_Of the proper receptacle and distinct subject of all this power and
authority of Church Government, which Christ hath peculiarly intrusted
with the execution thereof according to the Scriptures. And_ 1.
_Negatively, That the political magistrate is not the proper subject of
this power._
Thus we have taken a brief survey of church government, both in the
rule, root, kind, branches, and end thereof, all which are comprised in
the former description, and being less controverted, have been more
briefly handled. Now, the last thing in the description which comes
under our consideration, is the proper receptacle of all this power from
Christ, or the peculiar subject intrusted by Christ with this power and
the execution thereof, viz. only Christ's own officers. For church
government is a spiritual power or authority, derived from Jesus Christ
our Mediator, only to his own officers, and by them exercised in
dispensing of the word, &c. Now about this subject of the power will be
the great knot of the controversy, forasmuch as there are many different
claims thereof made, and urged with vehement importunity: (to omit the
Romish claim for the pope, and the prelatical claim for the bishop,) the
politic Erastian pretends that the only proper subject of all church
government is the political or civil magistrate; the gross Brownists or
rigid Separatists, that it is the body of the people, or community of
the faithful in an equal even level; they that are more refined, (who
style themselves for distinction's sake[26] Independents,) that it is
the single congregation, or the company of the faithful with their
presbytery, or church officers; the Presbyterians hold that the proper
subject wherein Christ hath seated and intrusted all church power, and
the exercise thereof, is only his own church officers, (as is in the
description expressed.) Here, therefore, the way will be deeper, and the
travelling slower; the opposition is much, and therefore the
disquisition of this matter will unavoidably be the more.
For perspicuity herein, seeing it is said that this power is derived
from Christ only to his own officers; and by this word (only) all other
subjects are excluded; the subject of church power may be considered,
1. Negatively, what it is not. 2. Affirmatively, what it is.
Negatively, the proper subject unto whom Christ hath committed the power
of church government, and the exercise thereof, is not, 1. The political
magistrate, as the Erastians imagine. 2. Nor the body of the people,
either with their presbytery or without it, as the Separatists and
Independents pretend. Let these negatives first be evinced, and then the
affirmative will be more clearly evidenced.
Touching the first of these--that the political magistrate is not the
proper subject unto whom Jesus Christ our Mediator hath committed the
power of church government, and the exercise of that power; it will be
cleared by declaring these two things distinctly and severally, viz: 1.
What power about ecclesiasticals is granted to the civil magistrate. 2.
What power therein is denied unto him, and why.
SECTION 1.
Such power is granted by the reformed churches and orthodox writers to
the political magistrate, in reference to church affairs. Take it in
these particulars.
A defensive, protecting, patronizing power to the church, and all the
members thereof. "Kings shall be thy nursing-fathers," &c., Isa. xlix.
23. "The magistrate is the minister of God for good to well-doers, as
well as the avenger, executing wrath upon evil-doers; a terror not to
good works, but to the evil," Rom. xiii. 3, 4; he is called _an heir,
or, possessor of restraint, to put men to shame_, Judges xviii. 7. And
as the church ought to pray for kings and all in authority, so
consequently all in authority should endeavor to defend it, that the
church and people of God should lead a quiet and peaceable life, (under
the wing of their protection,) "in all godliness and honesty," 1 Tim.
ii. 2; and this is evident from the end and scope of these prayers here
prescribed, as interpreters unanimously agree. And hereupon are those
promises to the church, "The sons of strangers shall build up thy walls,
and their kings shall minister unto thee," Isa. lx. 10; "and thou shalt
suck the breast of kings," Isa. lx. 16. Now, this nursing, protecting
care of magistrates towards the church, puts forth itself in these or
like acts, viz: He,
1. Removes all external impediments of true religion, worship of God,
&c., by his civil power, whether persons or things, whether
persecutions, profaneness, heresy, idolatry, superstition, &c., that
truth and godliness may purely flourish: as did Jehoshaphat, Asa,
Hezekiah, Josiah. And hereupon it is that God so oft condemns the not
removing and demolishing of the high places and monuments of idolatry,
1 Kings xv. 14, with 2 Chron. xv. 17; 1 Kings xxii. 44; 2 Kings xii. 3:
and highly commends the contrary in Asa, 2 Chron. xv. 8, 16: in
Jehoshaphat, 2 Chron. xvii. 3, 4, 6-10: in Hezekiah, 2 Chron. xxxi. 1; 2
Kings xviii. 4: in Manasseh, 2 Chron. xxxiii. 15: in Josiah, 2 Kings
xxiii. 8, 13, 19, 20, 24: whereupon the Holy Ghost gives him that
superlative commendation above all kings before and after him, ver. 25.
2. Countenanceth, advanceth, and encourageth by his authority and
example the public exercise of all God's ordinances, and duties of
religion within his dominions, whether in matter of divine worship,
discipline, and government, maintaining for the Church the fulness of
spiritual liberties and privileges communicated to her from Christ: as
did Asa, 2 Chron. xv. 9-16: Jehoshaphat, 2 Chron. xx. 7-9: Hezekiah, 2
Chron. xxix., xxx., and xxxi. chapters throughout: Josiah, 2 Chron.
xxxiv. and xxxv. chapters. And to this end God prescribed in the law
that the king should still have a copy of the law of God by him, therein
to read continually, Deut. xvii. 18-20; because he was to be not only a
practiser, but also a protector thereof, a keeper of both tables.
3. Supplies the Church with all external necessaries, provisions, means,
and worldly helps in matters of religion: as convenient public places to
worship in, sufficient maintenance for ministers, (as the Scripture
requireth, 1 Tim. v. 17, 18; 1 Cor. ix. 6-15; Gal. vi. 6:) schools and
colleges, for promoting of literature, as nurseries to the prophets,
&c.; together with the peaceable and effectual enjoyment of all these
worldly necessaries, for comfortably carrying on of all public
ordinances of Christ. Thus David prepared materials, but Solomon built
the temple, 1 Chron. xxii. Hezekiah commanded the people that dwelt in
Jerusalem, to give the portion of the priests and the Levites, that they
might be encouraged in the law of the Lord; and Hezekiah himself and his
princes came and saw it performed, 2 Chron. xxxi. 4, &c., 8: Josiah
repaired the house of God, 2 Chron. xxxiv.
Nor need the magistrate think scorn, but rather count it his honor to be
an earthly protector of the Church, which is the _body of Christ, the
Lamb's wife_, for redeeming of which Christ died, and for gathering and
perfecting of which the very world is continued.
An ordering, regulating power is also allowed to the magistrate about
ecclesiastical matters in a political way, so that he warrantably,
1. Reforms the Church, when corrupted in divine worship, discipline, or
government: as did Moses, Exod. xxxii.; Joshua, Josh. xxiv.; Asa, 2
Chron. xv.; Jehoshaphat, 2 Chron. xvii.; Hezekiah, 2 Kings xviii.;
Josiah, 2 Kings xxiii.; 2 Chron. xxxiv.
2. Convenes or convocates synods and councils, made up of ecclesiastical
persons, to consult, advise, and conclude determinatively, according to
the word, how the church is to be reformed and refined from corruptions,
and how to be guided and governed when reformed, &c. For, 1. Pious
magistrates under the Old Testament called the Church together, convened
councils. David, about bringing back the ark, 1 Chron. xiii. 1, 2, and
another council when he was old, 1 Chron. xiii. 1; Solomon, 1 Kings
viii. 1; Hezekiah, 2 Chron. xxix. 4; and Josiah, 2 Kings xxiii. 1, 2. 2.
All ought to be subject to superior powers, who ought to procure the
public peace and prosperity of the Church, Rom. xiii. 1, 2, &c.; 1 Pet.
ii. 13, &c., 17; 1 Tim. ii. 2. Therefore superior powers may convocate
councils. 3. Christian magistrates called the four general councils:
Constantine the first Nicene council; Theodosius, senior, the first
council of Constantinople; Theodosius, junior, the first Ephesian
council; Marcian Emperor, the Chalcedon council; and, 4. Hereunto
antiquity subscribes, as Dr. Whitaker observes.
3. Supports the laws of God with his secular authority, as a keeper of
the tables, enjoining and commanding, under civil penalties, all under
his dominion, strictly and inviolably to observe the same: as "Josiah
made all that were present in Israel to serve the Lord their God," 2
Chron. xxxiv. 33. Nehemiah made the sabbath to be sanctified, and
strange wives to be put away, Neb. xii. 13, &c. Yea, Nebuchadnezzar, a
heathen king, decreed, that "Whosoever should speak amiss of the God of
Shadrach," &c., "should be cut in pieces, and their houses made a
dunghill," Dan. iii. 28, 29. And Darius decreed, "That in every dominion
of his kingdom men tremble and fear before the God of Daniel," &c., Dan.
vi. 26, 27.
And as he strengthens the laws and ordinances of God by his civil
authority, so he ratifies and establishes within his dominions the just
and necessary decrees of the Church in synods and councils (which are
agreeable to God's word) by his civil sanction.
4. Judges and determines definitively with a consequent political
judgment, or judgment of political discretion, concerning the things
judged and determined antecedently by the Church, in reference to his
own act. Whether he will approve such ecclesiasticals or not; and in
what manner he will so approve, or do otherwise by his public authority;
for he is not a brutish agent, (as papists would have him,) to do
whatsoever the Church enjoins him unto blind obedience, but is to act
prudently and knowingly in all his office; and therefore the judgment of
discerning (which belongs to every Christian, for the well-ordering of
his own act) cannot be denied to the Christian magistrate, in respect of
his office.
5. Takes care politically, that even matters and ordinances merely and
formally ecclesiastical, be duly managed by ecclesiastical persons
orderly called thereto. Thus Hezekiah commanded the priests and Levites
to do their duties, 2 Chron. xxix. 5, 24, and the people to do theirs, 2
Chron. xxx. 1; and for this he is commended, that therein he did cleave
unto the Lord, and observed his precepts which he had commanded Moses, 2
Kings xviii. 6. Thus when the king is commanded to observe and do all
the precepts of the law, the Lord (as orthodox divines do judge)
intended that he should keep them, not only as a private man, but as a
king, by using all care and endeavor that all his subjects with him
perform all duties to God and man, Deut. xvii. 18-20.
6. A compulsive, coactive, punitive, or corrective power, formally
political, is also granted to the political magistrate in matters of
religion, in reference to all sorts of persons and things under his
jurisdiction. He may politically compel the outward man of all persons,
church officers, or others under his dominions, unto external
performance of their respective duties, and offices in matters of
religion, punishing them, if either they neglect to do their duty at
all, or do it corruptly, not only against equity and sobriety, contrary
to the second table, but against truth and piety, contrary to the first
table of the decalogue. We have sufficient intimation of the
magistrate's punitive power in cases against the second table; as the
stubborn and rebellious, incorrigible son, that was a glutton and a
drunkard, sinning against the fifth commandment, was to be stoned to
death, Deut. xxi. 18-21. The murderer, sinning against the sixth
commandment, was to be punished with death, Gen. ix. 6; Numb. xxxv.
30-34; Deut. x. 11-13. The unclean person, sinning against the seventh
commandment, was to be punished with death, Lev. xx. 11, 12, 14, 17,
19-25; and before that, see Gen. xxxviii. 24. Yea, Job, who is thought
to live before Moses, and before this law was made, intimates that
adultery is a heinous crime, yea, it is an iniquity to be punished by
the judges, Job xxxi. 9,11. The thief, sinning against the eighth
commandment, was to be punished by restitution, Exod. xxii. 1, 15, &c.
The false witness, sinning against the ninth commandment, was to be
dealt withal as he would have had his brother dealt with, by the law of
retaliation, Deut. xix. 16, to the end of the chapter, &c. Yea, the
magistrate's punitive power is extended also to offences against the
first table; whether these offences be against the first commandment, by
false prophets teaching lies, errors, and heresies in the name of the
Lord, endeavoring to seduce people from the true God. "If there arise
among you a prophet, or a dreamer of dreams, that prophet, or that
dreamer of dreams shall be put to death, because he hath spoken to turn
you away from the Lord your God, which brought you out of the land of
Egypt," &c., Deut. xiii. 1-6. From which place Calvin notably asserts
the punitive power of magistrates against false prophets and impostors
that would draw God's people to a defection from the true God, showing
that this power also belongs to the Christian magistrate in like cases
now under the gospel.
Yea, in case of such seducement from God, though by nearest allies,
severe punishment was to be inflicted upon the seducer, Deut. xiii.
6-12. See also ver. 12, to the end of the chapter, how a city is to be
punished in the like case. And Mr. Burroughs,[27] in his Irenicum, shows
that this place of Deut. xiii. 6, &c., belongs even to us under the
gospel.
Or whether these offences be against the second commandment, the
magistrate's punitive power reaches them, Deut. xvii. 1-8; Lev. xvii.
2-8; 2 Chron. xvi. 13, 16. "Maachah, the mother of Asa the king, he
removed from being queen, because she had made an idol in a grove." Job
xxxi. 26-28, herewith compare Exod. viii. 25, 26. Or whether the
offences be against the third commandment, "And thou shalt speak unto
the children of Israel, saying, Whosoever curseth God shall bear his
sin: and he that blasphemeth the name of the Lord he shall surely be put
to death, and all the congregation shall certainly stone him, as well
the stranger as he that is born in the land, when he blasphemeth the
name of the Lord shall be put to death," Lev. xxiv. 15, 16. Yea, the
heathen king Nebuchadnezzar made a notable decree to this purpose,
against blaspheming God, saying, "I make a decree, that every people,
nation, and language, who speak any thing amiss against the God of
Shadrach, Meshech, and Abednego, shall be cut in pieces, and their
houses shall be made a dunghill," Dan. iii. 29: and the pagan
magistrate, king Artaxerxes, made a more full decree against all
contempt of the law of God: "And whosoever will not do the law of thy
God," saith he to Ezra, "and the law of the king, let judgment be
executed speedily upon him, whether it be unto death, or to banishment,
or to confiscation of goods, or to imprisonment:" and Ezra blesses God
for this, Ezra vii. 26, 27.
Besides all this light of nature, and evidence of the Old Testament, for
the ruler's political punitive power for offences against God, there are
divers places in the New Testament showing that a civil punitive power
rests still in the civil magistrate: witness those general expressions
in those texts--Rom. xiii. 3, 4: "Rulers are not a terror to good works,
but to the evil. If thou do that which is evil, be afraid, for he
beareth not the sword in vain: for he is the minister of God, a revenger
_to execute_ wrath upon him that doeth evil." 1 Pet. ii. 13, 14: "Submit
yourselves unto every ordinance of man for the Lord's sake, whether it
be to the king as to the supreme, or unto governors which are sent for
the _punishment_ of evil-doers,[28] and the praise of them that do
well." Now, (as Mr. Burroughs[29] notes,) seeing the Scripture speaks
thus generally, except the nature of the thing require, why should we
distinguish where the Scripture doth not? so that these expressions may
be extended to those sorts of evil-doing against the first as well as
against the second table; against murdering of souls by heresy, as well
as murdering of men's bodies with the sword; against the blaspheming of
the God of heaven, as well as against blaspheming of kings and rulers,
that are counted gods on earth. That place seems to have much force in
it to this purpose, Heb. x. 28, 29: "He that despised Moses' law, died
without mercy under two or three witnesses. Of how much sorer
punishment, suppose ye, shall he be thought worthy who hath trodden
under foot the Son of God, and hath counted the blood of the covenant,
wherewith he was sanctified, an unholy thing, and hath done despite unto
the Spirit of grace?" Yea, what deserve such as deny the Spirit to be of
God? Papists exempt their clergy from the judgment of the civil power,
though they be delinquents against it; and their states, both civil
and spiritual, from civil taxes, tributes, and penalties, both which we
deny to ours: for, 1st, This is repugnant to the law of nature, that
church officers and members, as parts and members of the commonwealth,
should not be subject to the government of that commonwealth whereof
they are parts. 2d, Repugnant to the laws and practices of the Old
Testament, under which we read of no such exemptions. Yea, we have
instance of Abiathar the high-priest, who, for his partnership with
Adonijah in his rebellion, was exiled by king Solomon, and so
consequently deprived of the exercise of his office, 1 Kings ii. 26, 27.
3d, Inconsistent with our Saviour's example, who, as subject to the law,
held himself obliged to pay tribute to avoid offence, (Matt. xvii. 26,)
which was an active scandal; and he confesses Pilate's power to condemn
or release him was _given him from above_, John xix. 11. 4th, And
finally, contrary to the apostolical precepts, _enjoining all to be
subject to superior powers_, Rom. xiii. 1-4; 1 Pet. ii. 13-15.
Now, all the former power that is granted, or may be granted to the
magistrate about religion, is only cumulative and objective, as divines
used to express it; thus understand them:--
Cumulative, not privative; adding to, not detracting from any liberties
or privileges granted her from Christ. The heathen magistrate may be a
_nurse-father_, Isa. xlix. 23; 1 Tim. ii. 2, may not be a _step-father_:
may protect the Church, religion, &c., and order many things in a
political way about religion; may not extirpate or persecute the Church;
may help her in reformation; may not hinder her in reforming herself,
convening synods in herself, as in Acts xv., &c., if he will not help
her therein; otherwise her condition were better without than with a
magistrate. The Christian magistrate much less ought to hinder her
therein, otherwise her state were worse under the Christian than under
the pagan magistrate.
Objective or objectively ecclesiastical, as being exercised about
objects ecclesiastical, but politically, not ecclesiastically. His
proper power is _about_, not _in_ religious matters. He may politically,
outwardly exercise his power about objects or matters spiritual; but not
spiritually, inwardly, formally act any power in the Church. He may act
in church affairs as did Asa, Jehoshaphat, Hezekiah, Josiah; not as did
Corah, Saul, Uzzah, or Uzziah. He is an overseer of things without, not
of things within. And in a word, his whole power about church offices
and religion is merely, properly, and formally civil or political.[30]
Nor is this only our private judgment, or the opinion of some few
particular persons touching the granting or bounding of the magistrate's
power about matters of religion; but with us we have the suffrage of
many reformed churches, who, in their Confessions of Faith published to
the world, do fully and clearly express themselves to the same effect.
The Helvetian church thus: Since every magistrate is of God, it is
(unless he would exercise tyranny) his chief duty, all blasphemy being
repressed, to defend and provide for religion, and to execute this to
his utmost strength, as the prophet teacheth out of the word; in which
respect the pure and free preaching of God's word, a right, diligent,
and well-instituted discipline of youth, citizens and scholars; a just
and liberal maintenance of the ministers of the church, and a solicitous
care of the poor, (whereunto all ecclesiastical means belong,) have the
first place. After this, &c.
The French churches thus: He also therefore committed the sword into the
magistrates' hands, that they might repress faults committed not only
against the second table, but also against the first; therefore we
affirm, that their laws and statutes ought to be obeyed, tribute to be
paid, and other burdens to be borne, the yoke of subjection voluntarily
to be undergone, yea, though the magistrates should be infidels, so long
as the supreme government of God remains perfect and untouched, Matt.
xxiv.; Acts iv. 17, and v. 19; Jude verse 8.
The church of Scotland thus: Moreover we affirm, that the purging and
conserving of religion is the first and most especial duty of kings,
princes, governors, and magistrates. So that they are ordained of God
not only for civil polity, but also for the conservation of true
religion, and that all idolatry and superstition may be suppressed: as
is evident in David, Jehoshaphat, Josiah, Hezekiah, and others, adorned
with high praises for their singular zeal.
The Belgic church thus: Therefore he hath armed the magistrates with a
sword, that they may punish the bad and defend the good. Furthermore, it
is their duty not only to be solicitous about preserving of civil
polity, but also to give diligence that the sacred ministry may be
preserved, all idolatry and adulterate worship of God may be taken out
of the way, the kingdom of antichrist may be pulled down, but Christ's
kingdom propagated. Finally, it is their part to take course, that the
holy word of the gospel be preached on every side, that all may freely
and purely serve and worship God according to the prescript of his word.
And all men, of whatsoever dignity, condition, or state they be, ought
to be subject to lawful magistrates, to pay them tribute and subsidies,
to obey them in all things which are not repugnant to the word of God;
to pour out prayers for them, that God would vouchsafe to direct them in
all their actions, _and that we may under them lead a quiet and
peaceable life in all godliness and honesty_. Wherefore we detest the
Anabaptists and all turbulent men who cast off superior dominions and
magistrates, pervert laws and judgments, make all goods common, and
finally abolish or confound all orders and degrees which God hath
constituted for honesty's sake among men.
The church in Bohemia thus: They teach also that it is commanded in the
word of God that _all should be subject to the higher powers_ in all
things, yet in those things only which are not repugnant to God and his
word. But as touching those things which concern men's souls, faith, and
salvation, they teach that men should hearken only to God's word, &c.,
his ministers, as Christ himself saith, _Render to Cæsar the things
that are Cæsar's, and to God those things that are God's._ But if any
would compel them to those things which are against God, and fight and
strive against his word, which abideth forever; they teach them to make
use of the apostle's example, who thus answered the magistrate at
Jerusalem: _It is meet_ (say they) _to obey God rather than men_.
Finally, the church in Saxony hath expressed herself notably in this
point, saying, among many other passages, God will have all men, yea,
even unregenerate men, to be ruled and restrained by political
government. And in this government the wisdom, justice, and goodness of
God to mankind do shine forth. His wisdom, order declares, which is the
difference of virtues and vices, and the consociation of men by lawful
governments and contracts ordained in wonderful wisdom. God's justice
also is seen in political government, who will have manifest
wickednesses to be punished by magistrates; and when they that rule
punish not the guilty, God himself wonderfully draws them to punishment,
and regularly punishes heinous faults with heinous penalties in this
life, as it is said, _He that takes the sword shall perish by the
sword_; and, _Whoremongers and adulterers God will judge_. God will have
in these punishments the difference of vices and virtues to be seen; and
will have us learn that God is wise, just, true, chaste. God's goodness
also to mankind is beheld, because by this means he preserves the
society of men, and therefore he preserves it that thence the Church may
be gathered, and will have polities to be the Church's inns. Of these
divine and immoveable laws, which are testimonies of God, and the chief
rule of manners, the magistrate is to be keeper in punishing all that
violate them. For the voice of the law, without punishment and
execution, is of small avail to bridle and restrain men; therefore it is
said by Paul, _The power should be a terror to evil works, and an honor
to the good._ And antiquity rightly said, _The magistrate is the keeper
of the law, both of the first and second table,_ so far as appertains to
_good order_. And though many in their governments neglect the glory of
God, yet this ought to be their chief care, to hear and embrace the true
doctrine touching the Son of God, and to foster the churches, as the
psalm saith, _And now understand, ye kings, and be instructed, ye judges
of the earth._ Again, _Open your gates, ye princes_, i.e., Open your
empires to the gospel, and afford harbor to the Son of God. And Isa.
xlix.: _And kings shall be thy nursing-fathers, and queens_, i.e.,
commonwealths, _shall be thy nursing-mothers_, i.e., of the Church, they
shall afford lodgings to churches and pious studies. And kings and
princes themselves shall be members of the Church, and shall rightly
understand doctrine, shall not help those that establish false doctrine,
and exercise unjust cruelty, but shall be mindful of this saying, "I
will glorify them that glorify me." And Daniel exhorteth the king of
Babylon unto the acknowledgment of God's wrath, and to clemency towards
the exiled Church, when he saith, "Break off thy sins by righteousness,
and thine iniquities by showing mercy to the poor." And since they are
among the chief members of the Church, they should see that judgment be
rightly exercised in the Church, as Constantine, Theodosius, Arcadius,
Marcianus, Charles the Great, and many pious kings, took care that the
judgments of the Church should be rightly exercised, &c.
Thus those of the presbyterian judgment are willing to give to Cæsar
those things that are Cæsar's, even about matters of religion, that the
magistrate may see, it is far from their intention in the least degree
to intrench upon his just power, by asserting the spiritual power, which
Christ hath seated in his church officers, distinct from the
magistratical power: but as for them of the independent judgment, and
their adherents, they divest the magistrate of such power.[31]
SECTION II.
II. Some power on the other hand touching religion and church affairs,
is utterly denied to the civil magistrate, as no way belonging to him at
all by virtue of his office of magistracy. Take it thus:
Jesus Christ, our Mediator, now under the New Testament, hath committed
no spiritual power at all, magisterial or ministerial, properly,
internally, formally, or virtually ecclesiastical, nor any exercise
thereof, for the government of his Church, to the political magistrate,
heathen or Christian, as the subject or receptacle thereof by virtue of
his magistratical office.
For explication hereof briefly thus: 1. What is meant by
spiritual power, magisterial and ministerial, is laid down in the
general nature of the government, Chap. III. And, That all magisterial
lordly power over the Church, belongs peculiarly and only to Jesus
Christ our Mediator, Lord of all, is proved, Chap. V. Consequently, the
civil magistrate can challenge no such power, without usurpation upon
Christ's prerogative. We hence condemn the Pope as Antichrist, while he
claims to be Christ's vicar-general over Christ's visible Church on
earth. So that all the question here will be about the ministerial
power, whether any such belong to the civil magistrate. 2. What is meant
by power, properly, internally, formally, or virtually ecclesiastical?
Thus conceive: These several terms are purposely used, the more clearly
and fully to distinguish power purely ecclesiastical, which is denied to
the magistrate, from power purely political about ecclesiastical
objects, which is granted to him; which is called ecclesiastical, not
properly, but improperly; not internally, but externally; not formally,
but only objectively, as conversant about ecclesiastical objects. Nor
hath he any such ecclesiastical power in him virtually, i.e. so as to
convey and give it to any other under him. He may grant and protect the
public exercise of that power within his dominions; but designation of
particular persons to the office and power, is from the Church; the
donation of the office and power only from Christ himself. So that
magistracy doth not formally nor virtually comprehend in it
ecclesiastical power for church government; for a magistrate, as a
magistrate, hath no inward ecclesiastical power at all belonging to him.
For confirmation of this proposition, consider these ensuing arguments.
_Argum_. 1st. The keys of the kingdom of heaven were never given by
Christ to the civil magistrate, as such: therefore he cannot be the
proper subject of church government as a magistrate. We may thus reason:
_Major_. No power of the keys of the kingdom of heaven was ever given by
Christ to the civil magistrate, as a magistrate.
_Minor_. But all formal power of church government is at least part of
the power of the keys of the kingdom of heaven.
_Conclusion_. Therefore no formal power of church government was ever
given by Christ to the civil magistrate, as a magistrate.
The major proposition is evident.
1. Because when Christ gave the keys of the kingdom of heaven, he makes
no mention at all of the civil magistrate directly or indirectly,
expressly or implicitly, as the recipient subject thereof. Compare Matt.
xvi. 19, and xviii. 18, John ii. 21-23, with Matt. xxvii. 18-20. 2.
Because, in Christ's giving the keys of the kingdom of heaven, he makes
express mention of church officers,[32] which are really and essentially
different from the civil magistrate, viz. of Peter, in name of all the
rest, Matt. xvi. 18, 19, and of the rest of the apostles as the
receptacle of the keys with him, Matt. xviii. 18, all the disciples save
Thomas being together, he gave them the same commission in other words,
John xx. 20-24, and Matt. xxviii. 18-20. Now if Christ should have given
the keys, or any power thereof to the magistrate, as a magistrate, he
must consequently have given them only to the magistrate, and then how
could he have given them to his apostles, being officers in the Church
really distinct from the magistrate?
3. Because Jesus Christ, in giving the keys of the kingdom, gave not any
one sort, act, part, or piece of the keys severally, but the whole power
of the keys, all the sorts and acts thereof jointly. Therefore it is
said, _I give the keys of the kingdom_--and _whatsoever thou shalt
bind--whatsoever thou shalt loose--whose soever sins ye remit--whose
soever sins ye retain_--Matt. xvi. 19, John xx. 23. So that here is not
only key, but keys given at once, viz. key of doctrine, and the key of
discipline; or the key of order, and the key of jurisdiction; not only
binding or retaining, but loosing or remitting of sins, viz. all acts
together conferred in the keys. Now if Christ gave the keys to the
magistrate, then he gave all the sorts of keys and all the acts thereof
to him: if so, the magistrate may as well preach the word, and dispense
the sacraments, &c., (as Erastus would have him,) as dispense the
censures, &c., (for Christ joined all together in the same commission,
and by what warrant are they disjoined?) and if so, what need of
pastors, teachers, &c.,, in the Church? Let the civil magistrate do all.
It is true, the ruling elder (which was after added) is limited only to
one of the keys, viz. the _key of discipline_, 1 Tim. v. 17; but this
limitation is by the same authority that ordained his office.
4. Because if Christ gave the keys to the civil magistrate as such, then
to every magistrate, whether Jewish, heathenish, or Christian: but not
to the Jewish magistrate; for the sceptre was to depart from him, and
the Jewish polity to be dissolved, and even then was almost extinct. Not
to the heathenish magistrate, for then those might be properly and
formally church governors which were not church members; and if the
heathen magistrate refused to govern the Church, (when there was no
other magistrate on earth,) she must be utterly destitute of all
government, which are grossly absurd. Nor, finally, to the Christian
magistrate, for Christ gave the keys to officers then in being; but at
that time no Christian magistrate was in being in the world. Therefore
the keys were given by Christ to no civil magistrate, as such, at all.
The minor, viz. But all formal power of church government is at least
part of the power of the keys of the kingdom of heaven is clear. If we
take church government largely, as containing both doctrine, worship,
and discipline, it is the whole power of the keys; if strictly, as
restrained only to discipline, it is at least part of the power. For,
1st, Not only the power of order, but also the power of jurisdiction, is
contained under the word keys; otherwise it should have been said key,
not keys; church government therefore is at least part of the power of
the keys. 2d, The word key, noting a stewardly power, as appears, Isa.
xxii. 22, (as Erastians themselves will easily grant,) may as justly be
extended in the nature of it to signify the ruling power by
jurisdiction, as the teaching power by doctrine; in that the office of a
steward in the household, who bears the keys, consists in governing,
ordering, and ruling the household, as well as in feeding it, as that
passage in Luke xii. 41-49, being well considered, doth very notably
evidence. For, Christ applying his speech to his disciples, saith, "Who
then is that faithful and wise steward, whom his Lord shall make ruler
of his household?--he will make him ruler over all that he hath," &c.
3d, Nothing in the text or context appears why we should limit keys and
the acts thereof only to doctrine, and exclude discipline; and where the
text restrains not, we are not to restrain. 4th, The most of sound
interpreters extend the keys and the acts thereof as well to discipline
as to doctrine; to matters of jurisdiction, as well as to matters of
order. From all we may conclude,
Therefore no formal power of church government was ever given by Christ
to the civil magistrate, as a magistrate.
_Argum_. 2d. There was full power of church government in the church
when no magistrate was Christian, yea, when all magistrates were
persecutors of the Church, so far from being her _nursing fathers_, that
they were her _cruel butchers_; therefore the magistrate is not the
proper subject of this power. Thus we may argue:
_Major_. No proper power of church government, which was fully exercised
in the Church of Christ, before any magistrate became Christian, yea,
when magistrates were persecutors of the Church, was derived from Christ
to the magistrate as a magistrate.
_Minor_. But all proper power of church government was fully exercised
in the Church before any magistrate became Christian, yea, when
magistrates were cruel persecutors of the Church of Christ.
_Conclusion_. Therefore no proper power of church government was derived
from Christ to the civil magistrate as a magistrate.
The _major_ proposition must be granted. For, 1st, Either then the
Church, in exercising such full power of church government, should have
usurped that power which belonged not at all to her, but only to the
magistrate; for what power belongs to a magistrate, as a magistrate,
belongs to him only; but dare we think that the apostles, or the
primitive purest apostolical churches did or durst exercise all their
power of church government which they exercised, merely by usurpation
without any right thereunto themselves? 2d, Or if the Church usurped
not, &c., but exercised the power which Christ gave her, let the
magistrate show wherein Christ made void the Church's charter, retracted
this power, and gave it unto him.
The minor proposition cannot be denied. For,
1st. It was about 300 years after Christ before any of the Roman
emperors (who had subdued the whole world, Luke ii. 1, under their sole
dominion) became Christian. For Constantine the Great was the first
emperor that received the faith, procured peace to the Church, and gave
her respite from her cruel persecutions, which was in Anno 309 (or
thereabouts) after Christ; before which time the Church was miserably
wasted and butchered with those ten bloody persecutions, by the tyranny
of Nero, and other cruel emperors before Constantine.
2d. Yet within the space of this first 309 or 311 years, all proper
power of church government was fully exercised in the Church of Christ;
not only the word preached, Acts iv. 2; 1 Tim. iii. 16; and sacraments
dispensed, Acts xx. 7; 1 Cor. xi. 17, &c.; Acts ii. 4, and viii. 12: but
also _deacons_ set apart for that office of _deaconship_, Acts vi.:
_elders_ ordained and sent forth, Acts xiii. 1-3, and xiv. 23; 1 Tim.
iv.; Tit. i. 5: public _admonition in use_, Tit. iii. 10; 1 Tim. v. 20:
_excommunication_, 1 Cor. v.; and 1 Tim. i. 20: _absolution_ of the
penitent, 2 Cor. ii. 6, 7, &c.: synodical conventions and decrees, Acts
xv. with xvi. 4. So that we may conclude,
Therefore no proper power of church government was derived from Christ
to the civil magistrate, as a magistrate.
_Argum_. 3d. The magistratical power really, specifically, and
essentially differs from the ecclesiastical power; therefore the civil
magistrate, as a magistrate, cannot be the proper subject of this
ecclesiastical power. Hence we may thus argue:
_Major_. No power essentially, specifically, and really differing from
magistratical power, was ever given by Christ to the magistrate as a
magistrate.
_Minor_. But all proper ecclesiastical power essentially, specifically,
and really differs from the magistratical power.
_Conclusion_. Therefore no proper ecclesiastical power was ever given by
Jesus Christ to the civil magistrate as a magistrate.
The major is evident: for how can the magistrate, as a magistrate,
receive such a power as is really and essentially distinct and different
from magistracy? Were not that to make the magistratical power both
really the same with itself, and yet really and essentially different
from itself? A flat contradiction.
The minor may be clearly evinced many ways: as, 1st, From the real and
formal distinction between the two societies, viz. the Church and
commonwealth, wherein ecclesiastical and political power are peculiarly
seated. 2d. From the co-ordination of the power ecclesiastical and
political, in reference to one another. 3d. From the different causes of
these two powers, viz. efficient, material, formal, and final; in all
which they are truly distinguished from one another.
1st. From the real and formal distinction between the two societies,
viz. church and commonwealth: for, 1. The society of the Church is only
Christ's, and not the civil magistrate's: it is his _house_, his
_spouse_, his _body_, &c., and Christ hath no vicar[33] under him. 2.
The officers ecclesiastical are Christ's officers, not the magistrate's,
1 Cor. iv. 1: _Christ gave_ them, Eph. iv. 8, 10, 11: _God set them in
the Church_, 1 Cor. xii. 28. 3. These ecclesiastical officers are both
elected and ordained by the Church, without commission from the civil
magistrate, by virtue of Christ's ordinance, and in his name. Thus the
apostles appointed officers: _Whom we may appoint_, Acts vi. 3, 4. The
power of ordination and mission is in the hands of Christ's officers;
compare Acts xiv. 23; 1 Tim. iv. 14, with Acts xiii. 1-4: and this is
confessed by the parliament to be an ordinance of Jesus Christ, in their
ordinance for ordaining of preaching presbyters. 4. The Church, and the
several presbyteries ecclesiastical, meet not as civil judicatories, for
civil acts of government, as making civil statutes, inflicting civil
punishments, &c., but as spiritual assemblies, for spiritual acts of
government and discipline: as preaching, baptizing, receiving the Lord's
supper, prayer, admonition of the disorderly, &c. 5. What gross
absurdities would follow, should not these two societies, viz. church
and commonwealth, be acknowledged to be really and essentially
distinct from one another! For then, 1. There can be no commonwealth
where there is not a Church; but this is contrary to all experience.
Heathens have commonwealths, yet no Church. 2. Then there may be church
officers elected where there is no church, seeing there are magistrates
where there is no church. 3. Then those magistrates, where there is no
church, are no magistrates; but that is repugnant to Scripture, which
accounts heathen rulers the servants of God, Isa. xlv. 1; Jer. xxv. 9:
and calls them kings, Exod. vi. 13; Isa. xxxi. 35. And further, if there
be no magistrates where there is no church, then the church is the
formal constituting cause of magistrates. 4. Then the commonwealth, as
the commonwealth, is the church; and the church, as the church, is the
commonwealth: then the church and the commonwealth are the same. 5. Then
all that are members of the commonwealth are, on that account, because
members of the commonwealth, members of the church. 6. Then the
commonwealth, being formally the same with the church, is, as a
commonwealth, the mystical body of Christ. 7. Then the officers of the
church are the officers of the commonwealth; the power of the keys gives
them right to the civil sword: and consequently, the ministers of the
gospel, as ministers, are justices of the peace, judges, parliament-men,
&c., all which how absurd, let the world judge.
2d. From the co-ordination of the power ecclesiastical and political, in
reference to one another: (this being a received maxim, that subordinate
powers are of the same kind; co-ordinate powers are of distinct kinds.)
Now, that the power of the Church is co-ordinate with the civil power,
may be evidenced as followeth: 1. The officers of Christ, as officers,
are not directly and properly subordinate to the civil power, though in
their persons they are subject thereto: the apostles and pastors may
preach, and cast out of the church, against the will of the magistrate,
and yet not truly offend magistracy; thus, in doing the duty they have
immediately received from God, they must "obey God rather than men,"
Acts iv. 19, 20. And the apostles and pastors must exercise their office
(having received a command from Christ) without attending to the command
or consent of the civil magistrate for the same; _as in casting out the
incestuous person_, 1 Cor. v. 5: telling the Church, Matt. xviii. 17:
_rejecting a heretic_, Tit. iii. 10. And, 2. Those acts of power are not
directly and formally subordinate to the magistrate, which he himself
cannot do, or which belong not to him. Thus the kings of Israel could
not burn incense: "It appertaineth not unto thee," 2 Chron. xxvi. 18,
19. Likewise, none have the power of the keys, but they to whom Christ
saith, "Go ye into all the world and preach the gospel," Matt. xxviii.
19: but Christ spake not this to magistrates: so only those that are
_sent_, Rom. x. 15, and those that are governors, are by Christ placed
in the Church. 3. The officers of the Church can ecclesiastically
censure the officers of the state, though not as such, as well as the
officers of the state can punish civilly the officers of the Church,
though not as such: the church guides may admonish, excommunicate, &c.,
the officers of the state as members of the Church, and the officers of
the state may punish the officers of the Church as the members of the
state. 4. Those that are not sent of the magistrate as his deputies,
they are not subordinate in their mission to his power, but the
ministers are not sent as the magistrate's deputies, but are _set over
the flock by the Holy Ghost_, Acts xx. 28: they are likewise the
_ministry of Christ_, 1 Cor. iv. 1, 2: they are _over you in the Lord_,
1 Thess. v. 12: and in his name they exercise their jurisdiction, 1 Cor.
v. 4, 5. 5. If the last appeal in matters purely ecclesiastical be not
to the civil power, then there is no subordination; but the last appeal
properly so taken is not to the magistrate. This appears from these
considerations: 1. Nothing is appealable to the magistrate but what is
under the power of the sword; but admonition, excommunication, &c., are
not under the power of the sword: they are neither matters of dominion
nor coercion. 2. If it were so, then it follows that the having of the
sword gives a man a power to the keys. 3. Then it follows that the
officers of the kingdom of heaven are to be judged as such by the
officers of the kingdom of this world as such, and then there is no
difference between the things of Cæsar and the things of God. 4. The
church of Antioch sent to Jerusalem, Acts xv. 2, and the synod there,
without the magistrate, came together, ver. 6; and determined the
controversy, ver. 28, 29. And we read, "The spirits of the prophets are
subject to the prophets," 1 Cor. xiv. 32; not to the civil power as
prophets. So we must seek knowledge at the priest's lips, not at the
civil magistrate's, Mal. ii. 7. And we read, that the people came to the
priests in hard controversies, but never that the priests went to the
civil power, Deut. xvii. 8-10. 5. It makes the magistrate Christ's
vicar, and so Christ to have a visible head on earth, and so to be an
ecclesiastico-civil pope, and consequently there should be as many
visible heads of Christ's Church as there are magistrates. 6. These
powers are both immediate; one from God the Father, as _Creator_, Rom.
xiii. 1, 2; the other from Jesus Christ, as _Mediator_, Matt. xxviii.
18. Now lay all these together, and there cannot be a subordination of
powers; and therefore there must be a real distinction.
3d. From the different causes of these two powers, viz. efficient,
material, formal, and final; in all which they are truly distinguished
from one another, as may plainly appear by this ensuing parallel:
1. They differ in their efficient cause or author, whence they are
derived. Magistratical power is from God, the Creator and Governor of
the world, Rom. xiii. 1, 2, 4; and so belongs to all mankind, heathen or
Christian; ecclesiastical power is peculiarly from Jesus Christ our
Mediator, Lord of the Church, (who hath all power given him, and the
government of the Church laid upon his shoulder, as Eph. i. 22; Matt.
xxviii. 18, compared with Isa. ix. 16.) See Matt. vi. 19, and xviii. 18,
and xxviii. 19, 20; John xx. 21-23; 2 Cor. x. 8: and consequently
belongs properly to the Church, and to them that are within the Church,
1 Cor. v. 12, 13. Magistratical power in general is the ordinance of
God, Rom. xiii. 1, 2, 4; but magistratical power in particular, whether
it should be monarchical in a king, aristocratical in states,
democratical in the people, &c., is of men, called, therefore, a human
creature, or creation, 1 Pet. ii. 13; but ecclesiastical power, and
officers in particular, as well as general, are from Christ, Matt. xvi.
19, and xxviii. 18-20; Tit. iii. 10; 1 Cor. v. 13; 2 Cor. ii. For
officers, see Eph. iv. 11, 12; 1 Cor. xii. 28.
2. They differ in their material cause; whether it be the matter of
which they consist, in which they are seated, or about which they are
exercised. 1. In respect of the matter of which they consist, they much
differ. Ecclesiastical power consists of the keys of the kingdom of
heaven, which are exercised in the preaching of the word, dispensing the
sacraments, executing the censures, admonition, excommunication,
absolution, ordination of presbyters, &c.; but magistratical power
consists in the secular sword, which puts forth itself in making
statutes, inflicting fines, imprisonments, confiscations, banishments,
torments, death. 2. In respect of the matter or object about which they
are exercised, they much differ: for, the magistratical power is
exercised politically, about persons and things without the Church, as
well as within the church; but the ecclesiastical power is exercised
only upon them that are within the Church, 1 Cor. v. 13. The
magistratical power in some cases of treason, &c., banishes or otherwise
punishes even penitent persons: ecclesiastical power punishes no
penitent persons. The magistratical power punishes not all sorts of
scandal, but some: the ecclesiastical power punishes (if rightly
managed) all sorts of scandal.
3. They differ in their formal cause, as doth clearly appear by their
way or manner of acting: magistratical power takes cognizance of crimes,
and passes sentence thereupon according to statutes and laws made by
man: ecclesiastical power takes cognizance of, and passes judgment upon
crimes according to the word of God, the Holy Scriptures. Magistratical
power punishes merely with political punishments, as fines,
imprisonments, &c. Ecclesiastical merely with spiritual punishments, as
church censures. Magistratical power makes all decrees and laws, and
executes all authority, commanding or punishing only in its own name, in
name of the supreme magistrate, as of the king, &c., but ecclesiastical
power is wholly exercised, not in the name of churches, or officers, but
only in Christ's name, Matt, xxviii. 19; Acts iv. 17; 1 Cor. v. 4. The
magistrate can delegate his power to another: church-governors cannot
delegate their power to others, but must exercise it by themselves. The
magistrate about ecclesiasticals hath power to command and compel
politically the church officers to do their duty, as formerly was
evidenced; but cannot discharge lawfully those duties themselves, but in
attempting the same, procure divine wrath upon themselves: as Korah,
Numb. xvi.; King Saul, 1 Sam. xiii. 9-15; King Uzziah, 2 Chron. xxvi.
16-22: but church-guides can properly discharge the duties of doctrine,
worship, and discipline themselves, and ecclesiastically command and
compel others to do their duty also.
4. Lastly, They differ in their final cause or ends. The magistratical
power levels at the temporal, corporal, external, political peace,
tranquillity, order, and good of human society, and of all persons
within his jurisdiction, &c. The ecclesiastical power intends properly
the spiritual good and edification of the Church and all the members
thereof, Matt, xviii. 15; 1 Cor. v. 5, &c.; 2 Cor. x. 8, and xiii.
10.[34] May we not from all clearly conclude, Therefore no proper
ecclesiastical power was ever given by Jesus Christ to the magistrate as
a magistrate?
_Argum_. 4th. The civil magistrate is no proper church officer, and
therefore cannot be the proper subject of church power, Hence we may
argue:
_Major_. All formal power of church government was derived from Jesus
Christ to his own proper church officers only. To them he gave the _keys
of the kingdom of heaven_, Matt. xvi. 19, and xviii. 18; John xx. 21,
28: to them he gave the _authority for edification of the church_, 2
Cor. x. 8, and xiii. 10: but this will after more fully appear in Chap.
XI. following.
_Minor_. But no civil magistrate, as a magistrate, is any of Christ's
proper church officers. For, 1. The civil magistrate is never reckoned
up in the catalogue, list, or roll of Christ's church officers in
Scripture, Eph. iv. 10-12; 1 Cor. xii. 28, &c.; Rom. xii. 6-8; if here,
or anywhere else, let the magistrate or the Erastians show it. 2. A
magistrate, as a magistrate, is not a church member, (much less a church
governor;) for then all magistrates, heathen as well as Christian,
should be church members and church officers, but this is contrary to
the very nature of Christ's kingdom, which admits no heathen into it.
_Conclusion_. Therefore no formal power of church government was derived
from Jesus Christ to the magistrate as a magistrate.
_Argum_. 5th. The civil magistrate, as such, is not properly subordinate
to Christ's mediatory kingdom; therefore is not the receptacle of church
power from Christ. Hence thus:
_Major_. Whatsoever formal power of church government Christ committed
to any, he committed it only to those that were properly subordinate to
his mediatory kingdom. For whatsoever ecclesiastical ordinance, office,
power, or authority, Christ gave to men, he gave it as Mediator and Head
of the Church, by virtue of his mediatory office; and for the
gathering, edifying, and perfecting of his mediatory kingdom, which is
his Church, Eph. iv. 7, 10-12. Therefore such as are not properly
subordinate to Christ in this his office, and for this end, can have no
formal church power from Christ.
_Minor_. But no magistrate, as a magistrate, is subordinate properly to
Christ's mediatory kingdom. For, 1. Not Christ the Mediator, but God the
Creator authorizeth the magistrate's office, Rom. xiii. 1, 2, 6. 2.
Magistracy is never styled a ministry of Christ in Scripture, nor
dispensed in his name. 3. Christ's kingdom is not of this world, John
xviii. 36; the magistrate's is.
_Conclusion_. Therefore no formal power of Church government is
committed by Christ to the magistrate as a magistrate.
6th. Finally, divers absurdities unavoidably follow upon the granting of
a proper formal power of Church government to the civil magistrate:
therefore he cannot be the proper subject of such power. Hence it may be
thus argued:
_Major_. No grant of ecclesiastical power, which plainly introduceth
many absurdities, can be allowed to the political magistrate, as the
proper subject thereof. For though in matters of religion there be many
things mysterious, sublime, and above the reach of reason; yet there is
nothing to be found that is absurd, irrational, &c.
_Minor_. But to grant to the political magistrate, as a magistrate, a
proper formal power of church government, introduceth plainly many
absurdities, e.g.: 1. This brings confusion betwixt the office of the
magistracy and ministry. 2. Confounds the church and commonwealth
together. 3. Church government may be monarchical in one man; and so,
not only prelatical but papal; and consequently, antichristian. Which
absurdities, with many others, were formerly intimated, and neither by
religion nor reason can be endured. We conclude:
_Conclusion_. Therefore the grant of a proper formal power of church
government cannot be allowed to the political magistrate as the proper
subject thereof, because he is a magistrate.
CHAPTER X.
_That the community of the faithful, or body of the people, are not the
immediate subject of the power of Church government._
Thus we see, that Jesus Christ our Mediator did not commit any proper
formal ecclesiastical power for church government to the political
magistrate, as such, as the Erastians conceive. Now, in the next place
(to come more close) let us consider that Jesus Christ our Mediator hath
not committed the spiritual power of church government to the body of
the people, presbyterated, or unpresbyterated (to use their own terms)
as the first subject thereof, according to the opinion of the
Separatists or Independents. Take it in this proposition:
Jesus Christ our Mediator hath not committed the proper formal power or
authority spiritual, for government of his Church,[35] unto the
community of the faithful, whole church, or body of the people, as the
proper immediate receptacle, or first subject thereof.
SECTION I.
Some things herein need a little explanation, before we come to the
confirmation.
1. By _fraternity, community of the faithful, whole church or body of
the people_, understand a particular company of people, meeting together
in one assembly or single congregation, to partake of Christ's
ordinances. This single congregation may be considered as presbyterated,
i.e., furnished with an eldership; or as unpresbyterated, i.e.,
destitute of an eldership, having yet no elders or officers erected
among them. Rigid Brownists or Separatists say, that the fraternity or
community of the faithful unpresbyterated is the first receptacle of
proper ecclesiastical power from Christ: unto whom some of independent
judgment subscribe. Independents thus resolve: First, That the apostles
of Christ are the first subject of apostolical power. Secondly, That a
particular congregation of saints, professing the faith, taken
indefinitely for any church, (one as well as another,) is the first
subject of all church offices with all their spiritual gifts and power.
Thirdly, That when the church of a particular congregation walketh
together in the truth and peace, the brethren of the church are the
first subjects of church liberty; the elders thereof of church
authority; and both of them together are the first subject of all church
power.[36] Which assertions of Brownists and Independents (except the
first) are denied by them of presbyterian judgment, as being obvious to
divers material and just exceptions.[37]:
2. By _proper formal power or authority spiritual, for church
government_, thus conceive. To omit what hath been already laid down
about the natures and sorts of spiritual power and authority, (part 2,
chap. III. and VI.,) which are to be remembered, here it may be further
observed, that there is a proper public, official, authoritative power,
though but stewardly and ministerial, which is derived from Jesus Christ
to his church officers, Matt. xvi. 19, and xviii. 18; John xx. 21-23;
Matt, xxviii. 18-20; of which power the apostle speaking, saith, "If I
should somewhat boast of our power which the Lord hath given us to
edification," 2 Cor. x. 8; so 2 Cor. xiii. 10. The people are indeed
allowed certain liberties or privileges; as, _To try the spirits_, &c.,
1 John iv. 1. To prove all doctrines by the word, 1 Thess. v. 21. To
nominate and elect their own church officers, as their deacons, which
they did, Acts vi. 3, 5, 6; but this is not a proper power of the keys.
But the proper, public, official, authoritative power, is quite denied
to the body of the people, furnished with an eldership or destitute
thereof.
3. By _proper immediate receptacle, or first subject of power_,
understand, that subject, seat, or receptacle of power, which first and
immediately received this power from Jesus Christ; and consequently was
intrusted and authorized by him, to put forth and exercise that power in
his Church for the government thereof. And here two things must be
carefully remembered: 1. That we distinguish betwixt the object and
subject of this power. The object for which, for whose good and benefit
all this power is given, is primarily the general visible Church, Ephes.
iv. 7, 10-12; 1 Cor. xii. 28; Rom. xii. 5,6, &c. Secondarily, particular
churches, as they are parts and members of the general. But the subject
receiving to which the power is derived, is not the Church general or
particular, but the officers or governors of the Church. 2. That we
distinguish also betwixt the donation of the power, and the designation
of particular persons to offices ecclesiastical. This designation of
persons to the offices of key bearing or ruling may be done first and
immediately by the Church, in nominating or electing her individual
officers which is allowed to her; yet is no proper authoritative act of
power. But the donation of the power itself is not from the Church as
the fountain, but immediately from Christ himself, 2 Cor. xi. 8, and
xiii. 10. Nor is it to the Church as the subject, but immediately to the
individual church officers themselves, who consequently, in all the
exercise of their power, act as the _ministers and stewards of Christ_,
1 Cor. iv. 1, putting forth their power immediately received from
Christ, not as the substitutes or delegates of the Church putting forth
her power, which from Christ she mediately conveys to them, as
Independents do imagine, but by us is utterly denied.
SECTION II.
For confirmation of this proposition thus explained and stated; consider
these few arguments:
_Argum_. I. The community of the faithful, or body of the people, have
no authentic commission or grant of proper spiritual power for church
government; and therefore they cannot possibly be the first subject or
the proper immediate receptacle of such power from Christ. We may thus
argue:
_Major_. Whomsoever Jesus Christ hath made the immediate receptacle or
first subject of proper formal power for governing of his Church, to
them this power is conveyed by some authentic grant or commission.
_Minor_. But the community of the faithful, or body of the people, have
not this power conveyed unto them by any authentic grant or commission.
_Conclusion_. Therefore Jesus Christ our Mediator hath not made the
community of the faithful, or body of the people, the immediate
receptacle or first subject of proper formal power for governing of his
Church.
The major proposition is evident in itself: For, 1. The power of church
government in this or that subject is not natural, but positive; and
cast upon man, not by natural, but by positive law, positive grant: men
are not bred, but made the first subject of such power; therefore all
such power claimed or exercised, without such positive grant, is merely
without any due title, imaginary, usurped, unwarrantable, in very fact
null and void. 2. All power of church government is radically and
fundamentally in Christ, Isa. ix. 6; Matt, xxviii. 18; John v. 22. And
how shall any part of it be derived from Christ to man, but by some fit
intervening mean betwixt Christ and man? And what mean of conveyance
betwixt Christ and man can suffice, if it do not amount to an authentic
grant or commission for such power? 3. This is evidently Christ's way to
confer power by authentic commission immediately upon his church
officers, the apostles and their successors, to the world's end. "Thou
art Peter; and I give to thee the keys of the kingdom of heaven," &c.,
Matt. xvi. 18, 19. "Whatsoever ye shall bind on earth," &c., Matt,
xviii. 19, 20. "As my Father sent me, so send I you; go, disciple ye all
nations; whose sins ye remit, they are remitted--and lo, I am with you
always to the end of the world," John xx. 21, 23; Matt, xxviii. 19, 20.
"Our power, which the Lord hath given us for edification," 2 Cor. x. 8,
and xiii. 10: so that we may conclude them that have such commission to
be the first subject and immediate receptacle of power from Christ, as
will after more fully appear. 4. If no such commission be needful to
distinguish those that have such power from those that have none, why
may not all without exception, young and old, wise and foolish, men and
women, Christian and heathen, &c., equally lay claim to this power of
church government? If not, what hinders? If so, how absurd!
The minor proposition, viz: But the community of the faithful, or body
of the people, have not this power conveyed to them by any authentic
grant or commission, is firm. For whence had they it? When was it given
to them? What is the power committed to them? Or in what sense is such
power committed to them?
1. Whence had they it? _From heaven or of men?_ If from men, then it is
a human ordinance and invention; _a plant which the heavenly Father hath
not planted_; and therefore _shall he plucked up_. Matt. xv. 13. If from
heaven, then from Christ; for _all power is given to him_, Matt, xxviii.
18, &c.; Isa. ix. 6. If it be derived from Christ, then it is derived
from him by some positive law of Christ as his grant or charter. A
positive grant of such power to select persons, viz. church officers,
the Scripture mentions, as was evidenced in the proof of the major
proposition. But touching any such grant or commission to the community
of the faithful, the Scripture is silent. And let those that are for the
popular power produce, if they can, any clear scripture that expressly,
or by infallible consequence, contains any such commission.
2. When was any such power committed by Christ to the multitude of the
faithful, either in the first planting and beginning of the Church, or
in the after establishment and growth of the Church under the apostles'
ministry? Not the first; for then the apostles themselves should have
derived their power from the community of the faithful: now this is
palpably inconsistent with the Scriptures, Which tell us that the
apostles had both their apostleship itself, and their qualifications
with gifts and graces for it, yea, and the very designation of all their
particular persons unto that calling, all of them immediately from
Christ himself. For the first, see Gal. i. 1: "Paul, an apostle, not of
men, nor by man, but by Jesus Christ," Matt, xxviii. 18-20. For the
second, see John xx. 22, 23: "And when he had said this, he breathed on
them, and saith unto them, Receive ye the Holy Ghost; whose soever sins
ye remit, they are remitted unto them," &c. For the third, see Luke vi.
13, &c.: "And when it was day he called to him his disciples: and of
them he chose twelve, whom also he named apostles; Simon--" Matt. x.
5-7, &c.: "These twelve Jesus sent forth, and commanded them, saying."
And after his resurrection he enlarges their commission, Mark xvi. 15,
16: "Go ye into all the world;" and, "As my Father hath sent me, so send
I you," John xx. 21. See also how the Lord cast the lot upon Matthias,
Acts i. 24-26. Nor the second; for if such power be committed to the
community of the faithful after the apostles had established the
churches, then let those that so think show where Christ committed this
power first to the apostles, and after to the community of the faithful,
and by them or with them to their ordinary officers, for execution
thereof. But no such thing hath any foundation in Scripture; for the
ordinary Church guides, though they may have a designation to their
office by the church, yet they have the donation, or derivation of their
office and its authority only from Christ: their office is from Christ,
Ephes. iv. 8, 11; 1 Cor. xii. 28; Acts xx. 28, 29. Their power from
Christ, Matt. xvi. 19, and xxviii. 18, 19; John xx. 21, 23. "Our power
which the Lord hath given us," 2 Cor. viii. 10. They are _Christ's
ministers, stewards, ambassadors_, 1 Cor. iv. 1; 2 Cor. v. 19, 20. They
are to act and officiate _in his name_, Matt, xviii. 19; 1 Cor. v. 4, 5;
and to Christ they _must give an account_. Heb. xiii. 17, 18; Luke xii.
41, 42. Now if the ordinary officers have (as well as the apostles their
apostleship) their offices of pastor, teacher, &c., from Christ, and are
therein the successors of the apostles to continue to the world's end,
(Matt, xxviii. 18-20,) then they have their power and authority in their
offices immediately from Christ, as the first receptacles thereof
themselves, and not from the Church as the first receptacle of it
herself. A successor hath jurisdiction from him from whom the
predecessor had his; otherwise he doth not truly succeed him.
Consequently the Church or community of the faithful cannot possibly be
the first receptacle of the power of church government from Christ.
3. What power is it that is committed to the body of the Church or
multitude of the faithful? Either it must be the power of order, or the
power of jurisdiction. But neither of these is allowed to the multitude
of the faithful by the Scriptures, (but appointed and appropriated to
select persons.) Not the power of order; for the whole multitude, and
everyone therein, neither can nor ought to intermeddle with any branches
of that power. 1. Not with preaching; all are not _apt to teach_, 1 Tim.
iii. 2, nor able to exhort and convince gainsayers, Tit. i. 9; all are
not gifted and duly qualified. Some are expressly prohibited _speaking
in the church_, 1 Cor. xiv. 34, 35, 1 Tim. ii. 12, Rev. ii. 20, and none
are _to preach, unless they be sent_, Rom. x. 15, nor _to take such
honor unto themselves unless they be called_, &c., Heb. v. 4, 5. Are all
and every one of the multitude of the faithful able to teach, exhort,
and convince? are they all sent to preach? are they all called of God?
&c. Nay, hath not Christ laid this task of authoritative preaching only
upon his own officers? Matt, xxviii. 18, 19. 2. Not with administration
of the sacraments; this and preaching are by one and the same commission
given to officers only, Matt, xxviii. 18-20; 1 Cor. xi. 23. 3. Nor to
ordain presbyters, or other officers. They may choose; but extraordinary
officers, or the presbytery of ordinary officers, ordain. Acts vi. 3, 5,
6: "Look ye out men--whom we may appoint." Compare also Acts xiv. 23; 1
Tim. iv. 14, and v. 22; Tit. iii. 5. So that the people's bare election
and approbation is no sufficient Scripture ordination of officers. Nor
is there one often thousand among the people that is in all points able
to try and judge of the sufficiency of preaching presbyters, for
tongues, arts, and soundness of judgment in divinity. Nor is the power
of jurisdiction in public admonition, excommunication, and absolution,
&c., allowed to the multitude. For all and every one of the multitude of
the faithful, 1. Never had any such power given to them from Christ;
this key as well as the key of knowledge being given to the officers of
the Church only, Matt. xvi. 19, and xviii. 18-20. _Tell the church_,
there, must needs be meant of the ruling church only.[38] 2 Cor. viii.
10; John xx. 21-23. 2. Never acted or executed any such power, that we
can find in Scripture. As for that which is primarily urged of the
church of Corinth, that the whole church did excommunicate the
_incestuous person_, 1 Cor. v. 4, &c., many things may be answered to
evince the contrary. 1st, The whole multitude could not do it; for
children could not judge, and women must not speak in the Church. 2d, It
is not said, _Sufficient to such an one is the rebuke inflicted of all_;
but _of many_, 2 Cor. ii. 6, viz. of the presbytery, which consisted of
many officers. 3d, The church of Corinth, wherein this censure was
inflicted, was not a congregational, but a presbyterial church, having
divers particular congregations in it, (as is hereafter cleared in Chap.
XXIII.,) and therefore the whole multitude of the church of Corinth
could not meet together in one place for this censure, but only the
presbytery of that great church. Again, never did the whole multitude
receive from Christ due gifts and qualifications for the exercise of
church government and jurisdiction; nor any promise from Christ to be
with them therein, as officers have, Matt, xxviii. 18-20. And the
absurdities of such popular government are intolerable, as after will
appear.
4. Finally, in what sense can it be imagined that any such power should
be committed from Christ to the community of the faithful, the whole
body of the Church? For this power is given them equally with the
church-guides, or unequally. If equally, then,.1. The church-guides have
power and authority, as primarily and immediately committed to them, as
the Church herself hath; and then they need not derive or borrow any
power from the body of the faithful, having a power equal to theirs. 2.
How vainly is that power equally given as to the officers, so to the
whole multitude, when the whole multitude have no equal gifts and
abilities to execute the same! If unequally, then this power is derived
to the church-guides, either more or less than to the multitude of the
faithful. If less, then how improperly were all those names of rule and
government imposed upon officers, which nowhere are given by Scripture
to the multitude! as _Pastors_, Eph. iv. 8, 11. _Elders_, 1 Tim. v. 17.
_Overseers_, Acts xx. 28. _Guides_, Heb. xiii. 7, 17, 22. In this last
verse they are contradistinguished from the saints; church-guides, and
saints guided, make up a visible organical church. _Rulers in the Lord_,
1 Thes. v. 12; Rom. xii. 8: and _well-ruling Elders_, 1 Tim. v. 17.
_Governments_, 1 Cor. xii. 28. _Stewards_, 1 Cor. iv. 1,2; Luke xii. 42,
&c. And all these titles have power and rule engraven in their very
foreheads; and they of right belonged rather to the multitude than to
the officers, if the officers derive their power from the multitude of
the people. If more, then church-guides, having more power than the
Church, need not derive any from the Church, being themselves better
furnished.
Thus, what way soever we look, it cannot be evinced, that the multitude
and body of the people, with or without eldership, are the first subject
of power, or have any authoritative public official power at all, from
any grant, mandate, or commission of Christ. From all which we may
strongly conclude,
Therefore Jesus Christ our Mediator hath not made the community of the
faithful, or body of the people, the immediate receptacle, or first
subject of proper formal power for governing of his church.
_Argum_. II. As the multitude of the faithful have no authentic grant or
commission of such power of the keys in the Church; so they have no
divine warrant for the actual execution of the power of the said keys
therein: and therefore cannot be the first receptacle of the power of
the keys from Christ. For thus we may reason:
_Major_. Whosoever are the first subject, or immediate receptacle of the
power of the keys from Christ, they have divine warrant actually to
exercise and put in execution the said power. _Minor_. But the
multitude or community of the faithful have no divine warrant actually
to exercise and put in execution the power of the keys.
_Conclusion_. Therefore the community of the faithful are not the first
subject, or immediate receptacle of the power of the keys from Jesus
Christ.
The major proposition must necessarily be yielded. For, 1. The power of
the keys contains both authority and exercise; power being given to that
end that it may be exercised for the benefit of the Church. It is called
the _power given us for edification_, 2 Cor. viii. 10. Where there is no
exercise of power there can be no edification by power. 2. Both the
authority and complete exercise of all that authority, were at once and
together communicated from Christ to the receptacle of power. "I give
unto thee the keys of the kingdom of heaven; and whatsoever thou shalt
bind on earth," &c., Matt. xvi. 19, and xviii. 18. "As my Father sent
me, so send I you--whose soever sins ye remit, they are remitted," John
xx. 21, 23. Here is both power and the exercise thereof joined together
in the same commission. Yea, so individual and inseparable are power and
exercise, that under exercise, power and authority is derived: as, "Go,
disciple ye all nations, baptizing them," &c., Matt. xxviii. 18, 19. 3.
How vain, idle, impertinent, and ridiculous is it to fancy and dream of
such a power as shall never be drawn into act by them that have it!
The minor proposition, viz. But the multitude or communion of the
faithful have no divine warrant, actually to exercise and put in
execution the power of the keys, is clear also:
1. By reason: for, the actual execution of this power belongs to them by
divine warrant, either when they have church officers, or when they want
church officers. Not while they have officers; for, that were to slight
Christ's officers: that were to take officers' work out of their hands
by them that are no officers, and when there were no urgent necessity;
contrary whereunto, see the proofs, Chap. XI. Section 2, that were to
prejudice the church, in depriving her of the greater gifts, and
undoubtedly authorized labors of her officers, &c. Not when they want
officers in a constituted church: as in case where there are three or
four elders, the pastor dies, two of the ruling elders fall sick, or the
like; in such cases the community cannot by divine warrant supply the
defects of these officers themselves, by exercising their power, or
executing their offices. For where doth Scripture allow such power to
the community in such cases? What one church without its eldership can
be instanced in the New Testament, that in such cases once presumed to
exercise such power, which might be precedent or example for it to
other churches? How needless are church officers, if the multitude of
the faithful may, as members of the church, take up their office, and
actually discharge it in all the parts of it?
2. By induction of particulars, it is evident, that the community cannot
execute the power of the keys by any divine warrant. 1. _They may not
preach_: for, "how shall they preach, except they be sent?" Rom. x. 15;
but the community cannot he sent, many of them being incapable of the
office, either by reason of their _sex_, 1 Cor. xiv. 34, 35; 1 Tim. ii.
11, 12: or by reason of their _age_; as children, and all or most of
them by reason of their deficiency in gifts and in scripture
qualifications, Tit. i. and 1 Tim. iii. For not one member of a thousand
is so completely furnished, as to be "apt to teach, able to convince
gainsayers, and to divide the word of truth aright." Besides, they may
not send themselves, were they capable, for, _no man takes this honor to
himself_--Yea, _Jesus Christ himself did not glorify himself to be made
an high-priest_--Heb. v. 4, 5. Now only officers are sent to preach,
Matt. xvi. 19, and xviii. 19, 20; Mark xvi. 15. 2. They may not
administer the seals, the sacraments, baptize, &c. under the New
Testament; for who gave the people any such authority? hath not Christ
conjoined preaching and dispensing of the sacraments in the same
commission, that the same persons only that do the one, may do the
other? Matt. xxviii. 18, 19. 3. They may not ordain officers in the
church, and authoritatively send them abroad: for, ordinarily the
community have not sufficient qualifications and abilities for proving
and examining of men's gifts for the ministry. The community are nowhere
commanded or allowed so to do in the whole New Testament, but other
persons distinct from them, 1 Tim. v. 22; 2 Tim. ii. 2; Tit. i. 5, &c.
Nor did the community ever exercise or assume to themselves any such
power of ordination or mission, but only officers both in the first
sending of men to preach, as 1 Tim. iv. 14; 2 Tim. i. 6: and to be
deacons, Acts vi. 6, and also in after missions, as Acts xiii. 1-3. 4.
The community, without officers, may not exercise any act of
jurisdiction authoritatively and properly; may not admonish,
excommunicate, or absolve. For we have no precept that they should do
it; we have no example in all the New Testament that they ever did do
it; we have both precept and example, that select officers both did and
ought to do it. "Whatsoever ye bind on earth" (saith Christ to his
officers) "shall be bound in heaven," &c. Matt. xviii. 18, and xvi. 19.
"Whose soever sins ye remit," &c., John xx. 21, 23. "An heretic, after
once or twice admonition, reject," Tit. i. 10. "I have decreed--to
deliver such an one to Satan," 1 Cor. v. 4. "The rebuke inflicted by
many," not all, 2 Cor. ii. "Whom I have delivered to Satan," 1 Tim. i.
_ult_. And the Scriptures nowhere set the community over themselves to
be their own church-guides and governors; but appoint over them in the
Lord rulers and officers distinct from the community. Compare these
places, 1 Thes. v. 12; Acts xx. 28, 29; Heb. xiii. 7, 17, 22. "Salute
all them that have the rule over you, and all the saints." From the
premises we conclude,
Therefore the community of the faithful are not the first subject, or
immediate receptacle of the power of the keys from Jesus Christ.
_Argum_. III. Jesus Christ hath not given nor promised to the community
of the faithful a spirit of ministry, nor those gifts which are
necessary for the government of the church: therefore the community was
never intended to be the first subject of church government.
_Major_. Whomsoever Christ makes the first subject of the power of
church government, to them he promises and gives a spirit of ministry,
and gifts necessary for that government. For, 1. As there is diversity
of ecclesiastical administrations (which is the foundation of diversity
of officers) and diversity of miraculous operations, and both for the
profit of the Church; so there is conveyed from the Spirit of Christ
diversity of gifts, free endowments, enabling and qualifying for the
actual discharge of those administrations and operations. See 1 Cor.
xii. 4-7, &c. 2. What instance can be given throughout the whole New
Testament of any persons, whom Christ made the receptacle of church
government, but withal he gifted them, and made his promises to them, to
qualify them for such government? As the apostles and their successors:
"As my Father sent me, even so send I you. And when he had said this, he
breathed on them, and saith unto them, Receive ye the Holy Ghost: whose
soever sins ye remit, they are remitted unto them; and whose soever sins
ye retain, they are retained," John xx. 21-23. And, "Go ye therefore,
and disciple ye all nations, &c.--And lo, I am with you alway," (or
every day,) "even to the end of the world," Matt. xxviii. 19, 20. 3.
Christ being the _wisdom of the Father_, Col. ii. 3, John i. 18, and
_faithful as was Moses in all his house_; yea, _more faithful_--_Moses
as a servant_ over another's, he _as a son over his own house_, Heb.
iii. 2, 5, 6--it cannot stand with his most exact wisdom and fidelity,
to commit the grand affairs of church government to such as are not duly
gifted, and sufficiently qualified by himself for the due discharge
thereof.
_Minor_. But Christ neither promises, nor gives a spirit of ministry,
nor necessary gifts for church government to the community of the
faithful. For, 1. The Scriptures teach, that gifts for ministry and
government are promised and bestowed not on all, but upon some
particular persons only in the visible body of Christ. "To one is given
by the Spirit the word of wisdom, to another the word of knowledge,"
&c., not to all, 1 Cor. xii. 8, 9, &c. "If a man know not how to rule
his own house, how shall he take care of the church of God?" 1 Tim. iii.
5. The hypothesis insinuates that all men have not gifts and skill
rightly to rule their own houses, much less to govern the church. 2.
Experience tells us, that the multitude of the people are generally
destitute of such knowledge, wisdom, prudence, learning, and other
necessary qualifications for the right carrying on of church government.
_Conclusion_. Therefore Christ makes not the community of the faithful
the first subject of the power of church government.
_Argum_. IV. The community of the faithful are nowhere in the word
called or acknowledged to be church governors: therefore they are not
the first subject of church government.
_Major_. Those persons, who are the first subject and receptacle of
proper power for church government from Christ, are in the word called
and acknowledged to be church governors. This is evident, 1. By
Scripture, which is wont to give to them whom Christ intrusts with his
government, such names and titles as have rule, authority, and
government engraven upon them: as _overseers_, Acts xx. 28;
_governments_, 1 Cor. xii. 28; _rulers_, 1 Tim. v. 17, and Rom. xii. 8;
with divers others, as after will appear in Chap. XI. 2. By reason,
which tells us that government and governors are relative terms; and
therefore to whom government belongs, to them also the denominations of
governors, rulers, &c., do belong, and not contrariwise.
_Minor_. But the community of the faithful are nowhere in the word
either called or acknowledged to be church governors. This is clear.
For, 1. No titles or names are given them by Scripture which imply any
rule or government in the visible Church of Christ. 2. They are plainly
set in opposition against, and distinction from, church governors: they
are called the _flock_; these, _overseers_ set over them by the Holy
Ghost, Acts xx. 28: they, _the saints_; these _their rulers_, Heb. xiii.
22: these are _over them in the Lord_; and consequently they are _under
them in the Lord_, 1 Thes. v. 12. 3. The community of the faithful are
so far from being the subject of church government themselves, that they
are expressly charged by the word of Christ to _know, honor, obey_, and
_submit_, to other governors set over them, and distinct from
themselves. "Know them who are over you in the Lord," 1 Thes. v. 12.
"Let the well-ruling elders be counted worthy of double
honor; especially," &c., 1 Tim. v. 17. "Obey ye your rulers, and submit,
for they watch for your souls," Heb. xiii. 17.
_Conclusion_. Therefore the community of the faithful are not the first
subject and receptacle of proper power for church government.
_Argum_. V. This opinion of making the body of the Church, or community
of the faithful, the first subject and immediate receptacle of the keys
for the government of the Church, doth inevitably bring along with it
many intolerable absurdities. Therefore it is not to be granted. Thus we
may argue:
_Major_. That doctrine or opinion which draws after it unavoidably
divers intolerable absurdities, is an unsound and unwarrantable opinion.
_Minor_. But this doctrine or opinion that makes the whole community or
body of the Church to be the first subject and immediate receptacle of
the keys, draws after it unavoidable divers intolerable absurdities.
_Conclusion_. Therefore this doctrine or opinion that makes the whole
community or body of the Church to be the first subject, and immediate
receptacle of the keys, is an unsound and unwarrantable opinion.
The _Major_ is plain. For, 1. Though matters of religion be above
reason, yet are they not unreasonable, absurd, and directly contrary to
right reason. 2. The Scriptures condemn it as a great brand upon men,
that they are absurd or unreasonable; "Brethren, pray for us--that we
may be delivered from absurd and evil men," 2 Thes. iii. 2; and
therefore if absurd men be so culpable, absurdity, and unreasonableness
itself, which make them such, are much more culpable.
The _Minor_, viz. But this doctrine or opinion that makes the whole
community or body of the Church to be the first subject and immediate
receptacle of the keys, draws after it unavoidably divers intolerable
absurdities, will notably appear by an induction of particulars.
1. Hereby a clear foundation is laid for the rigid Brownist's confused
democracy, and abhorred anarchy. For, if the whole body of the people be
the first receptacle of the keys, then all church government and every
act thereof is in the whole body, and every member of that body a
governor, consequently every member of that body an officer. But this is
absurd; for if all be officers, where is the organical body? and if all
be governors, where are the governed? if all be eyes, where are the
feet? and if there be none governed, where is the government? it is
wholly resolved at last into mere democratical anarchy and confusion,
"but God is not the author of confusion," 1 Cor. xiv. 33. What an
absurdity were it, if in the body natural _all were an eye_, or _hand_!
for _where_ then _were the hearing, smelling_, &c.; _or if all were one
member, where were the body_? 1 Cor. xii. 17,19. So if in the family all
were masters, where were the household? where were the family
government? If in a city all were aldermen, where were the citizens?
where were the city government? If in a kingdom all were kings, where
were the subjects, the people, the commonalty, the commonwealth, or the
political government?
2. Hereby the community or whole body of the faithful, even to the
meanest member, are vested from Christ with full power and authority
actually to discharge and execute all acts of order and jurisdiction
without exception: e.g. To preach the word authoritatively, dispense the
sacraments, ordain their officers, admonish offenders, excommunicate the
obstinate and incorrigible, and absolve the penitent. For _the keys of
the kingdom of heaven_ comprehend all these acts jointly, Matt. xvi. 19,
and xviii. 18-20, with John xx. 21, 23: and to whom Christ in the New
Testament gives power to execute one of these acts, to them he gives
power to execute all; they are joined together, Matt, xviii. 19, (except
in such cases where himself gives a limitation of the power, as in the
case of the ruling elder, who is limited to ruling as contradistinct to
_laboring in the word and doctrine_, 1 Tim. v. 17.) Now what gross
absurdities ensue hereupon! For, 1. Then the weak as well as the strong,
the ignorant as well as the intelligent, the children as well as the
parents, yea, and the very women as well as the men, may preach,
dispense seals, ordain, admonish, excommunicate, absolve
authoritatively; (for they are all equally members of the body, one as
well as another, and therefore, as such, have all alike equal share in
the keys and exercise thereof:) viz. they that are not gifted for these
offices, shall discharge these offices; they that are not called nor
sent of God to officiate, (for God sends not all,) shall yet officiate
in the name of Christ without calling or sending, contrary to Rom. x.,
Heb. v. 4. They that want the common use of reason and discretion (as
children) shall have power to join in the highest acts of order and
jurisdiction: yea, they that are expressly prohibited _speaking in the
churches_, as the _women_, 1 Cor. xiv., 1 Tim. ii., shall yet have the
_keys of the kingdom of heaven_ hung at their girdles. 2. Then the
Church shall be the steward of Christ, and dispenser of the mysteries of
God authoritatively and properly. But if the whole Church be the
dispenser of the mysteries of God, what shall be the object of this
dispensation? Not the Church, for according to this opinion she is the
first subject dispensing; therefore it must be something distinct from
the Church, unto which the Church dispenseth; what shall this be? shall
it be another collateral church? then particular churches collateral may
take pastoral care one of another reciprocally, and the same churches be
both over and under one another; or shall it be those that are without
all churches? then the ordinances of the gospel, and the dispensation of
them, were not principally bestowed upon the Church and body of Christ
for the good thereof, (which is directly repugnant to the Scriptures,
Eph. iv. 8, 11-13;) but rather for them that are without. How shall the
men, who maintain the principle's of the Independents, clearly help
themselves out of these perplexing absurdities?
3. Hereby the body of the people (as Mr. Bayly well observes in his
Dissuasive, chap. ix. page 187) will be extremely unfitted for, and
unwarrantably taken off from the several duties that lie upon them in
point of conscience to discharge in their general and particular
callings, in spiritual and secular matters, on the Lord's days and on
their own days. For, if the ecclesiastical power be in all the people,
then all the people are judges, and at least have a negative voice in
all church matters. They cannot judge in any cause prudently and
conscientiously, till they have complete knowledge and information of
both the substantials and circumstantials of all those cases that are
brought before them; they must not judge blindly, or by an implicit
faith, &c., but by their own light. For all the people to have such full
information and knowledge of every cause, cannot but take up abundance
of time, (many of the people being slow of understanding and extremely
disposed to puzzle, distract, and confound one another in any business
to be transacted in common by them all.) If these matters of discipline
be managed by them on the sabbath day after the dispatch of other public
ordinances, ministry of the word, prayer, sacraments, &c., what time can
remain for family duties privately, as repeating sermons, and meditating
upon the word, searching the Scriptures, whether things preached be so
indeed, reading the Scriptures, catechizing their children and servants,
&c.? and how will the life of religion in families, yea, and in churches
also, languish, if these family exercises be not conscientiously upheld?
If they be managed on the week days, how can all the people spare so
much time, as still to be present, when perhaps many of them have much
ado all the week long to provide food and raiment, and other necessaries
for their families? and "if any provide not for his own, and specially
for those of his own house, he hath denied the faith, and is worse than
an infidel," 1 Tim. v. 8. Let the case of the church of Arnheim[39]
witness the mischief and absurdity of this popular government once for
all.
4. Hereby, finally, the community of the faithful (being accounted the
proper subject of the power of the keys) have authority and power not
only to elect, but also to ordain their own officers, their pastors and
teachers. And this they of the independent judgment plainly confess in
these words:[40] Though the office of a pastor in general be immediately
from Christ, and the authority from him also, yet the application of
this office, and of this authority to this elect person, is by the
church; and therefore the church hath sufficient and just warrant, as to
elect and call a presbyter unto an office, so to ordain him to it by
imposition of hands. They that have power to elect a king, have power
also to depute some in their name to set the crown upon his head. But
for the whole church or community to ordain presbyters by imposition of
hands, is very absurd. For, 1. Their women and children, being members
of the church and of the community, may join in ordaining presbyters by
imposing of hands, and have as great an influence in appointing them
that shall actually impose hands, as the rest of the church members
have, being as properly members as they. 2. Then the community, that
generally are unable to judge of the fitness and sufficiency of
presbyters for the pastoral office, in point of necessary gifts of
learning, &c., shall, without judicious satisfaction herein by previous
examination, ordain men notwithstanding to the highest ordinary office
in the church. How ignorantly, how doubtfully, how irregularly, how
unwarrantably, let the reader judge. 3. Then the community of the
faithful may assume to themselves power to execute this ordinary act of
ordination of officers, without all precept of Christ or his apostles,
and without all warrant of the apostolical churches. But how absurd
these things be, each moderate capacity may conceive. Further
absurdities hereupon are declared by Mr. Bain,[41] and after him by Mr.
Ball.[42]
Whence we may justly conclude,
Therefore this doctrine or opinion, that makes the whole community or
body of the church to be the first subject and immediate receptacle of
the keys, is an unsound and unwarrantable opinion.
The middle-way men, (that profess to go between the authoritative
presbyterial, and the rigid Brownistical way,) seeing these and such
like absurdities, upon which the Brownists inevitably dash themselves,
think to salve all by their new-coined distinction of the keys; viz. 1.
There is a key of faith or knowledge, Luke xi. 52. The first subject of
this key is every believer, whether joined to any particular church or
not. 2. There is a key of order, Col. ii. 5, which is either, 1. A key
of interest, power, or liberty, Gal. v. 13, which key is of a more large
nature; 2. A key of rule and authority, which is of more strict nature,
Matt. xvi. 19, John xx. 23. Hence, upon this distinction premised, they
thus infer, 1. A particular congregation of saints is the first subject
of all the church offices with all their spiritual gifts and power, 1
Cor. iii. 22. 2. The apostles of Christ were the first subject of
apostolical power. 3. The brethren of a particular congregation are the
first subjects of church liberty. 4. The elders of a particular church
are the first subjects of church authority. 5. Both the elders and
brethren, walking and joining together in truth and peace, are the first
subjects of all church power needful to be exercised in their own body.
_Answer_. A rotten foundation, and a tottering superstruction, which
tumbles down upon the builders' own heads: for,
1. This distribution of the keys is infirm in divers respects: e.g. 1.
In that the key of knowledge (as it stands here distinguished from the
key of order, comprehending the key of power and authority) is left
utterly devoid of all power. Now no key of the kingdom of heaven is to
be left without all power, Independents themselves being judges. 2. In
that the key of power is left as utterly void of all authority, (being
contradistinguished from the key of authority,) as the key of knowledge
is left void of power. Now, power and authority, in matters of
government, seem to be both one; and the word in the original signifies
the one as well as the other. 3. The key of liberty or interest is a new
key, lately forged by some new locksmiths in Separation-shop, to be a
pick-lock of the power of church officers, and to open the door for
popular government; no ordinance of Christ, but a mere human invention,
(as will after appear upon examination of that scripture upon which it
is grounded,) and therefore this limb of the distribution is redundant,
a superfluous excrescence. 4. The texts of Scripture upon which this
distribution of the keys is grounded, are divers of them abused, or at
least grossly mistaken; for, Luke xi. 52, key of knowledge is
interpreted only the key of saving faith. But knowledge, in strict
speaking, is one thing, and faith another; there may be knowledge where
there is no faith; and knowledge, in a sort, is a key to faith, as the
inlet thereof. And the key of knowledge, viz. true doctrine and pure
preaching of the word, is a distinct thing from knowledge itself. This
key the lawyers had taken away by not interpreting, or misinterpreting
of the law; but they could not take away the people's faith, or
knowledge itself. Touching Col. ii. 5, 6, _your order_, it will be hard
to prove this was only or chiefly intended of the keys delivered to
Peter: doth it not rather denote the people's moral orderly walking,
according to the rule of faith and life, as in other duties, so in
submitting themselves to Christ's order of government, as is elsewhere
required, Heb. xiii. 17? And as for Gal. v. 13, produced to prove the
key of liberty, _Brethren, you have been called unto liberty_, there is
too much liberty taken in wresting this text; for the apostle here
speaks not of liberty as a church power, of choosing officers, joining
in censures, &c., but as a gospel privilege, consisting in freedom from
the ceremonial law, that yoke of bondage, which false teachers would
have imposed upon them, after Christ had broken it off; as will further
appear, if you please with this text to compare Gal. v. 1, 11, 15, 10,
and well consider the current of the whole context.
2. The inferences upon this distribution of the keys premised, are very
strange and untheological. For it may be accepted in general, that it is
a groundless fancy to make several first subjects of the keys, according
to the several distributions of the keys; for, had all the members of
the distribution been good, yet this inference thereupon is naught,
inasmuch as the Scripture tells us plainly, that all the keys together
and at once were promised to Peter, Matt. xvi. 19, and given to the
apostles, Matt, xviii. 18, 19, with xxviii. 18-20, and John xx. 21-23;
so that originally the apostles and their successors were the only first
subject and immediate receptacle of all the keys from Christ. And though
since, for assistance and case of the pastor, they are divided into more
hands--viz. of the ruling elder, Rom. xii. 8; 1 Cor. xii. 28; 1 Tim. v.
17--yet originally the subject was but one. Further, here is just ground
for many particular exceptions: as, 1. That every believer, whether
joined to any particular church or not, is made the first subject of the
key of knowledge, which seems to be extremely absurd: for then every
particular believer, gifted or ungifted, strong or weak, man, woman, or
child, hath power to preach, (taking the key of knowledge here for the
key of doctrine, as it ought to be taken, or else it is no
ecclesiastical key at all,) which is one of the highest offices, and
which the great apostle said, "Who is sufficient for these things?" 2
Cor. ii. 16. How unscriptural and irrational this is, all may judge.
Then also some of the keys may be committed to such as are without the
Church. Then finally, it is possible to be a believer, and yet in no
visible church; (for Independents hold there is no church but a
particular congregation, which is their only church:) but a man is no
sooner a true believer, but he is a member of the invisible Church: he
is no sooner a professed believer, but he is a member of the general
visible Church, though he be joined to no particular congregation. 2.
That a particular congregation of saints is made the first subject of
all the church offices, with all their spiritual gifts and power, 1 Cor.
iii. 22. But is the word subject used here properly, for the first
subject recipient of all church offices, with all their gifts and power?
Then the congregation of saints are either officers themselves formally,
and can execute the function of all sorts of officers, and have all
gifts to that end; what need then is there of any select officers? for
they can make officers virtually, and furnish those officers with gifts
and power to that end; but who gave them any such authority? Or what
apostolical church ever assumed to themselves any such thing? Officers,
not churches, are the first subject of such gifts and power. Is the word
subject here used improperly, for object, whose good all offices with
their gifts and power are given? Then not any particular congregation,
but the whole general visible Church is the object for which all offices
and officers with their gifts and power are primarily given, 1 Cor. xii.
28; Eph. iv. 8, 11, 12. As for that place, 1 Cor. iii. 22, "All is
yours," &c., it points not out the particular privilege of any one
single congregation, (nor was the church of Corinth such, but
presbyterial, see chap. XIII.,) but the general privilege of all true
saints, and of the invisible mystical Church: for were Paul and Cephas
apostles given peculiarly to the church of Corinth only? Or was the
_world, life, death, things present and to come_, given to the wicked in
the church of Corinth? 3. That the apostles are made the first subject
of all apostolical power. But then, how doth this contradict the former
assertion, that a particular congregation is the first subject of all
offices with their gifts and power? Are there two first subjects of the
same adjuncts? Or is apostleship no office? Are apostolical gifts no
gifts, or power no power? or have apostles all from the Church?
Doubtless apostles were before all Christian churches, and had the keys
given them before the churches had their being. 4. That the brethren of
a particular congregation are made the first subjects of church liberty.
But, if that liberty be power and authority, then this evidently
contradicts the former, that a particular congregation is the first
subject of all offices and power; for brethren here are distinct from
elders, and both do but make up a particular congregation. If liberty
here be not power, then it is none of Christ's keys, but a new forged
pick-lock. 5. That the elders of a particular church are made the first
subject of church authority; but then here is a contradiction to the
former position, that made the particular congregation the first subject
of all power. And though apostles and elders be the first subject of
authority, yet, when the keys were first committed to them, they were
not in relation to any particular church, but to the general. 6.
Finally, that both elders and brethren, walking and joining together in
truth and peace, are the first subjects of all church power, is liable
also to exception. For this joins the brethren (who indeed have no
authoritative power at all) with the elders, as the joint subject of all
power. And this but allowed to them walking and joining together in
truth and peace: but what if the major part of the Church prove
heretical, and so walk not in truth; or schismatical, and so walk not in
peace, shall the elders and the non-offending party lose all their
power? Where then shall that independent church find healing? for
appeals to presbyteries and synods are counted apocryphal by them. But
enough hath been said to detect the vanity of these new dreams and
notions; it is a bad sore that must be wrapped in so many clouts.[43]
CHAPTER XI.
_Of the proper Receptacle, or immediate subject of the Power of Church
Government: affirmatively, what it is, viz. Christ's own Officers._
Thus the proper receptacle or subject of ecclesiastical power hath been
considered negatively, what it is not, viz: not the political
magistrate, nor yet the community of the faithful, or body of the
people, with or without their eldership. Now this receptacle of power
comes to be evidenced affirmatively, what it is, viz. (according to the
express words of the description of government,) Christ's own officers.
This is the last branch of the description, the divine right whereof
remains to be cleared; which may most satisfactorily be done by
evidencing these three things, viz: 1. That Jesus Christ our Mediator
hath certain peculiar church guides and officers which he hath erected
in his Church. 2. That Jesus Christ our Mediator hath especially
intrusted his own officers with the government of his Church. 3. How, or
in what sense the ruling officers are intrusted with this government,
severally or jointly?
SECTION I.
1. _Of the Divine Right of Christ's Church Officers, viz. Pastors and
Teachers, with Ruling Elders._
Touching the first, that Christ hath certain peculiar church guides and
officers, which he hath erected in his Church. Take it thus:
Jesus Christ our Mediator hath ordained and set in his Church (besides
the apostles and other extraordinary officers that are now ceased)
pastors and teachers, as also ruling elders, as the subject of the keys
for all ordinary ecclesiastical administrations. The divine right of
these ordinary church officers may appear as followeth:
I. Pastors and teachers are the ordinance of Jesus Christ. This is
generally granted on all sides; and therefore these few particulars may
suffice for the demonstration of it, viz:
1. They are enumerated in the list or catalogue of those church officers
which are of divine institution. "God hath set" (or put, constituted)
"some in the Church, first, apostles; secondarily, prophets; thirdly,
teachers," 1 Cor. xii. 28. These are some of the triumphant gifts and
trophies of Christ's ascension: "Ascending up on high, he led captivity
captive, and gave gifts to men: and he gave some apostles, and some
prophets, and some evangelists, and some pastors and teachers," Eph. iv.
8, 11. Thus in that exact roll of ordinary officers: "Having, therefore,
gifts different according to the grace given unto us; whether prophecy,
let us prophesy according to the proportion of faith; or ministry, let
us wait on our ministry;" (here is the general distribution of all
ordinary officers under two heads, _prophecy_ and _ministry_:) "or he
that teacheth, on teaching; or he that exhorteth, on exhortation," (here
is the teacher and the pastor, that come under the first head of
prophecy,) Rom. xii. 6-8. "Take heed to yourselves, and to all the
flock, over which the Holy Ghost hath made" (or set) "you overseers,"
Acts xx. 28. Note--God hath set in the Church; Christ hath given for his
body; the Holy Ghost hath made overseers over the flock, these pastors
and teachers: and are not pastors and teachers church officers by divine
right, having the authority of God, Christ, and of the Holy Ghost?
2. They are to be thus and thus qualified according to divine direction.
The qualifications of these pastors and teachers, (called presbyters and
overseers,) see in 1 Tim. iii. 2-8, "An overseer," or bishop, "must be
blameless," &c.; and Tit. i. 5-10, "To ordain presbyters," or elders,
"in every city--If any be blameless," &c. Now, where God lays down
qualifications for pastors and teachers, there he approves such officers
to be his own ordinance.
3. They have manifold church employments committed to them from Christ,
as ministers of Christ and stewards of the mysteries of God, (1 Cor. iv.
1, 2,) they being intrusted in whole or in part with the managing of
most if not all the ordinances forementioned in part 2, chap. VII., as
there by the texts alleged is evident. Matters of order and special
office are committed to them only _divisim_: matters of jurisdiction are
committed to them with ruling elders _conjunctim_. If Christ hath
intrusted them thus with church ordinances, and the dispensing of them,
sure they are Christ's church officers.
4. The very names and titles given them in Scripture proclaim them to be
Christ's own ordinance; among many take these: "Ministers of Christ," 1
Cor. iv. 1; "Stewards of the mysteries of God," 1 Cor. iv. 1;
"Ambassadors for Christ," 2 Cor. v. 20; "Laborers thrust forth into his
harvest by the Lord of the harvest," Matt. ix. 38; "Ruling over you in
the Lord,"[44] 1 Thess. v. 12.
5. The Lord Christ charges their flock and people with many duties to be
performed to their pastors and teachers, because of their office; as to
know them, love them, obey them, submit unto them, honor them, maintain
them, &c., which he would not do were they not his own ordinance. "But
we beseech you, brethren, to know them that labor among you, and rule
over you in the Lord, and esteem them very highly in love for their
work's sake," 1 Thess. v. 12, 13. "Obey your rulers, and submit; for
they watch for your souls as those that must give an account," Heb.
xiii. 17. "The elders that rule well count worthy of double honor;
especially them that labor in the word and doctrine; _for the Scripture
saith_, Thou shalt not muzzle the mouth of the ox that treadeth out the
corn, and the laborer is worthy of his hire," 1 Tim. v. 17, 18; compared
With 1 Cor. ix. 6-15. "Let him that is catechized, communicate to him
that catechizeth him in all good things," Gal. vi. 6-8.
Thus much for the present may suffice to have been spoken touching the
divine right of pastors and teachers, the ordinary standing ministers of
Christ under the New Testament. But forasmuch as we observe that in
these days some rigid Erastians and Seekers oppose and deny the very
office of the ministry now under the gospel, and others profess that the
ministry of the church of England is false and antichristian; we
intend, (by God's assistance,) as soon as we can rid our hands from
other pressing employments, to endeavor the asserting and vindicating of
the divine right of the ministers of the New Testament in general, and
of the truth of the ministry of the church of England in particular.
II. Ruling elders, distinct from all preaching elders and deacons, are a
divine ordinance in the Church of God now under the New Testament.
The divine right of this church officer, the mere ruling elder, is much
questioned and doubted by some, because they find not the Scriptures
speaking so fully and clearly of the ruling elder as of the preaching
elder and of the deacon. By others it is flatly denied and opposed, as
by divers that adhere too tenaciously to the Erastian and prelatical
principles: who yet are willing to account the assistance of the ruling
elder in matter of church government to be a very prudential way. But if
mere prudence be counted once a sufficient foundation for a distinct
kind of church officer, we shall open a door for invention of church
officers at pleasure; then welcome commissioners and committee men, &c.;
yea, then let us return to the vomit, and resume prelates, deans,
archdeacons, chancellors, officials, &c., for church officers. And where
shall we stop? who but Christ Jesus himself can establish new officers
in his church? Is it not the fruit of his ascension, &c.? Eph. iv. 7,
11, 12. Certainly if the Scriptures lay not before us grounds more than
prudential for the ruling elder, it were better never to have mere
ruling elders in the church. Both the Presbyterians and Independents[45]
acknowledge the divine right of the ruling elder. For satisfaction of
doubting unprejudiced minds, (to omit divers considerations that might
be produced,) the divine right of the ruling elder may be evinced by
these ensuing arguments.
_Argum_. I. The first argument for the divine right of the ruling elder
in the Church of Christ, shall be drawn from Rom. xii. 6-8: "Having,
then, gifts differing according to the grace that is given to us,
whether prophecy, let us prophesy according to the proportion of faith;
or ministry, _let us wait_ on our ministering; or he that teacheth, on
teaching; or he that exhorteth, on exhortation; he that giveth, _let him
do it_ with simplicity; he that ruleth, with diligence," &c. Let the
scope and context of this chapter be a little viewed, and it will make
way for the more clear arguing from this place. Briefly thus: The
apostle having finished the principal part of his epistle, which was
problematical, wherein he disputed--1. About justification, chap,
i.-vi.; 2. Sanctification, chap. vi. 7, 8; and, 3. Predestination, chap.
ix. 10, 11, he comes to the next branch, which is more practical, about
good works, chap. xii.-xvi. This twelfth chapter is wholly in the way of
exhortation, and he herein exhorts to divers duties. 1. More generally
that we should even consecrate ourselves wholly to the service of God,
ver. 1; that we should not conform to the world, ver. 2. More specially
he descends to particular duties, which are of two sorts, viz: 1. Such
as concern ecclesiastical officers as officers, ver. 3-9; 2. Such as
concern all Christians in common as Christians, both towards one another
and towards their very enemies, verse 9, to the end of the chapter.
Touching ecclesiastical officers, the apostle's evident scope is to urge
them not to be proud of their spiritual gifts, (which in those days
abounded,) but to think soberly, self-denyingly of themselves, and to
use all their gifts well. This he presseth upon them, 1. From the nature
of the Church, which is as a natural organical body, wherein are many
members, having their several offices for the good of the whole body; so
the members of Christ's body being many, have their several gifts and
offices for the good of the whole, that the superior should not despise
the inferior, nor the inferior envy their superior, ver. 3-5. 2. From
the distribution or enumeration of the several kinds of ordinary
standing officers in this organical body, the Church, who are severally
exhorted duly to discharge those duties that are specially required of
them in their several functions, ver. 6-8. These officers are reduced
first to two general heads, viz: Prophecy (understand not the
extraordinary gift of foretelling future things, &c., but the ordinary,
in the right understanding and interpreting of Scripture) and ministry;
and the general duties thereof are annexed, ver. 6, 7. Then these
generals are subdivided into the special offices contained under them,
the special duty of every officer being severally pressed upon them.
Under prophecy are contained, 1. _He that teacheth_, i.e., the doctor or
teacher; 2. _He that exhorteth_, i.e., the pastor, ver. 7, 8. Under
ministry are comprised, 1. _He that giveth_, i.e., the deacon; 2. _He
that ruleth_, i.e., the ruling elder. The current of our best
interpreters to this effect resolve this context. So that here we have a
very excellent and perfect enumeration of all the ordinary standing
officers in the Church of Christ distinctly laid down. This premised,
the argument for the divine right of the ruling elder may be thus
propounded: