. xii. 28. And he alone commits all authority and power spiritual to those officers, for dispensing of word, sacraments, censures, and all ordinances, Matt. xvi. 19, and xxviii. 18-20; John xx. 21-23; 2 Cor. x. 8, and xiii. 10: and therefore it is not safe for any creature to intrude upon this prerogative royal of Christ to give any power to any officer of the Church. None can give what he has not.
Thus far of the special kind or peculiar nature of this authority; now to the several parts or acts of this power which the description comprehends in these expressions, (in dispensing the word, seals, censures, and all other ordinances of Christ.) The evangelical ordinances which Christ has set up in his church are many; and all of them by divine right that Christ sets up. Take both the enumeration of ordinances and the divine right thereof severally, as followeth.
Jesus Christ our Mediator hath instituted and appointed these ensuing administrations to be standing and perpetual ordinances in his church: which ordinances for method sake may be reduced into two heads, according to the distribution of the keys formerly laid down, (chap. III.,) viz., ordinances appertaining, 1st, To the key of order or of doctrine; 2d, To the key of jurisdiction or of discipline.
1. Ordinances appertaining to the key of order or doctrine, viz:
1. Public prayer and thanksgiving are divine ordinances: for 1st, Paul writing his first epistle to Timothy, "that he might know how to behave himself in the house of God," 1 Tim. iii. 14, 15, among other directions in that epistle, gives this for one, "I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men," 1 Tim. ii. 1, 2, "for this is good and acceptable in the sight of God our Saviour," verse 3. 2. The apostle, regulating public prayers in the congregation, directing that they should be performed with the understanding, takes it for granted that public prayer was an ordinance of Christ. "If I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit, and will pray with the understanding also. Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned, say amen at thy giving of thanks, seeing he understandeth not what thou sayest? for thou verily givest thanks well, but the other is not edified." 1 Cor. xiv. 14-17. 3. Further, the apostles did account public prayer to be of more concern than serving of tables, and providing for the necessities of the poor, yea, to be a principal part of their ministerial office, and therefore resolve to addict and "give themselves to the ministry of the word and to prayer," Acts vi. 4; and this was the church's practice in the purest times, Acts i. 13, 14, whose pious action is for our imitation. 4. And Jesus Christ hath made gracious promises to public prayer, viz., of his presence with those who assemble in his name; and of audience of their prayers, Matt, xviii. 19, 20. Would Christ so crown public prayer were it not his own ordinance?
2. Singing of psalms is a divine ordinance, being,
1. Prescribed; "be filled with the spirit: speaking to yourselves in psalms, and hymns, and spiritual songs," Eph. v. 18, 19. "Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs," Col. iii. 16.
2. Regulated; the right performance thereof being laid down, "I will sing with the spirit, and I will sing with the understanding also," 1 Cor. xiv. 15, 16. "Singing with grace in your hearts to the Lord," Col. iii. 16. "Singing and making melody in your hearts to the Lord," Eph. v. 19.
3. The public ministry of the word of God in the congregation is a divine ordinance. "We will give ourselves," said the apostles, "to the ministry of the word and prayer," Acts vi. 4. The ministry of the word is a sacred ordinance, whether read, preached, or catechetically propounded.
1. The public reading of the word is a divine ordinance, (though exposition of what is read do not always immediately follow.) For, 1. God commanded the reading of the word publicly, and never since repealed that command, Deut. xxxi. 11-13; Jer. xxxvi. 6; Col. iii. 16. 2. Public reading of the scriptures hath been the practice of God's church, both before Christ, Exod. xxiv. 7; Neh. viii. 18, and ix. 3, and xiii. 1; and after Christ, Acts xiii. 15, 27, and xv. 21; 2 Cor. iii. 14. 3. Public reading of the scriptures is as necessary and profitable now as ever it was. See Deut. xxxi. 11-13.
2. The public preaching of the word is an eminent ordinance of Christ. This is evident many ways, viz:
1. Christ hath commanded that the word shall be preached. "Go ye into all the world, and preach the gospel to every creature," Mark xvi. 15. "Go ye, therefore, and disciple ye all nations; teaching them to observe all things whatsoever I have commanded you," Matt, xxviii. 19, 20. "As ye go, preach, saying, The kingdom of heaven is at hand," Matt. x. 7. See also Mark iii. 14. "I charge thee," &c. "Preach the word," 2 Tim. iv. 1, 2. "Necessity is laid upon me, yea, wo is unto me if I preach not the gospel," 1 Cor. ix. 16, 17. "Christ sent me—to preach the gospel," 1 Cor. i. 17; with which compare also Acts xx. 28, and 1 Pet. v. 1-4.
2. Christ hath appointed who shall preach the word. "How shall they preach except they be sent?" Rom. x. 15. The qualifications of preaching elders see in 1 Tim. iii. 2-8, and Tit. i. 5-9.
3. Christ hath appointed how the word shall be preached. "Be instant, in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine," 2 Tim. iv. 2. "That he may be able by sound doctrine both to exhort and convince gainsayers," Tit. i. 9. "He that hath my word, let him speak my word faithfully: what is the chaff to the wheat, saith the Lord?" Jer. xxiii. 28.
4. Christ hath made many encouraging promises to the preaching of his word, which he would not have done, were it not his own ordinance. "Teaching them to observe all things whatsoever I have commanded you, and lo I am with you every day to the end of the world," Matt, xxviii. 20. "Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven," Matt. xvi. 19, and xviii. 18. "Whose soever sins ye remit, they are remitted unto them: and whose soever sins ye retain, they are retained," John xx. 23. Both these are partly meant of doctrinal binding and loosing, remitting and retaining. "Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee, for I have much people in this city," Acts xviii. 9, 10.
3. The catechetical propounding or expounding of the word, viz. a plain, familiar laying down of the first principles of the oracles of God, is an ordinance of Christ also. For, 1. This was the apostolical way of teaching the churches at the first plantation thereof. "When for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God, and are become such as have need of milk and not of strong meat," Heb. v. 12. "Therefore, leaving the word of the beginning of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God," &c., Heb. vi. 1,2. "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ. I have fed you with milk, and not with meat, for hitherto ye were not able to bear it, neither yet now are ye able," 1 Cor. iii. 1, 2. 2. And this is the sense of pastor and people which the Holy Ghost useth, setting forth the reciprocal relation and office between them, with his own approbation. "Let him that is catechized in the word, communicate to him that catechizeth him, in all good things," Gal. vi. 6.
4. The administration of the sacraments is of divine institution.
1. Of baptism. "He that sent me to baptize with water," John i. 33. "Go ye therefore, disciple ye all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost," Matt, xxviii. 18-20.
2. Of the Lord's supper, which Christ ordainedthe same night in which he was betrayed: which institution is at large described, 1 Cor. xi. 20, 23, &c.; Matt. xxvi. 26-31; Mark xiv. 22-27; Luke xxii. 19, 20.
2. Ordinances appertaining to the key of jurisdiction or of discipline, viz:
1. The ordination of presbyters with imposition of the hands of the presbytery, after praying and fasting, is a divine ordinance. "Neglect not the gift that is in thee, which was given thee by prophecy with the laying on of the hands of the presbytery," 1 Tim. iv. 14. Titus was left in Crete for this end, "To set in order things that were wanting, and ordain presbyters" (or elders) "in every city, as Paul had appointed him," Tit. i. 5. Timothy is charged, "Lay hands suddenly on no man, neither be partaker of other men's sins; keep thyself pure," 1 Tim. v. 22. Paul and Barnabas came to Lystra, Iconium, and Antioch, and "when they had ordained them presbyters in every church, and had prayed with fasting, they commended them to the Lord," &c., Acts xiv. 21, 23.
2. Authoritative discerning, and judging of doctrine according to the word of God, is a divine ordinance. As that council at Jerusalem, authoritatively (viz. by ministerial authority) judged of both the false doctrine and manners of false teachers, branding them for "troublers of the Church, subverters of souls," &c. "Forasmuch as we have heard that certain, coming forth from u, have troubled you with words, subverting your souls, saying, ye ought to be circumcised, and keep the law, to whom we gave no such commandment," Acts xv. 24; "it seemed good to the Holy Ghost, and to us, to impose upon you no greater burden than these necessary things," v. 28; and this was done upon debates from scripture grounds, "and to this the words of the prophets agree," Acts xv. 15: and afterwards their results and determinations are called "decrees ordained by the apostles and elders," Acts xvi. 4.
3. Admonition and public rebuke of sinners is a divine ordinance of Christ. "If thy brother trespass against thee, go and tell him his fault between thee and him alone: if he will not hear thee, then take with thee one or two more—and if he shall neglect to hear them, tell it unto the Church," Matt, xviii. 15-17. "Whose soever sins ye bind on earth shall be bound in heaven," John xx. 23. One way and degree of binding is by authoritative, convincing reproof. "Admonish the unruly," 1 Thess. v. 14. "An heretic, after the first and second admonition, reject," Tit. iii. 1. "Them that sin, convincingly reprove before all, that the rest also may fear," 1 Tim. v. 20. "Rebuke them sharply," (or convince them cuttingly,) Tit. iii. 13. "Sufficient to such an one is that rebuke, which was from many," 2 Cor. ii. 6.
4. Rejecting, and purging out, or putting away from the communion of the Church, wicked and incorrigible persons, is an ordinance of Christ. "And if he will not hear them, tell the Church; but if he will not hear the Church, let him be unto thee even as a heathen and a publican." "Verily, I say unto you, what things soever ye shall bind on earth, they shall be bound in heaven," Matt, xviii. 17, 18, compared with Matt. xvi. 19, and John xx. 21, 23. "An heretic, after once or twice admonition, reject," Tit. iii. 10; i.e. excommunicate, till he repent—Pisc. in loc.By the lawful judgment of the Church, to deliver the impenitent to Satan.—Beza in loc."Of whom is Hymeneus and Alexander, whom I have delivered to Satan, that they may learn not to blaspheme," 1 Tim. i. 20. The apostle's scope in 1 Cor. v. is to press the church of Corinth to excommunicate the incestuous person. "Ye are puffed up, and have not rather mourned, that he that hath done this deed may be taken from the midst of you. For I verily, as absent in body, but present in spirit, have already as present judged him that thus wrought this thing. In the name of our Lord Jesus Christ, you being gathered together, and my spirit with the power of our Lord Jesus Christ, to deliver such an one to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus," 1 Cor. v. 2-5. "Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven," ver. 7. "I wrote to you in an epistle, not to be mingled together with fornicators," ver. 9, 11; and explaining what he meant by not beingmingled together, saith, "If any named a brother be a fornicator, or covetous, or an idolater, or a reviler, or drunkard, or rapacious, with such an one not to eat together," ver. 11. "Therefore take away from among yourselves that wicked person," ver. 13.
5. Seasonable remitting, receiving, comforting, and authoritative confirming again in the communion of the Church those that are penitent. "What things soever ye shall loose on earth shall be loosed in heaven," Matt. xvi. 19, and xviii. 18. "Whose soever sins ye remit, they are remitted unto them," John xx. 23. This loosing and remitting is not only doctrinal and declarative in the preaching of the word, but also juridical and authoritative in the administration of censures. This is called, for distinction's sake, absolution. After the church of Corinth had excommunicated the incestuous person, and he thereupon had given sufficient testimony of his repentance, the apostle directs them to receive him into church communion again, saying, "Sufficient to such an one is that rebuke inflicted of many; so that contrariwise you should rather forgive and comfort him, lest such an one should be swallowed up of abundant sorrow. Wherefore I beseech authoritatively to confirm love unto him: for to this purpose also I have written unto you, that I may know the proof of you, if ye be obedient in all things," 2 Cor. ii. 6-9.