8. It is the indispensable duty of church members to hearken to and

receive instruction, admonition, and reproof from one another. For if

some are indispensably bound at certain times to give them, surely

others who need them are as much bound to receive them, Prov. viii. 33,

x. 17, and xxix. 1. These are bound to hearken to their brethren's

reproofs, counsels, and admonitions, with all humility, patience, and

freedom of spirit, with all love, meekness, and thankfulness to God, and

to the givers of them: for they are great mercies to such as need them,

and they are their real and profitable friends, who seek their good, and

endeavor to prevent their destruction. Let it therefore never be said

justly of any of you that are church members, that you were reproved and

admonished of any known sin by a brother, and that you refused and

slighted their counsel or reproof, justified yourselves in your sins,

and were displeased with or angry at such as admonished you, and did

their indispensable duty to you, under your sin, for your salvation.

9. Church members ought to pray for one another, and that with a real

love, fervency, and importunity, as they do for themselves, James v. 16.

O with what serious minds and strong affections should all church

members pray for one another! They should be much in building up one

another, and praying in the Holy Ghost one for another, Jude 20. They

should carry one another in their hearts at the throne of grace,

especially such as are under affliction, the whole Church in general,

and her teachers in particular, Heb. xiii. 18, and wrestle with God for

them; for they have the spirit of prayer given them, and audience and

interest in heaven, for others, as well as for themselves.

10. Church members should often meet together for prayer and holy

conversation, by two or three or more, as they may have opportunity.

This was wont to be the commendable practice of our forefathers, when

Christ, duty, heaven, and religion lay warmer on their hearts than now

they do; and this is still the practice of some, that are now alive. God

hath promised his glorious teaching, and his warming, strengthening,

sanctifying, and comforting presence to such as do so, Matt, xviii. 20.

Church members find time enough to visit one another, and meet together

to tell some idle stories, to tattle about other men's matters, which

do not concern them, and perhaps to _backbite_ some of their brethren,

and to prejudice the minds of persons against their teachers and their

work, if they do not please them. And will not such meetings have

bitterness in the end? Is it not great iniquity for Christians to tempt

one another to sin, and to wrong their own souls, by misspending that

precious time which they might have employed in the service of God, and

one another's spiritual profit. Men and women were wont to discourse

often of the things of God and their experiences one to another, Mal.

iii. 16. But, alas! few persons are now to be found, who can find time

and inclination for such an exercise. And the reason seems to be, that

most are great strangers to God and to themselves, and are so much

intoxicated with the things of this world, that they will not attend

with any pleasure unto the spiritual duties of religion.

11. Church members ought to encourage one another by their example, to

attend regularly on the public ordinances of God's worship in his

church. Whenever the church meets for the celebration of the worship of

God, all her members are bound to meet together at the appointed time,

except in extraordinary cases; otherwise good order cannot be kept, and

the public duties performed, for the glory of God, and the edification

of the church. By church members wilfully or carelessly absenting

themselves at the time of meeting, they give an evil example to others,

tempt them to do the like, and cast a stumbling-block in the way of

their duty, Heb. x. 25.

12. Church members must be charitable to the poor that are among them,

and freely contribute to them according to their ability and _their_

necessity. They are indispensably bound to impart their help and

assistance to the poor, and to give them a little of their estates. It

is a debt which they owe to God, and a duty to them. They will comfort

them thereby; but they will much more profit themselves than them. It is

a more blessed thing to give than to receive. Wealthy persons are

stewards for the poor, and a part of what God hath given those was

designed for these, 1 Pet. iv. 10, and therefore, says God, Deut. xv. 7,

8, "Thou shalt not shut thine hand from thy poor brother, but shalt open

it wide unto him." The rich must not only give to keep the poor alive in

misery, but make comfortable provisions for them, that they may have

enough to keep them from the temptations of poverty and pressing wants,

and to fit them for, and encourage them in, their work and duty, to God

and man.

13. Church members ought carefully, watchfully, diligently, and

conscientiously to beware of and avoid whatever may give any just

offence or scandal to one another. For we are charged to "give none

offence neither to Jew nor Gentile, nor to the Church of God," 1 Cor. x.

32. And our Saviour tells us, that "wo to them by whom the offence

cometh," Matt, xviii. 7.

You must take heed of such evils as the following, and avoid them,

because they all carry scandal in their nature to your own and others'

souls: as, 1. Proud, disdainful, and haughty words conduct, and

conversation; for these are grievous and provoking evils, which will

justly offend all the observers of them. 2. Sullen, sour, and churlish

language and behavior, which is offensive unto all sorts of persons; for

this is an evil altogether unbecoming the followers of Jesus Christ. 3.

A cross, captious, and contradictive spirit and conduct, delighting in

opposition to the judgment of the church and her rulers. This is very

scandalous to the brethren, and very reproachful unto themselves. 4.

Speaking evil of one another behind their backs; backbiting or

publishing their real or supposed evils, before they have been spoken to

in secret. 5. Speaking lightly or contemptibly of one another, either to

themselves or to others in their absence, as few men can bear patiently

to be despised by the slighting carriages of their brethren. 6. Vain,

foolish, and frothy discourses, which are very offensive to gracious

saints. 7. Earthly-mindedness and greedy pursuits after worldly things;

for as these are offensive to God, and hurtful to the soul, so they are

offensive to saints. 8. Strife and contention among brethren, and

grudging or envying one another's prosperity; as these produce many evil

and wicked fruits, and cast blame upon the providence of God, who

bestows his mercies as he will. 9. Defrauding and breaking promises.

Contracting debts and unduly delaying or refusing to pay them, and

disappointing men of their just expectations in virtue of promises made

to them. Those also are scandalous, and cause the name of God to be evil

spoken of. 10. Entering into a marriage relation with such as are

apparently in an unbelieving, carnal, and unconverted state and

condition; for this also is very offensive to holy serious men, although

many make very light of it. 11. Idleness and slothfulness in your

external calling, neglecting to provide for your own house, as that will

prove a scandalous sin to others and to yourselves too. 12. Taking up a

report rashly against one another of a scandalous nature, giving ear

unto tattlers, and busybodies; or being busybodies in other men's

matters yourselves, as this will give great offence.

NO. II.[122]

_Quest_. Who have a right to preach the gospel and dispense the public

ordinances of religion?

_Ans_. Without some proper furniture, it is absurd to imagine any should

be sent of God to the ministerial work. When the ascended Jesus gave to

the church apostles, evangelists; pastors and teachers, he gave gifts to

men. _Who_, saith he, _goeth at, any time a warfare on his own charges?_

What is the furniture, the qualifications prerequisite, according to the

Holy Scriptures? A blameless conversation, a good report; experience of

the self-debasing work of the Spirit of God; compassion to the souls of

men; a fixedness in the Christian doctrines; a disposition faithfully to

perform his vows; an aptness to teach the ignorant, and convince

gainsayers. Knowledge of languages, knowledge of the history and

sciences of this world, are useful handmaids to assist us in the study

of divine things. To preach from the oracles of God, without capacity to

peruse the original, especially if versant in romances and plays, we

abhor and detest. This aptness to teach, however, consists not chiefly

in any of these, but in a capacity to conceive spiritual things, and

with some distinctness to express their conceptions to the edification

of others, in that energy and life, whereby one, as affected himself,

declares the truths of God, in a simple, serious, bold, and

conscience-touching manner. The difference of this, from human

eloquence, loud bawling, and theatrical action, is evident. These may

touch the passions, and not affect the conscience: they may procure

esteem to the preacher, none to Christ. These are the product of natural

art: this the distinguished gift of God, without which, in a certain

degree, none can have evidence that he was divinely sent to minister the

gospel of Christ.

No appearance of furniture, real or pretended, can warrant a man's

exercising of the ministry, unless he have a regular call. That _all may

prophesy one by one_ is indeed hinted in the sacred records: but there

it is evident inspiration treats of what pertains to extraordinary

officers in the church; hence there is mentioned _the gift of tongues_,

extraordinary _psalms, revelations_: the _all_ that might prophesy are,

therefore, not _all_ the members of the church; not _women_, who are

forbid to speak in the church; but _all_ the extraordinary officers

called prophets, 1 Cor. xiv. 31. The _all_ that were scattered abroad

from Jerusalem, and _went about preaching the gospel_, Acts viii. 2,

could not be _all_ the believers; for there remained at Jerusalem a

church of believers for Saul to make havoc of. It must therefore have

been _all_ the preachers, besides the apostles. To strengthen this, let

it be observed, that the word here rendered _preaching_ is nowhere in

Scripture referred to one out of office: that every one of this

dispersion, we afterward hear of, are represented as evangelists,

pastors, or teachers, Acts ix. 1, 11, 19, and xiii. 1. Parents and

masters convey the same instruction that ministers do; but with a

different authority: not as ministers of Christ, or officers in his

Church. If other gifts or saintship entitled to preach the gospel, wo

would be unto every gifted person, every saint, that did not preach it.

If our adored Redeemer refused the work of a civil judge because not

humanly vested with such power, will he allow his followers to exercise

an office far more important, without any regular call? His oracles

distinguish between the mission of persons, and their gifts, sometimes

called a receiving of the Holy Ghost, John xx. 21, 23.

To render the point incontestably evident, he demands, how men shall

preach _except they be sent_? declares, that _no man_ rightly _taketh

this honor to himself but he that is called of God, as was Aaron_. "I

sent them not, therefore they shall not profit this people at all, saith

the Lord." The characters divinely affixed to ministers, preachers, or

heralds, ambassadors, stewards, watchmen, angels, messengers, brightly

mark their call and commission to their work. The inspired rules for the

qualifications, the election, the ordination of ministers, are divinely

charged to be kept till _the day_, the second coming _of Jesus Christ_.

For intermeddling with the sacred business without a regular call, has

the Almighty severely punished numbers of men. Witness the destruction

of Korah and his company; the rejection of Saul; and the death of Uzza;

the leprosy of Uriah; the disaster of the sons of Sceva, &c., Num. xvi.;

1 Sam. xiii.; 1 Chron. xiii.; 2 Chron. xxvi.; Acts xix.

To rush into it, if gifted, or to imagine we are so, at our own hand,

introduces the wildest disorder, and the most shocking errors: it did so

at Antioch, and the places adjacent, where some falsely pretended a

mission from the apostles. This, too, was its effect with the German

anabaptists, and with the sectaries of England. Aversion at manual work,

pride of abilities, a disturbed imagination, a carnal project to promote

self, prompts the man to be preacher. Such ultroneous rushing is

inconsistent with the deep impression of the charge, and the care to

manifest their mission, everywhere in Scripture obvious in the ministers

of Christ. However sound his doctrine, great his abilities, warm his

address, where is the promise of God's especial presence, protection,

or success, to the ultroneous preacher? Where is his conduct commanded,

commended, or unmarked with wrath, exemplified in the sacred words? How

then can the preaching, or our hearing, of such, be in faith? How can it

be acceptable to God, or profitable to ourselves? For _whatsoever is not

of faith is sin_. Falsely this preacher pretends a mission from Christ:

wickedly, he usurps an authority over his Church: rebelliously he

deserts his own calling, and attempts to make void the office his

Saviour has appointed; to frustrate the dispensation of the gospel

committed to his faithful ambassadors. For how can they fulfil their

ministry, if others take the work out of their hand? How can they

_commit it to faithful men_, if, not waiting their commission, men rush

into it at pleasure?

In vain pleads the ultroneous preacher, that a particular mission to the

office of preaching and dispensing the sacraments was only necessary,

when the gospel was preached to the heathen. From age to age, it is _as

new_, to children _as new_, to such as never heard it. Nor, when hinting

the necessity of a mission, does the inspiring Spirit make any

distinction, whether the gospel be newly dispensed or not. _What

therefore God hath joined together, let no man put asunder_. In vain he

pleads an immediate commission from God: in his infallible statutes,

having fixed standing rules of vocation to the ministry, by the

mediation of men, God gives us no command, no encouragement, to hope for

an immediate call, till the end of time. Absurdly then we allow any to

have such a call, till we see _the signs of an apostle wrought in him_.

It is not sufficient he be sound in his doctrine, exemplarily holy in

his life, active in his labors, disinterested in his aims, seeking not

his own, but the honor of Christ, not his own carnal profit, but the

spiritual welfare of men: every ordinary preacher is, or ought to be so.

But, to this claimant of a mission uncommon, working of miracles, or

such extraordinary credentials, must demonstrate he hath not run unsent.

In vain the ultroneous preacher boasts of his feelings; his success; his

moving his audience; his reforming their lives; as if these demonstrated

his call from God. On earth, was ever delusion carried on without

pretence to, or without appearances of these? Let them, who know the

history of Popery, of Mahometanism, Quakerism, &c., say if they were.

Who knows not, that the Pharisaic sect pretended far more strictness,

far more devotion, than the family of Christ? Who knows not, that Satan

may, and has oft _transformed_ himself _into an angel of light_; his

ministers into the form of inspired apostles; and his influences, almost

indiscernibly similar to those of the Spirit of Jesus Christ? Who knows

not, how oft vain-glory, proud and falsely extolling of himself and

party, in their number, their spiritual experience and high advances in

holiness, mark the distinguished impostor? How oft his sermons are

larded with these!

No more tell us, if the sermon be good, you do not regard who preach it.

If God has prescribed a method of call, has stated the qualifications of

the candidate, has warned against preachers unsent, has oft marked their

guilt with visible strokes of his wrath, be ashamed to talk at so

arrogant, so careless a rate. Lay it not in the power of the

Mesopotamian wizard! Lies it not in the power of a Romish Jesuit, nay,

if permitted, of Beelzebub, for a time to preach to you many truths of

the gospel, in the warmest strain, the loftiest language? Would you

acknowledge the _three_ for honored ambassadors of Christ? Tell us not

your preacher is wonderfully pious and good: perhaps you have only his

own attestation; when better known he may be a drunkard, a swearer, a

villain, for you. Suppose he were pious, so was Uzziah; yet it pertained

not to him to execute the priest's office. Say not he is wonderfully

gifted--speaks like _never man_: perhaps so was Korah, a man famous and

of renown: such perhaps were the vagabond sons of Sceva. Say not his

earnestness in his work marks his heavenly call: no, such were the

Satanic exorcists just mentioned; such was Mahomet, the vilest impostor.

To abolish the idolatry, and various other abominations of his country,

he exposed himself to cruel reproach, to manifold hardship and hazard of

life; about fourteen years almost unsuccessful he persevered in this

difficult, but delusive attempt. What hunger, what cold, what torment

and death have some Jesuitic and other antichristian missionaries

undergone, to propagate the most ruining delusions of hell; all under

the pretence of earnestness to gain sinners to Christ and his church.

The Scripture, however, nowhere saith, how shall they preach except they

be gracious? except they be gifted? except they be in earnest? But, _how

shall they preach except they be sent_?

NO. III.[123]

_On the same subject--Who have a right to preach the gospel_?

It is expressly enjoined in the word of God that we should earnestly

contend for the faith once delivered to the saints. This faith includes

all the ordinances, as well as all the doctrines of Christ; and it is no

less our duty to contend for the former than for the latter. They have

been equally opposed, and there is the same necessity why we should

contend for both. Among the ordinances of Christ, the preaching of the

gospel holds a principal place, and it hath accordingly, in all ages,

met with considerable opposition. Like other ordinances, it hath been

often grievously abused, and perverted to the most unworthy purposes. By

many who would be esteemed the wise of the world, it is counted unworthy

the attention of any but the vulgar: it has been called the foolishness

of preaching. The infidels of our time, and some who, by attachment to

the Arian and Socinian system, are in a progress to infidelity, cry it

down as a human device or piece of craft. This need not, however,

occasion any great surprise: the spirit of the world savoreth not the

things that be of God, and the enemies of the truth naturally wish to

have full scope to propagate their delusions. But it is matter of regret

that the preaching of the gospel is, by many who attend upon it, too

little regarded as an ordinance of Christ. And some of the professed

friends of gospel doctrine so far mistake the nature and institution of

preaching, as to engage in it without any other call than their own

abundant zeal, and even to plead that all should do so who find

themselves qualified. To show that such a sentiment and practice have no

warrant from the word of God, the following observations are offered.

I. The preaching of the gospel is an ordinance that Christ hath

appointed for the gathering and edification of his Church; and, being a

matter of positive institution, all that belongs to the administration

of it can be learned only from the rules and approved examples recorded

in the New Testament. It is not like those duties that are incumbent

upon all, according to the opportunities they have in providence for the

performance of them, and which, without any express commandment, could

be urged upon Christians by the common principles of moral obligation,

such as to teach and admonish one another. And because the obligation to

such moral duties depends not upon positive institution, it must equally

extend to all, and no person whatever can be free from it. But it is

otherwise as to the preaching of the gospel, which is a positive

institution of Christ; for it is a duty enjoined upon some only; yea,

some are even absolutely prohibited from intermeddling in it, 1 Cor.

xiv. 34; 1 Tim. ii. 12: and this could not be the case if it were a

matter of common moral obligation. All arguments therefore taken from

general principles, to prove the obligation that Christians are under to

exert themselves for promoting the cause of religion, are to no purpose

here, as they do not prove that the preaching of the gospel is one of

those means that all are warranted to use.

II. There is an instituted ministry of the ordinances of Christ unto his

Church, by such ministers and office-bearers as he hath appointed. And

the preaching of the gospel is frequently referred to as a principal

part of that ministry. We read of a ministry of the word, Acts vi. 4; a

ministry received of the Lord Jesus to testify the gospel of the grace

of God, Acts xx. 24; a ministry of reconciliation, 2 Cor. v. 18; and a

ministry into which some are put by the Lord Christ, 1 Tim. i. 12. This

ministry is not left open to all the members of the church, in such a

manner as that everyone who finds himself disposed, of supposes himself

to be qualified, may engage in it as he finds opportunity; but

office-bearers are appointed for it by the Lord Christ, Eph. iv. 11,12:

"And he gave some apostles, and some prophets, and some evangelists, and

some pastors and teachers, for the perfecting of the saints, for the

work of the ministry, and for the edifying of the body of Christ." Some

of these officers were extraordinary and temporary; they had an

extraordinary call, and were endued with miraculous powers, which are

now ceased: but the work of the ministry, and particularly the preaching

of the gospel, is to continue to the end of the world, as appears from

the promise given for the encouragement of those that are employed in

it, Matt, xxviii. 20. There are accordingly ordinary officers, pastors,

and teachers, appointed for the continued exercise of that ministry.

To these instituted office-bearers is this ministry exclusively

committed, Mark xvi., Matt, xxviii. The gospel of Christ, in respect of

the public ministry thereof by preaching, is frequently mentioned as a

special and peculiar _trust_ committed unto them, 2 Cor. v. 18-20; 1

Tim. i. 11, and vi. 20. In all the passages of Scripture where we have

any mention of a charge or commission to preach the gospel, it would be

easy to show that it is directed only to persons in office; and a

variety of names are given to those that are employed in a ministry of

the word, all of which are expressive of their peculiar office. They are

called ministers, 1 Cor. iii. 6; officers and stewards, 1 Cor. iv. 1;

ambassadors for Christ, 2 Cor. v. 20; heralds (so the word preacher

signifies) and teachers, 2 Tim. i. 11.

There is no room to plead here, that though a constant ministry of the

word, in a pastoral charge, belongs only to persons in office, yet all

may occasionally exercise their gifts in preaching the gospel. The word

of God acknowledges no such distinction as that between a constant and

an occasional ministry of the gospel. It enjoins upon those who are

called to the work of the ministry, not an occasional, but a constant

exercise of that ministry; so that whether they be paid pastors, or

itinerant preachers, they are not to entangle themselves with the

affairs of this life, but must be devoted wholly to the work of the

gospel, 1 Tim. iv. 13-16; 2 Tim. ii. 4, and iv. 2. And because they must

thus devote their time and attention to this work, the word of God also

enjoins that a maintenance be given them by those to whom they exercise

their ministry, 1 Cor. ix. 7-14; Gal. vi. 6; 1 Tim. v. 17. This is a

farther evidence that the ministry of the word is restricted to persons

in office, and that they are to devote their time and attention to it,

not entangling themselves in the prosecution of a secular business.

III. Those only can be warrantably employed in a ministry of the

ordinances of Christ, and particularly in preaching the gospel, who are

thereunto called by him, and admitted according to the rule laid down in

the word. And none can be warrantably acknowledged and received as

office-bearers, to whom that ministry is committed without some proper

evidence of their being called and sent by Christ. "How shall they

preach except they be sent?" Rom. x. 15. How, without this, can they do

it warrantably or profitably? And, without some evidence of this, what

ground have we to expect a blessing in waiting upon their ministry? It

is not a mere providential sending that is here meant, as if there were

no more necessity than abilities, and an opportunity of exercising them;

for so the ministers of Satan may be sent, and a lying spirit was thus

sent among the prophets of Ahab. But this sending means the call of

Christ, intimated in such a way as to warrant the preacher, and with

such evidence as may satisfy the conscience of the hearers, in receiving

his ministry as the ordinance of Christ. A zeal for God, a strong desire

of being useful to souls, and even a persuasion of having the call of

Christ, cannot be sufficient warrant to the preacher; far less can the

hearers, in receiving him, proceed upon grounds so uncertain.

The apostles, and some other ministers in the beginning of the Christian

dispensation, had an extraordinary call and immediate mission by Christ,

and this was evidenced to all by the miraculous powers bestowed on them.

These powers are now ceased, and it is vain to plead any such immediate

call. The ordinary call of Christ to the work of the ministry is

intimated by or through the church, judging thereof by the rules laid

down in the word; and according to these rules, they that are found

qualified and called, are to be admitted to the ministry by them who are

already invested with it. The charge is given to the office-bearers of

the church, to commit that ministry which they have received "to

faithful men, who shall be able to teach others also," 2 Tim. ii. 2;

Tit. i. 5. And for their direction in this matter, the qualifications

necessary, both as to character and abilities, are laid down in the

Word, particularly in 1 Tim. iii.; of these qualifications they are

required to make an impartial and deliberate examination, so as to _lay

hands suddenly on no man_, 1 Tim. iv. 22, but to admit to the office of

the ministry those only, who, by this trial, they have reason to judge

are called and sent by Christ.

It is vain to distinguish here between a pastor of a congregation and an

itinerant preacher; as if the call of the church was necessary only to

the former and not to the latter. If by the call of the church is meant

only the choice and call of the people, it is admitted, that this is

only necessary to fix a pastoral relation to that part of the flock; but

a regular admission to the work of the ministry, by the office-bearers

of the church, is equally necessary in the case of all that are employed

in it, whether they have a fixed charge or not. Timothy, who had no

fixed charge, and though pointed out by prophecy as designed for the

ministry, was ordained and admitted to it by the presbytery. And though

Paul and Barnabas had an extraordinary call, yet the prophets and

teachers of the church at Antioch are directed to separate and send them

out, according to the call of the Holy Ghost, to preach the gospel unto

the Gentiles, Acts xiii. A principal design of this seems to have been,

to set an example of procedure to the church in after times.

It appears, then, that the preaching of the gospel is an ordinance or

institution of Christ--that the ministry of that and other ordinances

belongs only to those office-bearers whom he hath appointed and

commissioned for that end--and that in ordinary cases, none can be

acknowledged as sent by him, but such as are admitted to the ministry in

the way above mentioned. These observations would have admitted a much

larger illustration; but as they are, they may assist an attentive

reader to consult his Bible for further satisfaction. It is necessary,

however, to take some notice of the arguments urged in support of the

opposite sentiment, and of the attempt to prove that every man who is

qualified has a right to preach the gospel, without any regular call and

admission by the church. And,

1st. It is pretended that this is enjoined upon all that are qualified

for it, because Christians are called to teach, exhort, and admonish one

another. But even supposing that this were to be understood of

preaching, or a public ministry of the word, such directions, though

expressed generally, would not apply to all, but to those only who are

called to the ministry, according to the limitation and restriction that

is laid down in other places of Scripture. There is, however, no

necessity of understanding these directions in that sense. The

Scripture evidently distinguishes the preaching of the gospel, or that

public teaching which belongs to an instituted ministry, from that

private teaching which is competent to, and obligatory on, all

Christians by the law of love; the latter is enjoined upon some to whom

the former is absolutely prohibited: compare 1 Tim. ii. 12, with Tit.

ii. 3, 4. Christians in a private station have abundant opportunity, and

ordinarily much more than they improve, to exercise their talents in

teaching their families, friends, and neighbors, without interfering

with that public ministry of the word which is committed to those who

are especially called thereto.

2d. Some passages of Scripture are urged, wherein it is supposed all

Christians are enjoined to exercise their qualifications in public

teaching or preaching: particularly Rom. xii. 6-8; 1 Pet. iv. 10, 11.

These Scriptures, on the contrary, restrict the public ministry of the

word to those invested with an office, and it is that ministry which

belongs to their office that is spoken of. In Rom. xii. persons in

office are exhorted to apply themselves faithfully and diligently to

that ministry to which they are called, whether it be a ministry of the

word, and of spiritual things, or a ministry of temporal things, and

that without envying others who have a different office and ministry.

And, to enforce this exhortation, the apostle compares the Church to the

natural body, ver. 4, in which all members have not the same office, but

one member is appointed to one office, and another member to a different

office: and so it is in the Church of Christ, ver. 5. The same allusion

is applied more largely, 1 Cor. xii. 27, 28, to illustrate this very

point. The other passage, 1 Pet. iv. 10, 11, is of the very same import:

those in office are called to exercise their ministry faithfully,

whether it be in spiritual or temporal things, and are addressed as

stewards, ver. 10; "As every man hath received the gift, even so

minister the same one to another as good stewards of the manifold grace

of God." Some are led to mistake the meaning of these Scriptures, by

misunderstanding the word _gift_, as if it meant only talents or

qualifications; whereas, in these and many other passages, it means a

certain office and ministry to which one is appointed. Eph. iv. 8, 11:

He gave gifts unto men; he gave some apostles, some prophets, &c. 1 Tim.

iv. 14: "Neglect not the gift that is in thee, which was given thee by

prophecy, with the laying on of the hands of the presbytery." Timothy

was ordained to the office of the ministry in consequence of special

direction of the spirit of prophecy. See 1 Tim. i. 18.

3d. It is also supposed and much insisted on by some, that both precept

and example for the preaching of the gospel, by what they call every

gifted brother, may be found in 1 Cor. xiv. 31, which is particularly

urged in support of their opinion: "For ye may _all_ prophesy, one by

one, that _all_ may learn, and _all_ may be comforted." But universal

terms, such as are here used, are limited or extended according to the

subject; and that even in the same verse, as in chap. xv. 22. In like

manner here, the _all_ that may prophesy are not the same _all_ that may

learn and be comforted. The latter may extend to all the members of the

church, and even to strangers who might come into their assemblies; the

former could apply only to a few. Some members of the church are

expressly prohibited from public teaching, ver. 34. Besides, all were

not prophets, chap. xii. 29, and therefore all could neither prophesy,

nor could warrantably attempt it. The state of matters referred to in

that chapter seems to have been this: The church at Corinth was

numerous, and had many ministers, of whom the most, if not all, were

endowed with some miraculous power, such as that of prophecy, of

speaking strange languages, and the like; they were proud of these

gifts, and forward to show them, ver. 26, which occasioned disorder in

their assemblies for worship; those that had the gift of tongues

prevented the prophets, and did not modestly give place to one another.

These disorders the apostle reproves, and exhorts them to exercise their

gifts in a more regular and decent manner, for the edification of the

church. This being the case, it is strange to plead this passage as a

warrant for the preaching of the gospel by those who are in no office,

and who neither have any miraculous power to prove their immediate call

by Christ to the work of the ministry, nor are admitted thereto by the

call of the church.

4th. Further, we are referred to Acts viii. 1-4, for an example of the

preaching of the gospel by persons not in office. We are told, ver. 1,

that "there was a great persecution against the church which was at

Jerusalem, and they were all scattered abroad--_except the apostles_."

And it is said, ver. 4, "_they_, that were scattered abroad, went

everywhere _preaching the word_." From this it is argued, that _the

Church in general_ proclaimed the gospel of the Lord Jesus. But why

mention the Church in general, when the method of reasoning used would

equally prove that the Church universally did so; and the absurdity of

such reasoning must be evident upon a very little consideration of the

subject. How absurd to suppose that _all_ mentioned in ver. 1, refers to

and comprehends all the members of that church, and that all the

thousands and ten thousands belonging to it were all scattered abroad,

or that they all, men, women, and children, went _everywhere preaching_

the word! Are we not told, ver. 3, that some of them, probably many of

them, both men and women, were haled and committed to prison? Or, had

all the members of the church been driven from Jerusalem, how were the

apostles to be employed? Did they only tarry to gather a new church?

When it is said, ver. 3, that Saul entered into every house, how absurd

would it be to suppose that it is meant every house in Jerusalem, or

even every house in which there was a Christian! The expression, also,

_everywhere_, ver. 4, must be limited. It would therefore be

unreasonable to object against a proper limitation of the word _all_,

ver. 1. And about the just limitation of it we need be at no loss. They

were all scattered abroad--except the apostles. What reason can there be

for mentioning only the apostles as excepted, while there were so many

other members of that church still remaining at Jerusalem, but this,

that the persons referred to were of the same description in general

with the apostles, persons in office, ministers of the church? Others

might also be scattered, but these are here spoken of; and Philip, an

evangelist, and endowed with miraculous powers, is mentioned as one of

them.

5th. As to the case of Apollos, which some urge as affording

irresistible evidence to prove that all who are qualified may preach the

gospel, a few words may suffice. He spoke boldly in the synagogue, the

practice of which is no rule to the Christian Church. He was not yet

acquainted with some important doctrines of the New Testament Church,

much less could he be acquainted with the ordinances of it. Two

intelligent Christians instructed him more perfectly in the way of God.

He was recommended by the brethren to the church at Corinth, and there

he labored successfully in the work of the ministry. And what is all

this to the purpose for which his example is urged? We have no

information, indeed, of what time, nor in what manner, he was called and

admitted to the work of the ministry, more than we have about many

others mentioned in Scripture: but he is expressly called a minister,

and is, once and again, classed with the chiefest of the apostles, 1

Cor. i. 12, iii. 5, 22.

Lest these and the like arguments should be found insufficient, recourse

is had by some to the plea of pure motives and good designs, with a kind

of appeal to the judgment of the great day, and profession of trust,

that they are such as will not then be condemned. It is a great

satisfaction to have the testimony of conscience to the purity of

motives in every part of conduct that is warranted by the word of God,

and also to know that the judgment of the saints at the great day will

be a judgment of mercy. But every part of the truth of Christ will be

determined at that day in exact conformity to what is now declared in

the word. And the purest motives and most noble designs are no rule of

conduct to any; much less can they give satisfaction to others.

These observations concerning the institution of a gospel ministry, the

writer is persuaded, are agreeable to the word of God: if they be not,

it would be idle to appeal to his motives in support of them. But he can

freely say that they are here offered to the public, not from a desire

of controversy, but from a conviction, that at this time it is

necessary, on different accounts, to call people's attention to the mind

and will of Christ, as revealed in the word concerning this subject. Let

not such of the friends of religion, as may be of different sentiments

from what are here expressed, be offended at an attempt, in the spirit

of meekness, to remove their mistakes: nor let them impute it to envy,

pride, or selfish principles. In a perfect consistency with all that he

hath advanced, the writer can say, "Would to God that all the Lord's

people were prophets."

It is a necessary consequence of what is advanced on this subject, that

all should be careful that the ministry of the ordinances they attend

upon be such as is warranted in the word. If none can warrantably preach

except they be sent, we cannot warrantably attend on the ministry of any

but those who we have reason to believe have Christ's call and mission.

And if it be an objection against a pastor of a congregation, that he is

imposed upon the flock without their choice, it is no less an objection

against a preacher, if he be not admitted to the ministry of the word by

those whose office it is to examine his qualifications, and judge of his

call. It must, however, be acknowledged, that to have gone through the

ordinary forms of admission is no sufficient evidence of one's having

the call of Christ. The outward forms may be observed, while the spirit

and design of them is neglected, and the rule of the word transgressed.

Nor can any be acknowledged as sent by Christ, unless their character

correspond with that pointed out and required in the word, and unless

the doctrine they teach be the gospel of Christ. None can be supposed to

have a mission from Christ, who do not bring his message, 2 John ver.

10: "If there come any unto you and bring not this doctrine, receive him

not into your house, neither bid him God speed." But when we are favored

with the pure gospel, and an administration of it agreeable to the word,

let us wait upon it diligently; regarding the preaching of the gospel as

an ordinance of Christ, and depending on his promised blessing to make

it effectual: for when "the world by wisdom knew not God, it pleased

God, by the foolishness of preaching, to save them that believe," 1 Cor.

i. 21.

Both parts of this number are recommended to the serious consideration

of what are called _lay-preachers_, and of such as favor that scheme.

And let all intruders upon the office of the holy ministry, with their

deluded votaries, beware lest it should be said to them, _Who hath

required this at your hands_?

NO. IV.

_Quest_. Have not the people a divine right to choose their own pastors

and other church officers?

_Ans_. In those divinely qualified for the ministry, there are

diversities of gifts, though but one spirit. As the same food, though

abundantly wholesome and nourishing, is not equally suited to the taste,

appetite, and constitutions of different persons and nations; so the

same gifts in a candidate for the gospel ministry are not equally

adapted to every person and place. To secure edification there must

therefore be a choice of the gifts most suitable. And who fitter to make

it than those who are to enjoy the use thereof, if their senses be

exercised to discern good and evil? Can any man pretend to know better

what gifts suit the case of my soul than I do myself?

Those ignorant of the fundamental truths of Christianity; those

scandalous, profane deniers of the divine original of the Old and New

Testaments, or of any truth therein plainly revealed; those neglecters

of the public, private, and secret worship of God; those given to

cursing, swearing, Sabbath profanation, drunkenness, whoredom, or other

scandalous courses, are destitute of capacity and right to choose a

gospel minister. The ignorant are utterly incapable to judge of either

the preacher's matter or method. The openly wicked have their hatred of

Christ, and a faithful minister, marked in their forehead; neither are

such qualified to be visible members of the Christian Church. To admit

them therefore to choose a Christian pastor would be a method,

introducing ruin and we; a method equally absurd as for unfreemen to

choose the magistrates of a burgh: rather, equally absurd as if ignorant

babes, and our enemies the French, should be sustained electors of our

members of parliament and privy council.

Whether visible believers, adults, and having a life and conversation

becoming the gospel, have a right from God to choose their pastors and

other church officers, must now be examined.

All along from the Reformation it has been the avowed principle of

Scotch Presbyterians, that they have a divine warrant to choose their

own pastors and other ecclesiastic officers. The first book of

discipline, published A.D. 1560, declares the lawful calling of the

ministry to consist in the election of the people, the examination of

the ministry, and administration by both, and that no pastor should be

intruded on any particular kirk without their consent. Their second book

of discipline declares that the people's liberty of choosing church

officers continued till the Church was corrupted by antichrist: that

patronage flowed from the Pope's canon law, and is inconsistent with the

order prescribed in God's word. From various documents the assembly of

1736 declared it obvious, that from the Reformation it had been the

fixed principle of this church that no minister ought to be intruded

into any church contrary to the will of the congregation. They seriously

recommended a due regard hereunto in planting the vacancies, as

judicatories would study the glory of God, the honor of God, and the

edification of men. It is the law of heaven, however, the book of the

Lord, that here and everywhere we intend to build our faith upon.

That of Matthias is the first instance of an election of an officer in

the Christian Church. No doubt, then, it is marked in the sacred history

as a pattern for the ages to come. Being an officer extraordinary, his

call was in part immediately divine, by the determination of the lot.

Being a church officer, he was chosen by the Church as far as consistent

with his extraordinary office. The disciples about Jerusalem (120) were

gathered together. Peter represented the necessity of filling up Judas's

place in the apostolate with one who could be a meet witness of Jesus'

doctrines, miracles, death, and resurrection. The one hundred and twenty

disciples chose, appointed, or presented to whom they judged proper for

that work. The office being extraordinary, and perhaps the votes equal,

the decision which of these two was referred to the divine determination

of the lot. After prayer for a perfect _one_, it fell upon Matthias, and

he was, by suffrages, or votes, added to the number of the apostles.

Had the next election of a church officer entirely excluded the

Christian people, one had been tempted to suspect that Matthias's

extraordinary case was never designed for a pattern. Instead hereof, the

choice being of an ordinary officer, is entirely deposited in their

hands. Never were men better qualified for such an election than the

inspired, the spirit-discerning apostles; yet when restrained by

laborious attendance to their principal work, the ministry of the word

and of prayer, from sufficient leisure to distribute their multiplied

alms to their now numerous poor, and directed by the Holy Ghost, they

ordered the Christian people _to look out_, choose seven of their

number, _men of honest report, full of the Holy Ghost and of wisdom_,

who might be ordained to the office of deacons. Judging of the mentioned

qualifications, the Christian multitude, entirely of their own accord,

chose Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and

Nicolas. These they presented to the apostles, who immediately ordained

them by prayer, and imposition of hands, Acts vi. 1-6. Here, by inspired

appointment, the people had the whole power of electing their deacons.

If they have the power of electing one ordinary officer, why not of all?

If in the case of deacons they can judge of the qualifications of

_honest report, full of the Holy Ghost and of wisdom_, what hinders them

to judge of these and the like of ministers? If Jesus and his apostles

argued from the less to the greater, Matt. vi. 30,1 Cor. ix. 10, who can

forbid us to argue so? If it be right and equal for the Christian people

to choose deacons who take care of their sacred alms, is it not much

more right and equal that they have the choice of their pastors, who

take the oversight of their souls?

A third instance of the Christian people electing their ecclesiastical

officers, relates to the joint travels of Paul and Barnabas at Lystra

and places around, Acts xiv. 23. These two divinely directed messengers

of Christ, having ordained (or, as properly translated from the Greek,

_through suffrages or votes constituted) them elders_ (presbyters) _in

every city, and prayed with fasting, commended them to the Lord_. Here

it is plainly marked that these elders, _presbyters_, were chosen by

_suffrages (votes)_ in order to ordination. This the Greek word in our

version, by the fraud of the English bishops rendered _had ordained_,

plainly imports. The root of this word is borrowed from the custom of

giving votes at Athens and elsewhere in Greece, by lifting up of the

hand. Wherever it is used in the Greek Testament, and for anything we

know in every Greek author, not posterior to Luke, the writer of the

Acts, it constantly implies _to give vote or suffrage_. In the text

before us it agrees with Paul and Barnabas; because they presided in the

choice, and finished the design of it by ordination. Here, moreover, it

is evident that the persons chosen for elders _(presbyters)_ were set

apart to their office, not by a hurried prayer and riotous banquet, but

_by prayer and fasting:_ and this manner of choice and ordination was

used in every church. The very performance of the work of ordination in

public conjunction with the church tacitly infers their consent.

Christ's commanding his people _to try the spirits_, to try false

prophets, and to flee from them, 1 John iv. 1, 2, necessarily imports a

right to choose the worthy, and reject the vile; to choose what suits

our edification, and to reject what doth not; for, if we must receive

whoever is imposed, there is no occasion for trial, we can have no

other. The privilege of trial here allowed to his people by Christ

plainly supposes their having some ability for it; and, by a diligent

perusal of his word, and consulting his ministers, they may become more

capable. Has our adored Redeemer thus intrusted to his adult members the

election of their pastors? at what peril or guilt do any ministers or

laics concur to bereave them thereof, thrusting men into the evangelic

office by another way; thus constituting them spiritual _thieves_ and

_robbers_? Instead of being _gentle_ to church members, as a _nurse

cherisheth her children_; instead of _condescending to men of low

degree_, and _doing all things to the glory of God_ and the _edification

of souls_, is not this to set at naught their brethren; exercise lordly

dominion over the members of Christ; and rule them with rigor?

In the oracles of God, where is the hint, that the choice of pastors for

the Christian people is lodged in any but themselves?--Since men

apostolic and inspired put the choice from themselves to the Christian

people; who can believe that it belongs to the clergy? Acts i. and vi.

When Christ avers _his kingdom is not of this world_; when he threatens

judgment without mercy to such as in his worshipping assemblies more

readily give a seat to the rich, with his gold ring and gay clothing,

than to the poor; can it be imagined that he has intrusted the choice of

his ambassadors to men, for their greatness?

There is indeed a haughty objection often stated against the people's

choice: Shall a cottager, poor and unlearned, who pays not one farthing

of the stipend, and at next term will perhaps remove from the

congregation, have an equal choice of a minister with his master, a

gentleman, a nobleman, of liberal education, of distinguished abilities,

who is head of a large family, has a fixed property and residence in the

parish, and furnishes almost the whole benefice? Will you fly in the

face of our civil law? Will you plead for the method of choosing church

officers, which already has produced so much strife, bloody squabbling,

or riot? If Christ's _kingdom_, as himself when dying attested, _is not

of this world_, how can outward learning, riches, settled abode, or any

worldly thing, constitute one a member thereof? These do not make one a

better Christian. No. _Not many wise men after the flesh, not many

mighty, not many noble, are called_ with a holy calling. How ordinarily

do rich men oppress the saints, draw them before judgment-seats, and

blaspheme Jesus' worthy name, by which they are called! If worldly

privileges and endowments cannot make one a subject of the Mediator's

spiritual kingdom, how can they entitle any to, or raise him above his

brethren in, the privileges thereof? If by the Son of God the poor

cottager has been made free indeed; has been taught to profit; is rich

in faith; is a king and priest unto God; and hath received a kingdom

that cannot be moved; in the view of the Omniscient and his angels, and

every man wise to salvation, how little is he inferior to his rich,

perhaps his graceless, master? Your rich man has college education,

understands philosophy, history, law, agriculture; but will that infer

that he understands his Bible, understands Christian principles,

spiritual experiences, and what spiritual gifts best correspond

therewith, better than his cottager, who daily searches the Scriptures,

and has heard and learned of the Father? How oft are the great things of

God hid from the wise and prudent, and revealed unto babes! Christ

crucified was to the learned Greeks foolishness; but to the poorest

believer the power of God and the wisdom of God. "The natural man,"

however learned, "receiveth not the things of the Spirit of God, neither

can he know them; for they are spiritually discerned," 1 Cor. ii. 14.

How easy to find the herdman, or the silly woman, who will endure a

trial on Christian principles to far better purpose than many of your

rich, your great men!--Your great man is the head of a numerous family,

and has great influence in the corner. That, no doubt, is a strong

motive for him, if he is a Christian, to be exceeding wary in his

choice: if he is so, no doubt his Christian judgment, as far as is

consistent with spiritual liberty, is to have its own weight. But while

Christ's _kingdom is not of this world_; while in him there is _neither

male nor female, bond nor free_; headship over a family can found no

claim to a spiritual privilege. Thousands of heads of families are

plainly _aliens from the commonwealth of Israel_, without God, and

without hope in the world. Many are heads of families who, by neglect of

the daily worship of God, of religious instruction, and by other

unchristian conduct, ruin the same.

Boast not of the great man's settled abode, boast not of to-morrow, for

thou knowest not what a day may bring forth; how suddenly may disaster

and death pluck him up by the roots! The rich fathers, where are they?

Do the nobles live forever? Shall their dwelling continue to all

generations? How often, in a few years, the rich inheritance changes its

master, while the race of the poor hovers about the same spot for many

generations! What if the cottager attend more to gospel ministrations,

in one year, than the rich in forty! what if, removing at next term, he

carry his beloved pastor in his heart, and by effectual fervent prayers,

availing much, by multiplied groanings that cannot be uttered, he bring

manifold blessings on the parish and ministry which he leaves; while

your rich man, if wicked, if of the too common stamp, continues in it,

for no better purpose than to distress the faithful pastor, corrupt the

people, bring down a curse, and cumber the ground! The great man bears

the load of the stipend no more than the poorest cottager. He purchased

his estate with this burden upon it, and on that account had its price

proportionally abated. Suppose it were otherwise, might not a poor

widow's _two mites_ be more in Jesus' account than all he gives? Will

we, with the Samaritan sorcerer, indulge the thought that the _gifts of

God_, the spiritual privileges of his Church, _are to be purchased with

money_? For money to erect the church or defray the benefice we must

not, with the infamous traitor, betray the Son of God in his church--his

ordinance, his ministry, into the hands of sinners to be crucified.

It is in vain to mention the civil law: the very worst statute thereof,

relative to the point in hand, indirectly supposes the consent of the

congregation. It leaves to the presbytery the full power to judge

whether the presentee is fit for that charge. If the congregation

generally oppose, with what candor do the presbytery, in Jesus' name,

determine that he is fit? The last statute relative hereto declared the

presentation void, unless accepted. Nor is there in being any, but the

_law of sin and death_ within them, the law of itch after worldly gain,

that obliges candidates to accept. How unmanly, how disingenuous, to

blame the civil law with the present course of intrusions!--Since the

resurrection of Christ, we think we may almost defy any to produce an

instance of bloody squabbling, or like outrageous contention, in the

choice of a pastor, where none but the visible members of Christ's

mystical body, adult, and blameless in their lives, were admitted to act

in the choice. But if at any called popular elections, the power was

sinfully betrayed into the hands of such baptized persons, as in

ignorance and loose practice equalled, if not transcended, _heathen men

and publicans_; into the hand of those who, to please a superior, to

obtain a paltry bribe, or a flagon of wine, were readily determined in

their vote for a minister; let the prostitutes of Jesus' ordinance

answer for the unhappy consequences of their conduct. If they so

enormously broke through the hedge of the divine law, no wonder a

serpent bit them. But who has forgot what angry contentions, what

necessity of a military guard at ordinations, the lodging of the power

of elections in patrons or heritors, _as such_, has of late occasioned?

To deprive the Christian people of their privilege in choosing their

pastor, and give it to others upon worldly accounts, is the grossest

absurdity. It overturns the nature of Christ's spiritual kingdom,

founding a claim to her privileges on worldly character and property. It

gives those blessed lips the lie, which said, _"My kingdom is not of

this world."_ It counteracts the nature of the church, as a voluntary

society; thrusting men into a momentous relation to her, without, nay

contrary to, her consent. It settles the ministerial office upon a very

rotten foundation: for how hard is it to believe the man is a minister

of a Christian congregation, who never consented to his being such! to

believe he has a pastoral mission from Christ, for whom providence would

never open a regular door of entrance to the office; but he was obliged

to be thrust in by the window, _as a thief and a robber_! If he comes

unsent, how can I expect edification by his ministry, when God has

declared, _such shall not profit his people at all_? It implies the most

unnatural cruelty. If the law of nature allow me the choice of my

physician, my servant, my guide, my master, how absurd to deny me the

choice of a physician, a servant, a guide, to my soul; and to give it to

another, merely because he has some more money, has a certain _piece of

ground_, which I have not! How do these qualify him, or entitle him to

provide, what the eternal salvation of my soul is so nearly connected

with, better than myself, if taught of God?

By patronage how oft the honor of Christ and the souls of men are

betrayed into the hands of their declared enemies! If the patron is

unholy, profane, how readily the candidate he prefers is too like

himself! If a candidate be faithful, be holy, how readily, like Ahab in

the case of Micaiah, he hates, he sends not for him! The complaisant

chaplain, who almost never disturbed the family with the worship of God;

who along with the children or others took off his cheerful glass; sung

his wanton song; attended the licentious ball, or play-house; connived

at, or swore a profane oath; took a hand at cards; or ridiculed the

mysteries, the experiences, the circumspect professor of the Christian

faith, is almost certain to have the presentation: perhaps he covenanted

for it as part of his wages. For what simony, sacrilege, and deceitful

perjury, with respect to ordination vows, patronage opens a door, he

that runs may read. Shocked with the view, let us forbear!

* * * * *

N.B. The London ministers in the preceding treatise have a large note

respecting the election of ministers, which does not fully invest this

right in the people. The editor, therefore, omitted that note

altogether, and has inserted this number, extracted from Brown's

Letters, in the place of it, as better adapted to the nature of the

gospel church, and to that liberty wherewith Christ has made his people

free.

NO. V.[124]

_Of the Ordination and Duty of Ministers._

That the ordination of pastors is an ordinance of Christ, the sacred

volumes clearly prove. Through election by suffrages (or votes) Paul and

Barnabas ordained _elders_ (presbyters) _in every church_, Acts xiv. 23.

By Paul's inspired orders Titus was left at Crete to ordain elders

(presbyters) in every city, Tit. i. 5. By the laying on of the hands of

the presbytery was Timothy himself ordained: he was apostolically

authorized and directed to ordain others; and informed that these

directions are to be observed, _till the day of Jesus Christ_, 1 Tim.

iv. 14, 15.

That not election, but ordination, confers the sacred office is no less

evident. Election marks out the person to be ordained; ordination fixes

the relation of a candidate to a particular congregation, upon receiving

a regular call; while at the same time it constitutes him a minister of

the whole catholic Church. Ordination made men _presbyters_ and

_deacons_, which were not so before. If a person be destitute of the

distinguishing ministerial gift, or any other essential qualification,

ten thousand elections or ordinations cannot render him a minister of

Christ. But solemnly tried and found qualified, he is to be set apart to

the ministry, by prayer, fasting, and laying on of the hands of the

presbytery.

Nowhere in the heavenly volume do we find either precept or example that

Christian people have a whit more right to ordain their pastor, than

midwives have to baptize the children they assist to bring forth.

Ordination appears to have been performed by apostles, by evangelists,

and by a presbytery, Acts vi. 6, and xiv. 23; Tit. i. 5; 1 Tim. v. 22,

and iv. 14: but never by private Christians. Could these ordain their

pastors or other ecclesiastic officers, to what purpose did Paul leave

Titus at Crete to _ordain elders in every city_? or why did he write

never a word about ordination to the people, in any of his epistles, but

to their rulers?

Thus regularly ordained, the Christian pastor must enter upon his

important work. Endowed with spiritual wisdom and understanding;

possessed of inward experience of the power of divine truth; inflamed

with zeal for the glory of God, love to his work, and compassion to the

perishing souls of men, he is to endeavor to acquaint himself with the

spiritual state of his flock; and to feed them, not with heathenish and

Arminian harangues, but with the gospel of Christ, the sincere milk of

the word, diligently preaching and rightly dividing it, according to

their diversified state and condition, 1 Pet. v. 3; 2 Cor. v. 11; 1 Cor.

ix. 16. Assiduously growing in the knowledge and love of divine things,

he is to instruct and confirm his hearers therein. Every divine truth he

is to publish and apply, as opportunity calls for: chiefly such as are

most important, or, though once openly confessed, are in his time

attacked and denied, 1 Tim. vi. 20, iii. 15. Painfully is he to

catechize his people, and in Jesus' name to visit and teach them from

house to house. To awaken their conscience, to promote the conversion of

sinners, to direct and comfort the cast down, perplexed, tempted, and

deserted; to ponder the Scripture, and his own and others' experience,

to qualify him for this work, must be his earnest care. Faithfully is he

to administer the sacraments to such (only) as are duly prepared; and in

the simple manner prescribed by Christ. Tenderly is he to take care of

the poor; to sympathize with the afflicted; impartially to visit the

sick; to deal plainly with their consciences, and to exhort and pray

over them in the name of the Lord. With impartiality, zeal, meekness,

and prudence, he is to rule and govern the church, to admonish the

unruly, to rebuke offenders, to excommunicate the incorrigible, and to

absolve the penitent. Habitually is he to give himself to effectual

fervent prayer, for his flock, and for the Church of God, travailing as

in birth till Jesus be formed in the souls of men. Be a man's parts,

diligence, and apparent piety what they will, negligence in this will

blast his ministrations, and too clearly mark, that he is therein

chiefly influenced by some carnal motive of honor or gain. Finally, he

is constantly to walk before his flock a distinguished pattern of

sobriety, righteousness, holiness, humility, heavenliness, temperance,

charity, brotherly kindness, and every good word and work. Without this

his ministrations appear but a solemn farce of deceit, 2 Tim. ii. 4; 1

Tim. iv. 15; 2 Tim. iv. 2.

Can ministers' reading of sermons consist with the dignity of their

office? Did Jesus or his apostles ever show them an example of this? No.

At Nazareth, when he read his text in the book of Esaias, he _closed his

book_, and discoursed to the people. On the mount _he opened his mouth,

and taught_: we hear not that he took out his papers and read. Peter, in

his sermon at Pentecost, _lifted up his voice, and said_: his papers and

reading we hear nothing of. After reading of the law and the prophets,

the rulers of the synagogue of Antioch in Pisidia, desired Paul and

Barnabas, not to _read_, but to _say on_. Our adored Saviour knew well

enough how to direct his ambassadors; yet he ordered them to _go and

preach_, not _read_, the gospel to every creature, Luke iv. 20, 21;

Matt. v. 2; Acts ii. 14, and xiii. 15. How hard to believe, that he who

gives gifts to men, for the edifying of his body, would send the

sermonist, whose memory and judgment are so insufficient, that from

neither he can produce an half hour's discourse without reading it! How

dull and insipid the manner! How absurdly it hinders the Spirit's

assistance, as to matter during the discourse! How shameful! Shall the

bookless lawyer warmly and sensibly plead almost insignificant trifles,

and shall the ambassador of Christ, deprived of his papers, be incapable

to plead so short a space in favor of his Master, and of the souls of

men?

NO. VI.[125]

_Of Ruling Elders._

The rule and government of the Church, or the execution of the authority

of Christ therein, is in the hand of the elders. All elders in office

have rule, and none have rule in the church but elders: _as such_, rule

doth belong unto them. The apostles by virtue of their special office

were intrusted with all church power; but therefore they were elders

also, 1 Pet. v. 1; 3 John i.: see Acts xxi. 17; 1 Tim. i. 17. They are

some of them on other accounts called bishops, pastors, teachers,

ministers, guides; but what belongs to any of them in point of rule, or

what interest they have therein, it belongs unto them as elders, and not

otherwise, Acts xx. 17, 18. The Scriptures affirm, 1st, That there is a

work and duty of rule in the Church, distinct from the work and duty of

pastoral feeding, by the preaching of the word and administration of the

sacraments, Acts xx. 28; Rom. xii. 8; 1 Cor. xii. 28; 1 Tim. v. 17; 2

Tim. iv. 5; Heb. xiii. 7, 17; Rev. ii. 3.

2d. Different and distinct gifts are required unto the discharge of

these distinct works and duties. This belongs unto the harmony of the

dispensation of the gospel. Gifts are bestowed to answer all duties

prescribed. Hence they are the first foundation of all power, work, and

duty in the church. Unto every one of us is given grace according to the

measure of the gift of Christ, that is, ability for duty, according to

the measure wherein Christ is pleased to grant it; Eph. iv. 7: see also

1 Cor. xii. 4, 7, 8-10; Rom. xii. 6-8; 1 Pet. iv. 10: wherefore

different gifts are the first foundation of different offices and

duties.

3d. That different gifts are required unto the different works of

pastoral teaching on the one hand, and practical rule on the other, is

evident, 1st, From the light of reason, and the nature of the works

themselves being so different. And, 2d, From experience; some men are

fitted by gifts for the dispensation of the word and doctrine in a way

of pastoral feeding, who have no useful ability in the work of rule; and

some are fitted for rule, who have no gifts for the discharge of the

pastoral work in preaching, Yea, it is very seldom that both these sort

of gifts do concur in any eminent degree in the same persons, or without

some notable defect.

4th. The work of rule, as distinct from teaching, is in general to watch

over the walk or conversation of the members of the church with

authority, exhorting, comforting, admonishing, reproving, encouraging,

and directing of them, as occasion shall require. The gifts necessary

hereunto are diligence, wisdom, courage, and gravity; as we shall see

afterwards. The pastoral work is principally to reveal the whole counsel

of God, to divide the word aright, or to labor in the word and doctrine,

both as unto the general dispensation and particular application of it,

in all seasons and on all occasions. Hereunto spiritual wisdom,

knowledge, sound judgment, experience, and utterance are required; all

to be improved by continual study of the word and prayer. But this

difference of gifts unto these distinct works doth not of itself

constitute distinct offices, because the same persons may be suitably

furnished with those of both sorts.

5th. Yet distinct works and duties, though some were furnished with

gifts for both, were a ground in the wisdom of the Holy Ghost, for

distinct offices in the church, where one sort of them were as much as

those of one office could, ordinarily attend unto, Acts vi. 2-4.

Ministration unto the poor of the church, for the supply of their

temporal necessities, is an ordinance of Christ, instituted that the

apostles might give a more diligent attendance unto the word and prayer.

6th. The work of the ministry in prayer, and preaching of the word, or

labor in the word and doctrine, whereunto the administration of the

seals of the covenant is annexed, with all the duties that belong unto

the special application of these things before insisted on unto the

flock, are ordinarily sufficient to take up the whole man, and the

utmost of their endowments who are called unto the pastoral office in

the church. The very nature of the work in itself is such, as that the

apostle giving a short description of it adds, as an intimation of its

greatness and excellency, "Who is sufficient for these things?" 2 Cor.

ii. 16. And the manner of its performance adds unto its weight. For not

to mention that intenseness of mind in the exercise of faith, love,

zeal, and compassion, which is required of them in the discharge of

their whole office; the diligent consideration of the state of the

flock, so as to provide spiritual food for them; with a constant

attendance unto the issues and effects of the word in the consciences

and lives of men; is enough for the most part to take up their whole

time and strength. It is gross ignorance or negligence that causeth any

to be otherwise minded. As the work of the ministry is generally

discharged, consisting only in a weekly provision of sermons, and the

performance of some stated offices by reading, men have time and liberty

enough to attend unto other occasions. But in such persons we are not at

present concerned. Our rule is plain, 1 Tim. iv. 12-17.

7th. It doth not hence follow, that those who are called unto the

ministry of the word, as pastors and teachers, who are elders also, are

divested of their right to rule in the church, or discharged from the

exercise of it, because others, not called unto their office, are

appointed to be assistant unto them, that is, _helps in the government_.

For the right and duty of rule is inseparable from the office of elders,

which all bishops and pastors are. The right is still in them, and the

exercise of it, consistent with their more excellent work, is required

of them. The apostles in the constitution of elders in every church

derogated nothing from their own authority, nor discharged themselves of

their care. So when they appointed deacons to take care of supplies for

the poor, they did not forego their own right, nor the exercise of their

duty as their other work would permit them, Gal. ii. 9, 10. And in

particular the apostle Paul manifested his concernment herein, in the

care he took about _collection for the poor_ in all churches.

8th. As we observed at the entrance of this chapter, the whole work of

the church, as unto authoritative teaching and rule, is committed unto

the elders. For authoritative teaching and ruling, is teaching and

ruling by virtue of office: and this office whereunto they do belong is

that of elders, as is undeniably attested, Acts xx. 17, &c. All that

belongs unto the care, inspection, oversight, rule, fend instruction of

the church, is committed unto the _elders_ of it expressly. For _elders_

is a name derived from the Jews, denoting them that have _authority_ in

the church.

9th. To the complete constitution of any church, or to the perfection of

its organical state, it is required that there be _many elders_ in it;

at least more than one. I do not determine what their number ought to

be; but it is to be proportioned to the work and end designed. Where the

churches are small, the number of elders must be so also. So many are

necessary in each office as are able to discharge the work which is

allotted unto them. But that church, be it small or great, is defective,

which hath not more elders than one; so many as are sufficient for their

work. The pattern of the first churches constituted by the apostles,

which it is our duty to imitate and follow as our rule, plainly

declares, that many elders were appointed by them in every church, Acts

xi. 30, xiv. 23, xv. 2, 4, 6, 22, xvi. 4, xx. 17; 1 Tim. v. 17; Phil. i.

1; Tit. i. 5; 1 Pet. v. 1.

10th. We shall now make application of these things unto our present

purpose. I say then, 1st, Whereas there is a work of rule in the Church,

distinct from that of pastoral feeding: 2d, Whereas this work is to be

attended unto with diligence, which includes the whole duty of him that

attends unto it: 3d, That the ministry of the word and prayer, with all

those duties that accompany it, is a full employment for any man, and so

consequently his principal and proper work, which it is unlawful for him

to be remiss in, by attending on another with diligence: 4th, That, in

the wisdom of the Holy Ghost, distinct works did require distinct

offices for their discharge: and, 5th, Whereas there ought to be many

elders in every church, that both the works of _teaching_ and _ruling_

may be constantly attended unto; all which we have proved already: our

inquiry herein is, whether the same Holy Spirit hath not distinguished

this office of elders into those two sorts, namely, those who are called

unto teaching and rule also, and those who are called unto rule only,

which we affirm.

The testimonies whereby the truth of this assertion is confirmed are

generally known and pleaded. I shall insist on some of them only,

beginning with that which is of uncontrollable evidence, if it had any

thing to conflict with but prejudices and interest, and this is 1 Tim.

v. 17, the meaning of which is, the elders or presbyters in office,

elders of the church _that rule well_ or discharge their presidency for

rule in due manner, are worthy, or ought to be reputed worthy, _of

double honor_; especially those of them who labor, or are engaged in the

great labor and travail of the word and doctrine.

According to this sense the words of the text have a plain and obvious

signification, which at first view presents itself unto the common sense

and understanding of all men. On the first proposal of this text, that

the elders that rule well are worthy of double honor, especially those

who labor in the word and doctrine, a rational man, who is unprejudiced,

and never heard of the controversy about ruling elders, can hardly avoid

an apprehension that there are _two sorts of elders_, some that labor in

the word and doctrine, and some who do not. This is the substance of the

truth in the text. There are elders in the Church; there are or ought to

be so in every church. With these elders the whole rule of the Church is

intrusted; all these, and only these, do rule in it. Of these elders

there are two sorts; for a description is given of one sort distinct

from the other, and comparative with it. The first sort doth rule, and

also labor in the word and doctrine. That these works are distinct and

different was before declared: yet by the institution of Christ the

right of rule is inseparable from the office of pastors or teachers. For

all that are rightly called thereunto are elders also, which gives them

an interest in rule. But there are elders which are not pastors or

teachers. For there are some who rule well, but labor not in the word

and doctrine; that is, who are not pastors or teachers.

Elders which rule well, but labor not in the word and doctrine, are

ruling elders only; for he who says, The elders who rule well are worthy

of double honor, especially they who labor in the word and doctrine,

saith that there are, or may be elders who rule well, who do not labor

in the word and doctrine; that is, who are not obliged to do so.

The argument from these words may be otherwise framed, but this contains

the plain sense of this testimony.

Our next testimony is from the same apostle, Rom. xii. 6, 7, _He that

ruleth with diligence_. Our argument from hence is this: there is in the

Church one that ruleth with authority by virtue of his office. For the

discharge of this office there is a differing peculiar gift bestowed on

some, ver. 7, and there is the special manner prescribed for the

discharge of this special office, by virtue of that special gift; it is

to be done with peculiar _diligence_. And this ruler is distinguished

from him that exhorteth, and him that teacheth, with whose special work,

as such, he hath nothing to do; even as they are distinguished from

those who give and show mercy; that is, there is an elder by office in

the Church, whose work and duty it is to _rule_, not to exhort or teach

ministerially, which is our ruling elder. He that ruleth is a distinct

officer, and is expressly distinguished from all others. Rule is the

principal part of him that ruleth; for he is to attend unto it with

_diligence_; that is, such as is peculiar unto _rule_, in

contradistinction unto what is principally required in other

administrations.

There is the same evidence given unto the truth argued for in another

testimony of the same apostle, 1 Cor. xii. 28: that there is here an

enumeration of offices and officers in the Church, both extraordinary

for that season, and ordinary for continuance, is beyond exception. Unto

them is added the present exercise of some extraordinary gifts, as

miracles, healing, tongues. That by _helps_ the deacons of the Church

are intended most do agree, because their original institution was as

helpers in the affairs of the Church. _Governments_ are governors or

rulers; that is, such as are distinct from teachers; such hath God

placed in the Church, and such there ought to be. It is said that

_gifts_, not _offices_, are intended; the gift of government, or the

gift for government. If God hath given gifts for government to abide in

the Church, distinct from those given unto _teachers_, and unto other

persons than the teachers, then there is a distinct office of rule or

government in the Church, which is all we plead for.

_Of the Duties of Ruling Elders._

1st. To watch diligently over the ways, walk, and conversation of all

the members of the church, to see that it be blameless, without offence,

useful, exemplary, and in all things answering the holiness of the

commands of Christ, the honor of the gospel, and the profession thereof

which they make in the world. And upon the observation which they make

in the watch wherein they are placed, to instruct, admonish, charge,

exhort, encourage, or comfort as they see cause. And this they are to

attend unto, with courage and diligence.

2d. To endeavor to prevent every thing that is contrary unto that love

which the Lord Christ requireth in a peculiar and eminent manner to be

found among his disciples. This he calls his own _new command_, with

respect unto his authority requiring it, his example first illustrating

it in the world, and the peculiar fruits and effects of it which he

revealed and taught. Wherefore, the due observance of this law of love

in itself and all its fruits, with the prevention, removal, or

condemnation of all that is contrary unto it, is that in which the _rule

of the church_ doth in a great measure consist. And considering the

weakness, the passions, the temptations of men, the mutual provocations

and differences that are apt to fall out even among the best, the

influence that earthly objects are apt to have upon their minds, the

frowardness sometimes of men's natural tempers; the attendance unto

this one duty, or part of rule, requires the utmost diligence of them

that are called unto it.

3d. To warn all the members of the church of their special church

duties, that they be not found negligent or wanting in them. These are

special duties required respectively of all church members, according

unto the distinct talents which they have received, whether in things

spiritual or temporal. Some are rich and some are poor; some old and

some young; some in peace and some in trouble; some have received more

spiritual gifts than others, and have more opportunity for their

exercise: therefore it belongs unto the rule of the church, that all be

admonished, instructed, and exhorted to attend unto their respective

duties, by those in _rule_, according to the observation which they make

of people's diligence or negligence in them.

4th. To watch against the beginning of any church disorders, such as

those that infested the church of Corinth, or any of the like sort; and

to see that the members of the church attend regularly upon the

ordinances of the gospel, as by slothfulness in this, decays in faith,

love, and order have insensibly prevailed in many, to the dishonor of

Christ, and the danger of their own souls.

5th. It belongs unto them also to visit the sick, and especially such as

their inward or outward conditions do expose them unto more than

ordinary trials in their sickness; that is, the poor, the afflicted, the

tempted in any kind. This in general is a moral duty, a work of mercy;

but it is moreover a peculiar church duty by virtue of divine

institution, ordaining, that the disciples of Christ may have all that

spiritual and temporal relief, which is necessary for them, and useful

to them, in their troubles and distresses.

6th. To assist the pastor in watching over and directing the flock, and

to advise with the deacons concerning the relief of the poor. According

to the advantage which they have by their peculiar inspection of the

conversation of all the members of the church, they ought to acquaint

the teaching elders with the state of the flock, as to their knowledge,

conditions, and temptations, which may be of singular use unto them, for

their direction in the exercise of their ministry. The liberal

contributions at Antioch for the brethren which dwelt in Judea, were

sent by the hands of Barnabas and Saul unto the elders in Judea, Acts

xi. 27, 30.

7th. To unite with teaching elders in admitting members into the

fellowship of the church, upon a visible evidence of their being

qualified as the Scriptures direct. Unto them God bath given the keys of

the kingdom of heaven, to open the door of admission unto those whom God

hath received, Matt. xvi. 19.

8th. To meet and consult with the teaching elders about such things of

importance as are to be proposed to the members of the church for their

consent. Hence nothing rash or indigested, nothing unsuited to the duty

of the church, will at any time be proposed therein, so as to give

occasion for contests, janglings, or disputes, contrary to order or

decency, but all things may be preserved in a due regard unto the

gravity and authority of the rulers.

9th. To sit in judgment upon offenders, to take the proof, to weigh the

evidence and determine accordingly, justifying the innocent, and

ordaining censure to be inflicted on the convicted brother, according to

the nature of the offence, Matt. xviii. 15, 17, 18.

10th. Whereas there is generally but one teaching elder in a church,

upon his death or removal, it is the work and duty of the ruling elders

to preserve the church in peace and unity, to take care of the

continuation of its public ordinances, to prevent irregularities in any

persons or parties among them, and to give all necessary aid and advice

in the choice and call of some other meet person to be their pastor, in

the room of the deceased or removed.

CONCLUSION.

_A Summary of the preceding Treatise on Church Government,_

BY QUESTION AND ANSWER.

_Quest_. What is meant by church government?

_Ans_. That particular form and order, which Christ has fixed in his

Church, for the proper management thereof.

_Quest_. How does it appear that there is a particular form of

government appointed in the New Testament Church?

_Ans_. As there is as great, if not greater, need of a government, in

the New Testament Church, than there was in the Old, all the ordinances

of which were most minutely described. Satan is now more experienced in

deceiving, and his agents are still alive, and very actively employed,

in attempting to waste and destroy this sacred vineyard, if without its

proper hedge. Her members are still a mixture of tares and wheat; of

sheep and goats: so that there is still a necessity of discerning

between the precious and the vile; of trying and censuring false

teachers; and of guarding divine ordinances from contempt and pollution.

As Jesus gives the New Testament Church the peculiar title of the

_kingdom of heaven_, he could not, in a consistency with his wisdom,

leave it without any particular laws or form of government, except the

changeable inclinations of men. As he was faithful in his New Testament

house, he must fix a particular form of government for her, such as

tends to her peace, order, and spiritual edification. And, amidst the

prophet's vision of the New Testament Church, he is directed to teach

his people _the form of the house, the laws of the house_, &c., Ezek.

xliii. 11.

_Quest_. When may a particular form of church government be said to be

of divine right?

_Ans_. When all the parts thereof are agreeable to Scripture precepts;

to approved Scripture examples; or are deducible by fair Scripture

consequences.

_Quest_. How does it appear, that Scripture consequences are to be

admitted to prove any particular truth or doctrine?

_Ans_. Because God has formed man a rational intelligent creature,

capable of searching out the plain meaning and import, and also the

necessary consequences of his express declarations. We find Christ

reasoning by a deduction of consequences, when he showed that the

doctrine of the resurrection was revealed to Moses at the burning bush;

that the sixth commandment forbids angry words; and the seventh

lascivious looks, Luke xx. 37, 38; Matt. v. 21, 28. And a great part of

the inspired epistles to the Romans, Galatians, and Hebrews consists in

such a deduction of consequences. And as all Scripture is said to be

profitable "for doctrine, for reproof, for correction, and for

instruction in righteousness," 2 Tim. iii. 16, without a rational

deduction of consequences, every portion of Scripture cannot answer each

of these valuable ends.

_Quest_. What particular form of church government may lay the only

proper claim to a divine right, according to the Holy Scriptures?

_Ans_. The true presbyterian form, without that lordly dominion and

tyrannical power, which has too often been exercised by courts, bearing

this name. This government claimeth no power over men's bodies or

estates. It does not inflict civil pains or corporal punishments. But it

is a government purely spiritual, dealing with the consciences of men,

and exercising the keys of the kingdom of heaven, doing all things

according to the word of God.

_Quest_. What are the parts of presbyterial church government?

_Ans_. It consists of a people, having the qualifications which the

Scriptures require; of certain rulers, who are to perform the duties of

their respective offices; and of certain courts, in which these rulers

sit and act in matters of judgment.

_Quest_. What are the qualifications of persons who constitute the

private members of the visible church?

_Ans_. They ought to be true believers in Christ, to have a competent

knowledge of the doctrines of the gospel, to make a sound profession of

their faith, and to maintain a holy conversation.

_Quest_. What rulers are there in the presbyterian church?

_Ans_. Preaching elders, ruling elders, and deacons.

_Quest_. Where is the divine warrant for the preaching elder?

_Ans_. In the Holy Scriptures we find that God hath set some in the

Church, TEACHERS: that our ascended Redeemer hath given her PASTORS and

TEACHERS: that the Holy Ghost had made some BISHOPS, OVERSEERS, to feed

her; and qualifies some for _prophecy, ministry, teaching, exhortation_,

1 Cor. xii. 28; Eph. iv. 11; Acts xx. 28; Rom. xii. 6-8.

_Quest_. What are the duties of preaching elders?

_Ans_. To preach the word; to dispense the ordinances of baptism and the

Lord's Supper; to administer church discipline; and to rule and govern

the church, 2 Tim. iv. 2; Matt. xxviii. 19; 1 Cor. xi. 23-29; 1 Tim. v.

20; Tit. ii. 15, and iii. 10; Heb. xiii. 17; 1 Pet. v. 2, 3. _Quest_.

Is the office of the gospel minister instituted by God to continue to

the end of time?

_Ans_. Yes; the ends of it are of a permanent nature, the converting and

confirming of the elect, and the silencing of gain-savers, Acts xxvi.

18; Tit. i. 9, 11.

_Quest_. Where is the divine warrant for the office of the ruling elder?

_Ans_. From the three following passages of sacred Scripture: 1. From

Rom. xii. 5 to 8: "We being many are one body in Christ, and members one

of another. 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. Here we have a list of the ordinary officers of Christ,

one body, the church. Here is the teacher: _he that teacheth_. Here is

the pastor: _he that exhorteth_. Here is the deacon: _he that giveth_.

And here is another officer distinct from all them, _he that ruleth_.

His description attests, that _ruling_ is, if not his only, yet his

principal work. He that _ruleth_ is here marked by a distinct character,

as having a different _gift_, and a distinct work from his

fellow-officers. This office therefore must be _distinct_. 2. From 1

Cor. xii. 28, where the _Spirit of God_ informs us, that God hath set

some in the Church, GOVERNMENTS. These must be understood of

_governors_, as _miracles_ are afterwards explained of _workers of

miracles_. These governments and governors are said to be _set_ in the

church, not in the state; by God, not by men: they are declared to be

distinct officers by themselves. Their title, government, implies, that

_ruling_ is their principal work. 3. From 1 Tim. v. 17, where the divine

warrant for ruling elders shines with more peculiar brightness than

anywhere in the book of God: "Let the elders that rule well be counted

worthy of double honor; especially they who labor in the word and

doctrine." The ruling elders here mentioned necessarily pertain to the

church. Two sorts of ruling elders are here plainly distinguished: some

that only rule well; others that also labor in word and doctrine. There

is not one place in the New Testament, nor perhaps in any Greek author,

where the word here translated ESPECIALLY does not distinguish between

different persons or things, Gal. vi. 10; Phil. iv. 22; 1 Tim. iv. 10; 2

Tim. iv. 13; and it would be absurd to suppose, that it does not

distinguish here also. Therefore this single text shows the divine right

of both the teaching and ruling elder.

_Quest_. What are the duties of ruling elders?

_Ans_. To exercise ecclesiastical rule in church courts with the same

authority as the preaching elder; to watch over the flock; impartially

to receive or exclude members; to warn and censure the unruly; and to

visit and pray with the sick.

_Quest_. Where is the divine warrant for deacons?

_Ans_. From Acts vi., where we are informed of the original and design

of their office; and from 1 Tim. iii. 8-12, where the inspired apostle

describes their necessary qualifications.

_Quest_. What are the duties of deacons?

_Ans_. To look into the state and to serve the tables of the poor, by

distributing the funds of the church, according to the respective

necessities of the saints, 1 Tim. iii. 12.

_Quest_. What are the courts in which presbyterian rulers meet?

_Ans_. Congregational sessions, presbyteries, and synods.

_Quest_. Where is the divine warrant for congregational sessions?

_Ans_. From Matt, xviii. 15-18, where, in the Christian form of church

discipline prescribed by the Church's Head, the concluding expression,

"Let him be unto thee as a heathen man and publican," plainly alludes to

the Jewish form of procedure in scandals. They had rulers, and

consequently courts in every synagogue, or worshipping congregation,

Mark v. 35-39. By virtue of letters from the high-priest to these, Saul

had free access to punish the Christians in every synagogue, Acts ix. 1,

2. To these congregational courts it pertained to cast out of the

synagogue, and to order transgressors to be held for heathen men and

publicans, John ix. 22. Now Jesus, in alluding to these, intimates that

similar courts should be in every Christian congregation. In this form

of discipline our divine Saviour shows his utmost aversion against

private offences being unnecessarily published abroad: and therefore the

church, to which the offence is to be told, after private admonition is

fruitless, must be understood in the most private sense of the word. The

following context evidences that it is a _church_, which may consist

only of _two or three_ met together in Christ's name; yet,

notwithstanding, a church having power to bind and loose from censure;

that is, a church having the keys of the kingdom of heaven. It cannot

then be the whole congregation or body of the people, as they are in

general far too numerous to conceal offences, and to them Christ has

given no formal judicial power, Matt. xviii. 18-21.

_Quest_. Where is the divine warrant for a presbytery?

_Ans_. Timothy is expressly said to be ordained by the laying on of the

hands of the PRESBYTERY, 1 Tim. iv. 14. And the number of different

Christian congregations governed by one presbytery, as at Jerusalem,

Antioch, Ephesus, and Corinth, proves the divine right of this court. It

is shown in the xiii. chapter of the preceding treatise, that in each

of these places there were more Christians than could meet in one

worshipping congregation, for the enjoying of public ordinances: and yet

all these different congregations, at Jerusalem, are expressly said to

have been one church, Acts viii. 1: so those at Antioch, Acts xiii. 1:

so those at Ephesus, Acts xx. 17: and those also at Corinth, 1 Cor. i.

2. Now the question is, How were the different congregations in each of

these places ONE CHURCH? Not merely in union to Christ and mutual

affection one to another; for in this respect all the saints are ONE,

whether in heaven or in earth. And therefore they are one church in

virtue of conjunct government under ONE PRESBYTERY. And in difficult

cases, or where a single congregation is so divided into parties that it

cannot act impartially; where the difference is between the pastor and

the people, a superior court is necessary to obtain material justice.

_Quest_. Where is the divine warrant for an ecclesiastical synod?

_Ans_. In Acts xv. and xvi., where we have a cause referred; the proper

members of a synod convened; the ordinary and equal power exercised by

all those members; the ordinary method of procedure in such courts; and

the judicial decrees given by the synod; together with the effect which

their judgment, in this matter, had upon the churches.

_Quest_. What was the cause referred to this synod?

_Ans_. False doctrine propagated by some Judaizing teachers, who had

gone down from Jerusalem to Antioch, and maintained that circumcision

and the observance of other branches of the ceremonial law continued

necessary for salvation, whereby they subverted some, and troubled other

members of the churches there. After much unsuccessful disputing, Paul,

Barnabas, and others were delegated to go up to Jerusalem to the

apostles and elders about this matter.

_Quest_. Who were the proper members of the synod convened here?

_Ans_. The apostles and elders at Jerusalem; Paul, Barnabas, and others,

from Antioch; and other commissioners from the troubled churches to whom

the decrees were sent.

_Quest_. Are not the brethren, the church, the whole church, mentioned

here as well as the apostles and elders?

_Ans_. But none of these expressions can mean, that all the members of

the church of Jerusalem either were present or judged in that synod; for

women, real members of the church, of the whole church, are expressly

forbid to speak in the church, 1 Cor. xiv. 34. Church sometimes

signifies only a small part of the church, either as delegates or

commissioners, and in this sense it is used in verse 3, where the

commissioners from Antioch are said to be brought on their way by the

_church_; and in chap. xviii. 22, it is said that Paul saluted the

_church_ at Jerusalem. Now, it is not credible that all the Christian

professors at Antioch would attend their commissioners a part of the way

to Jerusalem; or that Paul saluted the many ten thousand Christians at

Jerusalem, Acts xxi. 20. And the _whole church_ does not necessarily

mean the whole individual members of the church, more than the _whole

world_ mentioned, 1 John ii. 2, means every individual in the world. If

any, to support a favorite opinion, will still insist that the whole

members of the church actually met and judged of this affair equally

with the apostles and elders, they may inform us where they obtained a

proper place for so many judges to reason and determine with

distinctness or order. That the brethren who joined in judgment with the

apostles and elders were not private persons, but rather delegates from

the troubled churches around, appears from Judas and Silas, two of them

being preachers, v. 22.

_Quest_. How does it appear that the power of all the members was

ordinary and equal?

_Ans_. As every member, inspired or not, acted equally in the whole

business laid before them. Paul and Barnabas were delegated by the

church of Antioch: and the elders, who convened, had the same power as

the apostles. To the elders, teaching or ruling, as well as to the

apostles, was the matter referred: both met to consider of it: both were

equally concerned in the decision, saying, _It seemed good to the Holy

Ghost and to us_. Elders, as well as apostles, imposed the necessary

things upon the churches, and authoritatively determined the decrees. In

the name of the elders, as well as of the apostles, the letters of the

meeting, containing their decision, were written to the churches. And

the only reason why the inspired members put themselves on an equality

with others was to exhibit a pattern to after ages.

_Quest_. How does it appear, that this synod followed the ordinary

method of procedure in such courts?

_Ans_. As they examined the cause by much reasoning and dispute. In

consequence of mature deliberation they determined the question, and

sent letters, containing their decrees, by proper messengers, to the

churches concerned. In their disputation they reasoned from the oracles

of God: on these they founded their decision; and hence therein they

say, _It seemed good to the Holy Ghost, and to us_. And if this had not

been to have given a pattern to succeeding ages, all this was

unnecessary: how absurd for inspired men to reason and dispute on the

subject, when the sentence of one inspired was sufficient for decision!

_Quest_. How does it appear that there were judicial decrees given by

this synod?

_Ans_. In opposition to the false doctrine taught, they, by a judicial

decision, plainly declared, that obedience to the ceremonies of the law

of Moses was no longer necessary: and by a decree for promoting decency

and good order, they enacted, that to avoid offence, the believing

Gentiles should abstain from fornication, from things strangled, and

from blood, verse 24-29.

_Quest_. What effect had the decision of this synod upon the churches?

_Ans_. They cheerfully submitted to these _decrees_, and were by them

conformed in the faith, comforted in heart, and increased in number

daily, Acts xv. 31, and xvi. 4, 5.

_Quest_. But might not this be a meeting merely for consultation, and

their decision a mere advice?

_Ans_. No: for every word here used imports authority. The word

translated _lay upon_, commonly signifies an authoritative imposition,

Matt. xxiii. 4. The decision is expressly called a _necessary burden_,

and _decrees ordained_, which imply power and authority, Acts xv. 16,

xvii. 7.

_Quest_. How does it appear that inferior courts are subordinate to

those that are superior; sessions to presbyteries, and presbyteries to

synods?

_Ans_. The true light of nature (which is proved, chap, iii., to be one

of those ways, whereby a thing is of divine right) teacheth us, that, if

we be injured by an inferior court, we may appeal to a higher court for

redress, if there be one. As in the Jewish church there was evidently a

subordination of judicatories, so that those injured in the synagogue

might appeal to the Sanhedrin, Deut. xvii. 8, 12; 2 Chron. xix. 8, 11;

Exod. xviii. 22, 26; Ps. cxxii. 5: therefore as our dangers,

difficulties, and necessities are as great as theirs, by reason of false

teachers and corrupt doctrines, which were foretold should appear in the

last times, 1 Tim. iv. 1; 2 Pet. ii. 1; we cannot, without dishonor to

Christ, suppose that he would deprive us of a proper remedy for

redressing our grievances, which was afforded unto them:--the gradual

advance in managing offences prescribed by Christ himself, Matt. xviii.

19, as his care for the whole church cannot be less than for a single

member. If then an inferior judicatory offend or injure us, we ought to

carry the matter to another that has more influence and authority. If

the offending judicatory neglect to hear this, we ought to tell the

offence to the church in the highest sense, that redress may be

obtained--the apostle Paul declaring, _that the spirits of the prophets

are subject to the prophets_. But the right of reference or appeal from

an inferior to a superior court is most clearly evinced from the case

of the presbytery of Antioch, respecting circumcision, being referred

for decision to the synod of Jerusalem, and their readily submitting to

its determination, Acts xv.

_Quest_. How does it appear that no power of authority is lodged in the

body of the people, the private members of the church?

_Ans_. Although every church member has a right to all the spiritual

privileges purchased with the Saviour's blood, and given to the church,

as need requires; although he has a right to try the spirits, and to

prove all things by the word of God; a power to choose the church

officers who are immediately to rule over him; yet the Holy Scriptures

allow the exercise of no official power to the private members of the

church. Not the Christian people, but their pastors have power to preach

the gospel, Rom. x. 15; and to administer the sacraments, those

mysteries of God, which are connected with preaching, 1 Cor. iv. 1;

Matt. xxviii. 19. Not the people, but their rulers, are divinely

warranted. Timothy was ordained, not by the people, but by the

presbytery: elders, not by the people, but by Paul and Barnabas: and

deacons, not by the people, but by the apostles, 1 Tim. iv. 14; Acts

xiv. 23, and vi. 3, 6. Not the people, but their rulers are to censure

the scandalous, and to absolve the penitent, Matt. xviii. 18; 1 Cor. v.

The Scripture nowhere ascribes to the people any such characters as

imply authority lodged in them; but the contrary. Instead of being

styled pastors, they are called the _flock_, watched over and fed;

instead of overseers, the family overseen; instead of _rulers, guides,

governors_, they are called the _body_ governed, the persons subject in

the Lord, and they are solemnly charged to know, honor, obey, and submit

to those that are over them.

_Quest_. What is the proper method of dealing with persons that fall

into scandal?

_Ans_. If the offence be known only to one or to a few, the offender is

to be told his fault secretly, with Christian meekness, plainness, and

love. If he profess his sorrow and resolution to amend, the whole matter

ought to be carefully concealed; and those offended ought to be well

pleased that their offending brother is gained. If, after one or more

secret reproofs, he continue impenitent, defending his fault, one or two

more Christian brethren, grave, judicious, and meek, are to be taken

along, and the offender to be dealt with by them, and in their presence.

If now he appear to repent, the several persons concerned in his reproof

are, with care and in love, to conceal his offence, lest, by divulging

it, they be reproached as wicked calumniators. If the offender contemn

one or more such private admonitions or reproofs, or if his scandal be

of such a nature that it will necessarily become public, the affair is

to be told to the church court, to which he is most immediately subject.

And, to bring him to a due sense of his fault, he is to be there dealt

with in a prudent, affectionate, plain, and convincing manner. If this

prove a means of bringing him to a sense of his offence, the censures of

the church are to be executed upon him according to the laws of Christ's

house, and the nature of his crime, and he is to be restored to the

privileges of the church. But if, after due pains taken by the

judicatories, he remain obstinate, he is then to be cast out of the

church, and held as a heathen man and publican, Matt. xviii. 15 to 18.

THE END.

CONTENTS.

PAGE.

PREFACE 7

PART I.

CHAP. I.--That there is a Government in the Church of divine

right now under the New Testament 19

CHAP. II.--Of the nature of a divine right in general 22

CHAP. III.--Of a divine right in particular, which is five ways;

first, by the true light of Nature 24

CHAP. IV.--Of a divine right, second, by obligatory Scripture 27

examples

CHAP. V.--Of a divine right, third, by God's approbation 37

CHAP. VI.--Of a divine right, fourth, by divine acts 39

CHAP. VII.--Of a divine right, fifth, by divine precepts 40

PART II.

CHAP. I.--A description of church government 45

CHAP. II.--The subject described, and the terms church government

briefly defined 46

CHAP. III.--The general nature of church government, viz., power or

authority 48

CHAP. IV.--The special difference of church government from other

governments, as to the special rule of it, viz., the Holy 53

Scriptures

CHAP. V.--The proper fountain from which church government is

derived, so as to constitute it of divine authority, viz., Jesus

Christ our Mediator 55

CHAP. VI.--The peculiar nature of this power and authority 57

CHAP. VII.--The several acts about which this power and authority

is exercised, viz., doctrine and discipline 61

CHAP. VIII.--The end and design of this government of the church 67

CHAP. IX.--The peculiar subject intrusted by Christ with this

power, and the execution thereof according to the Scriptures 70

SECT. I.--The power granted to the civil magistrate about the 92

Church

SECT. II.--The power utterly refused him in church affairs 94

CHAP. X.--That the community of the faithful, or body of the

people, are not the immediate subject of the power of church 97

government

CHAP. XI.--That Christ's own officers are the immediate subject of

it; pastors and ruling elders 111

The divine right of the ruling elder at large 114

The divine right of the deacon 149

CHAP. XII.--The divine right of congregational elderships, or kirk

sessions, for the government of the Church 172

CHAP. XIII.--The divine right of presbyteries, consisting of rulers

from different neighboring congregations 177

CHAP. XIV.--The divine right of synods 197

CHAP. XV.--The subordination of particular congregations to greater

assemblies, for their judicial determination of ecclesiastical

causes, proved to be of divine right 210

APPENDIX.

No. I.--Of the qualifications and duties of church members 219

No. II.--Who have a right to preach the Gospel 237

No. III.--On the same subject 240

No. IV.--On the people's right to choose their own pastors 249

No. V.--On the ordination and duty of ministers 256

No. VI.--Of ruling elders, from Dr. Owen 258

Conclusion 266

FOOTNOTES:

[Footnote 117: The substance of this Number is extracted from Ford's

Gospel Church, printed 1675.]

[Footnote 118: John xvi. 8, 9; 2 Cor. v. 5; Eph. ii. 1, 5.]

[Footnote 119: Col. ii. 6; 1 Cor. vi. 19, 20.]

[Footnote 120: Col. i. 12.]

[Footnote 121: 1 Pet. ii. 5.]

[Footnote 122: From Brown's Letters.]

[Footnote 123: Extracted from the Christian Magazine for Sept. 1797--a

periodical publication well worth the perusal of the friends of

evangelical doctrine.]

[Footnote 124: From Brown's Letters.]

[Footnote 125: This number is a summary of Dr. Owen's arguments in favor

of the divine right of the ruling elder, with an abstract of the duties

which he ought to perform. Although the Doctor was a professed

Independent, yet he was entirely different, both in doctrine and church

government, from any in Scotland that bear that name, as all who are

acquainted with his works will easily observe. The writer of his life

asserts that he heard him say, "He could readily join with presbytery as

it was exercised in Scotland." And indeed it appears very probable that

the difference between the consultative synod which he allows, and the

authoritative synod contended for by true Presbyterians, is not so far

different as many apprehend, because the decisions of either bind the

conscience only as they are agreeable to the Holy Ghost speaking in the

Scriptures.]