Part 10 (2/2)

That a particular congregation of saints is made the first subject of all the church offices, with all their spiritual gifts and power, 1 Cor.

iii. 22. But is the word subject used here properly, for the first subject recipient of all church offices, with all their gifts and power?

Then the congregation of saints are either officers themselves formally, and can execute the function of all sorts of officers, and have all gifts to that end; what need then is there of any select officers? for they can make officers virtually, and furnish those officers with gifts and power to that end; but who gave them any such authority? Or what apostolical church ever a.s.sumed to themselves any such thing? Officers, not churches, are the first subject of such gifts and power. Is the word subject here used improperly, for object, whose good all offices with their gifts and power are given? Then not any particular congregation, but the whole general visible Church is the object for which all offices and officers with their gifts and power are primarily given, 1 Cor. xii.

28; Eph. iv. 8, 11, 12. As for that place, 1 Cor. iii. 22, ”All is yours,” &c., it points not out the particular privilege of any one single congregation, (nor was the church of Corinth such, but presbyterial, see chap. XIII.,) but the general privilege of all true saints, and of the invisible mystical Church: for were Paul and Cephas apostles given peculiarly to the church of Corinth only? Or was the _world, life, death, things present and to come_, given to the wicked in the church of Corinth? 3. That the apostles are made the first subject of all apostolical power. But then, how doth this contradict the former a.s.sertion, that a particular congregation is the first subject of all offices with their gifts and power? Are there two first subjects of the same adjuncts? Or is apostles.h.i.+p no office? Are apostolical gifts no gifts, or power no power? or have apostles all from the Church?

Doubtless apostles were before all Christian churches, and had the keys given them before the churches had their being. 4. That the brethren of a particular congregation are made the first subjects of church liberty.

But, if that liberty be power and authority, then this evidently contradicts the former, that a particular congregation is the first subject of all offices and power; for brethren here are distinct from elders, and both do but make up a particular congregation. If liberty here be not power, then it is none of Christ's keys, but a new forged pick-lock. 5. That the elders of a particular church are made the first subject of church authority; but then here is a contradiction to the former position, that made the particular congregation the first subject of all power. And though apostles and elders be the first subject of authority, yet, when the keys were first committed to them, they were not in relation to any particular church, but to the general. 6.

Finally, that both elders and brethren, walking and joining together in truth and peace, are the first subjects of all church power, is liable also to exception. For this joins the brethren (who indeed have no authoritative power at all) with the elders, as the joint subject of all power. And this but allowed to them walking and joining together in truth and peace: but what if the major part of the Church prove heretical, and so walk not in truth; or schismatical, and so walk not in peace, shall the elders and the non-offending party lose all their power? Where then shall that independent church find healing? for appeals to presbyteries and synods are counted apocryphal by them. But enough hath been said to detect the vanity of these new dreams and notions; it is a bad sore that must be wrapped in so many clouts.[43]

CHAPTER XI.

_Of the proper Receptacle, or immediate subject of the Power of Church Government: affirmatively, what it is, viz. Christ's own Officers._

Thus the proper receptacle or subject of ecclesiastical power hath been considered negatively, what it is not, viz: not the political magistrate, nor yet the community of the faithful, or body of the people, with or without their elders.h.i.+p. Now this receptacle of power comes to be evidenced affirmatively, what it is, viz. (according to the express words of the description of government,) Christ's own officers.

This is the last branch of the description, the divine right whereof remains to be cleared; which may most satisfactorily be done by evidencing these three things, viz: 1. That Jesus Christ our Mediator hath certain peculiar church guides and officers which he hath erected in his Church. 2. That Jesus Christ our Mediator hath especially intrusted his own officers with the government of his Church. 3. How, or in what sense the ruling officers are intrusted with this government, severally or jointly?

SECTION I.

1. _Of the Divine Right of Christ's Church Officers, viz. Pastors and Teachers, with Ruling Elders._

Touching the first, that Christ hath certain peculiar church guides and officers, which he hath erected in his Church. Take it thus:

Jesus Christ our Mediator hath ordained and set in his Church (besides the apostles and other extraordinary officers that are now ceased) pastors and teachers, as also ruling elders, as the subject of the keys for all ordinary ecclesiastical administrations. The divine right of these ordinary church officers may appear as followeth:

I. Pastors and teachers are the ordinance of Jesus Christ. This is generally granted on all sides; and therefore these few particulars may suffice for the demonstration of it, viz:

1. They are enumerated in the list or catalogue of those church officers which are of divine inst.i.tution. ”G.o.d hath set” (or put, const.i.tuted) ”some in the Church, first, apostles; secondarily, prophets; thirdly, teachers,” 1 Cor. xii. 28. These are some of the triumphant gifts and trophies of Christ's ascension: ”Ascending up on high, he led captivity captive, and gave gifts to men: and he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers,” Eph. iv.

8, 11. Thus in that exact roll of ordinary officers: ”Having, therefore, gifts different according to the grace given unto us; whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministry;” (here is the general distribution of all ordinary officers under two heads, _prophecy_ and _ministry_:) ”or he that teacheth, on teaching; or he that exhorteth, on exhortation,” (here is the teacher and the pastor, that come under the first head of prophecy,) Rom. xii. 6-8. ”Take heed to yourselves, and to all the flock, over which the Holy Ghost hath made” (or set) ”you overseers,”

Acts xx. 28. Note--G.o.d hath set in the Church; Christ hath given for his body; the Holy Ghost hath made overseers over the flock, these pastors and teachers: and are not pastors and teachers church officers by divine right, having the authority of G.o.d, Christ, and of the Holy Ghost?

2. They are to be thus and thus qualified according to divine direction.

The qualifications of these pastors and teachers, (called presbyters and overseers,) see in 1 Tim. iii. 2-8, ”An overseer,” or bishop, ”must be blameless,” &c.; and t.i.t. i. 5-10, ”To ordain presbyters,” or elders, ”in every city--If any be blameless,” &c. Now, where G.o.d lays down qualifications for pastors and teachers, there he approves such officers to be his own ordinance.

3. They have manifold church employments committed to them from Christ, as ministers of Christ and stewards of the mysteries of G.o.d, (1 Cor. iv.

1, 2,) they being intrusted in whole or in part with the managing of most if not all the ordinances forementioned in part 2, chap. VII., as there by the texts alleged is evident. Matters of order and special office are committed to them only _divisim_: matters of jurisdiction are committed to them with ruling elders _conjunctim_. If Christ hath intrusted them thus with church ordinances, and the dispensing of them, sure they are Christ's church officers.

4. The very names and t.i.tles given them in Scripture proclaim them to be Christ's own ordinance; among many take these: ”Ministers of Christ,” 1 Cor. iv. 1; ”Stewards of the mysteries of G.o.d,” 1 Cor. iv. 1; ”Amba.s.sadors for Christ,” 2 Cor. v. 20; ”Laborers thrust forth into his harvest by the Lord of the harvest,” Matt. ix. 38; ”Ruling over you in the Lord,”[44] 1 Thess. v. 12.

5. The Lord Christ charges their flock and people with many duties to be performed to their pastors and teachers, because of their office; as to know them, love them, obey them, submit unto them, honor them, maintain them, &c., which he would not do were they not his own ordinance. ”But we beseech you, brethren, to know them that labor among you, and rule over you in the Lord, and esteem them very highly in love for their work's sake,” 1 Thess. v. 12, 13. ”Obey your rulers, and submit; for they watch for your souls as those that must give an account,” Heb.

xiii. 17. ”The elders that rule well count worthy of double honor; especially them that labor in the word and doctrine; _for the Scripture saith_, Thou shalt not muzzle the mouth of the ox that treadeth out the corn, and the laborer is worthy of his hire,” 1 Tim. v. 17, 18; compared With 1 Cor. ix. 6-15. ”Let him that is catechized, communicate to him that catechizeth him in all good things,” Gal. vi. 6-8.

Thus much for the present may suffice to have been spoken touching the divine right of pastors and teachers, the ordinary standing ministers of Christ under the New Testament. But forasmuch as we observe that in these days some rigid Erastians and Seekers oppose and deny the very office of the ministry now under the gospel, and others profess that the ministry of the church of England is false and antichristian; we intend, (by G.o.d's a.s.sistance,) as soon as we can rid our hands from other pressing employments, to endeavor the a.s.serting and vindicating of the divine right of the ministers of the New Testament in general, and of the truth of the ministry of the church of England in particular.

II. Ruling elders, distinct from all preaching elders and deacons, are a divine ordinance in the Church of G.o.d now under the New Testament.

The divine right of this church officer, the mere ruling elder, is much questioned and doubted by some, because they find not the Scriptures speaking so fully and clearly of the ruling elder as of the preaching elder and of the deacon. By others it is flatly denied and opposed, as by divers that adhere too tenaciously to the Erastian and prelatical principles: who yet are willing to account the a.s.sistance of the ruling elder in matter of church government to be a very prudential way. But if mere prudence be counted once a sufficient foundation for a distinct kind of church officer, we shall open a door for invention of church officers at pleasure; then welcome commissioners and committee men, &c.; yea, then let us return to the vomit, and resume prelates, deans, archdeacons, chancellors, officials, &c., for church officers. And where shall we stop? who but Christ Jesus himself can establish new officers in his church? Is it not the fruit of his ascension, &c.? Eph. iv. 7, 11, 12. Certainly if the Scriptures lay not before us grounds more than prudential for the ruling elder, it were better never to have mere ruling elders in the church. Both the Presbyterians and Independents[45]

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