The Pastors Charge and the Peoples Duty, Chapter 5

The Pastors Charge and the Peoples Duty · Chapter 5

p. 81CHAP. V. The Second Part of the Paſtor's Charge, viz. To govern and rule The Flock.

2. THE other, and indeed the more difficult and obnoxious part of our Miniſterial Work, is to rule, to exerciſe the Authority that is given us of the Lord, as Shepherds over his Flock.

This was what I had neither time, nor mind to diſcourſe of in the Pulpit; and ſhould now diſmiſs it with the ſame brevity, and general hints (being conſcious of my own weakneſs, and apprehenſive of the uſe that ſome are like to make of what I muſt ſay, if I ſay any thing) did not the ſenſe of my Duty oblige me to accept of the Burthen that is laid upon me, and to diſcharge it with that ſincerity, and impartiality (according to the meaſure that is given me of p. 82God, for his Churches Service) as doth become one that deſires to be found faithful.

I confeſs my heart cannot but ſhrink at the thoughts of entring into this rough and thorny Province, this Seat of War, where I ſee ſo many Parties engag'd, and Swords drawn at one another.

God knows, and my Brethren are my Witneſſes, that this is not a Work of my own ſeeking; nor am I come as an Advocate of any of the contending parties, but with an earneſt deſire, and deſign of Peace and Truth: In the proſecution whereof I ſhall purpoſely (as far as poſſible) decline any uſe of the ſentiments, or ſuffrages of ſuch as have been at ſharps on this Argument; and confine my ſelf to thoſe Oracles of the divinely inſpired and revealed Truth in the Holy Scriptures; the Rule which at laſt we muſt be determined by, if ever we be well determined. The word that God (this way) putteth in my mouth, that ſhall I ſpeak, as he ſhall pleaſe to give me underſtanding, and utterance: and p. 83let thoſe that are otherwiſe minded, conſider before they cenſure.

Should I pretend to aſſume the whole Queſtion of Church-government, it would ſwell into a volume; whereas I intend only this one ſhort Chapter, for what I ſhall now ſay on this Subject; and therein as little as I can; which yet to ſome perhaps may ſeem too much; and to others too little.

I ſhall not ſpend any time in writing an Encomium of Government, either in general, or particular, which hath been done by many others, of the uſefulneſs and neceſſity, whereof the whole rational world is experimentally ſenſible.

But of Government there are divers kinds; according to the diverſity both of the matter and form of it.

That which we are now to conſider, is the Eccleſiaſtical, or the Government of the Church, and Houſe of God in the World. The Apoſtle tells us, There is no Power but of God; the Powers that be, are ordained of God. Whoſoever therefore reſiſteth, reſiſteth the Ordinance of God, Rom. 13.1, 2. The Powers p. 84foreign Poteſtates. Governments that are amongſt men, are God's Ordinance, tho all the evil ways of climbing into it, and male-adminiſtration of it, or imprudent circumſtances in the conſtitution of it, be not of God, but of men. But if all the Powers and Governments of the world be of God, then hath he not left his Church, which is his peculiar Kingdom, without Government. But the Queſtion is not, Whether Eccleſiaſtical Government in the general be jure divino; but whether there be any particular Form of this Government that is ſo, and what that Form is.

This is the foreign, the Nodus vindice dignus.

There are ſome that deny there is any Form of Church-Government, appointed of Chriſt under the New-Teſtament, but that it is left to be modified by the Rules of Human Prudence, and Diſcretion: But then ſuch would do well to let us know when, and where, and to whom the Lord Jeſus Chriſt hath committed this Power of Legiſlation, and eſtabliſhing the Forms of Government to his Churches. 'Tis true, there are p. 85ſome Circumſtantials of Government, that are, and muſt be left to the Diſcretion of Governors, to be adapted, pro re natâ, to the preſent ſtate of the Governed. But if the Eſſentials of Government be left to the wiſdom and will of men, then are the Churches in a very ill caſe. Nor do I know how we ſhall be able to prove, That as Moſes was faithful in all the houſe of God, as a ſervant, ſo Chriſt much more, as a ſon over his own houſe, Heb. 3. begin. But that he was ſo, de facto, in the buſineſs of Government and Diſcipline, as well as in Doctrine and Worſhip, and ſatisfaction to God, as our Redeemer, is well enough to be prov'd from the Scriptures. Whence I conclude, that the Government of the Church is appointed of Chriſt in the Holy Scriptures, in ſpecie, as well as in genere.

Of thoſe that are thus far agreed, there are yet divers Opinions, and Parties; ſome are for this Form of Government; others for that; the Reaſons of which diſagreement are commonly ſome ſuch things as theſe.

p. 861ſt. An invincible ignorance of the true ſenſe of the Scriptures in this Point; and the very mind of Chriſt, and his Apoſtles in them.

Charity obliges me to believe, that there are very many of moſt of the contending Parties, that would readily, and cheerfully acquieſce in the Sentiments of their Oppoſers, could they but overcome the Reaſons, which they think they have truly and rightly drawn from the Scriptures, to be otherwiſe minded: And yet it is moſt certain, that there is groſs and affected ignorance enough among the Contenders of all ſides: And theſe are the perſons that are wont to be moſt fierce and confident. The mind of Chriſt is in it ſelf but one, and can be no more; therefore our diſagreement about it neceſſarily concludes our Ignorance, or ſomething worſe on the one ſide, or the other.

2. The natural fondneſs that men have for their own Ways and Luſts.

Though there is no Government in the World of ſo pure a nature, or firm p. 87a texture, or conſtitution, but that it may be abus'd to the ſervice of baſe ends, and private intereſt; yet there are ſome Modes and Forms of Government, that are in themſelves more directly accommodated, by the Policy of the Compilers, and Founders of them to ſuch purpoſes: And ſuch are they eſpecially, that are of mens deviſing, and obtruding on the Spiritual Kingdom of Chriſt. For Uſurpers (be ſure) will always frame their Laws, and Methods, in favour of their own Deſigns: And were there nothing elſe but private Intereſt and Deſign among the Parties concern'd, that difference that is amongſt men, on this account, muſt needs be an occaſion of contention. But much more muſt ſuch as are acted by Principies of true Conſcience and Integrity, think themſelves bound to proteſt againſt all ſuch politick and carnal Forms of Government.

3. The Groſs Abuſe, and Degeneracy of a good and well ordered Government.

p. 88The pureſt and moſt durable Metal, if not well kept, will in length of time grow foul and ruſty, and look very unlike it ſelf, and then it will be queſtion'd and quarrell'd at, and deny'd to be what in truth it is: And the ſame fate are the beſt Governments in the World ſubject to. As was the Kingly Government among the Aſſyrians in the days of Sardanapalus; and among the Romans, in the days of Tarquinius Superbus: And ſo it hath been of ſeveral other Forms of Government amongſt men. The beſt and moſt ſacred Conſtitutions that ever were in the Earth, by their abuſe have fallen under the Odium and contempt of the more inconſiderate part, that are apt to luſt after new things, and know not how to reſtore the old to their Original rectitude; as befel the Theocracy of God's own appointment, 1 Sam. 8.5 and 7. But were the Argument good from the abuſe of a thing againſt the uſe of it, 'twere eaſy to argue our ſelves into the groſſeſt Abſurdities in Nature.

Now if we would rightly underſtand what that Form of Government is, that p. 89Chriſt hath choſen for his Churches under the Goſpel, we muſt conſider what the Subject of the Government is, or the matter which is to be inform'd by it. 'Tis not enough to ſay the Church, which is vox ambigua; but we muſt diſtinguiſh: Nor is it neceſſary for me to take notice here of all the Diſtinctions the Word is capable of, or that have been, by ſome others, impoſed on it. As,

1. The Church Oecumenical; to which the Pope ſo arrogantly and faſly lays a claim of Supremacy. Or,

2dly. The Church National; of which that Eminent Servant of Chriſt, Mr. Baxter hath given ſo Rational, and Scriptural an account; and which (that I know) is not by any one, as yet, anſwered. Or,

3dly. The Church Provincial; which is the Conſtitution and Union of the particular Churches, within the limits of the Province, into one diſtinct Political Body, or Sacred Polity, under p. 90the general inſpection and Authority of one Eccleſiaſtical Head, either ſingle, or collective. Or,

4ly. The Presbyterial, Claſſical, Collegiate, Dioceſan, &c. which I take as Synonimous, and includes all the particular Congregations within the bounds of ſuch a Diviſion. Or,

5ly. The Congregational, made up of one Paſtor, with his people, and neceſſary Officers.

Theſe are the Diſtinctions given according to the Common Diviſion that hath, for Order ſake, been made of the Church.

But the only Diſtinction which I ſhall now a little animadvert upon, is this;

The Rulers of the Church, and the Ruled; and ſhall ſpeak to the Laſt firſt.

The Ruled. And herein ſhall anſwer theſe three Queſtions.

p. 911. Who they are they muſt be ruled.

2. By whom they muſt be ruled.

3. By What Laws they muſt be ruled.

Q. 1. Who they are that muſt be ruled?

S. The Anſwer, in general, is what Paul gives; loco cit. Rom. 13.1. foreign every Soul. He that is not ſubject to the good Government of that Political Body, civil, or ſacred, whereunto he ſtands related as a Member, and by which he ought to be comprehended, is foreign the Lawleſs and Diſobedient, for whom the Bridle and the Rod of the Law is made; and ſo both Rulers and Ruled are equally ſubject to the Laws, though not the ſame Laws of Government; but according to the different capacities, orders, and Relation wherein they are placed in the Oeconomy of the Church. Though the Rulers and the Ruled cannot be the ſame, ſub codem reſpectu; yet in divers reſpects they may, and ought; Thoſe that are Rulers of ſome, muſt be ruled by others: So then the Ruled part, of which I am firſt to ſpeak, is twofold; the Clergy and the Laity; or the Miniſters and the p. 92People; according to the duplicity of the Government; to which, as Church-Members they ſtand related; which is either general and common, or ſpecial and proper.

The Rulers and Officers of the Church, as thoſe of Armies, and Commonwealths or Kingdoms, are, or ought to be foreign, men under Authority, and the Laws of a Polity, that is proper to them as ſuch, as well as the people, whom they govern by the Laws that are fitted for them: I ſay, under Authority, and that not only, and immediately unto Chriſt, but alſo unto men; even ſuch as Chriſt, the Supream Legiſlator, and Lord, hath Commiſſioned to rule for, and under him, in his Church. This ſeems to me to have been one great miſtake, and the ground of a thouſand more; That the Miniſters of the Goſpel have, and hold their Authority in the Church, only from Chriſt in capite; ſo as to conclude an equality, and co-ordination of Paſtors. 'Tis true, the general Patent and Grant of the Office is originally, and immediately from Chriſt; but the particular p. 93diſtribution of Commiſſion is not ſo, but from ſuch hands as are entruſted and authorized by him to beſtow it on others; and unto whom, they that receive it, ought to be accountable for their well, or male-adminiſtration of it. All thoſe that are duly qualify'd, and call'd to the Miniſtry, are equally Miniſters of Chriſt, i. e. one is not more a Miniſter than another; nor meerly, as ſuch, have they greater power one than another; as all men in the World are equally men, God's Creatures, and partakers of Human Nature: But from hence to deny a ſubordination of one to another, in point of Government, is to pluck up all Government in the World by the roots, and turn the whole Creation into Anarchy, and worſe than its firſt Tohn vebohu; which is one of the maddeſt Principles that ever was ſuggeſted to the Rational Nature, by that grand Author of confuſion. Let it be conſidered, that the Officers of the Church of Chriſt, or the Clergy, as for diſtinction they are commonly call'd, are a particular diſtinct Company and Society of men, as the People or Layity are another; and ſo p. 94they ever were, and were to be accounted by God's own appointment, both under the Old and New-Teſtament: And as it is in all regulated Armies, and other ſecular Governments in the world, the Officers are a ſeparate Political Body and Community of themſelves, diſtinct from the reſt; and if ſo, then they ought to have their proper Polity and Government as ſuch: a Government peculiar and diſtinct from that of the common people, and which is call'd Hierarchy, only foreign. And that it ever hath been, and always muſt be ſo, is not hard to prove.

1. That it hath been ever ſo, ſince Chriſt hath had a Church upon the Earth; I ſay a Church, organically conſtituted, and politically govern'd. Such was the Jews under that of the hands of Moſes and Aaron; That the Miniſters under the Old Teſtament, the Prieſts and Levites, were a diſtinct Body, yea, and to avoid confuſion, a diſtinct Tribe, purpoſely ſo choſen of God; and that they had their diſtinct Polity and Government, of God's own appointing, and that with a great deal p. 95of caution and particularity, even to very minute circumſtances, in all the Orders, Degrees, and Courſes of their Conſecration, and Miniſtration. I would think it needleſs for me to ſpend time to demonſtrate; Thoſe that have any acquaintance with the Sacred Hiſtory of that Church, cannot be ignorant of this. And this was both the beauty, and the ſtrength and ſecurity of that Church: the Hedge that God made about his Vineyard. And as they were a diſtinct Body, as Clergy, ſeparate from all the other Tribes; ſo they had their proper Government and Oeconomy; the Prieſts of the Houſe of Aaron, the Rulers; and the reſt of the Levites the Ruled. And that it was ſo under the Goſpel too from the beginning, is very evident. Our bleſſed LORD, when he began, with his Miniſtry, to lay the Foundations of the new Jeruſalem, the Goſpel Church, what could be more plainly diſtinguiſhing, than his chuſing the ſelect number of Twelve, as one Superiour Order of Miniſters; and of Seventy, whom he ſent forth to Preach the Goſpel, as an Order inferiour to p. 96the Twelve? Tho' their general Office and Commiſſion, as Preachers, were both the ſame, which made them of one Body and Society as ſuch, but of a different Order and Degree; and theſe as plainly and politically diſtinguiſhed from the Body of the common Diſciples, as any one political Society, or Company of Men in the World is from another. And thus they have been ever ſince, with all the reaſon in the World, taken as a particular Company and Body of Men, on the account of their Holy Calling, ſeparate and diſtinct from the Common People; and as ſuch, have a Government, of Chriſts own Inſtitution, proper and peculiar to them. I do not think that the exact number of Twelve, or of Seventy, doth at all concern us Gentiles; but that which is in it common both to Jews and Gentiles concerns us as well as them. What the Prieſts were to the Levites, that the Twelve were to the Seventy. Yea and among the Twelve there ſeems to be a difference both of Order and Degree. Tho' Peter was not the Princeps Apoſtolorum, he was the Primus Diſcipulorum, the Seniour p. 97of that School, or Collegium Presbyterorum, and next in Dignity, under Chriſt his LORD and Maſter; for we find that Peter was the Perſon, unto whom Chriſt did immediately direct all his Speeches that concerned them in common: that when the Twelve, or any part of them are mention'd, if Peter were one, he was always named firſt. Yea, and Matthew, in his Catalogue, does not only name him firſt, but gives him the Title of foreign, which, for ought I know, is as much as foreign, or Praeſes. Neither, tho' this be granted, will it at all ſtrengthen, or favour the arrogant claim of the Biſhop of Rome, to be Peter's Succeſſor. For Peter himſelf was call'd the foreign, not with relation to the Church Univerſal, of which Chriſt alone is the Head; but with relation to that particular Society, or Collegium, of which he was then a Member. For when the frame and Oeconomy of that particular Society was diſſolved, as it was by the Death of Chriſt, Peter was no more a foreign, a Primate or Preſident, than any of the other Eleven were.

p. 982. That it muſt be always ſo. And great reaſon there is for this.

1. Becauſe Chriſt hath inſtituted it by his own practice, and example, as appears by what hath been now ſaid; and what Chriſt hath once inſtituted, may not by man be abrogated, or altered.

2. Becauſe there is perpetual need of it: I need not deſcant upon this; Doleful Experience tells us, to our ſhame, that there is no Society, or Body of men in the World, that have more need of the Reins of Government, than the Miniſtry. Hath every Company of Phyſicians, Chirurgeons, Merchants, Apothecaries, Taylors, Drapers, Shoemakers, Victuallers, Vintners, Bakers, Brick-layers. &c. need of a Government peculiar to their reſpective Companies and Profeſſions, in the beſt governed Towns and Corporations? I would I could ſay, that Miniſters have not much more; whoſe Errours and Miſcarriages are of ſadder conſequence than any of theirs aforementioned. If every Miniſter, as ſuch, be immediately under Chriſt, as to Government, p. 99(which cannot be, unleſs they had their Commiſſion immediately from him, as the Apoſtles, had) then is he accountable to none elſe, but is abſolute and independent in his Office. What groſſer principle of Tyranny can there be than this? What wider Gate can there be opened to the moſt Licentious Arbitrarineſs? And in what a caſe then are the poor Churches? This is to pull down one Tyrant, and to ſet up many thouſands, and to make every Novice a Lord over Gods Heritage.

Queſt. 2. By whom muſt they be ruled?

Sol. Not by themſelves ſure, that's plain Anarchy, and utterly inconſiſtent with any Form of Political Government; (which the Quakers themſelves would ſoon be weary of (as in Penſilvania, they ſay, they begin to be) were they not, in deſpight of their irrational Principles, preſerv'd from the miſchievous conſequences of them by the common benefit of the Government they here live under) but they muſt be rul'd by the Authority, which God hath ſet over them, and every one, both Paſtors and p. 100People, by their own immediate Officers. Obey them that have the rule over you, and ſubmit your ſelves, Heb. 13.17. And who are they whom Chriſt hath ſet to Rule and to Govern in his Houſe; but thoſe whom he calls his Stewards his Miniſters, into whoſe hands he hath committed the Keys of Government? Neither hath he ſhared the Ruling Power, or any part of it between them and the People; nor could it have been conſiſtent with the honour of his Wiſdom, or the Intereſt and Peace of his Churches to have done it. I will give unto Thee (not one, but both) the Keys of the Kingdom of Heaven, Mat. 16.19. That theſe are the Keys of Doctrine and Diſcipline, appears by the explication of it in the next words. Whatſoever thou ſhalt bind on Earth, ſhall be bound in Heaven, which is the exerciſe of the Authority given him. Neither is this Power of Government given to Peter excluſively, nor as a private Diſciple, but as a publick Miniſter, and publick Officer in the Church of Chriſt; and with him to all the reſt of his Brethren in the ſame Office, for them and for their Succeſſors, Mat. 18.18. Who is it that Chriſt means by the faithful and wiſe Steward? Lu. p. 10112.42. Is it not the ſame, that the Apoſtle means, 1 Cor. 4.1. The Miniſters of Chriſt; and Tit. 1.7. A Biſhop muſt be blameleſs, as the Steward of God. And this is the Steward, whom his Lord ſhall make Ruler over his Houſhold, to give them their portion of meat in due ſeaſon. So that the Government of his Church is eſtabliſhed by Chriſt, in the hands of his Miniſters, on whom he breathed the Holy-Ghoſt, to qualifie them for, and carry them thro' all the work, both ordinary and extraordinary, whereto he ſent them, Joh. 20.22. By this it appears in the general, in whoſe hands, immediately under Chriſt, the governing power doth lye; not in the People, but in the Miniſters of the Goſpel, who alone are his Stewards, and unto whom, at his departure, he delivered the Keys of his Houſe, and of all the Proviſions and Treaſures in it. And who are ſometimes, in the New Teſtament, call'd his Ambaſſadors, or Meſſengers; ſometimes Biſhops, or Overſeers; ſometimes Presbyters, or Elders; ſometimes Proeſtotes, or Rulers, which are but ſeveral Names and Titles given to one and the p. 102ſame ſort of men. I know no point in Scripture more plainly aſſerted, than this, viz. That Chriſt hath join'd the Teaching and Ruling Authority together, and committed it, in conjunction, to the ſame hands. But what God hath joined together, let no man put aſunder.

Queſt. 3. By what Laws muſt they be ruled?

Sol. Not by Laws of mens deviſing; which they are wont to accommodate to the ſervice of their own Inclinations and Ends; but by the written Laws of his own preſcription. The Oeconomy is Spiritual and Divine, and ſo muſt the Laws be, by which it is adminiſtred. Other Foundation can no man lay, than that is laid, which is Jeſus Chriſt, 1 Cor. 3.11. The Foundation of Government and Diſcipline, as well as of Doctrine and Worſhip, is laid by Jeſus Chriſt; and whoever lays any other Foundation in either of theſe, entrenches on Chriſt's Prerogative, and ſhall do it to his own peril. Tho' in the neceſſary Circumſtantials of all theſe, humane Prudence and Authority hath a determining power, for the Order, Peace, and Edification p. 103of the Church; but not to its deſtruction, or diſturbance. I ſay, the neceſſary Circumſtantials; but unneceſſarily to multiply Circumſtantials, under the Notion of Indifferents, and on pretence of Decency or Authority, is a very unacceptable, and offenſive piece of Superſtition; and to impoſe them, as the indiſpenſible terms of Communion, on ſuch as are not ſatisfied about them, is not the leaſt Inſtance of Church-Tyranny. Church Officers are but Chriſt's Deputies, and not Lords of Gods Heritage; and therefore muſt rule by Chriſt's Laws; For he is our Judge, our Law-giver, and our King, Iſa. 33.22. Our Power is but to execute; 'tis he that muſt make, and give the Laws. And what theſe Laws are, and where to be found, I need not ſay the Holy Scriptures are his Statute-Book; If they ſpeak not according to this Rule, it is becauſe there is no light in them.

2. The Rulers. If there be ſome to be ruled, there muſt be others to Rule. Relata ſe ſimul ponunt & tollunt; & qui novit unum Relatorum, novit & alterum. Yet here it will be enquired, who are thoſe that are to Rule?

p. 104I ſhall not take notice of the Regal Power, or how far, it being Chriſtian, it extends both over Paſtors and People, not only as Civil Subjects, but as Chriſtian Churches; and not only in the things of men, but in the things of God; but ſhall refer my Reader for this to Mr. Baxter, of National Churches, and to others that have written of it, it being forreign to my preſent Text. But as Paſtors and People are two diſtinct Political Bodies, ſo there muſt be two diſtinct Forms of Government proper to each of them. I ſhall ſpeak,

1. Of the People. Theſe are to be rul'd, and not to rule in the Houſe of God. I know this is an hard ſaying, and that there are many that can badly bear it; nor would I thus diſpleaſe them, could I help it, and yet be faithful. Thoſe that are for a Democracy, ſeem to be guided by the ſame Spirit, as they were, Numb. 16.3. Who gathered themſelves together againſt Moſes and againſt Aaron, and ſaid unto them, ye take too much upon you, ſeeing all the Congregation is holy, every one of them. Wherefore then lift ye up your ſelves above the Congregation p. 105of the LORD? That the Tribe of Reuben ſhould be guilty of ſuch a thing was not ſo ſtrange; but great pity it was, that any of the Tribe of Levi ſhould conſpire with them. There is no Miniſter of Jeſus Chriſt, that can conſent to ſuch an Uſurpation, and be innocent, and true to the Truſt, committed to him. Let thoſe that are for the Peoples ruling in the Church of Chriſt, ſhew us when and where the Keys of Government, or any one of them, was put into any of their hands. Where did our LORD make them partners with us in the Government of his Church? Or what part of the Governing Office and Work was it that he aſſigned to them? Herein I am ſorry that I muſt diſſent, not only from Men of an inferiour Note, and more Heterodox Principles, but from the Learned Calvin too, and almoſt all that follow him. For I could never yet find in Scripture any ſuch Officer as a nonpreaching ruling Elder, appointed of Chriſt, or of his Apoſtles in the Church. The one and only Officer that Chriſt himſelf made, was the Miniſter of his p. 106Word, the Evangelical Paſtor, whoſe work was to feed and to rule the Flock. To which the Apoſtles afterward added the Office of the Deacons, as Servants to them, and Helps in the meaner part of their work, as may be ſeen, Act. 6. begin. and as Moſes did, for the eaſe of his Government, by the advice of Jethro, Exod. 18.18, &c. Which, tho' it be Apoſtolical, yet cannot be ſaid to be Primarily, but only Secundarily Jure Divino. The Scriptures that are alledged in favour of this Ruling Lay Elder, do not (as I think) prove any ſuch concluſions; which I ſhall now examine, and leave all to the conſideration of ſuch, as can without prejudice, weigh what I am now bold to offer. One Text we have, Rom. 12.6, 7, 8. To which I have this exception. If the foreign, He that ruleth be here mention'd as a diſtinct Officer in the Church, then why not all the reſt? of which we have theſe ſeven in this one Scripture, viz. he that propheſieth: he that miniſtreth: he that teacheth: he that exhorteth: he that giveth: he that ruleth: and he that ſheweth mercy. But if we go to work p. 107in this way, how will Offices be multiplied in the Church, beyond all that was ever intended or imagined? And then, 1 Cor. 12.28, 29, 30. where we have no leſs than nine mention'd, among which we find foreign, which they would have to ſignifie the Ruling Lay-Elder; and ſo we would believe too, could they prove, that all the reſt here mentioned were ſo many Offices in the Church. They inſiſt very confidently on theſe words of ſanction, foreign, God hath ſet and appointed; but why this word, which hath undeniably an equal relation to all, ſhould make, or prove one to be an Office, and not another, I confeſs is a depth that I am not able to fathom. Here (as I think) the great miſtake lies; that Gifts and Offices are confounded. The Apoſtle 1 Cor. 12.4, 5, 6. very plainly diſtinguiſhes between Gifts, Adminiſt ations, and Operations, foreign. Where by Gifts are meant the Abilities beſtowed upon the Offices, or Adminiſtrations in order to the operations, or effects of them, to the edifying of the Church. Now in the fore-mention'd Scriptures p. 108we find a diverſity of Gifts and Operations; but Gifts and Offices are not the ſame.

But there is one Scripture more, which hath been already quoted, on the Doctrinal part of this Diſcourſe, which ſeems to ſpeak more fully to their purpoſe, and to make a diſtinction between Preaching and Ruling Elders, viz. 1 Tim. 5.17. Let the Elders that Rule well be accounted worthy of double honour, eſpecially they who labour in the Word and Doctrine. Much uſe hath been made of this Text to little purpoſe; I ſhall not now mention any of all that I have ſeen, and read of it; but give you, as God hath enabled me, the true ſenſe of this Scripture, and let the unprejudiced Reader judge.

And that we may underſtand the mind of Chriſt in it, we will conſider,

1. By whom, and to whom this Direction was given.

It was by the Apoſtle Paul, the great planter of the Churches of the Gentiles; and who, as an Apoſtle, had Power and Authority to order and determine all p. 109the affairs that concern'd the Diſcipline and Government of the Churches of his own planting. Both this, and the other Epiſtle was written by him to Timothy, whom he left as his Subſtitute, or Surrogate with Apoſtolical Power under him in the Church of Epheſus, to ordain Preſbyters as there ſhould be occaſion, and to diſpoſe of the Dignities and Revenues of the Church to ſuch as were moſt worthy of them, and would beſt improve them to the Glory of Chriſt, and the Churches benefit. And for the ſame end it was that he left Titus in Crete, as his Subſtitute, or Overſeer in that Iſland, as appears Tit. 1.5. So that this advice was not ſent to the people, nor to the Inferior Presbyters, who were to be ordered by it, but to one in a higher Sphear of Authority, and by whom they were to be ordered; whether for diſtinction ſake he be called Evangeliſt, or Biſhop, or Preſident, or Moderator; the difference is but verbal.

2. What doth the Apoſtle mean by the double honour here?

There are two things that ſeem to bid fair for the Senſe, which will both come to one in the iſſue.

p. 1101. The Honour of Maintenance: and ſo we find the word ſometimes uſed in Scripture; as ver. 3. of this Chap. Matt. 15.6. Acts 28 10. and the following words of the Apoſtle in this Scripture, ſeem to look this way: and then the Senſe muſt be this: Let thoſe Officers of the Church that beſt diſcharge the Duties of their Office in ruling, but eſpecially in Preaching (which is the more noble and neceſſary part of their Work) have the greateſt encouragement on this kind; i e. Let not the Revenues of the Church (which were then but ſmall and uncertain) be beſtowed promiſcuouſly, much leſs partially, foreign; but ſo as may beſt ſubſerve the Churches good Government, and the grand Deſign of preaching the Goſpel.

2. The Honour of Authority and Obedience.

And this is the prime ſenſe of the Word, as it is uſed in the Fifth Commandment; Honour thy Father, and thy Mother, Exod. 20.12. is the ſame with, Obey your Parents, Eph. 6.1. And obey them that have the rule over you, Heb. 13.17. and ſo is the word uſed, Heb. 5.4. p. 111No man taketh this Honour unto himſelf: i. e. this Office, this Dignity, this power and authority

And this indeed is much more worthily and properly call'd Honour, than a rich worldly Revenue, or a fat Benefice or Biſhoprick (things unborn in thoſe days) which men too often abuſe, both to God's diſhonour, and their own.

Now if this be the Double Honour here intended, as to me ſeems moſt probable; at leaſt, that it is included, as the moſt eminent part of it; then the ſenſe will be this: Let thoſe Presbyters or Miniſters that appear, on experience and tryal, to have a Spirit of Government; but eſpecially with it, an eminency of ability and diligence in preaching the Word, be made Rulers, and Superintendents over the inferior part of the Clergy; let ſuch be taken into the Collegium, Presbyterorum regens; the Regency of the Church. So that it is not the diſtinction of Office, but the qualification of the Officer, that the Apoſtle gives this direction for.

3. We muſt conſider the perſons, on whom this double honour is to be p. 112conferr'd; or who are thus to be dignified as the word foreign, properly ſignifies; and theſe are Elders; deſcrib'd,

1. In genere; by their Office.

2. In ſpecie; by their Qualifications.

1. By their general Office, foreign, which is a word always us'd to denote the Miniſters of the Word in the Goſpel-Church; as Act. 11.30. ch. 14.23. ch. 15.2, 6, 22, 23. ch. 16.4. ch. 20.17. ch. 21.18. Tit. 1.5. Jam. 5.14. 1 Pet. 5.1. 2 Ep. John 1. and Epiſt. 3.1.

2. By their ſpecial Qualification; which is double.

1. They much be ſuch as Rule well; foreign, which is another Title, peculiarly given in the New Teſtament, to the Miniſters of the Word, whoſe Office it is to Rule as well as to Preach.

2. They muſt be foreign, ſuch as labour in the Word and Doctrine. So that the word foreign, doth not diſtinguiſh, as I have ſaid, between two Offices; but between the twofold Qualifications of one and the ſame Office. There were in the Church p. 113of Epheſus (which was a Collegiate, or Presbyterial Church) many Presbyters, the Talent of whoſe Gifts lay diverſly, as we find it doth in all other Churches; ſome were fitter for Government, others for Preaching; ſome excelled in one Gift, others in another. Now the Apoſtle adviſes Timothy how to make his choice of Perſons for Government in the Presbytery; whom to prefer to, and entruſt with a double honour, or higher degree of Dignity and Power in this kind and ſphere of Government; and tells him, they muſt be ſuch, as have behav'd themſelves well in the Paſtoral Government of their particular Flocks and Congregations; and eſpecially ſuch of them as are moſt eminent and laborious in Preaching the Word; whereby they purchaſe to themſelves a good Degree; as it is ſaid of the Deacons, 1 Tim 3.13. foreign, a place of higher Honour and Truſt, from a Deacon to a Presbyter from a Presbyter to a Preſident. Preferments ought to be diſpenſed according to every ones Qualifications and Merits. Whence it appears, that there are Degrees in the p. 114Miniſterial Office: And this is that the Apoſtle here gives this Direction about; not at all countenancing a Non-Preaching Ruling Lay-Elder; but diſcountenancing a Lordly, Lazy, Non-Preaching Biſhop, or Superintendent. That the Preaching Elder or Miniſter of the Goſpel is to Rule, as well as to Preach the Word, is ſo plainly aſſerted in Scripture, that, I think, cannot by any be denied. But if this Ruling Power were divided by Chriſt, or his Apoſtles, between Them and the People, or any part of the People; can any one give us a reaſon, why neither Chriſt nor his Apoſtles ſhould ever ſpeak a word, to direct us, how the Diviſion of this Ruling Power muſt be made? What muſt be their part, and what ours? How they muſt be qualified, as well as we? and the Deacons, for which they were careful to give the neceſſary Rules? Yea and how they muſt be maintain'd too? For to lay the burden of an Office on a Man, and to make no proviſion for his Maintenance, ſeems hard, and not very honourable to him whoſe Servant he pretends to be; eſpecially conſidering, that they p. 115could not but know and foreſee, how tender all Men naturally are in the matters of Honour and Maintenance; and of what miſchievous conſequence the leaving ſuch a Queſtion as this in the dark, and undetermined, would be: That it would involve the Church in endleſs ſtrifes, and quarrels, and confuſions. But will the Lay-Elder lay his Claim to a Maintenance, from that word in the Text, viz. double Honour; taking it for the Honour of Maintenance? Let him then read on the next verſe there; For the Scripture ſaith, Thou ſhalt not muzzle the Oxe that treadeth out the Corn: And the labourer is worthy of his reward. The firſt of theſe Scriptures you have, Deut. 25.4. which the Apoſtle makes uſe of, 1 Cor. 9.9. And you may ſee how he there applies it, only to the Miniſters of the Goſpel; Thoſe that ſow unto the People ſpiritual things; v. 11. That miniſter about holy things, and wait at the Altar; v. 13. The other Scripture you have, Matth. 10.10. The work-man is worthy of his meat: Which are Chriſt's own words to the Twelve, when he ſent them forth to Preach the Goſpel. p. 116Here's never a word of the Ruling Elder in all this, nor any proviſion made for him. And this one thing is enough to clear the ſenſe of the precedent verſe, that there is no ſuch thing as the Ruling, Non Preaching Elder intended in it; but the double Honour is for thoſe that tread out the Corn, and labour in the LORD's Harveſt in Word and Doctrine. And theſe are the only Perſons ſpoken of in that, 1 Tim. 5.17.

So then; The Rulers of the People are their Paſtors, who are to Rule, every one over his own particular Flock, or Congregation, in the things of God, and of their Souls; who, for the eaſe of their Government, and the advantage of their Miniſterial work, have warrant from Scripture to ordain and appoint Deacons under them, and other neceſſary ſervile Officers, who derive their power immediately from their Paſtor; are accountable to him; and may, and ought to be deſpos'd by him in caſe of Male-adminiſtration; as every Captain in an Army; Every Mayor in a Corporation; every Maſter in a Family have the proper power over their own p. 117Companies, Burroughs, and Families, and all the inferiour Officers in them, to diſpoſe and govern them for their good, according to the known and common Laws of that Superiour Government, under which they live, and unto which they themſelves are accountable.

2. The Rulers of the Paſtors or Officers of the Church. I am very apprehenſive that this is a tender Point, wherein, I even tremble to think, that I muſt be either ſinfully ſilent, or declare my diſſent from ſo many of my dear Brethren, whom I know to be otherwiſe Orthodox, Learned, Pious, and with whom I dare not compare my ſelf. But I have ſaid, and O that daiſy and doleful Experience did not proclaim it to the World, to the grief of ſome, and the ſhame of others, that there is no Company, or Society of Men in the World, that have more need of the ſtricteſt Government, than the Men of our Function; without which, we are, of all Mankind, in this reſpect, the moſt miſerable; and the poor Church of Chriſt in the forelorneſt caſe of any of God's Creatures upon Earth. But certainly he that hath ſo provided p. 118for the Government of the Kingdoms of the World, hath not left his own myſtical Kingdom, wherein ſo much of his ſpecial intereſt lies, without ſuch a Government, as is every way adequate to all the parts and concerns of it. He that hath taken ſuch care to incloſe and fence out the wild Commons of the World, hath not deſign'd to leave his own Garden uninclos'd; Nor his Vineyard without a Hedge about it, and a Wine-preſs and a Tower in it.

How weak and inſatisfactory is this, to ſay, that we are all the Miniſters of Jeſus Chriſt, and Brethren to one another; that we have our Commiſſion, as Miniſters of the Goſpel, from him (tho' not immediately from him, which indeed, if it were ſo, would alter the caſe) who is the Supream Legiſlator? That we have our Bibles in our hands, and therein the unalterable Rules of our adminiſtration, both in Doctrine, Worſhip and Diſcipline; the Laws, by which we are to Govern both our ſelves and the Churches; that we have the promiſe of the Holy Spirit to guide us into all truth; and an Unction from the Holy p. 119One, and know all things; that our Office and Work is Sacred and Divine; of God and not of Men; alas! will all this make us Infallible, or Abſolute and Independent; exempt from all Laws and Bonds of an Eccleſiaſtical Polity; were we made the Miniſters of Chriſt to rule, and not to be rul'd? O that men would conſider the diſmal conſequents of ſuch an Hypotheſis, which I delight not now to aggravate.

But if there muſt be a Government among Paſtors, conſider'd as a diſtinct Body from the People; then, it will be ſaid, there cannot be an equality, the Notion of Co-ordination of Paſtors and Churches is ſubverted, this being inconſiſtent with Government. But let wiſe Men conſider what that is that muſt needs lye at the bottom of this Levelling Principle. And yet Government doth not deſtroy the Equality and Coordination of Paſtors, or Churches, as ſuch, or per ſe; but only ſecundum quid; or in reſpect of Order; e. g. All the Captains in an Army, as Captains, are equal; ſo are all the Collonels, and all the other Officers, that are of one and p. 120the ſame Order; but between a Captain and a Collonel, there is an inequality: And as it is in a well Regimented Army; ſo it is in the Church of Chriſt, which is as an Army with Banners, Cant 6.10. And 'tis ſuppoſed too, that this ſubordination of Paſtors and Churches will conclude a neceſſity of a Supream Papal Head and Governour. This I take to be the great ſtumbling-block; the plain ſenſe whereof is but this; That if every Miniſter be not allowed to be a Pope over his own Congregation, then there muſt be one Pope over all the Congregations and Paſtors in the Chriſtian World. Both which extreams are equally wide from the Truth, and perhaps equally pernicious to the Church. But to defend the Truth from both the Horns of this Dilemma, we will examine what is the true Scripture notions of a Church.

We find in Scripture that the Churches which the Apoſtles planted, are reckoned by the great Towns, or Cities, which they choſe to begin to gather their Churches in, as appears both by the names that are given them, and by comparing Act. 14.23. with Tit. 1.5. where p. 121the ordinary Elders in every Church, is the ſame with Ordaining Elders in every City. Neither do we find any Organical Church of the Apoſtles founding, any where mention'd in the New Teſtament, but it bears the name of the Town or City, in which it was; beſides thoſe Domeſtick Churches of Priſcilla and Aquila, of Nymphas and Philemon, which were equivocally call'd Churches, becauſe ſome Congregations of the Believers did either occaſionally, or ſtatedly aſſemble to worſhip God there; or, as others think, becauſe all of theſe Families were converted to Chriſtianity, and ſo became Churches or Houſes of God, which is little to our preſent Queſtion. Beſides, theſe Churches, thus planted by the Apoſtles in Towns and Cities, did ſtill retain their firſt names and ſingularity: For one may always obſerve, that where the Scripture ſpeaks of the Churches of a whole Province, or Countrey, it ſpeaks of them as of different and diſtinct Churches, in the plural number, as the Churches of Judea, 1 Theſ. 2.14. the Churches of Aſia, 1 Cor. 16.19. the Churches of Syria and Cilicia, Act. 15.41. p. 122the Churches of Galatia, 1 Cor. 16.1. and Gal. 1.2. and the Churches of Macedonia, 2 Cor. 8. 1. becauſe all theſe were large Countries, in which were many great Towns and Cities, in which the Churches were diſtinctly planted; and according to which they had their names and number. But when it ſpeaks of the Chriſtians in one Town, or City, it ſpeaks of them as one Church, in the ſingular; as the Church of Jeruſalem, Act. 8.1. the Church of Antioch, Act. 13.1. the Church of Corinth, 1 Cor. 1.2. So when the Churches of Aſia are ſpoken of together, they are the ſeven Churches, according to the number and names of the ſeven great Cities of Aſia, in which theſe Churches were planted; but when written to ſingly, it is the Church of Epheſus, and the Church of Smyrna, and the Church of Sardis, &c. And it is to be obſerved,

1. That this account never once fails in all the New Teſtament, which proves that it is not ſpoken indifferently, but induſtriouſly, and for our inſtruction.

2. That Churches were thus reckoned in the times of John, when he was in Patmos, which was 64 years after p. 123Chriſt; in all which time, it is incredible, that all the Chriſtians, in one of theſe great Cities, were no more than would make up one Congregation.

3. That there is no mention in the Scripture of any Churches planted in the Countreys adjacent to theſe Cities and Towns; yet it is rational to ſuppoſe, that there were many Converts, and ſome Congregations too in the Country-Villages, as well as in the great Towns; and therefore that theſe made up but one Church with that of the Town or City. Hence I conclude, that (theſe things being written by the inſpiration of the Holy Ghoſt, for our admonition) a Church, and a Congregation are, in the language, and account of Scripture, two things. And that it is very unreaſonable and unwarrantable to alter the firſt Conſtitution or Denomination of the Churches, as they were left us by the Apoſtles, as far as they went, and therein a Rule given us to do the like. 'Tis true, the Univerſal Church was once but one ſingle Congregation at Jeruſalem, and from which all the other Churches ſprang, as ſo many p. 124Daughters, on which account ſhe is call'd the Mother of us all; but when other Churches were form'd, that at Jeruſalem was no more the Univerſal Church; but only an integral part of it, and co-ordinate with other Churches; for its Univerſality was not of the Eſſence; but only a ſperable adjunct of it; nor did ſhe propagate theſe Churches, which afterward ſprang from her, as ſhe was Univerſal; but as ſhe was a Church. And ſo all the Churches of the Apoſtles planting, were at firſt but ſingle Congregations; yet it doth not thence follow, that every ſingle Congregation is a Church. I mean, that which, in the Scripture is honour'd with the name of a Church; that is, the Preſbyterial, Synodal, Claſſical, Dioceſan, or Collegiate Church. I would not be thought to deny to the Congregational, or (as now they are call'd) Parochial Churches, any thing, either of name, or of priviledge, that is their right; but will call them, for diſtinction ſake, Paſtoral Churches, and grant that they have a power of governing themſelves, as ſuch; as every Family hath a power and p. 125right to govern it ſelf, and every Troop and Company in an Army, by their own proper Officers within their own Sphears, and cannot be legally impos'd on by other Family-Maſters, or other Captains, with whom they are equal. But what Families are to Corporations, and theſe to Kingdoms, or Commonwealths; and what Troops, and particular Companies are to Regiments, and theſe to Armies; ſuch are Congregations to Churches; that is, Presbyterial Churches, and theſe to the Univerſal. I am not now concerned to ſpeak of the Church Univerſal, which is in Scripture call'd The Church; but of the Presbyterial, which alone is that, which in Scripture is call'd a Church, that is, a perfect and adult Church, that hath power by its Officers, to propagate and conſtitute other Churches and Congregations, and to over-rule all the particular Paſtors of the Charges and Congregations, that are within its bounds and limits. This Preſbyterial, or Collegiate Ruling Church muſt conſiſt of a pars Regens, and a pars Regenda, all cannot be Rulers here, nor equally intereſſed in the Power of Government; p. 126that were Democracy, and but one little remove from Anarchy; neither can the Power reſt in one ſingle Perſon, that were abſolute Monarchy, which is the common Parent of Tyranny; but it muſt therefore be a ſelect number or Collegium of ſuch of the Presbyters, or Miniſters of the Goſpel, as are beſt qualify'd with Age, Gravity, Experience, Learning, Piety, and eſpecially Humility, Charity, Moderation and Contempt of the World, with an Holy Zeal and Diligence; which are the Qualifications the Scripture in this caſe requires. And this company of Ruling Presbyters in every ſuch Church, muſt have one Head, or Preſident, which is the Epiſcopus Epiſcoporum, or elſe it were a Monſter, an heap of confuſion and unororganiz'd matter. This Head muſt be One; elſe there can be no union nor conſiſtency of the parts, nor attainment of its ends. This One Head muſt be fixt and conſtant, and that in the ſame Perſon, till there be juſt cauſe to change; elſe the Government cannot be ſteddy, but is diſſolved and broken, and conſequently the Church, with all its particular Congregations, moſt dangerouſly expos'd And p. 127this is that Government which is call'd Ariſtocracy, and may as properly be call'd a mixt or limited Monarchy; which I take to be moſt agreeable to the Pattern given us in the Mount of the holy Scriptures. And is ſo far from intrenching upon the Right, or infringing the Liberty or Government of the Church Congregational, that it is the beſt Defence to it, and as a ſtrong Wall about it. 'Tis true, it may be abus'd; and what is there in the World that may not? but to plead againſt any Form of Government only from the Abuſe of it, is Cavil, and not Argument.

From what hath been ſaid, I conclude, that the Presbyterial and Dioceſan Church, in the Eſſentials of their Conſtitutions, are one and the ſame thing. Tho' there be many Words and Names of things, that are become of ill Fame, thro' the Idolatry, Hereſie, Superſtition, Tyranny, and Immorality of a degenerate Age, yet the things that are ſignified by them are, in themſelves good and neceſſary, and perhaps the very ſame that others plead for under other Names and Titles. And, could they be but once again p. 128duly purg'd of theſe defilements, would be as glorious and uſeful, as of old they were in the Apoſtles and Primitive times. And if ever it be the good Will of God that the Church of England be once again Reform'd, in the Government and Diſcipline of it, according to Scripture, it muſt not be by plucking up and deſtroying that which is good; but by purging that which is foul and removing that which is burdenſom and ſuperfluous.

I am ſorry to ſee, how cunningly ſome men's Logick can argue, from this Subordination of Congregational Paſtors to Presbyterial, or Dioceſan Preſidents, or Super-intendents, a neceſſity of one Univerſal Papal Head, and not by the ſame Rules of their Logick argue it as conſequentially neceſſary, from the Sub-ordination of Officers in an Army, or Common-wealth, that there muſt be one Univerſal Humane Head and Monarch over all the Armies, or all the Nations in the World.

I confeſs, this Chapter hath drawn out more words, than I, at firſt, thought it ſhould have done. Nor have I altogether pleas'd my ſelf in the Method of it. For p. 129any accidental miſtakes in the Manner of expreſſing my intended ſenſe, I beg the pardon of my more critical Reader. But if any thing, on calm and impartial examination, appear, in the Matter of it, Heterodox to the Truth reveal'd and taught us in the Holy Scriptures, I ſhall readily acknowledge my errour, and not take it as a ſhame to be made wiſer.

The ſum of what I have herein aim'd at, I ſhall now wind up in theſe eight Poſitions.

Poſit. I. that our LORD Jeſus Chriſt hath not left his Church in the World, without a proper Government, of his own appointment for it.

Poſ. II. That this Government is to be managed for, and under him, and by his Laws and Authority, by thoſe into whoſe hands he hath delivered the Keys.

Poſ. III. That Ruling Elders, diſtinct from all Preaching Elders and Deacons, are no Divine Ordinance in the Church of God, now under the New Teſtament.

Poſ. IV. That every Paſtor, lawfully ordain'd, and call'd to the Charge of a particular Congregation, hath a Divine p. 130Right of executing the whole Office of a Paſtor in and over that Congregation.

Poſ. V. That every Paſtor of a Congregation, as ſuch, is under the governing power of that Claſſical Presbytery, whereof he is, or ought to be a Member.

Poſ. VI. That the Claſſical, or Dioceſan Presbytery ought to be but a ſelect number, and not the whole Body of that Claſſis, or Dioceſs.

Poſ. VII. That the Form and Power of Ruling Presbyteries ought to be fixt and conſtant, and not occaſional only and intermittent.

Poſ. VIII. That every Claſſical Presbytery ought to have a ſingle Head or Preſident, and which ought to be continued in that Office, quam diu bene ſe geſſerit.