Thirty-One Select Sermons, Sermon collection · Sermon 5
Church-Officers, According to Inſtitution.
Preached at the Churches chooſing of Officers.
HEB. 13.17.
Obey them that have the rule over you, and ſubmit your ſelves: for they watch for your ſouls, as they that muſt give an account, that they may do it with joy and not with grief: for that is unprofitable for you.
THE Church of Chriſt is ſometimes called The Tabernacle, Rev. 11.1. &c. And as in the Tabernacle all was by Inſtitution done according to a pattern, both Ordinances, and Officers, ſo it muſt be in the Church of God the ſpiritual Tabernacle of God amongſt men, 1 Cor. 12.4,5,6. There are three things that are by the Lord exceedingly differenced in the Church: firſt there are foreign, all have not the ſame gifts, but the Lord divideth them according as he will Secondly, foreign, there are diverſities of Offices: all the members in a Church have not one and the ſame office, or miniſtery, or labour. Thirdly, there are foreign, different effects of thoſe offices and gifts: men labour in them with a different fruit and ſucceſs: Some more, and ſome leſs, according as the Lord is pleaſed to uſe them or bleſs them: and as ſuitable to the Churches neceſsities; ſo he doth give gifts, ſo he… doth give Officers alſo: for no men are to miniſter in the things of God, without a call from God: therefore ſuch Ordinances, and Officers as the Church doth ſtand in need of, he hath appointed: and with theſe they ought to reſt ſatisfied, and to fancy or create no more to themſelves: which was the error of the firſt Churches when they began to degenerate and corrupt themſelves; when they brought in new Ordinances, then did they begin to ſet up new officers immediately: and they that will lay aſide the Ordinances of God, will bring in multitudes of their own, as we ſee it in Iſrael, they multiplyed their Idols: and alſo they that wil lay aſide the Officers of Chriſt, wilmultiply Officers of their own.
Ambroſe ſaith of the Church of God at firſt, Amb…oſe.It did nothing without the approbation of certain Elders thereunto appointed; but that being neglected, doctorum deſidia, vel potius ſuperbia, dum ſoli voluerunt aliquid videri, now they brought in all manner of new Officers to the great burden of the Church that under Popery they are as much burthened with officers as they are with Ordinances: therefore it muſt be our care to have an eye to the pattern in the one as well as the other: for what ever is not of the Lords appointment, that he will neither own, nor bleſs; it is of ſuch that Chriſt ſpeaks of in Ioh, Every plant that my Heavenly Father hath not planted ſhall be rooted up: it is thoſe that did place themſelves in Offices in the Church, never planted by the Father. Here are in the words two things. Firſt the Officers duty, and that is, firſt to rule, and then to watch. Secondly, the object or ſubject of this authority, it is not over the bodies and eſtates of men, but their ſouls only. Thirdly, the great engagement and obligation that lies upon them ſo to do, becauſe they muſt give an account. Fourthly, here are the different accounts that Church Officers will give to God, and that is ſome with joy, and ſome with grief. Secondly, here is the duty of the people that are under their power. Firſt, they are to obey. Secondly, to ſubmit themſelves. Thirdly, upon this ground, becauſe they are ſuch as watch for their ſouls, and muſt give an account. Fourthly, as knowing if it be with grief, it will be unprofitable unto them. And hence there are ſeveral propoſitions very uſeful to our preſent occaſion, which I will ſet down in their order. Firſt, that the Lord Chriſt as head of the Church, hath appointed that there ſhall be Officers in all the Churches: there is as well an Inſtitution of Officers and offices, as there is of Ordinances; and it is in a mans power to conſtitute the one no more then he may the other: and the neglect of one, is a neglect of the Inſtitution, and ſo of the authority of Chriſt, as well as the other; it will appear that there hath gone ſome great hands unto this, and to manifeſt this appointment.
Firſt Chriſt, Eph. 4.11. it is counted there as one of his gifts, which Chriſt gave upon his Aſcenſion: for he doth not only ſay that he gave the gifts that qualified men for that work; and that is a mercy when the Church is enriched with gifts, and the Lord doth pour out his ſpirit upon many of them, that they be fitted for office if they be called to it, 1 Cor. 1.7. 2. in a Common-wealth though there be but a few Magiſtrates, yet there be many that are fitted to be Magiſtrates: as in an Army when the ſouldiers are valiant, yet its not expedient that every one is able to command a party, or be an Officer, &c. But it is not the gifts only, but the Officers alſo that Chriſt hath given his Church, and they are to be looked upon as a ſpecial gift of Chriſt, as a ſpecial fruit of his taking poſſeſſion of the Kingdom, when he ſat down at his Fathers right hand; and though they were all given for the gathering and the perfecting of the Saints, yet ſome were but temporary, others were to abide to the end of the world, till all the Saints were gathered and perfected; and therefore it is ſaid that he hath ſet them in his Church, 1 Cor. 12.28. foreign, the word notes a conſtitution, a firm ſtabliſhment, that cannot be changed, Act. 17. the times and ſeaſons which the Father hath put in his own power, foreign, by a firm appointment and decree, &c. 1 Theſ 5.9. God hath not appointed us to wrath, but to attain ſalvation: its the ſame word. So that the word ſignifies to appoint by a firm and a ſure decree, which cannot be changed; he hath ſet them there, and therefore none ſhall or can remove them.
Secondly, the Holy-Ghoſt he alſo hath a hand in this Conſtitution, Acts 20.28. Over whom the Holy-Ghoſt hath made you over-ſeers; it is ſpoken unto Officers when they meet with the Apoſtles, &c. and for the underſtanding of it, we muſt conſider, That the Spirit is the Mediatory Kingdom hath undertaken to be as it were a Prorex, to rule for Chriſt: therefore, before the Throne there are ſeven Lamps of fire, that is, the ſeven ſpirits of God, Rev. 4.5. for in the gifts and graces the Spirit is given, the Goſpel its Preached by the Holy-Ghoſt ſent down from heaven, &c. Now there are two things mainly that the Holy-Ghoſt doth in this conſtitution.
Firſt, the Spirit doth gift the men, and qualifie them for the work; for though there be diverſity of gifts, yet it is the ſame ſpirit that works in every man even as he will: to one man the gifts of wiſdom, to another the word of knowledge, but by the ſame ſpirit, 1 Cor. 12.7,8,9,11. that as before Bezaleel and Aholiab did ſet upon the work of the Tabernacle, he was filled with all wiſdom by the ſpirit of God, underſtanding and knowledge in all manner of work-man-ſhip: and when Saul was called unto the Kingdom, the ſpirit of the Lord came upon him, and he was turned into another man, 1 Sam. 10. Whether we do look unto the providential, or ſpiritual Kingdom, it is now in the hands of the Spirit, and he knowing what works he hath to accompliſh in both, he doth gift men for the work in which he will employ them: for though the gifts be common, yet they proceed from the ſpirit as well as graces.
Secondly, when a man is gifted, and by the furniture of the man there is a ground to conceive God hath done it that he may employ him, yet it is not enough by and by for any man to ſay, I am gifted, and therefore I will employ my ſelf; but there is another work of the ſpirit, and that is, he doth ſtir up the hearts of men, to chuſe men, & to call them forth unto the works whom he hath gifted, and qualified for it: and this drawing out of the ſpirits of men, in that way that the Lord would have them, is a ſpecial work of the ſpirit of God, 1 Sam. 10.26. God having gifted Saul, he doth draw out the ſpirits of men to call him to the office of a King, and to joyn with him in it, whoſe heart God had touched; and the finger of God, is the ſpirit of God, by whom the hearts of men are touched: and therefore Zach. 4.6,7. Not by power and might, but by my Spirit, that is, his ſpirit that is working upon the ſpirits of men, both in inſtruments, and oppoſites, raiſing and elevating the one, and ſubduing the other: ſo that the ſpirit inclining and ordering, and over-ruling of the hearts of men in ſuch a work, it is an evident teſtimony of a call from the ſpirit; for their hearts God had touched, &c.
Thirdly, there is yet ſomething more, and that is perſons being thus choſen, there is a ſanction, and a ſtabliſhment from the Holy-Ghoſt, that doth come upon them: that as all the duties of the office lie upon their conſciences, by the command of God, that whatſoever is required in that office, the Lord expects it of them; ſo all the honour and dignity of the office is due to them, and that by a command from the Holy Ghoſt: and men are to be ſubject for conſcience ſake, as an act of obedience unto God; as a wowan before ſhe hath choſe a husband is at liberty to marry whom ſhe will, only in the Lord; but having once choſen a husband, all the duties that belong to a husband, ſhe is to perform unto him, by vertue of the Covenant of God, and in obedience unto God: and as it is with a people in the point of the Magiſtracy, its true that civil government is appointed by God; but that it ſhall be in this or in that form, he hath not appointed: and therefore though there be ſeveral forms of government, yet all are lawful, and may according to the rules of prudence be made uſe of in any ſtate, as ſhall be moſt for the publike good: therefore all forms of civil government are called, foreign, 1 Pet. 2.13. but having made choice of Magiſtracy in what form ſo ever, the authority of God then comes upon it, and ye are to obey as unto God, and to be ſubject for conſcience ſake, Rom. 13.5. and ſo it is here alſo; and upon theſe three grounds it is that the Holy-Ghoſt is brought in for the Conſtitution and eſtabliſhment of Church-Officers; and therefore it is that he hath ſet, foreign. Act. 20.28. He did conſtitute them in that particular place where they ſhould be.
Thirdly, for this cauſe the Apoſtles they took ſpecial care to ſet up all the Inſtitutions of Chriſt, as well offices as ordinances: as the ſtate and condition of the Church did require, and therefore they did not only gather them into bodies, but they did alſo ſet Officers over them: Acts 2.14,23. They ordained Elders in every Church, and the ſame charge and employment they gave to the Evangeliſts, who were appointed to this purpoſe, to confirm the Churches, and to ordain Officers in every Church.
Fourthly, and we ſee that all the Churches of Chriſt accepted of Officers, and acknowledged them as ſuch; as there were Elders in the Church of Epheſus, Acts 20.28. and the Church of Jeruſalem had not only Apoſtles but Elders alſo, Acts 15.2,22 and therefore the whole Church is brought under theſe two heads, them that rule over you, and all the Saints, Heb. 13.24. They are not all Rulers, all are not men in office, there be Rulers that are diſtinguiſhed from Saints.
To what end are officers appointed in the Church? what need is there of them? they are appointed by duplicate page duplicate page Chriſt for theſe ends: Firſt for the Churches perfection, in the Conſtitution thereof: for though a Church without officers be a true Church in reſpect of the Eſſence of it, when there is a ſociety of viſible Saints, united into one body by mutual conſent, in the profeſſion of the faith of the Goſpel, as appears Acts 6. there was a Church at Ieruſalem, before there were Deacons: and a Church at Antioch, before there were Elders, Acts 14.23. but yet it is nor a compleat Church in all the parts of it, as an Organical body: therefore it hath officers ſuperadded, and therefore as ſoon as the Apoſtle had converted a people to the faith, firſt they did embody them, and then for their perfection they ſet officers over them: they did not look upon them as compleat, whileſt they were as ſheep without a Shepherd: till there be ſome to rule, and to order them in the waies of a Church, and according to the Inſtitutions of Chriſt: and therefore in all ages the officers have been in a ſpecial manner the glory of the Churches, as the Apoſtles were, Rev. 12.1. Upon their heads is a Crown of twelve ſtars: and therefore Cant. 8.8. We have a little Siſter, and ſhe hath no breaſts, that is a ſtabliſhed miniſtery, and ſettled officers, from whom the ſincere milk of the word might be ſucked: breaſts of conſolation, whereby they might be ſupported: Now this tends to the perfection of a Church, as we ſee it deſcribed, Ezek. 16.7,8. Thy breaſts were faſhioned, and thy hair was grown: it notes coming unto maturity, and ripeneſs of age: whereas a Church wanting officers, is but a little ſiſter yet in her infancy or minority, &c.
Secondly, Officers are appointed in the Church, to avoid confuſion; therefore the Lord ſaw officers to be neceſſary, 1 Cor. 14.33. God is not the author of Confuſion but of Peace, in all the Churches of the Saints: and Col. 1.2.5. rejoycing and beholding your order, according unto Gods order, when every man keeps his place, and rank: that is, they that rule keep their place, and they that are to be ſubject keep their place: for the Greek word foreign, is a military term: and if either of theſe be wanting, there will be confuſion in the Church: therefore he will have ſome to rule, and others to obey, that there may be no diſorder: and by this means no differences: for its diſorder that is the ground of all differences, as it is order that is the ground of peace: break order in a Church, and you break the peace of it immediately.
Thirdly, the Lord doth it for the Churches edification: that as he doth give diverſity of gifts, and all of them to profit withal, 1 Cor. 12.7. It is not that any of them ſhould lie idle, and be uſed barely for a mans ſelf, and his own advantage, as an ornament to himſelf, but for the good of the Church; ſo the Lord doth alſo appoint diverſities of adminiſtrations to officers in the Church, that according unto mens gifts, ſo they may have ſuitable employments in the Church, in which they may encreaſe their gifts, and thereby having publike occaſions, they may be more publickly uſeful, then otherwiſe ever their gifts could have been, had they continued only as private Chriſtians: therefore the Lord having gifted men, and thereby fitted them for the publike good, he doth give unto them a call unto a publick office, that thereby they may have opportunity to exerciſe theſe gifts, that he hath given them: which elſe in a private condition muſt needs in a great meaſure lie idle, the man wanting opportunity to draw them forth as in an office he may do, and thereby improve them: ſo then officers there are by the appointment of Chriſt, and we may not neglect them leaſt we deſpiſe any inſtitution, and leaſt we run into confuſion, and be enemies to our own perfection and edification; and therefore it is a great fault in ſome Chriſtians that they are without them; ſometimes they are without a Preaching Officer, ſometimes they are without Ruling Officers, and all upon ſome curioſities: they cannot have a man ſo qualified as they deſire, a man that hath eminent gifts, or a great name, an honourable repute: there is a great deal of pride and vanity that men do manifeſt even in ſuch things as theſe are, that are ſpiritual pride: as men glory in officers, in Paul, in Apollo, &c. They are ſaid to be puffed up one againſt another, 1 Cor. 4.6. that is, they were puffed up for their Teachers, and they grow proud, and boaſt, one againſt another, becauſe we have higher and more eminent officers then you: therefore they deſpiſe one another, and ſo they were in their boaſtings and glorying carnal: there is a great deal of pride and vanity in mens glorying in them carnally, when they have them; and its manifeſted in many, that becauſe their pride this way cannot be ſatisfied, therefore they will chuſe rather to be without them.
Secondly, Theſe officers have an office: there is an employment, and a power which is put into their hands by Chriſt, for the good of the Church: we read in Scripture of the power of the keyes, Math. 16.18. which is an Enſin of Authority, put for the Authority it ſelf: as to give a man a ſword, is to put the power, of the ſword into his hand: to commit authority to him, of which this is the Enſign: and ſo it notes a Commiſſion given by Chriſt, unto ſome perſons to rule in his houſe, according to the order, and the rules preſcribed in the word: and this power in Scripture is three-fold: Firſt it is Monarchical in reſpect of Chriſt the head: Secondly, it is Democratical in reſpect of the body of believers. Thirdly, Ariſtocratical in reſpect of the officers: So Dr. Whitaker, p. 2. pag. 519. there is a threefold power that belongs unto the members of a Church; firſt a power of admiſsion of members, and of ejection of them: therefore the people are taxed, that they did not caſt out the man; there is a virtus expulſiva belongs to the body, 1 Cor. 5.13. Take away from amongſt you that wicked perſon: and the ſame is the Judgement of Peter Martyr, loc. com. p. 886. ſect. 9, 10. where he doth peremptorily deny, Abſque Eccleſiae conſenſu quempiam excommunicari poſſe, &c. and if ſo, ejuſdem poteſtatis, the ſame power that can caſt out, they only can admit; for if the officers may admit without the body, they may caſt out without them alſo. Secondly, there is a power of Election, they have a power given them by Chriſt to chuſe their own Officers, that the Apoſtles would not interpoſe, but Acts 6. the Church do chuſe their Deacons, chuſe out amongſt your ſelves. Thirdly, there is a power alſo of admonition, Math. 18.15. Take two or three with thee and admoniſh them; and it is an authorative act, for it is in a way of proceſs, after a private admonition hath been refuſed; and if there were not ſuch a power given unto the Church, then, Firſt if Officers abuſe their power, they have no remedy againſt them, they muſt lie under it for ever; the Church having power to withdraw from any particular man, may alſo do the ſame to an Officer. Secondly, then that Officer is without any remedy himſelf, and he hath not the priviledge of the meaneſt member; for if excomunication be an Ordinance, and is for edification, and to reclaim, if an officer go aſtray and perſevere in it, it is a miſery to be deprived of it; but yet there is a power and authority that belongs to the Officers, which muſt not be intrenched upon by the Community; as to preach the word, adminiſter the ſeals, obſerve the waies of the Church, to viſit the ſick, &c. Theſe are the acts of the Elders, which the whole Congregation are not to meddle withal: and though it is true that a private Chriſtian may watch over his brother, and viſit the ſick, they are to do it, yet he doth it not as an act of office, but of brotherly love and Chriſtianity only: and there is a great deal of difference: as it is one thing for a man to give an alms, and another thing as a Deacon, to communicate to the Neceſsities of the Saints, as every one hath need; the Church may chuſe the Deacon, but they cannot execute the office of a Deacon: they muſt not give all of them their own alms, becauſe it is not the way into which Chriſt hath put it: there is a great deal of difference between theſe two, as it will appear in this; we pray one for another ex charitate ut fratres, non ex officio ut mediatores: out of Love, not out of office. It is very different to do the ſame thing as a brother, and as an officer: theſe two powers muſt be kept diſtinct, that as the Church muſt not meddle with the authority and power of the officers, ſo neither muſt the officers ingroſs and take to themſelves the whole power of the Church; for in the primitive times it was not ſo.
Now theſe Officers have a power committed to them; they are as the Churches ſervants, and ſo they are to acknowledge themſelves: VVe preach our ſelves your ſervants for Chriſts ſake: and they are to manage it with all humility: therefore not as Lords over Gods heritage, for all is for the good of the Church, and ſo the Angels are miniſtring Spirits, becauſe it is for the good of the Church, though the greateſt power and authority under Chriſt, is committed unto them, in ordering of all things here below: but yet there is an authority committed unto them by Chriſt, 2 Cor. 10.8. there is an foreign, an authority given them, for edification of the body, &c. though to keep in, and caſt out, belong to the body, yet they have a ſpecial hand in it, and the managing of all the buſineſs of the body belongs to them wholly, and therefore the names that they have, do note a great deal of power, and great authority, they are not only called foreign, 1 Theſ. 5.13. men ſet before other men, and exalted above them: for in Church ſocieties, it is not outward honours, or wealth that exalts men; men may be great men, yet have but mean gifts, and of little honour and eſteem in the Church of God: but alſo they are called by terms of authority, they are foreign, in this place, and v. 7. they are your Guides, Leaders and Commanders: and therefore,—it is taken from the Maſter or Pilot in a Ship, that turns it about to ſteer it in its right courſe, and therefore they were of old called The Maſters of Aſſemblies, Eccl. 12. and this appears ſo much the greater, if you do conſider alſo that they ſpeak to you in the name of Chriſt: for 1 Theſ. 5.12. They are over you in the Lord; and what they do require by vertue of their office, they can do it in the name of the Lord Jeſus Chriſt; as an Embaſſador hath great power becauſe he ſpeaks in the name of the King: and they can enjoyn you as you owe obedience to Chriſt, in whoſe name we ſpeak, and whoſe work we do: therfore he that rejecteth you rejecteth me, 1 Cor. 5.4. In the name of the Lord Jeſus Chriſt deliver ſuch a man to Satan: if they did it in their own name, there were little power in it indeed, but in the name of Chriſt there is great authority: and there is this the more to be added, becauſe as it is a power given them by Chriſt, and Chriſt is deſpiſed in them, ſo it is a power given them by your own conſent: now for a man to give conſent to put power into a mans hand, and afterwards he denyes him the exerciſe of that power which he hath given him, it is for a man to Judge and condemn himſelf in the thing which he himſelf allows: therefore it layes a neceſſity upon you of ſubjection to this power, both for conſcience ſake, and as a thing that was done by your own free election and conſent: and ſo there is not only an authority that commands it, but a Law of love alſo: as a woman ſubjects her ſelf to her husband, not only as God hath commanded it, and given him authority over her, but alſo from a principle of love, becauſe this is the man that I did chuſe to my ſelf to obey, and to be ſubject unto all my dayes: therefore a double Law is broken in this reſpect: and this ſtill argues the greatneſs of an Officers power in the Church: Its called the power of the keyes, which doth note a very great authority and office; Iſa. 22.22. power in the houſe, the ordering of governing of all the affairs in a family, ſhall go through their hands: as it is ſaid of Joſeph, what ever was done in all the land of Egypt, he was the doer of it; ſo it is true of them, what ever is done in the Church of God, it muſt go through their hands, they muſt alſo be the doers of it: and Math. 16.19. it is the keyes of the Kingdom of Heaven, which is meant both of grace, and glory, a power to bind and looſe in the Church, by vertue of the Inſtitution of Chriſt and what they do bind and looſe, or they remit or retain, ſhall be ſo done in the world to come, in the Kingdom of Heaven: ſo that they ſhall open Heaven to the Church, and if they ſhut them out, heaven ſhall be ſhut out: if they binde upon their conſciences, ſo will the Lord alſo in the world to come in Heaven: and in this reſpect, it is a far greater power, then if a man had the keyes of the authority and Government of all the Kingdoms of the Earth.
Thirdly, the ſubjects of this authority, it is not the bodies, lives of men, or their eſtates, but the authority is ſpiritual, and it relates unto the ſoul only and this will appear: Firſt becauſe it is managed only by ſpiritual means: as the Kingdom of Chriſt is not of this world, the management of things in the Church of Chriſt are not to be done in the way of the world; it is not by any outward power and greatneſs, or by authority and force of arms, &c. but all is ordered by the word, 2 Cor. 10.5. The weapons of our warfare are mighty through God; for it is this that is the Scepter of the power of Chriſt, and all the authority that he doth exerciſe by his Miniſters, and Officers under him, it is by the word only; and if they wil not hear the word, let ſuch a man be unto thee a Heathen man, let him be Anathema Maranatha to the coming of the Lord: we muſt leave him as a man incurable: we can do no more to him, 1 Cor. 16.22. if the word will not reclaim him, we have no way to deal with him, but to ſet before him the Judgement that is written, which if he deſpiſe, then Church-Officers have no more to do, but as they when they refuſed the Goſpel, did ſhake off the duſt of their feet: it will be eaſier for Sodom and Gomorrah in the day of Judgement: they have no power either to impriſon, or afflict their bodies, or ſeiſe upon their eſtates, if they obey not: they can only leave men to the Judgement of the Lord. Secondly, anſwerable unto the power, ſuch are the cenſures, and they are all ſpiritual, they relate unto the ſoul: they can inflict no corporal puniſhment upon men, but the Puniſhment in Scripture, and firſt a binding of their ſins, Joh. 20.21. as they pardon ſin in the conſcience and in regard of their Church-ſtate by receiving them after ſinning upon their repentance; So there is a binding of ſin upon the conſcience, convincing a man of the guilt of ſin, and alſo the putting him out of the ſociety, ſo that the mans ſin is bound in his own conſcience, and before the Church, and the Lord ſaith, It ſhall be bound in heaven, and ſhall not be pardoned to him; or if he be godly, he ſhall not have the ſenſe of pardon till by this ordinance of Chriſt he be again received.
Secondly, they withdraw communion with him, 2 Theſ. 3.14. If any man obey not our word, note that man, and have no fellowſhip with him, that he may be aſhamed; all this is in reference to the ſoul, that the man may be reclaimed; it is only, Mingle not with him, that when he ſhall ſee all godly men to avoid him as a Peſt, and his communion as ſome filthyneſs, he may thereby take ſhame to himſelf.
Thirdly, deliver him to Satan, 1 Cor. 5.4,5. Ordinances are means to inflict ſpiritual Judgements, as well as to convey ſpiritual Bleſſings: caſt him out by a Judicial act from the Aſſemblies of the Saints; and ſo being caſt out, he is in the world where Satan rules: he ſhall have nothing to do with Ordinances more; and yet all this is with ſpecial reſpect unto his ſoul: it is for the deſtruction of the fleſh, that the ſoul may be ſaved in the day of the Lord; therefore all power is for the good of the ſoul, that is committed to the Officers of the Church.
Thirdly, all their power is for ſpiritual ends, all with relation to the ſoul: Firſt, for preſervation, they do watch over them, that they be not deceived with corrupt Doctrines, leſt being led away with the error of the wicked, they ſhould fall from their ſtedfaſtneſs; and becauſe VVolves will come in, watch therefore, take heed to your ſelves and to all the flock, Act. 20.30. and alſo leſt they be corrupted in their practiſes, for a little leaven will leaven a whole lump, therefore Church Officers are made watch-men to diſcover the danger that is coming upon them, and to prevent it.
Secondly, for their edification, therefore S Paul ſaith, The power was given for edification; that he had authority in the Church, it was that he might have the greater opportunity to edifie the Church of God: and 1 Theſ. 5.12. They labour amongſt you, and admoniſh and inſtruct you: all is for the edification of the body of Chriſt, till we all come to the unity of the faith, and to a perfect man.
Thirdly, for their ſalvation; all is done, that the ſpirit may be ſaved in the day of the Lord, 1 Cor. 5.5. and therefore the great care of all the Officers mentioned in Scripture, hath been of the ſouls of men, and to ſee their ſouls proſper, and their graces thrive; how ever it was with them in outward things, if they were rich in faith, and abounding in hope, and full of good works, though it went never ſo mean with them in outward things, they were not afflicted with it; and therefore Paul is mightily troubled when they are turned away from the Truths of the Goſpel, and when any of them do walk ſcandalouſly, to the endangering of the ſouls of the reſt of the body, &c.
Fourthly, Officers muſt give an account of ſouls that are committed unto them: Here firſt, every man muſt give an account to God for his own ſoul, and his own waies, for we muſt all appear before the Judgement ſeat of Chriſt, to this end, 2 Cor. 5.10. Secondly, every man ſhall give an account of the ſouls of others, ſo far as either they have been under his power, or he hath had a hand or been inſtrumental in their deſtruction: as the deſtruction of Iſrael will be charged upon Ieroboham, who made Iſrael to ſin: and Lev. 19.17 Thou ſhalt not bear ſin for him. Ab alienis meis, Auſtin.Auſtin: and it is a terrible thing to be Inſtrumental in any mans deſtruction. Thirdly, but Officers in a ſpecial manner, that do take the charge of ſouls, they ſhall give an account for them, that is, according to the terms of the Prophet, Ezek. 3.17,18. If thou give him warning, he ſhall dye in his ſin: the blood ſhall be upon his own head, thou haſt delivered thy own ſoul: but if thou do not give him warning, he doth periſh, but his blood ſhall be charged upon thee, it ſhall be required at thy hands: it is the guilt of blood that is the greateſt guilt, and of all bloods, the blood of ſouls; yet this is that which lyes upon you, which Eraſmus ſaith, Eraſmus.are fulmina non verba; its a terrible thing to conſider ſuch a charge upon him with ſuch a danger: A man that conſiders what account he hath to give of his own ſins, he would not be willing to take upon him alſo the guilt of other mens ſins, and give account for them. Fourthly, all that are imployed by God, there will come a time when they muſt come unto God, and deliver up their charge for the talents that they have received; I had five Talents, here they are, and are improved to five more: the unprofitable ſervant muſt come alſo, that hid his Talent in a Napkin, and conſcience ſhall give up its charge, when it layes down its viatory office, delivering the man up perfectly unto the grace of God; and Chriſt the Kingdom (which ſome (as Chryſoſtom) do underſtand of the Church of the Saints, and that fitly, and truly) unto the Father: I have kept them through thy name: take them now to thy ſelf, that they may be with me where I am; and ſo for a man to lie down in the duſt with this account, and to appear before God with this truth, Of all the ſouls that thou haſt given me, this is my account, that I have brought them unto thee ſafe: here am I and the children thou haſt given me: Fifthly, of all truſts in the world, that of ſouls is the greateſt: Firſt, it is the great thing in the man, and the man is loſt when his ſoul is loſt: and therefore in one place it is ſaid looſe thy ſoul, and in another looſe thy ſelf; it is eternal deſtruction, when the ſoul is loſt; it is more worth then a world: it will not profit a man to gain the world if he looſe his ſoul. Secondly, it is the great thing that Chriſt betruſts us with, he doth prize it above all things elſe; all other Talents that he gives us are but for the good of the ſoul; and it was in love to the ſoul, that Chriſt did, and ſuffered all that he did for poor loſt man; it was meerly for the redemption of his ſoul, the great thing that Chriſt hath an eye to is the ſoul, the which he hath moſt glory, and about which he hath laid out moſt grace. Thirdly, it is that which Satan doth moſt of all oppoſe, and deſire to deſtroy: he is indeed Abadon, he hates all man-kind, but his chief aim is at the ſoul; he is a murtherer, but he will murther the ſoul if he can: that is it which he doth charge all his volleys at, he cares not for mens eſtates and for their honours, it is their ſouls that is the great thing in his eye, therefore there is nothing is in ſo much danger, and there is no ſuch truſt committed unto a man as the ſouls of men; it is a greater truſt then to have the charge of all the Kingdoms of the world. Sixthly, ſurely then they had need know the ſouls well that are under their charge, they had need of a very exact account of them, and to keep an account of them, that ſhall give this account before Chriſt at the laſt day; and therefore all that are heedleſs in this office, and that for low and poor ends undertake ſuch a charge, and are negligent, and are wanting in that labour and diligence in it, it doth plainly argue, that men do judge the account of ſouls to be but a ſmall thing, and that which may be eaſily paſſed over; and truly as he that hath no care of his own ſoul, will never take care of an others, ſo he that makes no matter of giving up an account to Chriſt of his own ſoul, it is no wonder if it be a ſmall thing to him if he had the burden of all other mens ſouls upon him alſo: but he to whom the account of his own ſoul is dreadful, he that hath known the terror of the Lord in himſelf, it is a terrible thing unto him to give an account of other mens ſouls alſo. Fifthly, there is a different account that Officers will give at the laſt day, ſome will give an account with joy, and ſome with grief: there is a double connexion. Firſt, they watch for your ſouls, obey that they may do their work with comfort, watch for your ſouls with comfort. Secondly, that they may give up their account with joy; for the obedience of a people is a ground of both; the greateſt joy of a faithful Miniſter of God is in this, which was the great ſatisfaction of Chriſt, Iſa. 53.10. To ſee the Travel of his ſoul: the joy of harveſt is the greateſt joy; one ſows and another reaps; to receive the fruit of a mans labour, is as it were reaping it brings great joy, 1 Theſ. 3.8. Now we live if you ſtand faſt; the great comfort of our lives comes in by it; for it is a comfortable living to ſee the ſouls of men committed to our charge proſper, 1 Theſ. 2.19. Ye are our glory and joy, our Crown of rejoycing in the preſence of the Lord Ieſus Chriſt, at his coming; ye are our glory and joy; next unto a mans intereſt in Chriſt, and the joy that he hath at his appearance, are the ſouls that he hath brought unto him: on the contrary what they do, if the people profit not, they do it, foreign ſuſpirantes: its true, that there ſhall be no ſorrow of the Saints at the laſt day: for there ſhall be no more ſighing; ou… tears ſhall be all wiped away, but yet there will be ſomething that will be even matter of ſorrow to them.
Firſt, that they have loſt their labour, Iſa. 49.45. I have laboured in vain, and the labour of the officers is great, it is the greateſt labour, 1 Theſ. 5.12. it is foreign, weariſom cutting labour, and to look upon all this as loſt in reference to the main end of it, is a grievous thing.
Secondly, that the ſouls of the people are loſt, which was the greateſt care, that they ſhould dye in their ſins, though their blood be not required a… their hands; Oh it is ſad: for there is a great love in the Officers that are faithful unto the ſouls of the people: and they ought to walk in a high degree of love towards them; now to ſee thoſe ſouls loſt for whom I put up ſo many prayers, and about whom I took ſo much pains; it is grieving the Spirit of God to ſee men turn his grace into wantonneſs, Eph. 4.30. And it will alſo exceedingly grieve them that are acted by the ſame Spirit.
Thirdly that I ſhould be inſtrumental in their Condemnation, and be a means to heighten it: for it will be caſier for Sodom in that day; and the greater means men have had, the greater will their condemnation be; the greater pains any Miniſter hath taken with a people, the greater will their Judgement be; they that have been exalted up to heaven, ſhall be brought down to Hell, and in the day of Revelation, when the ſecrets of God as well as the hearts of men ſhall be made manifeſt, it ſhall appear how Ordinances did ripen ſins, and how God did make uſe of them to pour out ſpiritual Judgements by them: the greateſt curſes come out of Sion, as well as the greateſt bleſſings.
Fourthly, that I ſhould be brought in as a witneſs againſt them at the laſt day: Satan ſhall be the accuſer; but there will be three very dreadful witneſſes againſt them. Firſt, Chriſt: then ſhall the King ſay, &c. Secondly, Conſcience: a mans own thoughts will accuſe him in the day that God ſhall judge the ſecrets of men. Thirdly, the Miniſters, when they that have been labouring for their good all their life time, ſhall witneſs againſt them. There is one that accuſeth you, even Moſes in whom you truſt; when a man ſhall bring in his accuſation againſt a diſobedient and a rebellious people, Mark 6.11. Shake off the duſt of your feet for a teſtimony againſt them; it will be eaſier for Sodom and Gomorrah, then for them, &c.
Sixthly, From all that hath been opened we may plainly by way of uſe gather, what manner of men Church-Officers ought to be: Firſt, they muſt be gifted: and it is this muſt be the ground of the Churches choice: for as grace fits a man for communion with God, ſo do gifts fit a man for the edification of the Church: and who ever is choſen that is not gifted, was never appointed by Chriſt; for the Holy-Ghoſt doth gift men, before he doth ſet them over any people: therefore you are not to look only at the grace, but at the giſts of Officers: every godly man is not fit for an office. Secondly, they muſt be humble men: for they have a power put into their hands, and an honour put upon them: now it will be a ſnare to a proud man to be in honour, and he will never uſe power well that is not humble: the great care of officers ſhould be that they might ſo walk as not to Lord it over Gods heritage: they muſt not exerciſe a Lord-like authority, but carry themſelves in all manner of meekneſs and humility, or elſe it is dangerous to put ſuch a ſnare upon them: it is a temptation for them to be in place. Thirdly, they muſt alſo be holy men, ſuch as have a care of their own ſouls, and rightly judge of the price of a ſoul; for they that have no care of their own ſouls, will never have a care of yours. Fourthly, they muſt be faithful men, that is faithful in labour: Laying out themſelves to the utmoſt without any reſpect to themſelves, or to their own eaſe: for the buſineſs which they are to do, concerns ſouls, and they muſt be faithful in their account, thoſe that ſhall do all things that their office requires of them upon this conſideration, that we muſt give an account for the ſouls that are committed to us: it is not an account unto the Church that will ſerve, but our account muſt be unto him that ſhall Iudge quick and dead. Fifthly, he muſt be a man eminent in holineſs, for he muſt be a Leader: Now there are many Saints that are not fit to lead: their Officers are to walk holily before them, that they may follow their example; and he muſt alſo be couragious, or elſe he will never dare venture in dangers, to go before them, and if he be not ſo, he will be a man apt to miſ-lead and pervert; there is nothing more dangerous then to have a man of great parts and eminent place in the Church, if he be a leader in an evil way: men will be ready to follow him: and therefore above all take heed of this, that he be a man eminent in holineſs and of an exemplary converſation. Sixthly, that he be well known and acquainted with you, &c. if he have not all theſe qualifications, ſee the evil of it in theſe particulars; I wil but name them. Firſt, you abuſe a Goſpel-priviledge, a power of Election that is put into your hands. Secondly, in the end you will find the miſery of it by putting your ſelves into the power of men, who ſhall not uſe their power for your edification, but for their own honour and advantage, making Church-power to ſerve their pride and luſts, which hath been the common abuſe of it in all ages of the Church.