The Government of the Churches of Christ, Book 2 · Chapter 11
CHAP. XI.
That the Forming of Saints into Churches, under the Government of Elders, is a matter of that needful order, as requires a Divine Institution for it. That it was also requisite, that the extent of those Churches, and the Limits of the Elders Jurisdiction should be set and determined by Christ.
BUT this being granted, that Churches in the New Testament are formed and fixed Bodies, which are either the Seat of Worship, or of Ecclesiastical Government, and likewise that there is a necessity it should be so, yet the next question will be, whether the setled Form and Order of these Bodies, the extent, bounds and compass thereof, into which the Church Universal should be parted and divided, and which should be the Seat of Government, be set out by Christ's special appointment and institution, or hath been left by him to Men to frame and order, according to the common rules of edification, as matters of circumstantial order use to be. But we humbly conceive this to be a point of such order, and of so much weight and moment, and belonging to the substance of Government, as that, if there were any special institution and designment of other things, belonging to the order of Church Government, then also of this: As appears to us whilst we take estimate and comparison, with any other particular, acknowledged to be the subject of institution, as also established by more direct warrant. For the satisfaction of this Query, we shall give the general demonstration of the foreign of it, That it is and must needs be so: whatever the form and extent of these Churches and Bodies, that are the Seat of Government shall prove to be, which whether Congregational, Classical, Provincial, or National, we yet dispute not. What at the present we endeavour to make forth is only this in the general, that whatsoever kind of form or extent they are moulded into, this form and extent must be set out and taken from some institution. The Quale, or what sort of Bodies, and what measure thereof Christ hath instituted, is to be afterward discussed. And although the proof hereof will not be full and compleat until the demonstration of the Quale, or of what is the particular form or boundary and extent, both of Church and the Elders jurisdiction, and this be shewn to have been instituted; yet we shall for the present endeavour such a demonstration as shall be sufficient for a general foundation to that which follows, and enough to confirm the point as in the General.
Now for the more distinct proceeding in this, there is a double Seat of Government conceived to be in these Bodies of Saints and Elders, whether according to our Brethren's Principles or our own. According to our Brethrens, all Government is put into a Body of Elders, and so they make the Elders the subjectum inhaesionis, the inherent subject of all the Power; and the Church or the company of the Faithful to be subjectum occupationis, that is, the subject committed to them to be governed. Even as in a Corporation, where tho' the Power and Government is in the Magistrates alone, and so they are the subject of inherency, in whom the power resides; yet a limited extent of Jurisdiction, namely, a Corporation of People, in such a compass or precinct, is the subjectum occupationis, the seat, the circuit over whom, and among whom their Government is extended, and within confined. But if according to our principles, the Government is instituted by Christ to be mixt of an Aristocracy of Elders, and a Democracy of the People, yet still the like supposition necessarily ariseth, that there is, and must be, a limited seat or precinct, in which this Ecclesiastical Government is exercised, which we call the Seat of Government; And look, what Authority is in the Body of Elders, as Elders, it is within that seat or compass. That which therefore these following General Arguments and Demonstration did aim at, is, to prove that the extensive Limits, and Bounds of such Ecclesiastical Authority; and accordingly the proportion and measure of those Bodies, or Churches, the Seat thereof, and in which it is exercised, is a matter of that nature, weight, and moment, as to have a special Line of institution, by which it may be measured forth. And to that end the demonstration hereof shall be framed, and fitted to prove these two things.
1. That the forming up of Elders into Bodies, or Presbyteries, and the Limits and Boundaries of the extent of their Power, is a matter of that nature, as must be set out by Institution.
2. That answerably thereunto, the setting ou… the compass, measure, limits and extent of those Bodies of Saints and Elders making Churches (which are the seat or subject, in which a company of Elders shall have a Jurisdiction, and that company of Saints the priviledge of Government, and unto which the extent of their Jurisdiction is to be limited) must also be set out by a special Institution, and that their priviledge, to become such, depends upon a special Charter also.
We might speak to each, and either of these severally and apart, but that indeed these two, the setting the limits to the extensive power of Elders; and also the setting out the measure of those Bodies unto which their Government (whether joyned with the People, or alone, we yet argue not) shall extend and be confined, are both commensurable each to other, and do mutually argue each other. For all Power and Government in what Company or Body of Rulers soever, that are the subject in whom it resides, must have a seat, compass or precinct of men united in one, in which to exercise their power. And the true measure of their extensive power is from the measure of the extent of that seat, so as the proving of either of them to be necessarily done by Institution, is to prove both, for they mutually argue each other, and the extent of the one is resolved into the other. And therefore if the extent of any one be of Divine Institution, the other must be of Divine Appointment also, as we shall after shew.
Seeing therefore that these two are so conjunct in the nature of the thing, and mutually the demonstrations each of other; we will in discoursing of them, put them together, sometimes giving demonstrations that joyntly concern both, and are common unto both; sometimes such as concern either of them singly, in such a method as may best serve to clear the truth of this Assertion, which to us lays the foundation of deciding this great controversie, as in the sequel will appear.
We shall rank our Arguments under these four heads.
1. That these two forementioned, are substantial points of Order, and therefore are to be fetched from Institution.
2. That they are matters of such Order, as other things are of, which we do find (and all do so acknowledge) to have been matter of Institution.
3. That the Wisdom, and Prerogative of Christ (who is the Supream Institutor, and Law-giver to his Church) is as much concerned and interested; in the Institution of these, as in any other things he hath Instituted about Officers, and Church-Government.
4. That Spiritual Reason, suited to the Nature of the things themselves, fall in to confirm this.
The touch of the consequence of these three first, is justly founded upon what we have already said of Institution. As that the Colossians received their Order from Jesus as the Lord, as well as their Faith. And besides; That the Substantials of Church Government should be set out by Institution, all sides have acknowledged, and the case therefore must needs be like, in all matters of like Order and Substantialness, for the Wisdom and Prerogative of the Law-giver is alike concerned, to appoint one as well as another; and else too, Church-Government consisting of things of like rank and nature, some of them should yet be Divine, some Humane, and so it would consist some part of Gold, and some of Wood. So as here we need but apply those generals to the confirmation hereof; but yet we shall further endeavour to confirm them all along, in the mention of, and together with those particular proofs, which we shall alledge for the Heads forementioned. And those reasons shall not only or simply be drawn, from parallelling these two points of Order with other things, which are substantial in all Government, and are acknowledged almost by all, especially by our Brethren, to be matter of Divine Institution in, and about Church Officers and Government. We shall not thus only deal by consequence, in the closure of the proofs for the second Head, but also by Scripture, more directly holding forth the truth thereof, and all backt and seconded with an harmony of Spiritual Reasons, according to the nature of the thing falling in, and suiting to it.
Only let this be taken along and remembred, that the scope of these Reasons, in this place, is only to demonstrate this in the general, and in the foreign that it is so, and and not now to prove the point, by laying out the very particular bounds and limits, set by the Holy Ghost. For that is to be tryed out afterwards, by our Brethren and Us, who of Us can shew the surest and most antient Land-marks hereof, which particulars when they shall come to be delineated, and set out, and confirmed by Scripture and Reason, the proof of this general truth will be found more full and compleat, by whatever either side can shew to be the true and notive characters of the Institution thereof. But till then, we must necessarily here in this place, content our selves with general Arguments, and which are accordingly suited to this scope, and none other.
1. I shall begin with the first Head; That both these are as substantial matters in Church-Government, as any of those other about the Institution of Officers Power, &c. can be supposed to be. To evidence which, what fairer estimate can be taken, whereby to judge of what is substantial in this Government, than from what is in all Mens apprehensions such, in any Government whatever? Now take any Society of Men that are embodied for Government, and if the Officers and Laws of it are defined, the Common-wealth or Body it self, the Bounds and Limits of its Jurisdiction are defined also, and by the same hand, the one at first is constituted, the other is too, and this is true, especially of such bodies, as hold, from a supream power, the Charter for their Government, as all Churches do hold their Order from Christ the Supream Founder. In this case, it is every way as essential to have the Body of People it self formed up into an Unity, and the extent of their Jurisdiction, set by that Supream Power, as to have Officers over it, and Laws by which they are Governed. The first is necessary in it self for the good of those bodies (in relation to orderly Government) and it is as necessary as the setting out the extent of every Man's Lands (which he possesseth, and of which the abutments and limits are as exactly mentioned in their deeds, as any thing else. And thus necessary is setting down the extent of Jurisdiction, of every Incorporate Town, and accordingly set forth in their Charter. Thus London is differenced from Westminster, which otherwise would be judged but one City, and one Incorporate Body; And this was necessary in their first edition, and to preserve distinction and intireness of Government without confusion and usurpation. 2. For the other particular, it is as necessary to confine those Officers and their Jurisdiction within the compass of certain seats and bodies politick, as to define and limit the acts of their power, and wherein to judge and intermeddle. In all civil Bodies, Kingdoms, Common-wealths, &c. their Laws are as exact to set down the limits of Jurisdiction, the extent of power, as the degree, or kind, or sort of acts, of power to be put in execution by those entrusted with it; and all Officers in several Provinces or Bodies Incorporate, that give a Commission of Power, from the Supream Power, have in their Commissions and Charters, as express a mention and definition of the circuit and extent of power, as of their acts of Power, so as a greater nullity ariseth not from any other thing, as from extending power commited beyond the bounds of Jurisdiction; and it is a Premunire as well to do an act of Government out of their Jurisdiction, as an undue act within it, as to Arrest or Imprison out of their jurisdiction. And that Mayors or Bailiffs shall judge only within such a Town or Borrough, is as express in their Charter (or at least that the limit of their Jurisdiction being determined within the same, their Power without is null and void) as that they shall be Mayors and Bailiffs there. And thus this parallel confirms both parts of the Argument, both that it is alike substantial, and also that therefore it alike depends upon the determining of the Supream Lawgiver. And although this estimation be taken from Man's Law and Civil Government, yet it is in a matter, that is alike common to both. If indeed Church Government could be supposed to be a matter of that nature, that such boundings and determinings of the Seat and Extent of Elders Jurisdiction, in order to Government, were not existent in it, and necessary thereunto as well as to other Government also, but might be transacted promiscuously without any such boundings, then indeed the form of the parallel would not carry it to erect any thing in Church-Government, by a parallell from the Civil. But all that (do or will acknowledge any Ecclesiastical Government, as they do acknowledge fixed Bodies of Saints and Elders (which the former assertion cleared) so withal they must acknowledge such a determination necessarily to be made to bound those Seats of Government, and Extent of Elders Jurisdiction, either by God or Men. Now therefore in this we only argue, that the determination thereof, is of that nature, that it must be set out by the Supream Lawgiver, as well as other things are, that concern this Government. Thus much however is preparatory to what follows, that this Assertion is most rational and coincident with the like principles of reason humane, though of, and about a matter Spiritual. Yet because it will be said it is but an Argument from Men (which yet in the case of Ministers maintenance, as in other things also, the Apostle useth to produce and confirm thereby the rationality of a Divine Ordinance, about this matter, when yet there were other grounds also for it in the Scripture that it is such) therefore we will proceed to the other general head, that the forming Saints into Churches, and setting the bounds thereof, are matters of such order as God and Christ hath Instituted, we shall endeavour to make forth (proceeding by degrees) both by parallelling these with other matters of Order, about Officers and Church-Government which God hath Instituted, and by demonstrating that these are as great points of Order, as those other which Christ as a Lord hath given: And we shall also evidence it, by the addition of such Scripture-proofs and instances, as do directly hold forth the truth thereof, and so confirm too, that other parallel reason about them.
Now to prove the parallel between this, and other matters of Order, let this be premised and taken along, that this second sort of reasons, drawn from comparing these, or either of them, with other things that are instituted, and thence proving the Institution of these also (though we insist not only or wholly on them) is in this case just and sure. For we stretch not the argument from parallel or like reason to find out any new thing in Church-Government, whose existency is argued and founded meerly upon parallel reason. That way of reasoning we leave to our Brethren, in rearing up their whole Fabrick upon the parallel reason of a particular Church, Mat. 18. to the prejudice of that foundation which these are built on. But the limiting of Elders Jurisdiction, and the seat of their ordinary Government, being a thing that necessarily existeth, and which must be acknowledged to have place already, or else no orderly Government can at all be supposed to be (as both sides do acknowledge) If then the question shall be (which is the thing now before us) whether the setting out those limits, &c. be a matter of that nature, as should be set out by the Institution of Christ, as other matters of parallel nature are? Or whether Christ hath left them as things of that inferiour alloy and nature, and of so small moment, as to be determined by the common rules for edification, as other circumstantial matters are? In deciding this Case and Question, and for the general demonstration of it, certainly parallel reason will carry it, that these things are to be set out by God, and not left to Men, especially when there shall be added unto these, Scriptures that directly speak the same thing, that parallel reason doth. This being premised, we shall speak to each singly.
I. We begin first with that of the bounding the extent of the power and jurisdiction of Elders; that this is to be found set out by Institution will appear, for the foreign of it in the general, both ways, either, 1. By comparing it with other matters of Order, &c. Or, 2. By what the Scriptures do more directly hold forth, about setting the limits of the extensive power of Officers; Or, 3. By Reason falling in therewith.
1. It is evident by comparing this point of order with other things which our Brethren themselves, according to their principles, do hold to, and acknowledge to be matters of Instituted order, in many of which we also concur with them. Let but an impartial comparison and estimate be taken and made with other things, concerning Church Elders and their Power, which they cleave to, as instituted, even to a nullity for the want of it in other persons and things. They do shew themselves sufficiently tender and jealous of having Institutions, for the exercise of any part of Ecclesiastical Power, and will allow none but persons authorised by an Institution, and in such and such a way, to the exclusion of others for want of Institution. For example, 1. Why else do they exclude the Body of the People from having an interest of suffrage in Excommunication, or casting out of the Church, or ordaining Elders, and confine these Acts, and all other supposed Acts of Government, unto Elders only? 2. Although to Excommunicate, &c. be an Act of Government, that belongs to the Office of Eldership, yet they would allow no one Elder to Excommunicate alone, no not in that Church whereof he is Pastor in a special fixt relation, but it must be Elders united into an Aristrocracy, because it is by Institution so implied, Tell the Church, &c. which is always more than one. Yea, they Assert that such an Act of Excommunication Mr. Rutherford's Temperate, Peaceable Plea. p. 5.is Null and Void if but by one Elder alone. Yea, 3. If any one Pastor though never so eminent, should be set up in a lawful Presbytery to be of the Quorum in that Presbytery, wherein he is a Member and an Elder, so as nothing should be done but with, and by his consent, and suffrage, though not without the rest of the Presbytery also, (which was all that Power, that Bishops antiently challenged and exercised) yet this would be, and is denied to any, as a thing beyond that degree of Power given any one Man among the rest. And 4. Those that are acknowledged Elders, namely Ruling Elders, they would strictly debar from Preaching, from Praying in Publick, or Blessing the People, or Administring the Sacrament, because these are Acts of the Preaching Elder's Office by Institution, or else why are they excluded if Christ would not have them so? Yea, 5. Though the substance of the Act of Ordination (which they call Missio Potestativa) be an Act of the whole Presbytery, Ruling Elders and others; yet the Right of laying on of hands, which is the lesser, they allow not to Ruling Elders, but appropriate it to Preaching Presbyters in the Presbytery. And 6. Although there may be many Elders in a particular Church, that make up therein an Eldership, who when alone, without Neighbour Churches, did exercise all, and had compleat Power of Excommunication, &c. within themselves (as they grant) yet when Churches came to be Multiplied, or there are Neighbour Churches whom they may associate with, many of our Brethren hold, that in this case they have no longer Warrant or Power (at least not as to the exercise of Government within themselves) but are to joyn in common with those other Elders of Churches for all Acts of Government. And all this must be because Christ hath, by Institution, so fixt the Power of Governing (in respect of the Acts thereof) as they are not, by any other or any otherwise, to be put in execution. Yea, 7. If that the Churches go and chuse, &c. cull out a certain company of their Officers, and all the Churches in a Kingdom should chuse them that should be set apart for Acts of Jurisdiction only, and attend them in a set and constant way, (as the Synedrim in Jerusalem was chosen) our Brethren would say, that although here were Elders chosen out of all the Churches unto such Acts (as are the Acts of Elders, according to their principles, lawfully thus chosen) and that they make up (according to them) one Body or Corporation representatively of all the rest, as the National Assemblies use to do; yet if these should be thus constantly set apart unto such a work, they would deny this to be lawful; and the unlawfulness must lie in this, that they are not formed up, according to the Institution. So that a little variation, in this kind, must still have a new Institution for it, according unto them. And shall there not be the like for the bounding the exercise of Elders extensive Power, which is of as much, if not far more moment, than many of these things can be supposed to be of? And then lastly; Add to all these an 8th Principle, which singly and alone concludes the general point in hand, but, joyned with those other, brings the forces of them all more strongly up to the conclusion. In the Controversie with the Bishops, there is a distinction of a double Ecclesiastical Power; The one Potestas Intensiva; The other Extensiva. The one imports a further degree or kind of Power; The other a further extension of power. And in both these respects, they distinguished a Bishop from an ordinary Presbyter. In respect of Power Intensive; A Bishop might do some Acts a Presbyter might not do; even as a Presbyter might do Acts a Deacon might not do, which constituted these three several Orders in the Church. A Bishop might Ordain and Excommunicate, not so a Presbyter. And as they made them to differ thus in acts of Order, and Intension of Power, so in respect of Jurisdiction, and in that respect chiefly, that is, that an ordinary Presbyter was set over some particular Flock and Congregation; But a Bishop was for Acts of ordinary Government, set over a whole Diocess, and over many Congregations, to rule them in common, as making one Church. And so an Archbishop, though he was of the same Order with a Bishop; (for they made those two, not to constitute two several Orders) yet, in respect of a larger extent in Territory or Jurisdiction, they were said to differ, in respect of extention of Power. Now our Brethren, and all those, who writ against this further Power of Extension and Jurisdiction in Bishops, called for an Institution for such a further degree and extent of Power, as well as for a new Order of Power, and that not only as to the large pretended power in a Bishop beyond a Presbyter's, but also of an Archbishop over a Bishop. So do we also require an Institution for that power which our Brethren claim. An usurpation lies not only in an undue form of Government, that Christ hath not instituted; (as to set up one man to rule, when it is in the hands of many, which is to erect a Monarchy when Christ hath ordained an Aristocracy, which is the ground of exception against Episcopal Power) Nor doth it only lie in usurping undue Acts of Power, which Christ never Instituted; But further it lies in a company of Elders taking on them an extent of Power for Territory and Jurisdiction, larger than that extent, which an evidence of Institution can be produced to Warrant. In this case although a company of Elders do in their proceedings take on them to execute none other, but such as are due Acts of Government, for the kind of them, and those regulated according to such Rules as the Word warrants (as in respect to the Sins proceeded against) nor none other acts, but which belong to the Office of Elders. Yea and tho' all this be done by them, as cast and combined into a joint body, (no one Man amongst them assuming more power than the rest) and so this Government be carried in an Aristocratical way; (which is the Right form that Christ, according to them, hath Instituted) yet if they stretch the extent of their power unto a larger line or circuit, than Christ hath made the Territory or Seat of Church Government, this must needs prove an usurpation, let the pretence be never so specious, and the proceedings otherwise never so just. For extensive power must be warranted by Institution, as well as intensive, or the measure or kind of power: Whereas yet we perceive many, that are zealous for Institutions in those other things, would (so far as we can understand) have the boundaries of the extent of power Ecclesiastical, to be left (with other things of less moment) to be ordered only according to the common rules of edification, and of the Law of Nature, as humane Prudence shall think fit to dispose and set them out.
2. Unto which add, Secondly, That God hath, both under the Old Testament, as also the New, made the bounding and setting the extent of Church Officers extensive power the subject of his own institution and designment, which confirms the truth of this point in the general.
1. First, in the Old Testament (which we have not now recourse to, as our Brethren use to have as an Instance, that the same particular extent of Government that was then, should be the Model of Christ's Institution under the New; we shall confute that largely afterwards.) This was the matter of Christ's Institution. As therefore under the Old, the several sorts of Officers were appointed, and also their limits of Jurisdiction, so now under the New, as Christ hath Instituted the kind of Officers and Elders, so he should set out the extent of their Jurisdiction: Especially since we suppose such Officers having such a Power (as our Brethren and we suppose) by Institution, it is therefore necessary, that it should be determined either by God or Man, what the extent of their Jurisdiction should be. We do not herein urge the Analogous like reason, of the Old Testament and the New, to raise up the like particular Rule and Institution, for the extent of Elders Power, now as then; but only as a proof of this general Maxime, that when we find the like subject of Institution in the New, the reason will hold, that as there was an Institution set for the bounds of the Intensive Power of Officers among them (as of the Order of Priests above Levites, &c.) and their several work accordingly designed, so the bounds of Jurisdiction and of Extensive Power, in the Government of that State and Church, were set out by the same hand also; so in like manner, Christ hath ordered things in the New Gospel Administration. They under the Old Testament had those that were their Elders of Cities and Towns, whose Power was bounded within their several Cities and Territories, and this set out by a Law. They were, in the case of Murther, to measure the Ground, and the Elders of that City unto which the Field a Man was kill'd in, was nearest, were to intermeddle in it. And they had their General Elders for the Nation or People, distinguished from the other, so that the extent of their Jurisdiction was general, proportioned to the extent of the Nation, who are therefore called the Elders of the People, in general, Luke 22. 66. and which were that Synedrim, and state of Elders at Jerusalem for the Nation, Acts 22. 5. and so distinguished from those they called Elders of a City, Ruth 4. 2. Judg. 9. 3. 2 Kin. 23. 8. And as in these Scriptures singly, so Ezra 10. 4. we have both mentioned with their Titles of distinction, Let the Elders of all the Congregations stand, and with them the Elders of every City, and the Judges thereof. The one had the whole Body of the Nation for their Jurisdiction; The other had only their several Cities. Thus also the bounds of Extensive Power, as well as Intensive, was set out by the Word of the Lord in the hand of Moses. The several charge of four sort of Levites, in the things of the Sanctuary, was divided amongst them, to have care of, and the limits of extensive power of Jurisdiction were fixed in the hands of four Men, over each of those Companies and Bodies of those Levites, as you have it, Numb. 13. 3. which were called Overseers over the rest, Numb. 11. 14, 22. The like might be shewn in the Order of Priesthood; There was the intensive power, which was equal among them all; And above the Levites (for order of Office) there was by Institution, in the High-Priest (as Aaron) a further or intense power of Office, for some services above the rest: Which degree of intense power, was by the special call of God, Heb. 5. 4. And as of a power of intention, so of extention or jurisdiction, there was a setled appointment. There were set over several companies of Priests, Chief Priests that were in those several circuits Superiour to them, Mat. 2. 4. and 27. 1. Acts 19. 4. 2 Chron. 36. 14. who were twenty four in number.
Secondly, In the New Testament, we find the several extent of Officers Power and Jurisdiction to have been matter of Institution. Our scope is not here to set out what the particular Limits are, for that belongeth to an after discussion. But all that we shall now produce, is but to confirm the point in the general.
1. We find differing extent of Officers Jurisdiction to have been, not only matter of Institution, but also to have, among other things, put a difference upon Officers, such as in imitation hereof, the Pope and the Bishops challenged in difference from ordinary Presbyters. This was one thing made an Apostle differ from an Evangelist, and an Evangelist from ordinary Pastors and Teachers; that an Apostle had the care of all Churches committed to him, whereas an ordinary Elder was designed to an actual care of a Church, as a Governour in a Family is of his House, 1 Tim. 3. 5. In the 1 Cor. 5. the Apostle strongly intimates the difference by a comparison, of his Power as an Apostle, and their's as Corinthians, and that this Power differed in extent; Do not ye (says he) judge them that are within? Namely, your selves, and within your own body; What have I to do to judge them that are without? His main scope is to shew, that in their proportion they had power to judge all within their jurisdiction, as he had in his; and that as his jurisdiction was in the extent of it, limited …o all within, that is, all Churches of Christ, in opposition to Heathen, and he had no power, he had nothing to do to judge them without, so theirs was also extended to all within themselves but no further. I that am an Apostle (says he) have a limited Jurisdiction in my kind, and you in yours, and as I am to do my duty in my Jurisdiction, so you in yours. And if the Apostle would not stretch himself beyond his line (as his own phrase is) of jurisdiction set out to him, then ordinary Elders much less are to go beyond their's.
2. The New Testament is express for it. The Holy Ghost hath appointed the extent of Elders jurisdiction over their own Flocks, and to extend to every Soul therein in particular, even over the whole Flock whereof they are Elders, and that as a whole Flock: Importing an intire body of persons committed to them. Therefore the extent of a like kind of power, any further, or over any other, ought much more to have a special Institution, which so far as it wanteth, and cannot produce and shew the bounds for, from Institution, so far it is a nullity. Now we have an express Scripture concerning the Elders of the Church of Ephesus (whether it be Congregational or Presbyterial, or Diocesan, we do not now dispute, but shall afterwards try it out upon which the Institution falls) that they all and every of them had an extent of power by express commission given them, to that whole Flock; and that the Holy Ghost set them over that whole Flock, as in charge commended to them, Acts 20. 28. Take heed to your selves, and to all the Flock, over which the Holy Ghost hath made you Overseers. Men had not chalkt out the limits of this Flock, nor set them out this their bounds of power and care over it, but the Holy Ghost made them Overseers, that is, constituted them, as Heb. 3. 2. it is said of Moses. And when 'tis said the Holy Ghost made them, it is not meant in respect of the personal call of those Elders, for ordinary Elders were not chosen by an immediate revelation of the Holy Ghost, as Paul, and Barnabas was, The Holy Ghost said, separate me Paul and Barnabas, Acts 13. 2. But so these Elders were not made here: The constitution, or making, or appointing, and instituting them, must therefore necessarily be meant of the Holy Ghost's appointing that office of Elders, in which they were, and that he specially was the Author by his Institution of that kind of designment of Elders, to an whole Flock as Elders, as their special charge, within which, to take care as Elders of all; and by vertue of which (they undertaking the charge) the Institution and Commission of the Holy Ghost fell upon them. As when a King hath granted a Charter to such or such Towns, to have such and such Rulers over each of those whole Towns, though the King put not in the Officers; yet because the Towns chuse them, as authorised by his special Charter, ordering their choice, and designing their jurisdiction, it may in charge be given to them, that the King hath set them over this whole Town to govern it. And what is attributed to the Holy Ghost thus, respects not a prudential management only, but the Holy Ghost's Office being in a special manner to be the Author of that Word and those directions of Christ, by which the Apostles did give forth the pattern of ordering and framing Churches to these Ephesians, and other Churches; therefore it is peculiarly appropriated to him to be the Author of all such constitutions Ecclesiastical, and this by so peculiar a prerogative, as is as proper to him, as to Redeem is to the Son. And therefore Man may no more assume to set up a new kind of Officers, or appoint them the bounds of their jurisdiction in the Church, than he can Redeem us. And therefore as to the Work of the Holy Ghost to the Church herein, mention is made of it, parallel with Christ's Redemption, in those Words, Take heed to all the Flock over which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased by his own blood. And one special thing, which is attributed to the Holy Ghost (as an Instituter and ordainer of matters in the Church, and for which we cite this place) is, as to constitute the Office of Elders, and the form of Government, that all should take care in common, (for Elders, not Elder, are mentioned) so to fix also, the extent of their care, charge, and commission, to all that Flock, the Church of Ephesus, whereof they are said to be Elders, ver. 17. It is his Institution that Elders should take care according to the extent of their relation, to a particular Flock, as their whole Flock committed to them: And by vertue of this his ordination, had they the full power of Elders unto this Flock. So as that such an office of Elders, (not one Elder only) that such a flock, as an whole flock, should stand in relation to these Elders in common, as the seat of their care and jurisdiction; all this was the ordination of the Holy Ghost. And if so, then the extent of jurisdiction over such a flock is instituted, as well as the Office. Therefore if these all or any company of more Elders, will challenge a new and further extent of jurisdiction, than to such a flock as Ephesus was, they must shew the like commission for that extent from the Holy Ghost; for it was by a special commission from the Holy Ghost, they had power of jurisdiction to this Flock. And by the same reason that their commission over this flock was by the Holy Ghost, by the same reason they must shew the like new commission, for a larger from the same Holy Ghost. We will only add this, that in cases of this nature a negative argument holds; For when extent of Power depends upon a superiour appointment and designment, no further power, than that affirmatively declares and extends the commission, can be extended but with a nullity, yea, and with the greatest danger; and so unless the Holy Ghost declares affirmatively the extent of Elders power as Elders, in a Body united (as here he doth) over a larger company of Churches, as the seat of their jurisdiction, all the Elders in the World met together cannot, nor may not challenge it. A defect of commission affirmative is exclusive in this case. Yea farther in that he mentions this Flock, as that whole Flock they had commission over, he thereby speaks exclusively of any other, that as Elders in a Body they were to exercise authority in. As in the like case, if a King gave a Charter to a Mayor and Company of Aldermen, to rule such a Company or Body of Men in a Corporation as an whole Body, they were set over, and it manifestly imported, not only that the extent of there power therein, being by his Charter therefore they must not exercise it as such a company out of the confines thereof, without the like Charter renewed; but also on the contrary, he who is the founder of their Power, and of whom they hold it, in his Charter, makes that company committed to them, to be all, or the whole flock committed to their charge. This evidently argues, that his Charter sets bounds to them, restraining them from taking on them to exercise their Juridical Power elsewhere. So far is it from what the Presbyterial Principles hold forth, that in an analogous way, they may make new extentions of Jurisdictions, and in the same form model them.
3. Add to this that the Holy Ghost hath been pleased to set limits and bounds of Power to several ordinary Officers in the same Church, wherein they are, in respect of a continual charge and service, ordinary standing Officers, and where all of them are in a joynt and common commission for the Government thereof. And look what distinction there is in their Offices, and what is proper to each Office by his appointment, his command is answerably, that the one should not, by assuming to exercise the part of another, intrench upon the Office of another; so, that he who is a Ruling Elder, should not take on him to Teach as an ordinary Pastor, no not in the Church where he bears the office of an Elder, But let him that Teacheth, attend on Teaching, he that Exhorteth, on Exhortation, he that Ruleth, on Ruling, Rom. 12. 6. Now if Christ hath so set these bounds in the same Church and Body, as for any to usurp the others office, is that foreign, or taking on him above his proportion, (which he condemns, ver. 3. and prefaceth that general Rule, with special aim to keep each in their due bounds and station) then much more, or at least as much, hath his care extended to set down the bounds of Extensive Power, which they might know, that as in the same Church the Officers might not foreign, so the Elders of other Churches ought not foreign, intermeddle as Bishops in another's Jurisdiction, (to use the Apostle's Allusion) nor stretch themselves beyond their Line, as the Apostle would not. Thus I have proved, that the extent of Elders Jurisdiction is to be fetcht from an Institution▪
What is next to be demonstrated is, That the constituting and setting out the measure and extent of that Church, which is to be the Seat of Government, is also matter of Divine Order, and so to be fetcht from an Institution.
The Popish and Episcopal Divines, have appropriated that word, Order, unto the constituting a Church Officer, and unto his Ministry, whether Bishop or Presbyter, &c. This, in their phrase, they called being in Orders, which in the thing carried this with it, viz. Their being of such Orders or Kinds of Offices, as Christ had by his Order appointed. But surely they narrowed the signification of it too much, for it may be extended to all Institutions whatever, and among other, to this of Church-state, and the constitution thereof, according to an Order set by Christ.
For, 1. In that order of the Church of the Colossians, in which the Apostle rejoyced, the right constitution and formation of their Church-state must needs be a main part intended Order (says Bishop Davenant) denotes their coadunation into one Body, namely, such as in an Army useth to be, and so respects the whole Body it self, as united and consenting together, and so made the seat of Order. Now as the disposement and appointment of the Bulk and Body of the Army it self, and the form, the extent, the Wings thereof, is a matter of as much order, and as essential, as to appoint what Officers shall be over it, or what discipline in it: So 'tis here, and the order of this body of the Church it self, must be by some hand, either Humane or Divine, and sure, it was a Divine Order the Apostle here rejoiced in, as we have before shewed. And this will appear,
For 1. If we consider the moment of this their Church constitution and formation, we shall find it was meet and necessary, that the Lord Jesus himself should appoint it; For this is the form, which the efficient always gives, as well as the matter. As in natural Bodies, the Form constitutes them, as well as matter, so in all bodies that are the Seat of Government, their orderly frame and form, wherein they are united according to a Law or Fundamental custom, constitutes them such (that is, as they are Politick Bodies) as much as being Men of such a function or qualification and rank. Yea (as was said before) since a judicial Power of Government, depends as much upon a formality of Order, as it doth upon a material qualification of persons, hence therefore it is as necessary (as was shewed by many instances) that Jesus Christ should design out, and constitute, and authorize the form and order, and the bounds of his Church, as that he should determine the qualification of the persons or functions to whom the power is committed. For acts of Government, being to have his Blessing in a peculiar manner, to accompany them with a Spiritual efficacy, as well as Acts of Worship, it is as necessary for him to appoint the Form or Orders of that Body, in which he would accompany them with that efficacy, as it is to assign out the material subject of Persons and Functions that are to execute it; And this our Brethren assent to, making it as necessary for Christ to Institute the form of Government, namely, an Aristocracy of Elders, as to appoint the Function or the Persons, namely, Elders themselves. For it may fall out, and often doth, that for the matter hereof, the Members of a Church, are not such, in respect of their lives and qualifications personal, as should be in the Members of a Church, and yet because they take on them to be a Church, professing the Name of Christ, and Publick Worship, &c. hence Ministerially they are a true Church, as truly as an Ungodly Profane Minister is a true Minister, not in respect of his personal qualifications, but as his office is an Ordinance which he bears, and whence it is that all his Administrations, while in that office, are not null nor to be reiterated. The like is to be said of the Church it self, whereof he is a Minister, it subserves Ministerially as a Church to God, rightly to have Baptism and other Ordinances of Christian Communion Administred in it, so as those Ordinances are not null, though Administred among such as are generally corrupt and not fit matter to be a Church. That therefore these Ordinances come to be rightly and lawfully Administred, in this Church as a Church, must be by vertue of Christ's Institution and Charter, that hath made such and such a company of Men, so and so meeting for such ends and purposes, to be a Ministerial Church to him, and to be that great Ordinance, which is the Seat of all other Ordinances.
2. It is no less than the Seat, the foreign, the grand Repository as of Truth (as 1 Tim. 3. 15.) so of Government and Worship, and so it is the next receptive of all the Promises that are made to accompany the Ordinances Administred therein. We say it is the Seat as of Truth, so of Government and Worship; For by comparing the 5th and 14th verses with that 15th, we shall find that the Church of God is the same with that House of God, mentioned ver. 14. and likewise ver. 5. If a Man know not how to Rule his own House well, how shall he take care of the Church of God? A Church, that is the subject of Government, as compared to an House, wherein the Governour of a Family Ruleth. And it cannot be intended of the Church Universal, though universally, or rather indefinitely expressed (namely, for any or for all the particular Churches that are by God's appointment, the Subjects of Government, of an Elders Care and Rule, as a Family, (to which it is here set in comparison) is of an Ocumenick or Houshold Government) for the Church there spo-of, is such a Church as ordinary Ministers take an actual special care of, like as he that is a Master of a Family doth of his own House more than all other. And this kind of Church to which the proper Care and Rule of Elders is limited, as it is the subject of Government, so it is the Seat of Truth, where by God's Ordinance it is held forth with a promise to preserve it among them, and to provide, that it shall be sown in the Hearts of the People of God, in that great Ordinance of Preaching by Pastors, which are God's own Institution, and accordingly Gifts are preserved and continued. As, if the Officers, the Laws and Statutes by which a Colledge or Town is governed, be by Charter, the Incorporation it self is such much more: So now if the Church be the Seat of Officers, then truly if God Instituteth the Officers themselves to feed the Flock, the Flock, over whom they are set, is appointed and ordained much more, and to it, as to an Ordinance of his setting up, the promise of preserving Truth is made. And if it be the Seat of all Ordinances (As the Apostle says, 1 Cor. 7. 17. I ordain in all the Churches) then the Churches themselves which are in this respect the Ordinance of these Ordinances, where he reposeth and betrusts them, and in which he blesseth them, is much more Christ's Ordinance.
Yea, 3. Whereas if either of these two, the bounds of Elders Jurisdiction, or the Churches over which they are Elders, are to be fetcht from Divine Right, it necessarily argues both, yet of the two, the Institution of the bounds doth mainly and principally fall upon Church, primarily upon Church, and but secondarily upon the extent of Presbyteries. That of Church is the more fundamental measure of the division of Jurisdiction, and that of Presbyteries proportioned thereunto. Thus when it is said, The Apostles ordained Elders, foreign in every Church, or Church by Church, 'tis not said that Churches were made foreign according to the mould or cast of Presbyters, but Elders were assign'd according to the mould, measure or latitude of Churches, and so the several bounds of Church power is limited by the distinction of Church. Thus the style of the Scripture runs, and Churches were setled and not Presbyteries; And the distinction was not then taken from the names of Classes and Presbyteries, Provincial and National Assemblies, &c. And in Rev. 11. (where John takes the measuring Reed in his Hand) what is the subject that Reed is applied to, and whereof the Measure is taken? It is the Temple, the Church, and not Presbyteries or Elderships; Therefore also Mat. 18. the style runs thus, Go tell the Church, which if it should be granted to be meant of the Elders, in our Brethrens sense, yet of Elders in relation to a Church, and in that respect so styled, as they are relatively the representation of some Church, within which their Jurisdiction is bounded. So that if there be any Institution that limits the bounds of their Power, it must necessarily fall upon the bound of Church first. Again, our Brethrens reasonings doth confirm this, for the chief weight of their Arguments for the extent of the Power of Elders over many Churches, in those instances of Jerusalem Ephesus, &c. is taken from hence, that many Congregations are called one Church, and so, from the extent of Elderships and Elders, Power is derived, and measured thereby: And the chief Power, that is exercised, is to cast out of the Church, i. e. to judge them within their circuit.
To conclude; If either of these, the Jurisdiction of Elders, or the measure of Churches are to be fetcht from Institution, or set thereby, then both are to be so. The reason of this consequence is clear from this (which was but intimated afore) that all power in Governours or any other company of Men what ever, must have a Territory, a Precinct, a seat in which, and among whom to exercise their power, and accordingly the extent or limits of that seat, is the true measure of the extent of these Governours Power and Jurisdiction, the one being resolved into the other. If the one be Divine, the other is also; yea so as although the Holy Ghost should not have expresly and directly set down both, yet having done either, it is sufficient, for the one follows upon the other, and so conquently (as was said) if either be of Divine Institution, they both are so. Now the reason of this consequence is clear, not only from common reason in its parallel of all Jurisdictions else (wherein the measure of the Officers extent of Power, is resolved into the measure of the Bodies of Men knit together in one, to such or such an extent, whether taken from place, or whatever else is made the boundary.) But further it may be particularly demonstrated, that this Ecclesiastical Government is according to the order of the New Testament. For suppose the power of Government, whether in whole or in part, be in a company of Elders, yet it is not given them simply as Elders to their Persons, no nor simply as a Presbytery abstractedly considered (that is, as a company of Elders meerly as such, continuing as they please over these and these Churches, or as few as they will) but what ever Jurisdiction is in them, is given in relation to a Seat; so as the division and partition of Elderships and Presbyteries, &c. and their extent and compass, ariseth from the partition and division of Churches, and the extent thereof. And although what these due Limits of either are, is to be afterwards considered; yet these General do argue, that such are to be found set out by the Holy Ghost.