A Survey of the Sum of Church Discipline, Part 2 · Chapter 1
CHAP. I. Of the number of Officers therein, and the nature thereof.
WE have in the foregoing part of our Discourse enquired, touching the constitution of a Church, in regard of the materiall and formall causes of it, and the speciall qualifications that attend therupon, in regard of the power and priviledges that appertaine unto it; and thus farre we have looked at it, as Totum Essentiale; and yet there is much more required to make up the integrity and perfection thereof, that it may be compleated in all the speciall Members and Officers, which the Lord Christ hath appointed and set in this visible body of his, for the improvement of the speciall operation of every part, and the edification of it selfe in love, Ephe 4.13, 16.
And thus the Church becomes Corpus Orgenicum, A body organized of such prime and choice members, which may conduce to the beauty and building of the body in that intirenesse that it may grow up to an holy temple in the Lord.
As we looke at Sampson, when he was deprived of his eyes, as a man still, to whom the ful definition of man did fully agree, est animal rationale, as a living creature endued with a reasonable soul. But consider him in the integrity or intirenes of his constitution, as consisting of body and souls, and that body made up of such members, as eyes, head, hands, such as are integrall to the whole: We say then, though he be a true man, yet he is not an intire man, but lame and mamed, destitute and deprived of some of those parts, that conduce to the perfection of his integrity.
It is so here, A Church without Officers is a true Church, in regard of the essence of it: There is a company or society of visible Saints confoederate toge…her in the profession of the faith of the Gospell. But it is not compleat, but lame and maimed in regard of the integrity of it.
The Lord Christ therefore hath provided for the perfection of his Church in this behalfe also; it is a coronation gift which he bestoweth upon his Spouse, Eph. 4. when he had conquered the enemies of our salvation by his death and obedience, triumphing over them in his resurrection, and now returned into his owne countrey, ascending into the highest heavens, and sits crowned with majesty and glory at the right hand of the Father, he gave gifts, gave some to be Apostles, some Evangelists, some Prophets; those extraordinary, because there was extraordinary use of them; for the first planting and watering of the churches: He gave also some to bee Pastors, some Teachers, for the gathering of the Saints the work of ministery, building the body of Christ.
And though the chiefe aime and scope of our Saviour (under the glory of his name,) was to provide for the speciall good of his elect; yet because those his elect were mingled here with the wicked in the world, nay many an elect child proceeds of a reprobate parent, and because it is impossible for the eye of man to search into heart secrets, and inward sincerity which is covered there; but must judge of men, and dispence ordinances to men according to the lawes and limites of rationall charity; therefore it is that our Saviour hath bestowed these offices as a royall gift upon the visible Church over whom (as we have heard) he is a head Politicall, by outward guidance and government, as well as a head mysticall by his speciall and spirituall conveyance of his grace. The consideration of the Nature, Institution, and operations of Officers, hath a constraining power to conclude this truth beyond all controll. For,
1 The invisible Church, and all that is comprehendad within that notion, is to be believed, is not lyable to our eye, nor comes to be discerned visibly.
But for the Officers of the Church, which are now standing and ordinary, there is required a visible company of people, that must concurre and consent to call them: The persons must be tried and approved, (and ergo visible) that must be called. God sets ordinary Officers in his Church, but it is by man, and therefore he must know them. 1 Cor. 12.28. Gal. 1.1.2.
2 Look at their Ordination, when they are called.
3 Look at their Dispensation and exercise of their places and power, in preaching the word, in administration of Sacraments and censures.
4 Look at the parties which are offenders who must be censured, or penitent, who must be received again.
All these operations proclaim a visibility on all parts and in all the particular circumstances.
Which is the rather to be observed; because when we read or meet with such expressions in Scriptures which intimate either the call or institution of Ministers, or any of their ministrations, we may know, they do belong unto the visible Church, and are to be attended in that relation and respect.
For common sence will constrain a man to confesse, that there must be visible persons, who must exercise keyes in governing: and there must be visible persons that must be governed.
What the word of the Gospell hath revealed concerning these Officers may be referred to those particular heads, and thus laid out unto our view.
Officers of the Gospel may be considered with reference to their
Number
Ruling
Ruling onelyonly, as Elders.
Ruling and Teaching both, as
Pastors.
Doctors
Supporting the
State of the body, as Deacons.
Health, as Widowes.
Institution, in
Election.
Ordination.
We see the frame, we shall attend the particulars, as they are propounded in their order.
Touchi g the Number of these Officers, generally two things are to be attended.
I.
Whether beside these five appointed by Christ, any more can lawfully be added, or should be tolerated?
Ans. No, in no wise; the rule is here sure, from which we must not depart, no not a haires breadth: thou shalt adde nothing thereunto, take nothing there-from.
That which our Saviour inquired, and the Scribes confessed, touching Johns ministery, it is true of all these orders and Ordinances, They are from heaven. The Lord Christ is the giver and alone Institutor of them, and none beside, and this is evidenced; 1. From the right of giving, whence these proceed. When our Saviour ascended, He led captivity captive, &c.
He that conquers the countrey, to him it appertains to set rulers over it, and over his subjects in it.
2 They are especiall meanes of Gods worship, and all of them in rise and end have an eye to spirituall things, and spirituall operations, though they be employed in ordinary outward things, as the Offices of the Deacons and widows are appointed by Christ to provide for the state and health of the members: that the love of Christ, as the Head of his Church, might thereby be observed, and the spirits of those who are refreshed thereby, may be more full and enlarged to serve him with a glad heart, in a Church way, and in the improvement of all Ordinances to that end: and all other civill provisions, though good in their kind, will never attain this end, without the Ordinances of Christ, Act. 6.1.2.3.
3 Its affirmed by the Apostle, touching two sorts of them, the Pastor and the Teacher, whose imployment is principally about labouring in the Word, that they are for the perfecting of the body, untill we all meet in the unity of the faith, and the fulnesse of the stature in Christ: so that they are able to attain this end, and that in all ages untill the full accomplishment and gathering in of all the Saints; and therefore there needs no more to be added, to the end of the world.
It is therefore the usurpation of that man of sinne, when he ascended upon high, to the Popes chaire, and to be Head of the Church, that he gave some to be Surrogates, Chancellours, Deanes, Arch deacons for the building up of the kingdome of darknesse; because he easily perceived, that Christs Officers would never do his work kindly, nor further his kingdome, but he must have his own creatures, which must be at his beck, and stand, durante beneplacito; and therefore must be forced to do his drudgery, and durst do no other, unlesse they should be flung away, if the man of sinne did but once frown upon them.
That as God complains of Jeroboams practice, when he would maintain his faction, and preserve the people from returning to their King, He set up false worship; because he concluded, the truth of the word and worship attended unto would make them look unto their true King; and to keepe them in false worship, he provides false teachers; made the lowest of the people priests, who because they had no call and appointment from God, never had care to preserve his word or worship, but to maintain that course of religion, whereby they were maintained in their places.
And therefore as God said of them, he will say of these humane Orders, They never came into his mind or heart.
Not come from Heaven, but from the bottomlesse pit, and therefore ought not to be admitted, nor yet tollerated; but being plants which the Lord hath not planted, they should be plucked up.
Whom God never calls, God never blesseth.
And it is to be observed, that these Orders have beene the props and pillars of that Kingdome of darknesse, and have been the brokers and maintainers of all that hideous wickednesse, which hath beene vented in the doctrines and opinions that have acted in the lives and conversations of that hellish crew that have had their dependance upon the man of sinne.
And it is marvelous dangerous to bring in, or continue the least alteration from the minde of Christ in any thing.
The Church of Scotland complaines bitterly, that a constant Moderator made way for a Bishop, and so for the bane of their Churches. Christ who is the King and Head of his Church and House, hee in reason should appoint his under-Officers, and such as he best knowes, suits the occasions of the Family, and will best provide for the good thereof, and his own content.
II.
The other thing in generall to be observed, is,
That they must be kept distinct; and that according to the mind and intendment of our Saviour one person must not adventure to ingrosse all, nor severall of these together.
As to be Ruling Elder and Pastour, or one and the same man to be Elder and Deacon.
For it is apparent by the Apostle his discourse, Rom. 12.7. that they are put in way of opposition, as Membra dividentia, foreign. Therefore cannot be in subordination or subjection one to the other.
2. The Apostles comparison carries this with it, as the maine thing intended therein. Rom. 12.4. As there be many members in the body, but all the members have not one and the same office. foreign.
It is therefore wide to say, as Mr. R. that this comparison holdeth not in all: because it must hold in the very thing that is intended, yea specified; for this is the hinge upon which the comparison turnes, v. 4, 5. and the ground of the Apostle his inference, foreign. v. 6. vers. 6.
3. Each of them is sufficient to take up the whole man: so that he is not able to attend both, but hee shall neglect the speciall service of the one.
4. If the Apostles professed, they could not attend tables, and attend Word and Prayer, and therefore laid aside the one, that they might discharge the other; who shall thinke hee is sufficient for many of these?
The reasons that Mr. R. alledgeth, doe not satisfie.
1. The Apostles did exercise both, as they could, according as the Auditory was.
Reply 1. The Apostles were extraordinary persons, and were fitted and assisted answerably, which none, whose calling is ordinary, must looke for.
Secondly, they had all offices virtually in themselves, and did put forth acts of all, as it appeares before the choice of the Deacons: But if any now shall thinke himselfe able to undergoe two of them, the profession of the Apostles and their practise also will be a reall confutation of them; since they so assisted, saw reason to lay downe one, that they might improve the other, none will dare to take up both, unlesse hee will presume he hath greater both sufficiencie and ability, then the Apostles.
2. Mr. R. saith, That the formall Objects, to wit, the information of the Judgement, and exhorting, are not so different, as that they should be incompatible.
Reply. These, in themselves and full bredth, are not so incompatible; But look at the specialty of the gift, that fits for the one, and that which furnisheth for the other. 2. To attend mainly and chiefly upon each, according to the gift, they will prove inconsistent.
To have a speciall gift for the one, and to bestow himselfe upon that, and to have a speciall gift for the other, and to bestow himselfe upon that also, will ever be found, if not impossible to attaine, yet ever disadvantagious to the dispensation of the Gospell. And a mans owne experience will evidence as much to him, if he will attend it.
Nor is it sufficient that one is eminent in the gift, which fits the Ruling-Elder, or Deacon; yet that gives no allowance, he may be Doctor, Ruler, and Deacon.
But look where a mans spirit is best fitted, if once called to that worke, he must let all the stream and strength of his abilities run in that channell, lest being divided into many, he becomes fit for none, and failes in all.
This may suffice for the number.
Of the Ruling-Elder.
We shall now take a survey of the severall, in the order in which they were set before us.
And we begin with the Ruling Elders place, for that carries a kinde of simplicity with it: there be more ingredients required to make up the Office of Pastor and Doctor, and therefore we shall take leave to trade in the first.
Quo simplicius, eo prius.
1. That there is such an Office appointed by Christ.
2. What it is, or wherein lies the limits and bounds thereof.
I.
That there is such an Office and Officer appointed by Christ, as the Scriptures are plaine to him, whose spirit and apprehension is not prepossest and forestalled with prejudice: So this cause hath beene maintained by many of Christs Worthies of former, and now of latter times; and now at last, by those two famous and eminent Champions, Mr. Rutterfort, and Mr. Gilespy.
So that we have no controversie here but with Hierarchicall Persons, the force and power of whose Arguments, lies especially in a Pursuvant and a Prison, armed with Authority of an High-Commission.
And therefore wee shall content ourselves to settle the Scriptures shortly upon their basis and bottome, according to the sense of the Spirit of God, in the severall places, and dispute briefly there-from, and so finish this Head of Discipline.
The first Argument we have from Rom. 12.7. which gives in witnesse to this truth; where all these Officers are numbred and named expresly; if the meaning of the words bee once manifested, which will bee made cleare in the particulars following:
1. The gifts here mentioned and considered, are not such as have reference to a civill, but to an Ecclesiastick condition; so the words of vers. 5. We are one body in Christ.
2. The operations also which issue from the several functions evidence as much; Prophecying and attendance thereunto, exhorting and the bestowing the heart and end…vour thereupon.
2. Gifts here are not such as be common, and belong to all Christians, as Faith, Hope, Love, Holinesse, &c.
First, those gifts are here meant, by which the members of the Body of Christ are distinct one from another, and have severall acts appropriated to them, as vers. 4. foreign, &c. But the common Graces are not so distinct, for in them they doe agree.
Secondly, foreign: The weight of the phrase, having the Article in that manner added, notes not every member, but some by way of eminencie to whom these appertaine.
Thirdly, the reason and Logicke of the place carries a distinction with it, and the severalls are set out, by way of opposition, contradistinct one to another, and therefore cannot be subordinate and meet in one subject, where they should be both formally acted, and hence they must be publike functions; for had they beene private gifts, one would have contained the other, as distributing might bee included in shewing of mercy.
3. These publike Functions and Gifts are ranged and referred to two heads, in the generall, under which the severals are comprehended, and unto which referred: as,
Gifts are either
foreign
foreign,
foreign:
foreign
foreign.
foreign.
foreign.
So that Prophecie and Ministery are here put as common heads, unto which the rest may be referred, and under which they are ranged, and that's the reason why the Apostle in this enumeration changeth his phrase: The 1. Distinction hee expresseth in the plurall: The 2. in the singular. Beza in locum.
So that it is a meere conceit, that carries not the weight of a feather with it, of such, who say that Paul intended to see downe the severall functions in the Church: then there should be seven, not five, making Prophecie and Ministery two, when these are not distinct species, but two generall heads, unto which the particulars were referred.
Hence we reason.
That function and office in the Church, which differs so from all the rest, as one member of the body distinct from another, in actions appropriate to it selfe, that is properly a distinct species or kind from them.
But the function of a Ruler doth so differ from all other Offices in the Church, as the members of the body doe in the actions appropriate to them.
The Proposition needs no proofe.
The Assumption is the expresse words of the Text, v. 4, 5.
II.
The second Argument is taken from 1 Cor. 12.28. God hath set some in his Church; as first, Apostles; then Prophets; thirdly, Teachers; after that Powers, then gifts of healing, helps, Governments.
The scope of the place, and Apostle his intendment is, to lay open the severall Offices and Officers that the Lord hath set in his Church, and so many chiefe members out of which the Church is constituted as an intire body.
And for the right discovery of the Apostles proceeding and purpose, we may observe:
1. That the functions he here names, were partly extraordinary, and so temporary, serving the necessity of the Church in that estate, and in that time, when it was first planted, and was to be watered with more then ordinary help, as having more then ordinary need, as Apostles, workers of Miracles, &c. some were ordinary, and to continue, as Teachers, Helpes which were Deacons, Governments which were Elders.
2. The gifts themselves are expressed in the abstract, foreign: yet the persons and officers which stood possest of those, are to be understood, as appeares, if we looke to the words before or after; for when the Apostle sayes, foreign, though there be an apparent foreign, yet foreign, is to be understood, and that hath an eye and necessary reference to the persons: secondly, look to the words after vers. 29, 30. he interprets the gifts by the persons in the second repetition, foreign.
3. Though some extraordinary persons had some of these gifts virtually, and put forth the operations thereof, as the Apostles, they wrought miracles, spake with tongues; yet that hinders not, but these gifts might formally be in some subjects, as appointed of purpose by Christ, for that kinde of imployment: As some only spake with tongues, some only had the gift of Healing.
And it is most apparent in some of the particulars, though the Apostles did prophesie and teach, yet Prophets and Doctors were speciall functions appropriate to some men, so also were Deacons; and therefore also it hinders not, but Governments might be a speciall kinde of Rulers, distinct from Teachers.
From which premises, the dispute issues thus:
As Apostles, Prophets, and Teachers are distinct, so are Helps and Governments distinct; for the Spirit puts them in the same ranke, as having a parity of reason, which appertaines to them all.
But they were distinct Officers, and found in persons as distinct Officers, as vers. 30. Are all Apostles? Are all Teachers? Therefore the same is true of Governours.
III.
A third Argument is taken from that famous place, 1 Tim. 5.17. which is full to our purpose in hand, and intended by the holy Spirit of the Lord, to make evident the station and office of Ruling-Elders unto the end of the world; and it is admirable to observe, how the factors and followers of the Pope and the Prelates, who labour to prop up their place and pre-eminencie, have used all the wilinesse of their wits, and unweariable wrestlings of their carnall reason, to darken the evidence of the truth, and to defeat the power of the proofe in the place, as fearing, it should seeme, lest by this meanes, their way to promote and maintaine the pride of the Prelacy, would be utterly prejudiced and overthrowne; whereas, doe but suffer the Deacon to lay aside the care of the poore, make him but halfe a Priest, give him the allowance that hee may baptize, and not give the Sacrament of the Supper; raise the Ruling-Elder one staire higher, that he may be a Teaching-Presbyter: By this time, the Bishop is beyond the bound of an ordinary Elder, and with a little helpe, he will be handed up into a Diocoesan Palace, and one lift more will make him a Primate; and if the Kings of the earth favour him, hee will make himselfe a Pope presently; for they differ but in degrees, not in kinde.
So that you must not wonder to see the contention grow so hot touching a Ruling-Elder, because if hee be confined within his compasse, the wings of Pope and Prelate will bee exceedingly clipped, and their power impeached.
Its not suitable to our purpose to contend with all cavills, nor shall wee need▪ for they have beene confuted long before this day, and that by such who have beene furnished with choyce abilities to this purpose; I shall therefore satisfie my selfe to give the native and naturall sense of the words, as suits onelyonly to the rules of right and reason, and may bee easie to such (as the wayes of wisdome are) who are willing to understand.
The forme of the context stands thus:
When the Apostle, in the foregoing verses, had directed to the right choice of the Widow, whose labour should be improved in the Church, he intimates also his minde, how she should be respected by the Church, in whose service she is imployed: Honour Widowes, &c. v. 3. i. e. so care for them, that they may be sufficiently supplyed, according to their care and condition.
And from thence he takes occasion to leave an Apostolicall Canon upon Record, how the Elders of the Churches should be provided for: To wit, the lowest degree of Rulers are worthy, not single and sufficient supply of Widowes, but double honour, the certaine put for the uncertaine, the finite for the infinite (by a synechdoche) i. e. all honourable respect, Officium & beneficium, not onelyonly sufficient to relieve their necessities, but that which may honourably answer their places, imployments, and prayers.
But the Elders that are of the highest ranke, and whose place requires laboriousnesse in Word and Doctrine, they may most especially challenge, and the Church ought especially to bestow this double honour upon them.
The words carry a distribution with them foreign, or foreign; and this tractatur collatione imparium, à majoribus, foreign.
The sum of the verse is expressed in a discrete axiome; The Arguments are comparata imparia; The things compared are the Persons
A Ruling-Elder.
A Teaching-Elder.
And it is especially to be observed, their workes are not the things compared, but the persons notified by the kind of their works: For the words are not, The Elders, because they rule well, and because they labour,
But those
Elders that are ruling.
Elders that are labouring in Word.
So that these are not the consequent part of the Proposition, but the antecedent, or subject onelyonly; and therefore the persons and Officers being the things compared, it is certaine they must be distinct persons, for that the nature of things compared doth require.
And hence those conceits vanish: namely,
Elders here are not attended for their private conversation in holinesse, as though to rule well, was to order themselves well in a Christian course.
Secondly, nor will the conceit hold, which saith, There be not divers Elders, but divers workes of one Elder attended; when foreign, are persons compared and described, not acts.
2. The consequent part of the discreet axiome, is,
The first Elder is worthy of double honour.
The second Elder is worthy of double honour;
But with this difference, its chiefly his due:
First,
In the order to be attended
in measure, more of it is due and debt to him.
Now its well known, its required that both parts of the discrete axiome, be not only discrete, but true in themselves.
Whence againe, that conceit utterly vanisheth, which makes the comparison to ly betwixt the two acts of one man, namely, The well ruling of a Pastor is worthy of double honour, be it alone in it self considered, which is an assertion grossely crosse to the rule of divinity, as the former was to the rule of logick. That interpretation which makes the performance of the least part of a Pastoral calling, though it be with the neglect of the greatest work, worthy double honour; that is grossely contrary to the mind of God, and the verdict of the Scriptures. For cursed be the man that doth the work of the Lord negligently, and wo to me, if I preach not the Gospell. Rather a double wo is to be denounced against them, then double honour bestowed upon them.
But this interpretation doth this. Or thus I may reason
If the Apostle, in this text, doth not speak only of Elders preachers, then he speaks of Elders no preachers.
But the first is true, he speaks in the place of some Elders no preachers, which is thus proved.
f he speaks only of preachers, then were there some preachers who preached not at all. But there no be Preachers who preached not at all.
The second part is past deniall. The consequence is proved.
If those Elders who are most worthy of double honour are said but to labour in the word: then they who are accounted but worthy of it, did not labour in the word.
But those Elders or Preachers, that by the Apostle are counted most worthy, are said but to labour in the Word, i. e. to preach. ergo they who are but worthy, did not preach at all.
Lastly the Bishops factors, who take up this defence, provide ill for the honour and pomp of their great Lords, the potent Prelates of the world.
For by the Apostles peremtory determination, the meanest Minister that is conscientious and laborious in preaching, should have more honourable respect, then the Diocoesan, who sits in his Cathedrall, and under the name of ruling, tyranniseth over the poore people, but labours not to feed them with the word of life.
To the evidence of the text, we may adde the testimonie of Ambrose, which carries an amazing kind of manifestation and discovery with it.
Apud omnes ubique gentes honorabilis est senectus, unde & Synagoga, & poste… Ecclesia Seniores habuit, quorum sine consilio nihil agebatur in Ecclesiâ, quod quâ negligentiâ obsoleverit, nescio, nisi forte Doctorum desiciâ, aut magis superbiâ, dum soli volunt aliquid videri.
The brightnesse and patnesse of the witnesse is such, as though it had been writ with the beam of the sun, and dazels almost the eyes of envy it self, and therefore its strange to see how the spirits of men turn every stone, wrench and wrest every way, if not not to pervert the meaning wholly, yet to darken it as much as may be, but all in vain.
I shall leave a mark or two of remembrance upon the words that the wise hearted reader may be made cautelous, and so fenced against such forgeries of devices, which the carnall reasons of men of corrupt minds have coined and vented to take off the evidence of the testimony.
1 Let him know then, that the Elders mentioned by Ambrose were such, that their places and Offices were almost worn out, and laid aside in most of the Churches in his time.
But that the Office of preaching Elders was not. Ergo those Elders were not such.
2 That the defacing of the power and rule of these Elders, it came as he conjectures, partly by the idlenesse, but especially by the pride of Teachers, because they alone might be lifted up. Ergo these Elders could not be Teachers: for those Teachers laboured to destroy the place and power of these Elders; but it is against all shew of reason, nay against common sense to say or think, That these Elders should destroy their own places.
Again, The Teachers that would darken & abolish the place of these Elders, it is said, their aim was to make themselves alone eminent.
They who would make themselves alone eminent by the disanulling of the honour of others places, they could not be such who were of that rank, or did possesse any of their places.
And this is sufficient to wipe away all such exceptions, that the subtilty of the wit of man hath raised and pretended to weaken the authority and intendment of this now alleadged testimony, which hath and doth torment all the prelaticall party.
That Christ hath appointed the Office and plalce of Ruling Elde…s hath been made evident.
2 We are now to inquire, What be the duties of their places, and that with as much brevity as we may.
The severall duties which ly upon him by vertue of his office are of two sorts
Some he hath in common with the Pastor and Teacher.
Some be proper and peculiar to himself.
Some are common with the other Officers, and therefore it is we find them all ranked under that common name of Elders in the place, 1 Tim. 5. formerly handled. But because in our common language, we appropriate this by a Synechdoche, to signifie this Office; thence it is, we so usually call him the Elder of the Church; but when the Scripture would designe him to his proper place, and so distinguish him from other, it doth appropriate Ruling to him only, and stiles him foreign, Ruler or Guide, who is above other, and as a leader goes before them.
The duties which are common to him with the rest of the Teaching Elders, are attended party
Before the assembly meets, Or
When the Assembly is met.
Before the Assemlby, when there is any emergent occasion of weight or difficultie which concerns the congregation; the Ruling Elder is as one of the common councell, the concurrence of whose judgement, his voice and verdict, is to be taken in with the others, in the consultation and consideration of the businesse, for they are all leaders, all Governours, all watchmen, in this common work, and ergo must have a common influence of counsel, as the concernment of the Church shall require. Heb. 13.17. 1 Cor. 12.28. Act. 20.28.
When offences are publick, or private cannot be cured, before they be brought to the congregation, It belongs to them all by way of preconsideration, and preparation, to ripen the occasions, that all the doubtfull or perplexed circumstances that might trouble the body, or either cause any mistake in such as be weak, or mislead any through misunderstanding, all such mists by through search must be removed, the particulars cleared, the cause punctually and plainly stated, that the understanding of the meanest in the congregation may be able to discern, when the businesse is propunded, where the pinch lies, and so to passe sentence answerably.
The Church must be told, but by an orderly way; and they are the leaders of the Church, and ergo in reason must so know and prepare the cause, that they may lead them aright.
3 When the Church is met, in the ordering of the proceeding of any publick censure or act of discipine, the Elder with the rest of the Governors, hath liberty and authority to interpose his judgement, to expresse his opinion, according as opportunity is presented, without any leave asked, because the Ruling and leading of the work is common to them: order and decency only observed.
The duties which peculiarly or in an especiall manner are appropriate to his place, are such which concern the carriage and demeanour of the members in their more private way,
when not assembled, or els
when they are congregated.
1. The members of the Church, when under the exercise of Gods hand they become to be exercised with any spirituall wants, as in time of sicknesse, because of the pressure of the disease, and the grief and weight thereof, or their own weaknesse, they are not able to pray for themselves, Jam. 5.14. they are then injoyned to send for ehe Elders: not that it was unlawfull for them to come, before they be sent for, if the sick be in a low and wearish condition and not able to pray for themselves, but because either the Elders happily do not know of their necessities, or yet not know the time and opportunity when it may be most seasonable to repair to them: ergo its most meet th…y shoul…, i. e. they h…ve liberty for to send: and the Elders by vertue of their places and calling are bound to go, and pray with them, and for them, when they cannot pray for themselves, the stresse of the studies of the preaching Elders then requiring their imployment, and the improvement of their time in searching the Scriptures, and preparing for publick dispensations.
And by the same parity and proportion of reason, if any want comfort, sinking under discouragement and sadnesse of spirit, or through ignorance are not able to understand the things delivered, they may call for the help of the Elder in private, that they may be informed and comforted by him.
2 And hence it followes that he hath power to inquire of the condition, and take account of the speciall state of such of the members: for else how should he be able to administer seasonable and suitable support? The Physician must administer some questions and interrogatories to the Patient to know his particular disease, before he can administer physick to him.
3 in case he heare of any uncomely, and uncomfortable differences arising betwixe members, he is to set himself by enquiry to know them, and to remove and still them.
4 If any fame be bruted abroad, touching the offensive carriage of any of the congregation to those that are without, so that some blame may redound to the party, and so some blemish ly upon the congregation, it appertains to his place to make diligent examination to see the certainty and truth, that if false, it may be cleared, if just, the party may be censured, and the credit of the Gospell so provided for.
5 To him it is, that such as are willing to joyn with the congregation, should repair and expresse their desire. He is by vertue of his place, to take speciall consideration of their persons and conditions, and if he find no just impediment to ly in the way, he is to bring their names and desires to the congregation, as in his wisdome he sees fit, according to God, and to lead the whole assembly in the work of their admission, by presenting them to triall, calling for their allowance and approbation by vote. And it seems to us, to follow from hence, that in case the censure of Excommunication is to be administred, it appertains to him to lead the action, and pronounce the sentence: because there is parity of reason: he that ruled the action of admissions and receiving into the Church, to him it appertains to lead and dispence the act of excommunication or casting out; and the argument that forceth and fastens all those services upon him, as his peculiar charge, is this,
What ever doth not belong to labouring in word and doctrine, and is not a common act of rule, those actions belong to him that rules well. But all these acts now specified are such. And in truth, the nature of the things would easily perswade a mans reason to yield thereunto. For how inequall and unreasonable would it seem to a man acquainted with the weight and work of the ministery, that when the Pastor or Teacher should be attending upon reading, and searching the sense and mind of God in the word, and the mysteries of God therein, (who is sufficient for such things?) that they should be then taken off their studies, & be forced to attend upon mens speciall weaknesses or wants in private, when they should prepare for the publick dispensations, so that the one must be of necessity neglected, or they distracted in both? whereas this appointment of our Saviour provides for both, without any prejudice or disadvantage to either.
Of the Pastors Office.
We have done with the Office of the Ruling Elder. That which presents it self next to our consideration is the Office of the Pastor, and then the Teacher.
The limits of the Pastors work, may be thus laid out, according to the lawes of Christs institution. The scope of his Office is to work upon the will and the affections, and by savoury, powerfull, and affectionate application of the truth delivered, to chase it into the heart, to wooe and win the soul to the love and liking, the approbation and practise of the doctrine which is according to godlinesse, and hence he that exhorts is injoyned to attend upon exhortation. Rom. 12.7. Not that the Pastor may not interpret the text, and lay open the meaning so farre as he may make way for the truth to work more kindly, and prevail more effectually with the affections: but that is not his foreign, his main work whereupon the strength of his studies and abilities should be bestowed is this: He attends and insists upon exhortation how he may speak a good word for Christ, make up the marriage, and betroth the soul to our Saviour. This is called a word of wisdome, 1 Cor. 12.8. because it is a point of speciall prudence, and that in the greatest excellency of it, how to come within the bosome of a finner, and grapple so powerfully with his spirit, that he may take no nay at his hand.
He that wins souls is wise Prov. 11.30. and therefore his labour is to lay open the lothsome nature of sinne, and to let in the terrour of the Lord upon the conscience, that the carelesse and rebellious sinner may come to a parley of peace, and be content to take up the profession of the truth. And because when he hath so done, either his hypocrisie may carry him aside from Christ, or discouragement may make him afraid to come to the Lord Jesus, ergo his wisdom and work must be to discover the cunning fetches of the hypocrite, and to hunt him out of his muses,1 Cor 1.20. that he may not cosen himself and sit down with some reserved delusion, and go no further.
2 To answer all those feares, and to scatter all the clouds of discouraging objections, that the soul may see the path plain and safe to come to the promise, and to receive power and comfort to walk with God therein.Acts 14.22.
3 When the Soul is truly brought to Christ, because it may either out of sloth not stirre up it self to do what it can, or out of weaknesse or unskilfull unhandinesse not be able to do what it would, ergo the Pastor must endeavour by heat of exhortation to quicken it, strengthen and incourage the soul in every holy word and work 1 Thes. 2.11.12. &c.
Of the Teachers Office.
That this is distinct from the Pastors place and imployment, we have formerly proved, and in truth the scope of the Apostle, Eph. 4. in the short enumeration of the Offices of those that labour in the word will not in a comely and reasonable conformity to such an intent, suffer either a needlesse repetition, nor yet allow this name to be put in by way of interpretation of the former, when the latter doth rather darken then discover the meaning of that which went before.Beza in locum.
Beside in Rom. 12.7. when the Apostle doth on purpose set himself to record the severall Officers appointed by our Saviour, he puts this by way of division, and opposition unto the other: only I find some difference in the apprehensions of interpreters, touching the nature and work of the Teachers amongst themselves. Many and those of exact judgement, seem to consine him to the School, (with whom under favour) I cannot so fully agree: I should rather conceive, Doctour may be attended with some distinction.
There is a Doctor in
Scholâ
Ecclesiâ
both have their speciall use, and imployment: but the second is here meant, for he is given to the Church, and that with this intent and aim, for the gathering and perfecting of the body, and that is of the Church or Congregation; and ergo they are to choose him, to imploy and improve him for their speciall and spirituall edification: which the School will not reach so immediately unto, as his place, our Saviours purpose, and the Churches necessitie, and spirituall edification will require.
In this second sense we understand the Officer we now inquire after, and that wherein he shares in common with the Pastor is, that they have both of them Authority and right delegated from Christ to consecrate and to administer the Sacraments.
Hee who hath office-power to publish the Covenant of Grace, hee by the same office may administer the seales of the Covenant.
But they both may out of Office-power and Authority, preach the Covenant of Grace.
When I say preach out of Authority of Office, I so speake, because as we have formerly disputed, Brethren, who are qualified, may, as occasion shall require, and they invited thereunto, preach, or publikely open the Scripture, to the edification of the hearer, and yet not doe it out of office.
Look what office-power authorizeth to the dispensation of the Covenant; the same, upon the same right, will authorize to the administration of the Seales. But the peculiar things appropriate to his place, are;
1. The aime and scope of the Doctor is, to informe the judgement, and to help forward the work of illumination, in the minde and understanding, and thereby to make way for the truth, that it may be setled and fastned upon the heart; and is therefore injoyned, Rom. 12.7. to attend unto Teaching: Not that it is not lawfull for him to administer a word of exhortation, as it were by the way: But he dwells not upon that, that is not his maine worke, bestowes neither his studies nor his strength upon it, as his chiefe businesse, and therefore a word of knowledge is said to be given to him. Hence all such dispensations, which doe properly and immediately conduce to this end, doe belong in an especiall manner to him.
As to dwell upon the interpretation of the Text, so farre as the difficulty and intricacie thereof may require, and to cleare it to the capacity of the meanest, because this is necessary to the information of the judgement.
2. To him it appertaines to lay down a Platforme of wholesome words, and to deliver the fundamentall points of Christian Faith, the principles of Religion, as the maine pillars of truth, which may under-prop our apprehensions, that they may not be carried aside with every wind of Doctrine, because this is necessary to the teaching.
3. To him it belongs to handle such controversies as are on foot, and doe arise betwixt the Church and Adversaries of the truth, to state them clearely, strongly, and solidly, to confute them out of the Word, and to convince such as bee the broachers and maintainers of them, because this is necessary for the information of the judgement.
Other things might be added, but these are the principall.
The controversie which hath exercised the world since that man of sinne was advanced into the chayre of Ambition, and falls in here, is;
Quest. Whether Episcopus and Presbyter bee the same jure Divino, and according to the verdict of the Scriptures, and the appointment of our Saviour Christ?
Answ. Though the nakednesse of the assertion, that would difference Episcopus and Presbyter by divine right hath beene of former, and much more of latter times laid open to the view of the world, so that there needs nothing to be added here; yet to leave it upon Record, that wee concurre with those Worthies in the defence of the same Truth, wee shall in short set downe our witnesse together with them.
We shall speake something by way of explication, and state the question: Adde secondly, some Arguments for the confutation of that which is erroneous, and for the confirmation of the Truth.
Episcopus is three-fold
Divinus.
Humanus.
Satanicus.
A Bishop by divine Institution is such an Officer, which Christ hath set in his Church, and whose Office is set forth and discovered in the Word, and such are Pastors and Doctors, Tit. 1.7. 1 Tim. 5.17.
Humanus is a President or constant Moderator, chosen by consent of Ministers, meeting and consulting about the affaires of their Churches in their common consociations, to whom it appertained, to moderate the actions of the Assembly, to propound things to be agitated, to gather voyces, to pronounce the sentence which passed by common approbation; and he had no more, but his equall suffrage with the rest, and when his action was ended, was but in equall honour with the rest; nay, may be, in lesse respect, in regard of yeares or gifts.
In consociations, reason and order forceth such a kinde of proceeding: For should all interpose in the fore-named acts, it would breed a disturbance and confusion in all.
OnelyOnly to impose and leave it constantly upon one man, experience which is past gain-saying, hath made it appear to be perilous, and to be indeed an in-let to worse inconveniences, then at the first could have been suspected. Prevent then that irregularity of fixing such an imployment constantly upon one, there is nothing of such a course, but may bee tollerated in consociations, where persons by mutuall agreement concurre for to help with common concurrence of counsell, as emergent occasions shall require.
Satanicus is such an Episcopus, which the enemy Satan, acting the pride, and suiting the Soveraignty of the spirits of men, hath by a mysterious way successively and secretly brought into the Church, that so he might Mid-wife Antichrist into the world, this being the next step to that man of sinne: And he becomes princeps Episcopus, who by his insolencie hath arrogated and assumed, and at last confirmed even a Monarchicall power unto himselfe.
And however the Pope, who is the universall Bishop, is the man of sinne, yet the Bishop, especially when he is ascended to his Arch-Bishops Chaire, is the same, but onelyonly considered in his minority, as the childe of sinne, or the man of sinne in his child-hood.
For laying aside the ranknesse of those extravagancies of the Popes temporall power, or that power in temporalities; It will appeare his power in spiritualibus is of the same kinde: for he assumes a peerelesse power to himselfe; that look what the King is to his Councell, he takes them to himselfe in way of consultation, but the finall determination and resolution lyes in his owne bosome: So the Bishop is to his inferiour Clergy: He will heare them speake, when he pleaseth to give allowance, but it is in his owne breast, to cast the ballance, which way seemes best to himselfe: So Downam, Bilson, Saravia; whence he appropriates to himselfe to bee Rector and Judex.
1. He is sole Rector, and therefore Ministers cannot put forth any Act of their owne order, without his leave; and therefore if the Lord Bishop be in place, the poore Priest must not preach, nor pray, nor administer, if his great Master will officiate the work, which (as hap is) they doe not much trouble the world witball, if it be matter of work.
Hee counts himselfe the sole Pastor, they are onelyonly his Subsidiarii, who come onelyonly in partem sollicitudinis, but share not in plenitudine potestatis.
2. Hence he is sole Judex, by whom all are to be censured with punishments of suspensions, depositions, degradations, excommunications: But the Scripture ownes no such Officer, but he is a meer humane creature; nay, an invention hatched by Satan, warmed in the wombe of pride, selfe-Soveraignty, covetousnesse, untill the monstrous birth of Antichrist came abroad into the world.
Our reasons against this usurped Order are these of many: 1. The expresse testimony of the Scripture, then which nothing can be more pregnant, Tit. 1.5, 7. The Apostle having injoyned his Scholler to appoint Elders in every City, and how they must bee qualified, hee addes the reason of his advice, For a Bishop must be blamelesse, &c. Where the dispute of the Apostle shewes, not onelyonly the community of the names, but the Identity of the thing signified thereby: Otherwise his Argument had not onelyonly been a false reasoning, and failed in forme, having foure termes; but in truth had not reasoned at all, for it had beene ready to reply, foreign or Bishop, is another thing from Presbyter.
Acts 20. Paul sends for the Elders of Ephesus, and professeth in the 28. verse, that the Holy Ghost had made them Overseers, or B shops, where not onelyonly the name is common, but the thing signified by foreign, is injoyned them, as their duty.
What foreign implies or requires, that they were to doe.
If foreign require, to lay on hands, to exercise jurisdiction in foro externo, that they must doe; and should they have been reproved for so doing, they might have shewn this their Commission.
And that which yet addes further evidence is, foreign is never read nor recorded in the New Testament (provided it be not applied to some extraordinary subiect, as it is said, that another was to take Judas his place, and foreign Act. 1.20.) but the actions therein required belong to any Presbyter.
2 If they be distinct, the Bishop is superiour: (for they deny either equality or inferiority:) But they cannot be superiour. Every superiour order hath both superiour acts and honour belonging thereunto above the superiour; but Bishops have neither above those that are Presbyters; for if labou…ing in the word and doctrine be an act above Ruling, and is most worthy of double honour, then the act and honour of a Presbyter is above the act and honour of a Bishop. For they only assume the acts of rule, but give the Presbyters leave to labour in the word and doctrine.
3 If they differ from Presbyters Jure Divino, then there be some ministers by Divine authority necessary for the gathering of the Church, and perfecting of the body of Christ, beside that of the Presbyters. For if the Church can be perfected without these, there is no need of these. But there is no ministery necessary for the gathering and perfecting of the Church, beside that of the Presbyters. For the Apostle setting down the severall ministeries, which Christ had purchased, and by his ascension bestowed upon his Church, when he gave gifts to men for that end, they are only comprehended in these two, Pastors and Teachers, Ephe. 4.12, 13. and they who are given for this end, can and shall undoubtedly attain it. Whence the issue is, If Pastors and Doctors be sufficient Teaching ministeries to perfect the Church untill we come to the unity of the faith, then there needs no more but these, nor are there any by Christ appointed but these, all others are superfluous. The first part is the words of the text: ergo, the second cannot be denied.
4 Distinct Officers must have distinct operations, operari sequitur esse. But they have no distinct operations from Presbyters. If there be any distinct operations, those must be ordination and jurisdiction. But both these belong to Presbyters Jurisdiction, Joh. 20.23. binding and loosing imply a power of censuring, as well as preaching, and both are given in the Apostles to their successours the Rulers, and Elders of the Churches, who succeed them in their commission. For Ordination, its given to the whole Presbytery, 1 Tim. 4.14.
And if we look to ancient times, that prime place of Hierome ad Euagrium shews the charter, whence all the authority was derived, unum ex se electum in altiori gradu collocarunt, quem Episcopum nominaverunt. Whence it follows,
1 That Bishops were first Presbyters.
2 That they had their first election and constitution from them: and ergo, Presbyters had their rise and ordination before Bishops.
3 Ergo, If they can give Ordination to Bishops, they can give it to Presbyters also.
5. They who have the same commission, they have the same power from Christ, because all power issues from their commission. But they all have the same commission, John 20.21. prout me misit Pater, ego mitto vos. It was said to all the Apostles equally, and to all their successors indifferently. We have now done with the nature and work of these Officers.
In these two last may we attend the
Manner of the doing,
Reward for it.
First, For the Manner, it may appeare in three things.
I.
They must bestow their whole man, and their whole strength and study upon this so weighty and worthy work; and therefore the Apostle when he had considered that the Lord had put life and death into the hands of the dispensers of the word, 2 Cor. 2.16. he cries out, who is sufficient for these things? and if no man be sufficient, it is then needfull every man should bestow his whole strength upon it.
Hence it is unlawfull for a Minister to be a Magistrate; not because these things are contrary; but the weight of the one is so great, that it is beyond any ordinary ability to undertake to dischage both, unlesse he would wrong both; and therefore the Apostles professed they would lay aside the attendance to tables, that they might give themselves to the word and Prayer. q. d. That channell was wide enough, wherein the full streame and strength of their indeavours might be laid out unto the utmost, Act. 6.2, 4.
II.
They must bestow their whole time, partly by way of preparatiō to furnish themselves for the work. A good steward lays in old & new, or else he could not bring it out, Mat. 13.52. 1 Tim. 4.13. 2 Tim. 4.13. partly in his dispensatiō, 2 Tim. 4.1, 2. Act. 20.34
III.
They must take up no other imployment, nor bestow themselves upon any such businesse, but that which may fit them for this main work, and furnish them in the more fruitfull discharge thereof, such as may be helps and no hinderances hereunto. 2 Tim. 2.4. He that goes to war, doth not intangle himself in the things of this life: but useth his family, calling, &c. as the traveller useth the boat; the Ferriman lives by his rowing, the traveller useth it for his passage.
2. Touching the Reward.
Quest. But how can it be conceived, that a Minister should provide for his family, and yet not bestow his care and strength about it?
Answ. Very well: as he puts forth his effectuall working, and the full imployment of his time and strength for the good of the Church: the Body also should joyntly put forth their effectuall working for his temporall good; so that they should make provision for him and his family in the things of this life, as he layes out himself for the provision of all spirituall good things for them and their families in the things belonging to a better life, and this also is a Church, or Ecclesiasticall work, and spirituall service, as issuing from a spirituall ground, and aiming at a spirituall end.
Quest. If the question be, what is the Rule according to which the Church ought to walk in making this provision?
An. We may conceive the compasse of the Rule in the conclusions following.
1 Conclusion.
Its not a matter of liberty or curtesie which may be done or left undone: but it is a duty and a work of justice, unto which the Church is called, and to the performance whereof they are bound in conscience. Provision in this kind is wages and not benevolence. So our Saviour concludes (Matth. 10.10.) touching his disciples, when he sent them to preach: he bids them not to be sollicitous for relief, For the workman is worthy of his wages. And the Apostle determines it by the verdict of all Lawes. Look we at the Law of nature; We must not muzzle the mouth of the ox that treadeth out the corn, 1 Cor. 9.9. Look at the Law of Nations; Doth any man go to warre at his own charges, Ver. 7. Look we at the Law of God; he hath ordained that those who preach the Gospell should live of the Gospell. They must not live of their patrimony, but of the Gospell. As instance, They who administred at the Altar, lived of the Altar. He that shall bestow his time and thoughts to provide bread on the week dayes for his family, how shall he be able to provide bread for the Church upon the Lords day?
II.
This provision should be so honourable and comfortable as that it may attain the end for the which it was appointed by God, & so collected by the people, and given to the Ministers. The end (as is above intimated) that the Officers might employ their time and strength, and study, for the work of the Lord, and that freely, and fully. Hence therefore this provision should be such as might take off all care and distraction in a rationall proceeding, that they should have no need to be stow either thoughts or care, travell or expence of time, which was either fit or needfull to be imployed to make preparation for the publick, or to bestow themselves upon the private necessities of the members of the Church, as their occasions or the Officers duties should require. Thus the Levites were in the Old Testament. Thus the Apostle chargeth also 1 Cor. 16.18. And if they must not intangle them elves in the businesses of this life: ergo, the Church must not be an occasion they should: and this is one thing aimed at, in that, 1 Tim. 5.17. The Elders are worthy of double honour, yea they must be given to hospitality: and therefore they must have such supply, as that they may not provide for their own comforts only for present, and lay in for this in a faithfull way of Providence, but that they may be able to give comfortable entertainment to strangers, as opportunity shall be offered.
III.
Touching the order how this may be raised, that place of the Apostle, is of all other most pregnant, and carries most conclusive evidence to direct and determine in this case, Gal. 6. Let him that is taught in the word communicate to him that teacheth, in all good things.
Two things are of speciall remark in the words. First, What the things be, whence this maintenance must be raised. Secondly, From whom.
1. That from whence it must be raised, is said; foreign; i. e. All good things that are communicable, for some things are such as admit no communication; such as a man lawfully cannot, so he should not make them common.
As a man hath one roome to lodge in, one servant to attend him, one coat to cover his nakednesse; onelyonly so much provision as will supply his owne necessities, these cannot be made common. But what ever good things hee may make common, if he have for himself and to spare, he should communicate, according to his place, portion and proportion.
Some good things are common to all or most of the body.
Other good things appertaine to some few.
In all there must be a communication; as if they have Land, Lots, Meddowes, Cattell, &c. so must the body provide for them; So provisions for cloathing, dyet, or any choice comfort that God casts in occasionally, which may be communicated, they should even of those specialls communicate.
2. The persons that must doe this.
The Text gives an expresse answer; every one that is taught, whether Servant or Master, bond or free, rich or poore; yea, though in other cases he receive contribution, yet when, or wherein God betrusts him with any good thing, wherein hee may communicate, and if he finde the Word powerfull, hee will be provoked to doe it; and against this I know no judicious and pious Divine, un lesse it be such who are taken up too much with a tang of a Popish and Jewish way of Tything. However they may, and doe happily adde somewhat more, yet the Text hath that native and naturall evidence, that it will like a mighty current, carry any consciencious man away with it. Upon this ground laid, I shall take leave to adde severall things.
1. This way of maintenance is most safe, and certainly in the times of the Gospel most suitable to the minde of God, having the expresse testimony of the truth for warrant thereof, and that recorded with such evidence as cannot be waved or questioned. This maintenance is sufficient, and abundantly satisfactory to answer the worke that is done, and the end to which it is given. That which makes the portion and provisions of the Ministers, to carry some kind of proportion to the plenty and variety of all the good things of all those with duplicate page duplicate page whom they live; That way of raising maintenance makes it honourable and comfortable. But this doth so, because not onelyonly many, but all, bring in something of all they have either in their constant possession, or what they can occasionally procure, or God in his providence casts in. And here there is a latitude given to divers apprehensions. Some conceive (the Lords Treasury, being committed to the Deacons, for supply of all Tables of Officers, and the Tables of the poor, both its owne and others.) That this Treasury should be furnished every Lords day by the free-wil offerings of the Assembly, every one casting into it, as God hath blessed him, 1 Cor. 16.1, 2, 3. They also conceive this rule of Gal. 6.6. may be attended in this way, every one bringing in of all their good things in a proportionable value, as may suite the occasions of the Church. Others againe conceive, that the maintenance mentioned in the fore-going place cannot be fully raised by a treasury common to the poore and Ministers, nor can it be gathered upon the Sabbath day.
The conclusion hath two parts: First, That this way of maintenance cannot be raised fully by a treasury common to the poore and Ministers, out of which supply unto them both should be fetched.
1. To such a Treasury all should not pay: But to this all do, for all are instructed.
2. Thus to provide is appropriate to the Minister, and to him alone. For of him alone it is said, let him that teacheth be made partaker of all our good things; let no man else; not the poore. That which is put into a common treasury, that is common to all, who must be so relieved. But the poore are not to be relieved by all our good things; nor doth either rule or reason lead us, or allow us so to doe.
3. If all our good things cannot be put into the Treasury, which yet by the word wee cannot but bestow upon our Teachers, then this providing for Officers must not wholly and only be confined to the treasury. For experience tels, there be many of our good things thus to be given to our Teachers which cannot be put into a Treasury.
4 This coupling of the poore and Ministers in one common Treasury confounds the works of Justice and Mercy. For the poore who are to be relieved out of mercy, they share in the contributions which are put in, out of a just recompence of wages to the Ministers.
2 And upon the same ground they conceive that this way of maintenance cannot be fully raised upon the Sabbath, because there be severall good things cast in by way of Providence, which we should bestow upon our Officers. And happily they cannot be kept untill the Sabbath, nor will it be comely to give them in, in that place, and at that time. These be the different apprehensions of differing brethren; but all agree in this, that an honourable and comfortable maintenance is a due debt. It should be no breach of love, that each Church follow her own light herein.
3 In case any member shall fail in this free contribution, he sinnes in a breach of the known rule of the Gospell: it appertains to the Church, to see the Reformation of that evill, as of any other scandall; and therfore if there be any doubt or difficulty arising, how it may be regulated in any such particular, the Church is according to God to determine it, and the Deacons according to such a determination, are to seek the execution of it; and because it is better to prevent a scandall, …hat it may not come, and easier also, then to remove it when it is given, its most suitable to rule, that each man should know his proportion, according to rule, what he should do, before he do it, that so his judgement and heart may be satisfied in what he doth, and just offence prevented in what is done. Hence again I collect,
That this way of raising maintenance, appointed in the Gospell, is far differing from that way of tithing in the Law, nay to be tyed precisely to follow the one, cannot stand with the other, for this is raised out of all good things, the person that is taught hath: but those Tithes in the Old Testament were out of the seed of the land, the fruit of the trees, or of the herd of the flock, Levi. 27.30.31.32. Deut. 14.22.23.
2 This maintenance is to be paid by all that are taught: But the Levites were to receive the first tenth, and pay the tenth of the tenth unto the Priest, Neh. 10.38. So that if the patrons of tithing look at the command given to the Jew, as a morall law, they must confine themselves precisely to the prescript form thereof, ergo the Ministers must have the tenth of a tenth, and from them hapily who were never taught by them. As the Levites who taught in the particular Synagogues paid to the Priest who administred in Jerusalem. And hence it follows, That the way of tithing in the Old Testament was not a naturall nor morall law; For no law appointed in the Gospell, is inconsistent with any naturall or morall Law of God, which this is, as hath immediately been proved.
Of Deacons.
We have done with those Offices, and Officers, which look at the whole Church, and whose dispensations meerely and immediately reach the speciall good of the soul: But the Lord Christ, as a King of infinite mercy as well as wisdome, he provides for the outward good and comfort of all his houshold and subjects, in regard of their estates, that they may be maintained, and their health also, and so their lives preserved in a prosperous condition, and to this end he hath appointed Officers, that should in a peculiar manner look to the Church, and so provide for the good of both.
The Office that is to look to, and relieve the Estates of such as are commended to their care, is the Office of Deacons, of which we shall inquire: First, their Name: secondly, their Office, as it is distinct from the rest: thirdly, the bounds wherein their duties ought to be confined.
The name Deacon in our English comes from the originall Greek word, which in the generall and largest acceptation of the word, signifies as much as to administer, and implies any kind of administration, whether
Civill or
Ecclesiasticall.
Mat. 22.13. Then said the King unto his servants; the word is foreign, and it is used also to expresse the administratiō of the civil Magistrate, Rom. 13.4. when their administratiōs are considered as under God, being his servants, he is the Minister of God to thee for good, foreign. And in this large circuit of signification, it compriseth all speciall Officers in the Church, as Apostles, Evangelists, &c. 1 Cor. 3.5. Who is Paul? Who is Apollo? foreign, &c. but Ministers, &c. Secondly, sometime… it is taken in a more speciall significa…ion and includes these two last remaining, to wit,
Deacons,
Widows.
As in that place, Phil. 1.1. a place very remarkable, when Paul in his salutations begins with the whole, and so proceeds to the severall officers, he thus writes; To all th… Saints in Christ Jesus, which are at Philippi: There is the body of the Congregation, and then adds with the Bishops and Deacons. In these two expressions all the Rulers are to be understood; Pastors, and Doctors, and Elders are comprehended under the name of Bishops, Paul stiles them, Act. 20.28.
Where observe, 1. There were many Bishops in one Church, not one over many.
2. That amongst these there was no Metropolitan, or superiour Arch-Bishop. For then Paul had been much to blame, in passing him by, or omitting his title and due remembrance.
The second word is Deacons, such as administer to members weak in their estates, as the poor, or weak in their bodies, or such as be sick; and so both these are comprehended in 1. Cor. 12.28. by those whom the Apostle calls Helps.
3. But lastly, when it is taken most strictly, and as it concerns our purpose in hand, it sets out such officers, who are designed by the Church to dispose the state & treasure thereof to those severall pu…poses for wch God hath appointed, the occasions & necessities of the body & any member therof may require.
I. That this is a distinct office in the Church, severall Scriptures give in undeniable evidence: Rom. 12.8. He that distributes. Here the Apostle reckons these, as a distinct kinde, from those that went before.
1. It being the Apostle his aime, by a similitude drawn from the body, ver. 4. to discover severall parts by the actions, which were in a peculiar manner appropriate to them. As there be many members in the body, and all have not one office or action: so in the Church there be many members, but there be severall offices appropriate to them.
Whereas, was this a Christian duty common to all, the Apostle should overthrow his owne purpose: For he should have shewed things agreeing to all alike, when he should have shewen that some things are peculiar
Obje. If it be said that this was done before, and now he comes to set forth such dutyes as appertaines to all.
Answ. The words of the text bear down that conceit. Because that which went before, and that which comes after are publike officers, and how can these be private? Adde unto this, That the following words, ver. 9. begin a fair alteration at the first view.
The acts are so generall, that the Reader should not misse the aime of the Spirit, if he would but lend the least wary attention. Besides, the words hold forth a plaine distinction continued in the severall members of it. Now the members of a division are opposi…e one to another, and therefore must have something peculiar one from the other.
2. The Apostle intending to lay out the severall officers of the Church in a sūmary way (as we have formerly heard) he addresseth himself to a distinct description and discovery of this Officer, as select from the other of Elders, 1. Tim. 3.8, 10. Deacons must be grave, and being approved and tryed, let them exercise the Deacons office.
3 And lastly, Do we look into Acts 6.1, 2, 6. we may see the ground and occasion of the institution and scope of their calling, and at what it especially aymes, when there fell a murmuring betwixt the Graecians and the Hebrews, in that their poore were not so comely and comfortably attended, as they desired and expected: the Apostles perceiving the multitude increasing, and that it would take up their time and pains too much to give full attendance thereunto, as the necessities thereof did require, they therefore directed, that they should choose men amongst themselves fitly qualified for that purpose, and they would settle them in that imployment. According to the Apostles counsell, the Church elected, the Apostles prayed, and laid on their hands and appointed them to the performance of that service. Whence it is apparant,
1 That this was a publick Office, because they were elected in a solemne manner thereunto, and received a solemne institution from the Apostles, and so from Christ, for the undertaking of that service.
2 That this their service it was about the attendance of Tables, because the provision for the maintenance of the Widows and poore, by a dayly supply as the condition and necessity of the Church did at that time require, gave occasion hereunto; ergo, that name is used, and implies the dispensation of the treasury, state, and provision of the Church, for those ends and purposes as should appeare usefull, and behovefull for the benefit of the Church, or any member thereof, as far as served for a spirituall end.
3 The full and carefull attendance unto this work could not stand with carefull, constant, and conscientious attendance unto the Ministery of the word, as the Office of a Minister so imployed did require, as the words of the text witnesse; It is not fit for us to lay aside the eare of the word to attend tables, v. 3. ergo, provide men fit for this thing, and we will give our selves to the word and prayer, v. 4. q. d, these cannot stand together, we must either lay aside the one or prejudice the work of bo…h. These conclusions being faire and infallible from former grounds it appears, What the Episcopall Ordination of a Deacon is whereby they make him half a Priest, or a Priest in preparation, and invest him with power to serve the Priest in the distribution of the Supper, to look to the Poore, to Marry, to Bury, Baptise and Preach, if hee shall be counted worthy to have a licence granted thereunto. But to consecrate the Supper of the Lord, that is wholly forbidden him, untill he be made a compleat Priest, which at the next time of Ordination he may attain, if he can provide money to pay for the Parchments and Orders. Thus the mystery of iniquity hath eaten into the frame, and wholly defaced the institution of our Saviour, so that there is nothing of an Evangelicall ordinance, that can be discerned.
The first errour (which was indeed the first in let into the usurpation of the Bishop, and exaltation of the man of Sin) was, that they lifted him up above his own pl…ce, and crowded him into a corner of the Pastors Office, giving him right to Baptise, which is directly crosse to the order of Christ.
1 That which is made by Christ, a distinct Office from Pastor and Teacher, that cannot be any part of either, or preparation to them; But so the Office of a Deacon is.
2 That Office which is to attend tables, that hath nothing …o do with Pastors or Doctors place, either of preaching or administring Sacraments. But this is …o attend tables Act. 6.3. If any man shall say, they may attend both: The practise and profession of the Apostle will confute and confound such a conceit, Act. 6. We will give our selves to the word and prayer. They conceived and concluded, they could not do both, but they should wrong both.
1 If the Apostles, who were extraordinary persons, could not, shall men of ordinary abilities be sufficient to undergo both?
2 Shall the Apostles directed by Christ sever them, who will dare to conjoyn them, unlesse he will go against the direction of the Lord Jesus?
3 The gifts of Deacons, which are described by the Apostle, (1. Tim. 3.8.) are such as will not furnish a man to be a Minister, (for of him it is not required) he should be apt to teach; to be a teacher and not apt to teach, is to be a Bell without a Clapper.
1. Obje.
1. That Stephen a Deacon preached, Act. 7.
2. That Philip Baptised. Act. 8, 38.
3. That Deacons, by using well their office, purchase to themselves a good degree, i. e. a degree to the Ministery.
Answ. 1. Stephens speech was not a sermon, but an Apologie made by him, for the clearing of his person and cause from the accusations and aspersions that were cast upon him by his adversaries.
2. That Philip was an Evangelist, and so appointed by God, as afterwards appeares, and by vertue of that, and not of his Deaconship, did baptize.
3. That foreign, mentioned in 1. Tim. 3.13. is not a degree of the Ministery; but he that doth so, and is so, shall purchase a good standing in the Church, whereby he may boldly administer his office, and with more fruit. For as we have formerly said; If a man may be a fit Deacon, and yet by some impediment in his utterance can never be a Minister, then is he not by, his Deaconship in any necessary preparation thereunto.
The limits of the office will appeare, by shewing
1. What he must doe.
2. How he must doe it.
I. What he must doe.
This Deacon being the steward or Treasurer of the Church, the thing for which he is mainly to be imployed, as for which he was ordained, it is, for the husbanding of the estate and temporalls of the Church, as may be every way most behovefull for the benefit of the body, according to the rules of the Gospel. And this his service will shew it self in three things.
1. He must addresse himself with much observance to receive those provisions, which shall, or ought to be commited to his trust. I say, due observance in gathering in the state of the Church.
1. It is for him to inform himself by advice and counsell from the body, what every mans free-wil-offering should be in making provisions for supplies & paiments of the Congregation. For though the Church-contribution be a free-will offering, in regard it should willingly and wi h a ready heart be tendred unto God: yet neither in the old Testament, nor under the new, the thing it self, nor yet the measure was left to a mans own dispose or libertie. Compare Deut. 16.10. with Levit. 22.18, 19. If God hath blessed a man with so many Oxen, he must not offer so many Goats.
VponUpon this information and direction given by the Body,
2. He must observe, whether each member performe this his due and dutie: and in case he shall faile he is to admonish him, as swerving from a rule: and in case he reform not, he must follow the action against him, by the rule of our Saviour provided in that behalf, and bring him to the censure of the Church.
3. What is not offered or given, but promised, he must give attendance with the first to require it, that thus being observant to gather in the stock and provision of the Church, he may not be to seek; nor succour may be wanting, when supply should be tendered.
II.
As thus he must give attendance, as Christs receiver, to gather in his rents and revenues of the Church: so he must be carefull to keep it, when it is in his custody, so that no lack come thereto; neither mispend it himself, nor suffer it to spoil in the keeping, nor lend it with disadvantage, so that it should returne lesse in worth, or be unready, when the Church hath occasion to have the improvement thereof.
III.
He must be prudent in the dispersing and disposing of it to such uses and to such persons as the body of the congregation shall, according to the rules of the Scripture, require at his hand herein, because the weight and work of his office is especially to be seen here; ergo, this is especially and particularly mentioned, Rom. 12. He that distributes: and this implies and includes all the rest.
For he that must distribute, He must gather; He must keep it by him.
Thus his office is said to attend tables. i e. To lay out the revenues and treasurie of the Church, as may be behoovefull: For to provide Elements for the Lords table, when that should be attended: For the table of the poor, i. e. for all their wants, that they may be supplied. For the tables of the Minister, i. e. what ever provision the Church shall put into their hands, as by them to be administred to them, according to that debt which the Church owes to them in the way of wages.
And here his providence, faithfulnesse, and paines will fully be imployed.