Of Church Power, and the Subjects in Which It Resides, Head and Officers

i HAT Jesus Christ is the alone Head of the church, is manifest, 1. Eronr express declarations of Scripture, John xviii. 36. Col. i. 18. ii. 19. Eph. i. 22. iv. 15, 16. Isa. ix. 6, 7. Luke i. 32, 33. Mic. v. 2 — 5. Matth. xxviii. 18 — 20. John iii. 35. v. 22. Phil. ii. 9 — 11. 1 Cor. xv. 25, 26. Rev. iii. V. 2. From the princely titles, respecting the church, which are ascribed

OF CHtrltCH FOWEK. to him in Scripture: as Lord, Acts ii. 36. x. 36. 1 Cor. viii. 6; Lawgiver, Isa. xxxiii. 22. James iv. 12; King, Psalm ii. 6. xxiv. 7, 9. lxxii. 1. Song i. 4, 12. iii. 9, 11. vii. 5; Prince, Ezek. xxxiv. 24. xlvi. 10; Governor; Ruler, Jer. xxx. 21. Mic. v. 2. Isa. ix. 6; Judge, Mic. v. 1. Isa. xxxiii. 22. ii. 4. xi. 3, 4; Shepherd, Isa. xl. 11. Ezek. xxxiv. 23. xxxvii. 24. Heb. xiii. 20. 1 Pet. v. 4. ii. 25; Bishop of souls, 1 Pet. ii. 25; Master, Mat. xxiii. 8, 10. John xx. 16; Head, Col. i. 18. Hos. i. 11; Apostle, and High Priest of our profession,- — a Son over his own house, Heb. iii. 1 — 6. 3. To him alone are attributed the acts of supreme power in the church, as enacting of laws and ordinances, even to her principal officers, Gal. vi. 2.

1 Cor. ix. 21. Acts i. 2. Mark xvi. 15, 16. Matth. x. 7. xxviii.

19, 20. John i. 33. 1 Cor. iii. 5. Matth. xvi. 19. xviii. 18. v. vi. vii. He qualifies all her officers, and prescribes to them the manner of their call, as well as the matter and manner of their work, Eph. iv. 7, 8, 11. 1 Cor. xii 28. John xx. 21 — 23.

2 Cor. x. 8. And in his name all her ordinances are dispensed. Mat. xviii. 20. xxviii. 19. Acts xix. 5. John xiv. 13, 14. Col. iii. 17. 1 Cor. v. 4. xi. 23.

It necessarily follows, that the Christian church must, in Christ’s word, have a particular form of government appointed. 1. Christ as her Head is not an author of confusion, but of order and peace, 1 Cor. xiv. 33. 2. The Scripture, either by

particular or general rules, instructs in every good word and work, and renders the men of God perfect, 2 Tim. iii. 15 — 17. 3. Christ, as her King, not only governs his church by the internal influence of his Spirit, but externally, by appointment of ambassadors, assemblies, laws, and ordinances, Eph. iv. 11. Matth. xviii. 20. xxviii. IS — 20. 1 Cor. xi. 23 — 29. xii. 28. John xx. 21 — 23. 1 Cor. v. 4, 5. 4. The proper end of church

power is not mere decency, but the spiritual edification of men, — the confirmation of them that stand; the recovery of them that are fallen; and the salvation of many, 1 Tim. v.

20. i. 20. 1 Cor. v. 5. Jude 22, 23. 5. The laws of Moses

manifest that Christ appointed a particular form of government in the Jewish church. But in no respect could they need an express form more than the Christian church, or the Mediator’s care of them be greater. Human inventions are now no more wise and holy; or Christ more in love with them than in the days of old, Heb. iii. 1 — 6. Matth. xv. 1 — 9. If is absurd to suppose, that after Christ gave himself for his church, he abandoned the forming and manner of governing it to the imaginations of men, which are only evil continually, Gen. vi. 5. viii. 21. 6. The account of the ordinances, offi¬

cers, and procedure of the Christian church, which we have in Scripture, exhibits every thing necessary to a particular

form of government. 7. By attempting to support from Scrip-* ture their own particular forms of church government, almost all professed Christians have manifested their belief that some particular form of it is appointed by Christ.

The whole power communicated by Jesus Christ, for the government of his church, is of a spiritual nature, corresponding to the nature of his kingdom, John xviii. 36. 1. The source

and author of it is Christ, the quickening Spirit, Mat. xxviii. 18 — 20. xvi. 19. xviii. 15 — 20. John xx. 21 — 23. 1 Cor. xv. 45. 2. The rule of it is riot the carnal statutes of men, but the spiritual oracles of the Holy Ghost, 1 Tim. iii. 14, 15. 2 Tim. iii. 15 — 17. Isa. viii. 20. 3. The matter of it is spiritual: The keys of order and government are not carnal, but keys of the kingdom of heaven, Mat. xvi. 19. The doctrine preached re¬ lates not to human science, but is spiritual and divine, 2 Pet. i. 19, 20, 21. 2 Tim. iii. 15 — 17. Tit. ii. 10. Heb. v. 12. vi. 5. Eph. i. 13. iv. 21. vi. 17. 2 Cor. x. 4, 5. 1 Cor. ii. 2. i. 23, 24. Bom. i. 16, 17. The sacraments confirm only spiritual privileges, Rom. iv. 11. vi. 4, 5. 1 Cor. x. 16, 17. xi. 23 — 29. The discipline is spiritual, reaching neither to body nor purse, but to soul and conscience, Mat. xvi. 19. xviii. 15 — 20. 1 Cor. v.

4, 5, 13. 2 Cor. ii. 1 — 7. John xx. 21 — 23. 4. The objects of

this power are spiritual, — men considered not as of this world, but as spiritual members of Christ’s mystical body; and their conduct not as civil, but as pleasing or displeasing to God in Christ, Gal. vi. 1. 1 Cor. ii. 15. v. 11 — 13. 2 Cor. xiii. 8.

5. The tendency of it is spiritual, — to gain sinful men to Jesus Christ, destroy their sin, and save their souls, Eph. iv. 11 — 13. 1 Cor. v. 5.

All church-power is bestowed by Christ for the advantage of all the members of his church, Eph. iv. 11 — 13. 2 Cor. xiii. 8, 10. x. 8. Acts xxvi. 17, 18. 1 Pet. iii. 21. Rom. iv. 11. 1 Cor. x. 16, 17. Mat. xviii. 15 — 17. 1 Tim. v. 20. i. 20. Tit. i. 13. 1 Cor. v. 5, 7, 13. 2 Cor. ii. 7; and every one is warranted to improve it to his spiritual advantage, and to try whether that which is dispensed to him be according to the word of God, 1 John iv. 1. Acts xvii. 11. 1 Thess. v. 21. But no powder of office for dispensing public ordinances in doctrine, worship, government, or discipline, is lodged by Christ in the community of they aithful. 1. Not the Christian people, but particular rulers are, in Scripture, warranted to preach the gospel, administer sacraments, ordain officers, censure or absolve delinquents, Rom. x. 15. Heb. v. 4, 5. 1 Cor. iv. 1. Mark xvi. 15, 16. 1 Tim. iv* 14, 15. Acts xiv. 23. vi. 3, 6. Tit. i. 1 Tim. iii. v. 20. i. 20. Mat. xviii. 18. xvi. 19. 1 Cor. v. 4. 2 Cor. ii. 6. Tit. iii. 10. 2. The gifts necessary for the execution of ecclesiastical offices are no where promised, or represented as given to the com muiiity of believers, but only to church officers, Mat. xxviii. 19, 20 xvi. 19. John xx. 21 — 23. 1 Cor. xii. 7, 8. 1 Tim. iii. 2. 2 Tim. ii. 2. Eph. iv. 11, 12. 3. No where are the Christian people in general, but particular officers, marked by characters which denote authority: — Nay, they are represented as th ejlock; th e family; the body; and subjects; and are commanded to honour, obey, and submit to their officers, who are represented as ciders, overseers, rulers, guides, governments. Acts xx. 17, 28. 1 Thess. v. 12. 1 Tim. v. 17. Heb. xiii. 7, 17. 1 Cor. xii. 2S. 4. Great absurdity and confusion would ensue, if even all

adult believers should be admitted to govern the church. All would be rulers: who then would remain to be ruled? All would be stewards of the mysteries of God to themselves and

others: who then could need the dispensation of them? -

Further, unless manhood, which is nothing spiritual, draw all church power to male believers, women, who are prohibited to speak in the church, must be allowed as much authority in government as men, 1 Cor. xiv. 3, 4. 1 Tim. ii. 12. - More¬

over, What neglect of business, what disorder must ensue, if all adult believers be equal triers and ordainers of pastors, or censurers of subtle heretics? If elders or deacons offend, their spiritual pupils and children must be their judges and correctors. If a whole congregation fall into error and scandal, who can reclaim them?

Civil magistrates ought to encourage and protect the church: and, in so doing, may, in their station, act in a manner like to parents and masters in theirs. By a proper exercise of their civil power, and for the good of the commonwealth, they ought to prevent and remove persecution, profaneness, idolatry, superstition, heresy, and every other thing which tends to hinder the pure worship of God, Isa. xiix. 23. lx. 3, 10, 1G. Rom. xiii. 3, 4. 1 Tim. ii. 2. 2 Chron. xv. 8, 1G. xvii. 3 — 10. xxxi. E xxxiii. 15. 2 Kings xviii. 4. xxiii. — They ought to preserve for the church her fulness of spiritual power allowed her by Christ; and by providing places of instruction, and maintainance for pastors and other instructors, and by encouraging laws, and their own example, they ought to promote the administration of, and attendance upon the ordinances of the gospel, 2 Chron. xv. 9 — 1G. xx. 7 — 9. xvii. xxix. xxx. xxxi. xxxiv. xxxv. Deut.

xvii. 18 — 20. 1 Chron. xxii. — xxv. Neh. xiii. 10 — 14. - As

heads of families ought to promote sound principles and holy practices in their families, — magistrates ought to promote and establish the reformation of doctrine, worship, discipline, and government of the church in their dominions, as a mean of promoting their happiness. And for this end, may call synods of church officers for settling and governing her affairs according to the word of God, Exod. xxxii. Josh, xxiii. xxiv. 2 Kings

xviii. 4 — 7. xii. xxii. xxiii. 2 Chron. xv. xvii. xxxiv. xxxv. 1 Sam. vii. 6. 2 Chron. xx. 3. Jonah iii. 7. Ezra viii. 21. — By their civil authority, they ought to enforce her laws or constitutions which are warranted by the word of God; as observing them tends to promote the welfare of the nation, and ought to excite her rulers and members to an external performance of their duty by every method agreeable to the gospel; and ought to punish open violations of God’s law, as crimes which dishohour him, whose deputies they are, and bring a curse on the commonwealth, 2 Chron. xv. xxx. xxxi. xxxiv. xxxv. Neh. xiii. Dan. iii. 28, 29. vi. 26, 27. Deut. xxi. 18 — 21. Gen. ix. 6. Num, xxxv. 30 — 32. xv. 30 — 36. Job xxxi. 9, 11. Lev. xx, 11 — 25. Exod. xxii. 1 — 15. Deut. xix. 16. xiii. 1 — 6. xvii. 1 — 8. Lev. xvii. 2, 8. 2 Chron. xv. 13, 16. Job xxxi. 26,27, 28. Lev. xxiv. 15, 16. Rom. xiii. 3, 4. 1 Pet. ii. 13, 14. Heb. x. 28.

Objec. I. “In their care about religion they must not act “as magistrates, but as Christians.” Axsw. Why separate their Christianity from their power? Are not all parents and masters, that are Christians, obliged by the law of God to act as Christians in these stations? Why may not magistrates also act as Christians in the execution of their office? In neither of these cases does Christianity add to men’s power, hut qualifies them for the better exercise of the power which they have, on another foundation.

Objec II. “The above proofs are generally taken from £c Jewish magistrates, -who were ecclesiastical rulers, and their “nation an ecclesiastical nation.” Axsw. Notwithstanding the Jewish magistrates were deputies under God, who was the Supreme King of their nation; yet it never can be proved that they were church rulers, till it be demonstrated that proselytes of the covenant and of the gate had equal privileges with Jews in both church and state; that every thing which excluded from church fellowship, excluded also from civil privileges; that fining, burning, stoning, &c. of malefactors were ordinances of Christ, for worship of God, as well as excommunications; and that there is no difference between the judicial and ceremonial laws.

Objec. III. “If magistrates have such power about religion, “they ought, by fines, imprisonment, death, or the like, to force “their subjects to whatever themselves think to be the true re “ligion; and so bereave them of their natural liberties, in “which they are bound to protect them.” Axsw. 1. Parents and masters can do much to promote true religion in their families, without either starving or hurtfully beating any under their charge. 2. Not the conscience of either magistrates or subjects, but the law of God, is the standard of duty to them. 3. If magistrates act according to the law of God, they can never attempt to propagate the true religion by methods which God never enjoined for that end, or which tend to disparage religion. 4. As all liberty, civil as well as sacred, proceeds from God himself, it can never be a protection of men in idolatry, blasphemy, notorious heresy, or profanation of the Sabbath, which render them open and insolent, dishonourers of, and rebels against God, and plagues to the nation, — any more than protect them in treason, murder, or theft.

But Christ has communicated no spiritual power to civil magistrates. 1. No where doth he appear to bestow any such power on magistrates, but on his apostles and their successors, as officers in the church, Mat. xvi. 19. xviii. 18. xxviii. 18 — 20. John xx. 21 — 23. Nor, in his establishment of his gospel-church, could he bestow any such power on magistrates, as both Jewish and Heathen were open enemies to him, and the civil power of the former just expiring. 2. For about 300 years the whole power of the Christian church was exercised, while the magistrates of those countries continued heathens and bloody persecutors. The word was preached; the sacraments dispensed; the unruly admonished; the scandalous rebuked; the obstinate excommunicated; the penitent absolved; elders and deacons ordained; synods assembled; and ecclesiastical decrees enacted, Acts iv. 2. 1 Tim. iii. 16. Actsxx. 7. 1 Cor. xi. 17 — 29. Acts ii. 41, 42. viii. 12. xiii. 1 — 3. xiv. 23. 1 Tim. iv. 14. Tit. i. 5. Acts vi. 1 — 6. 1 Tim. v. 20. i. 20. 1 Cor. v. 4, 5. 2 Cor. ii. 6 — 8. Acts xv’. xvi. 4. 3. No where do magistrates appear

in the list of church-officers recorded in Scripture. Nay, if children, reomen, or heathens, how could they be capable of ruling the Christian church? Rom. xii. 6 — 8. 1 Cor. xii. 28. Eph. iv. 11, 12. 1 Cor. xiv. 34. Eph. ii. 12. 4. Church-government

is altogether independent on civil government. Church-officers are not set up by the state, but by the Lord, Acts xx. 28.

1 Cor. iv. 1, 2. xii. 28. 1 Thess. v. 12. Eph. iv. 11. They preach the gospel, dispense sacraments, inflict or absolve from spiritual censures, which no magistrates have power to do, Rom. x. 15.

2 Chron. xxvi. 18, 19. They may execute their office, not

only without the consent, but contrary to the command of civil magistrates, Acts iv. 19. v. 29. 1 Cor. v. 4, 5. Mat. xviii. 17,18. Tit. iii. 10. Rev. ii. iii. None can lawfully appeal from an ecclesiastical decision of a spiritual cause to the civil magistrate, Mat. ii. 7. Deut. xvii. 8 — 10. 1 Cor. xiv. 32. Acts xiv. xvi. 4. Even kings, if disorderly church-members, are to be censured by church-rulers, 2 Thess. iii. 6. Mat. xviii. 15 — 18. 5. Civil and ecclesiastical power exceedingly differ in

many respects: 1. In their proper origin. In its general na¬

ture civil government flows from God as Creator, Preserver, and King of nations; and, excepting the Jewish theocracy, is.

in its particular form, an ordinance of men, Rom. xiii. 1 — 4;

1 Pet. ii. 14. Jer. xxvii. 12. Luke xii. 13, 14. All church power is derived from Christ as mediatorial head of the church, Mat. xvi. 19. xxviii. 18 — 20. Eph. iv. 11, 12. 1 Cor. xii. 28. 2. In the formal nature of their object. The church is a spiritual society, and body and spouse of Christ. The state, which is the object of the magistrate’s power, is a carnal and earthly society, Eph. i. 22. v. 25 iv. 8 — 11. 1 Cor. xii. 28. Acts vi. 3, 4. xiii. 1 — 4. xiv. 23. 1 Tim. iv. 14. 1 Cor. iv. 12. v. 20. John xviii. 36. Jer. xxix. 7. xxvii. 7, 17. 3. In the matter in which’

they are exercised. Civil power is worldly, and exercised in making and executing civil laws, enforced with rewards and punishments of a worldly nature. Church-power is spiritual, and exercised in preaching the gospel, dispensing sacraments, and inflicting medicinal censures for the benefit of souls, 2 Cor. x. 4, 5, 8. Heb. xiii. 17. 2 Thess. ii. 3, 4. 3 John 9, 10. 1 Tim. iii. 5. 1 Cor. xiv. 5, 34. xii. 28. v. 13. 4. In the manner of ex¬

ercising them. In exercising civil power, men may make laws, — judge according to human laws, — may act by delegates, or one by himself alone; — must enforce obedience with civil re¬ wards or punishments, from which last repentance is not sufficient to exenhpt a criminal. In exercising church power we must make no laws, but judge every thing by the Word of God. We must always act in the name of Christ: We cannot delegate our power to any other, nor one person exercise it by him¬ self, in acts of government; nor enforce obedience by any thing but what is of a spiritual nature, Mat. xxviii. 18 — 20. xviii. 17. Acts xxvi. 17, 18. 1 Cor. v. 4, 5. 5. In their immediate end.

Magistracy is to be executed for promoting the outward welfare of men as members of the commonwealth, Rom. xiii. 1 — 4. 1 Tim. ii. 1, 2. Church-power must be exercised for promoting the spiritual salvation of men as united to Christ, and members of his church, Eph. iv. 12. Acts xxvi. 17, 18. 1 Tim. iv. 16.

Christ has not lodged church-power in the hands of diocesan bishops, that bear rule over preaching presbyters. 1. The Scriptures expressly forbid all lordly dominion in the church, 3 John 9. 1 Pet. v. 3. Luke xxii. 25, 26. Matth. xx. 25, 26. Not tyrannical, but lordly dominion, however mild, is here prohibited. The Greek word expressing it is used by the seventy in Gen. i. 28. Psalm lxxii. 8. cx. 2, to express dominion, which none dare pretend to be tyrannical. — How absurd to imagine, that the mother of James and John asked a tyrannical power for her sons from Christ! Or that he who acknowledged Ciesar’s authority, Matth. xxii. 21, would represent all heathen rulers as tyrants! 2. Bishops and Presbyters are represented as

the very same officers in Scripture. Several bishops or overseers were at Ephesus, all of whom are called elders or presbyters,

OP CHURCH POWEfl.

Acts xx. 17, 28. Several bishops governed the church in Philippi, no great city, having no inferior officers but deacons, Phil. i. 1. 1 Tim. iii. 3. The reason why elders or presbyters must be of good report is, that bishops must be blameless; which marks them the same, Tit. i. 5, 6. Elders must feed God’s flock E Pisco I’OUNTES, acting the part of bishops over them,

I Pet. v. 2, 3. Judas had a bishopric, Acts i. 20. Peter and John, not inferior apostles, were presbyters, 1 Pet. v. 1. 2 John i. 3. The power of ordaining pastors, which diocesans claim for their distinguishing prerogative, is, by the Scripture, placed in no standing church-officer, but in the presbytery, or meeting of elders. Nay, where elders were ordained, even the apostles did not by themselves ordain pastors, but concurred as members of the presbytery, 2 Tim. i. 6. 1 Tim. iv. 14.

To anticipate objections, it must be observed, 1. That the twelve and the seventy disciples whom Christ, before his death, appointed to preach the gospel, had all of them equal power and authority, and but a temporary commission, Mat. x. Luke x. 1 — 21. 2. The apostleship for life bestowed on seve¬

ral after his resurrection, was an extraordinary office, in which they had no successors. 3. That neither Timothy nor Titus were fixed diocesans, but itinerant evangelists, who either travelled with the apostles, or were sent by them to supply their place, 1 Thess. i. 1. 2 Thess. i. 1. Rom. xvi. 21. Heb. xiii. 23. Col. i. 1. Phil. ii. 19. 2 Cor. i. 1. 1 Cor. iv. 17. xvi. 10. 2 Cor.

i. 19. iii. 2. 1 Tim. i. 3. 2 Tim. iv. 9, 10, 12. Gal.ii.3. 2 Cor.

ii. 13. vii. 6, 7. viii. 16, 23. xii. 18. Tit. iii. 12. 4. That the

angels of the Asian churches were not diocesan bishops, but their pastors in general: and hence one angel is sometimes addressed as se2)eraIpersons, Rev. ii. 10, 24, 5. That for the first

three hundred years of the Christian church, such as moderated in their courts, or were more aged, or had more noted congregations, were often called bishops: and, in the last case, had other ordained preachers to assist them, and to officiate in case of their imprisonment or death. But we have no decisive proof of any diocesan lords. Nor do any, except the principal pastors of Rome, seem to have struggled hard for such a pre-eminence. 6. That no Protestant church, except in England and Ireland, is governed by diocesan bishops, properly so called, though indeed the almost nominal ones of Sweden and Den¬ mark would gladly be such. 7. That almost all the noted primitive doctors of the Christian church grant that diocesan Episcopacy has no foundation in Scripture. 8. Scarcely one argument. hath ever been produced for the support of diocesan Episcopacy, but hath been effectually overturned by some other

Jearned prelatist; nor indeed can they combat the Popish government without destroying their own. 9. Diocesan bishops,

as such, have never been any honour to the church, or centre of unity: but have often been introducers and supporters of Popish abominations.

If Christ has not lodged church-power in the community of the faithful, or in magistrates, or in d’ocesan bishops, he must have placed it in officers of his own appointment, Matth. xvi. 19. xviii. 18 — 20. 2 Cor. x. 8. Heb. xiii. 7, 17. 1 Tim. v. 17.

1 Thess. v. 12. — Some of these were extraordinary, appointed for the first erection of the gospel-church. 1. Apostles, avIio had an immediate commission from Christ equally extended to all nations, as occasions offered, — were privileged with an infallibility in their doctrine; — had a constant power of work¬ ing miracles as directed by God, and of speaking languages which they had never learned; — had power to confer the miraculous influences of the Holy Ghost on others, and of sending forth evangelists, or by themselves ordaining presbyters and deacons, Mark xvi. 15 — 20. Acts i. — xxi. 2. Evangelists, who assisted the apostles in planting or watering churches, and, by their direction, ordained presbyters and deacons, and erected judicatories in infant churches. 3. Prophets, who explained dark passages of Scripture, and sometimes foretold future events,

1 Cor. xiv. 29 — 32. Acts xi. 28. xxi. 10, 11.

Others of these officers were ordinary, which are divided into Bishops, Overseers or Elders, and Deacons. Bishops or elders are subdivided into pastors, or elders that labour in word and doctrine, and elders that only rule well. Their name Bishop or Overseer marks their authority over and inspection of others. Presbyter or Elder denotes their gravity, prudence, and experience, and their being but subordinate rulers under Christ to declare and execute his laws. Thus we have three distinct kinds of church-officers, Pastors, Ruling Elders, and Deacons. The office of the first includes the power of the two latter; and that of the second the power of the last, but not the distinguishing power of the first; and the office of deacons includes no power peculiar to either of the two preceding offices.

I. The pastoral office is a spiritual relation to the Christian church, empowering men to preach the gospel, dispense the sacraments, and concur in acts of governing church-members. Its divine institution is evident. 1. God furnishes and appoints pastors, teachers, bishops or overseers, in the church, 1 Cor. xii. 28. Eph. iv. 11. Acts xx. 28. Rom. xii. 6 — 8. 2. The quali¬

fications of such officers are divinely prescribed, 1 Tim. iii. 1 — 8. v. 21, 22. Tit, i. 5 — 9. 3. Such characters are, by the Holy

Ghost, ascribed to them, as import authority and call to their work, as pastors, teachers, rulers, stewards, preachers, heralds, ambassadors, bishops, Eph. iv. 11. 1 Cor. xii. 28. 1 Tim. v. 17.

1 Cor. iv. 1, 2. Luke xii. 42. Rom. x. 15. 2 Cor. v. 19, 20. Acts xx. 28. 1 Pet. v. 2, 3. Rev. i. 20. 1 Thess. v. 12. Col. i. 7. Eph. vi. 21. Matth. ix. 38. 4. The manner of their en¬

trance on their office, by the call of the church and ordination of the presbytery, is divinely prescribed, Acts i. 15 — 26. xiv. 23. 1 Tim. iv. 14. 5. The work which belongs to this office

is divinely prescribed, 1 Pet. v. 2, 3. 1 Tim. iv. 14 — 16. Acts vi. 2, 4. 2 Tim. iv. 2. ii. 25, 26. 2 Cor. xii. 15. 1 Cor. xiv. 9, 16, 17. Ezek. xxxiv. 2, 4. Heb. xiii. 17. Acts xxvi. 17, 18. Mat. xxviii. 19, 20. 1 Cor. xi. 23 — 26. 2 Tim. ii. 2. 1 Cor. v. 4, 13. Tit. iii. 10. 2 Cor. ii. 6, 7. 6. People’s behaviour towards mi¬

nisters is prescribed by God, 1 Thess. v. 12, 13. 1 Tim. v. 17. Heb. xiii. 7, 17. Gal. vi. 6. 1 Cor. ix. 7 — 19. 2 Thess. iii. 1. 7. God has promised them encouragement in, and a reward of their work, 2 Cor. iii. 3, 5, 6. Rev. ii. 1. Matth. xxviii. 20. xvi. 19. John xx. 23. Matth. x. 40 — 42. Luke x. 16. John xiii. 20. 2 Tim. iv. 7, 8.

The office of the gospel ministry is perpetual, continuing till the end of the world. 1. God has provided nothing to supply its place: Nor can any bestowal of the Holy Ghost exclude it, any more than it did in the apostolic age, Acts i. — xxi. xxvi. 17, 18. Heb. xi. 40. 2. The necessity of it is

perpetual. Men are in every age ignorant and corrupt; Satan active; heresy and error raging, or ready to spring up; gospel mysteries much unknown; the conversion of sinners, edification of saints, and silencing of gainsay ers, still necessary, 1 Tim. iv. 1 — 3. 2 Tim. iii. 1 — 7. 2 Thess. ii. 3 — 12. Acts xxvi. 17, 18. Eph. iv. 12 — 15. Tit. i. 11. 3. The removal of

the gospel ministry is represented as an heavy judgment, which it could not be any more than the abolishing the Jewish ceremonies, unless the perpetual continuance of it were necessary. Rev’, ii. 5. 4. God has wonderfully preserved a gospel mi¬

nistry amidst all the destructive rage and persecution of heathens and antichristians, Rev. vi. xi. xii. xiv. 5. The divine ordinances which are connected with a gospel ministry, are appointed to continue till the end of the world, Eph. iv. 11 —

13. Mat. xxviii. 19, 20. 1 Cor. xi. 26. 1 Tim. vi. 14.

It is requisite to a man’s being a minister of the gospel, that he be divinely qualified with, 1. Proper abilities, rendering him apt to teach, which includes rational and experimental know¬ ledge of divine truths, and being able to explain and inculcate them in a manner calculated to enlighten the minds, impress the consciences, and excite the affections of his hearers, Eph. iv. 7 — 11. 1 Cor. ix. 7. iii. 8. vi. 19, 20. 1 Tim. iii. 2 1 Cor. xii. 8. Col. iv. 3, 4. 1 Cor. iv. 19. ii. 2, 4, 6, 7, 13. 2 Cor. ii.

14. iv. 2, 5. 2 Tim. ii. 15. Isa. 1. 4. xlix. 1, 2. lviii. 1. Mic.

iii. 8. 1 Cor. xiv. 24, 25. Acts xxiv. 25. 2. A blameless.

holy, and edifying conversation, 1 Tim. iii, 1 — 8. 2 Tim. if. 2, 21, 22. Tit. i. 5 — 9. 3. Distinguished zeal for advancing

the glory of God in Christ, and tender compassion to the souls of men, Rev. iii. 19. Psalm lxix. 9. cxix. 139. Gal. iv. 18, 19. 2 Cor. xii. 14, 15. 1 Thess. ii. 8. 1 Pet. v. 2. Jude 22.

All heads of families, teachers of youth, and even neighbours, ought, in a private manner, to instruct those under their charge, in the truths of the gospel. But none, without being regularly called to it, however well qualified, ought to exercise any part of the ministerial office. 1. The Scripture plainly distinguishes between gifts for, and a mission to that office, John xx. 21, 23. Isa. vi. 6, 7, 9. 2. It most expressly de¬

clares a call absolutely necessary to render one a public teacher, Rom. x. 15. Heb. v. 4, 6. Jer. xxiii. 21, 32. 3. The charac¬

ter of preachers, heralds, ambassadors, stewards, watchmen, angels, messengers, &c. necessarily import a divine call, 1 Cor. ix. 17. 2 Cor. v. 20. 1 Cor. iv. 1, 2. Heb. xiii. 17. Rev. i. 20.

4. Rules prescribed for the qualifications, election, and ordination of gospel ministers, are declared binding until the second coming of Christ, 1 Tim. iii. 1 — 8. v. 21, 22. vi. 13.

5. God severely punished Korah, Saul, Uzza, Uzziah, and

the sons of Sceva, for their intermeddling with the work of the sacred office, Num. xvi. 3 — 11, 32 — 38, 40. 1 8am. xiii. 8 — 14. 1 Chron. xiii. 9, 10. 2 Chron. xxvi. 16 — 18. Acts xix. 13 — 16. 6. To rush into the ministerial office without a proper call, is inconsistent with a proper impression of the awful nature of the work of it, 2 Cor. iii. 5, 6. ii. 16. Ezek. iii. 17 — 21. xxxiii. 1 — 20. Rom. i. 1. Gal. i. 15, 16. John iii. 27, 28. Heb. xiii. 17. v. 4, 5; and introduces wild disorder and error, Gal. ii. 5. 7. Christ’s manifold connection with this office, —

in his being the author of it, Eph. iv. 11, 12; his suspending much of the order and edification of his church on it, Acts xx. 29. 1 Pet. v. 1 — 3; his including such power and authority in it, Matth. xvi. 19. xviii. 18; his committing such an important trust to ministers, Col. iv. 17. 1 Tim. vi. 20; his enjoin¬ ing his people to honour and obey them, 1 Tim. v. 17. Heb. xiii. 7, 17; and his promising present assistance in, and future gracious rewards to their faithful discharge of their work, — manifests the necessity of a divine and regular call to it, Mat. xxviii. 20. 1 Pet. v. 4.

The call of an ordinary pastor to his work ought to be two¬ fold. 1. A divine call, which consists in God’s inwardly inclining his heart to it in an humble manner, and by regular means; and which is often attended by a tract of providences shutting him up to it, exclusive of any other. 2 An ecclesiastical call, which consists in the election of the Christian people to whom he is to minister, and the ordination of the presbytery. That adult Christians have a right from Christ to choose their own pastors is evident: 1. The church being a voluntary society, none imposed upon her members by men can be related to them as their pastor. 2. None can so well judge what gifts are best suited to their spiritual edification as Christians themselves. 3. If men may choose their servants or physicians, why hinder Christians from choosing the servants and subordinate physicians of their souls? 4. The Scripture allows the election of pastors in ordinary cases to adult Christians, and to none else, Acts i. 15 — 26. vi. 1 — 6. xiv. 23 5.

Christ requires his people to try the spirits, which supposes their ability to do so, and their power to choose such only as they find most proper to edify their souls, and to refuse others,

1 John iv. 1. 6. The introduction of ministers into their

office by patronage, of whatever form, has its origin from Popery; tends to establish a tyranny over men’s conscience, whom Christ has made free; — to fill pulpits with naughty, impious, and indolent clergymen; — encourages simony, sacrilege, and perjury; — and effectually gives Christ the lie, modelling his kingdom after the form of those of this world, Ezek. xxxiv. 2 — 4. Isa. lvi. 9 — 12. John xviii. 36. — The ordination of candidates chosen for the ministerial office is not the work of the people, but of the presbytery, 1 Tim. i. 14.

2 Tim. i. 6. ii. 2. Acts xiii. 1 — 3. xiv. 23- 1 Tim. v. 21, 22.

The work of a pastor when ordained, is, 1. With much in¬ ward compassion and zeal for the welfare of their hearers’ souls, to feed them with the truths of Christ according to their different necessities, both publicly and privately, whether in the form of sermons, lectures, catechizing, or exhortation, when sick, &c. 1 Pet. v. 3. 2 Cor. v. 11. 1 Cor. ix. 16. Phil, i. 17, 24, 25. 1 Tim. vi. 20. iii. 15. iv. 15, 16. 2 Tim. iv. 2. Gal. vi. 6. Heb. v. 11, 13. 1 Cor. iii. 1. Acts xx. 20, 21, 27,

28, 31, 35. xxvi. 17, 18. Ezek. xxxiv. 1 — 16. iii. 17- 21.

xxxiii. 1 — 20. Col. i. 28, 29. Isa. xl. 11. 1. 4. 1 Thess. ii. 2 — 12. v. 12. James v. 14. 2 Cor. xi. 28, 29. 2. To administer

the sacraments in a proper manner to proper persons, Matth. xxviii. 19, 20. vii. 6. 1 Cor. xi. 23 — 29, 3. To rule over

their people with impartiality, zeal, meekness, and prudence, censuring offenders, and absolving penitents, Heb. xiii. 17. 1 Tim. v. 20, 21. i. 20. Tit. iii. 10, 11. Rev. ii, 2, 14, 20. 1 Cor. v. 4, 5. 2 Cor. ii. 6, 7. 4. To care and provide for

the poor, Gal. ii. 9, 10. 1 Tim. vi. 17, 18 2 Cor. viii. ix,

5. To give himself habitually to effectual fervent prayer for the church of Christ in general, and especially for those of his particular charge. Acts vi. 2, 4. Eph. iii. 14 — 19. i 15 — 20. Gal. iv. 19. Col. iv. 12. 6. To exemplify his doctrines and

exhortations in an eminently meek, humble, holy, and edify-OF church power.

ing conversation, 1 Thess. ii. 10. 1 Tim. iv. 7, 8, 12, 16. vi. 11, 12. 2 Tim. ii. I, 15, 16, 21, 22, 23. iii. 14. Tit. i. 7 — 9. ii. 7, 8. Mafcth. v. 16 — 48.

II. It is plain from Scripture declarations, that Christ has appointed rulers in his church that are not appointed to preach the gospel, Rom. xii. 7, 8. Heb. xiii. 7, 17. Different gifts quality men for teaching and for ruling, Eph. iv. 7. Such rulers are necessary for the assistance of pastors, Gal. ii. 9, 10. Acts vi. 2 — 4. Exod. xviii. 17 — 23. — The complete form of every Christian congregation requires several elders, Acts xx. 17 — 38. xiv. 23. Christian churches have courts similar to those Jewish ones which had the power of excommunication; and which consisted of elders ruling as representatives of the congregation, Matth. xviii. 15 — 17. Num. xxxv. 24. Deut. xix. 12. Josh. xx. 4, 6. Exod. xii. 3, 21; by comparing of which texts we find that congregation denotes rulers of it. The seventy use the very word ecclesia, which is translated church in Matth. xxviii. 17. — But the divine appointment of ruling elders is still more evident, 1. From Rom. xii. 5 — 8, where we find in the one body of the gospel church prophesy¬ ing, which includes teaching and exhortation, which may cor¬ respond with teachers and pastors, Eph. iv. 11; and ministry, answerable to the deacon that gives out the church’s charity, and shews mercy in visiting the sick and imprisoned, — and to the elder that rules with diligence. Here different gifts, given to profit withal, infer different offices, Eph. iv. 7 — 11. 1 Cor. xii. 7, 8. Here is one that rules characterized by different gifts, and different work. 2. From 1 Cor. xii. 28, where we find governments, that is, governors, even as miraci.es de¬ note workers of miracles, — set by God in the Christian church. While they are represented as different from helps or deacons, Acts vi. 1 — 6, their designation of governments marks that their office is chiefly, if not solely, executed in ruling. It much more properly denotes them rulers of church members, than mere managers of church money. — It is further observ¬ able, that God has set some, not all, governments or governors in the church. From 1 Tim. v. 17, where some elders are represented as worthy of double honour, though they do no more than rule well, while others are represented as more worthy of double honour, because they not only rule well, but also labour in word and doctrine. — All which elders belong to the church, compare chap. i. 19. iv. 14. iii. 15. — Kopiontes, labouring, doth not denote uncommon diligence, but the common duty of all gospel ministers, 1 Cor. iii. 8. 1 Thess. v. 12. John iv. 38. — Malista, especially, — always in the New Testament distinguishes persons or things of the same general class, one from another, Acts xx. 38. xxiii. 26. xxvi. 3. Gal.

OF CHUItCH POWER. vi. 10. Phil. iv. 22. 1 Tim. iv. 10. v. 8. 2 Tim. iv. 13. Tit. i.

10. Phiiem. 16. 2 Pet. ii. 10. - Not only do most of the

chief Fathers in the Christian church declare for ruling elders; but even Papists and Episcopalians, who inveigh against them, have a shadow of them in their chancellors, officials, commissaries, wardens: and bishops having no care of souls, are lay elders properly so called. — Independents also manage most of their congregational affairs by a few of their number.

The necessary qualifications of ruling elders are, 1. True piety, 1 Tim. iv. 12. 2 Tim. ii. 21, 22. 2. Capacity for judg¬

ing causes, 1 Chron. xii. 32. Deut. i. 13. 1 Kings iii. 5 — 15. Isa. xi. 2 — 5. Num. xi. 16, 17. 3. Wisdom, prudence, and up¬

rightness of conduct, connected with a good report from others, 1 Tim. iii. 1 — 8. Psalm ci. 2 — 8. — Their ordination ought to be transacted in much the same manner as that of teaching elders or pastors. — Their duty in general is to rule well; particularly, 1. In judging the agreeableness of doctrines to the word of God, — judicially declaring what seems good to the Holy Ghost and to them, in controverted points of principle or practice, Acts xv. 28, 29. xvi. 4. Rev. ii. 2. Acts xx. 17 — 31. 2. In admitting persons to church-fellowship on proper qualifications, Matth. xvi. 19. 3. In directing or encouraging church-mem¬

bers to observe Christ’s laws, for the honour of God and their own mutual edification, Heb. xiii. 7, 17. 4. In taking care

that all the ordinances of the gospel be duly preserved in their puritv and perfection, Song i. 7, 8. 5. In carefully watching

over the moral behaviour of church-members, — instructing, admonishing, exhorting, comforting, or rebuking them, as they find cause, Heb. xiii. 17. 6. In visiting the sick in body, or

distressed in mind. Jam. v. 14. 7. In making provision for the

poor, or other expences necessary for promoting the spiritual welfare of the congregation, Acts xi. 27 — 30. 8. In judging

the case of offenders and penitents, in order to censure the for¬ mer, and absolve the latter, Matth. xviii. 15 — 18. xvi. 19. 9. In regulating diets of fasting, thanksgiving, the Lord’s Supper, &c. 1 Cor. xiv. 26, 40.

III. The divine appointment of Deacons in the Christian church is beyond dispute, Acts vi. 1 — 6. 1 Tim. iii. 8 — 11. Ilom. xii. 8. 1 Cor. xii. 28. Phil. i. 1. — They ought to be men of honest report, full of the Holy Ghost, and of wisdom, 1 Tim. iii. 8 — 10. Acts vi. 3. Their election and ordination ought not, in its manner, to differ from that of elders, Acts vi. 1 — 6.- Their work is to manage the temporal affairs of the congregation relative to the table of the poor, the table of ministers, and the table of the Lord, Acts vi. 2. 1 Cor. xii. 28. No other work is annexed to their office in Scripture. Hence, though scr. of the first seven deacons, becoming evangelists, might prc and administer sacraments, yet none, as deacons, have any right to do so.

There is no hint in Scripture, that the offices of ruling elder and deacon were designed to be temporary. Both of them were appointed on moral grounds and necessities respecting every church and period. The rules concerning them both are to be observed till the end of the world, 1 Tim. vi. 13, 14. No congregation can therefore answer to Jesus Christ for dropping of deacons, any more than for the dropping of ruling elders.