_Major_. Those persons, who are the first subject and receptacle of proper power for church government from Christ, are in the word called and acknowledged to be church governors. This is evident, 1. By Scripture, which is wont to give to them whom Christ intrusts with his government, such names and t.i.tles as have rule, authority, and government engraven upon them: as _overseers_, Acts xx. 28; _governments_, 1 Cor. xii. 28; _rulers_, 1 Tim. v. 17, and Rom. xii. 8; with divers others, as after will appear in Chap. XI. 2. By reason, which tells us that government and governors are relative terms; and therefore to whom government belongs, to them also the denominations of governors, rulers, &c., do belong, and not contrariwise.

_Minor_. But the community of the faithful are nowhere in the word either called or acknowledged to be church governors. This is clear.

For, 1. No t.i.tles or names are given them by Scripture which imply any rule or government in the visible Church of Christ. 2. They are plainly set in opposition against, and distinction from, church governors: they are called the _flock_; these, _overseers_ set over them by the Holy Ghost, Acts xx. 28: they, _the saints_; these _their rulers_, Heb. xiii.

22: these are _over them in the Lord_; and consequently they are _under them in the Lord_, 1 Thes. v. 12. 3. The community of the faithful are so far from being the subject of church government themselves, that they are expressly charged by the word of Christ to _know, honor, obey_, and _submit_, to other governors set over them, and distinct from themselves. "Know them who are over you in the Lord," 1 Thes. v. 12.

"Let the well-ruling elders be counted worthy of double honor; especially," &c., 1 Tim. v. 17. "Obey ye your rulers, and submit, for they watch for your souls," Heb. xiii. 17.

_Conclusion_. Therefore the community of the faithful are not the first subject and receptacle of proper power for church government.

_Argum_. V. This opinion of making the body of the Church, or community of the faithful, the first subject and immediate receptacle of the keys for the government of the Church, doth inevitably bring along with it many intolerable absurdities. Therefore it is not to be granted. Thus we may argue:

_Major_. That doctrine or opinion which draws after it unavoidably divers intolerable absurdities, is an unsound and unwarrantable opinion.

_Minor_. But this doctrine or opinion that makes the whole community or body of the Church to be the first subject and immediate receptacle of the keys, draws after it unavoidable divers intolerable absurdities.

_Conclusion_. Therefore this doctrine or opinion that makes the whole community or body of the Church to be the first subject, and immediate receptacle of the keys, is an unsound and unwarrantable opinion.

The _Major_ is plain. For, 1. Though matters of religion be above reason, yet are they not unreasonable, absurd, and directly contrary to right reason. 2. The Scriptures condemn it as a great brand upon men, that they are absurd or unreasonable; "Brethren, pray for us--that we may be delivered from absurd and evil men," 2 Thes. iii. 2; and therefore if absurd men be so culpable, absurdity, and unreasonableness itself, which make them such, are much more culpable.

The _Minor_, viz. But this doctrine or opinion that makes the whole community or body of the Church to be the first subject and immediate receptacle of the keys, draws after it unavoidably divers intolerable absurdities, will notably appear by an induction of particulars.

1. Hereby a clear foundation is laid for the rigid Brownist's confused democracy, and abhorred anarchy. For, if the whole body of the people be the first receptacle of the keys, then all church government and every act thereof is in the whole body, and every member of that body a governor, consequently every member of that body an officer. But this is absurd; for if all be officers, where is the organical body? and if all be governors, where are the governed? if all be eyes, where are the feet? and if there be none governed, where is the government? it is wholly resolved at last into mere democratical anarchy and confusion, "but G.o.d is not the author of confusion," 1 Cor. xiv. 33. What an absurdity were it, if in the body natural _all were an eye_, or _hand_!

for _where_ then _were the hearing, smelling_, &c.; _or if all were one member, where were the body_? 1 Cor. xii. 17,19. So if in the family all were masters, where were the household? where were the family government? If in a city all were aldermen, where were the citizens?

where were the city government? If in a kingdom all were kings, where were the subjects, the people, the commonalty, the commonwealth, or the political government?

2. Hereby the community or whole body of the faithful, even to the meanest member, are vested from Christ with full power and authority actually to discharge and execute all acts of order and jurisdiction without exception: e.g. To preach the word authoritatively, dispense the sacraments, ordain their officers, admonish offenders, excommunicate the obstinate and incorrigible, and absolve the penitent. For _the keys of the kingdom of heaven_ comprehend all these acts jointly, Matt. xvi. 19, and xviii. 18-20, with John xx. 21, 23: and to whom Christ in the New Testament gives power to execute one of these acts, to them he gives power to execute all; they are joined together, Matt, xviii. 19, (except in such cases where himself gives a limitation of the power, as in the case of the ruling elder, who is limited to ruling as contradistinct to _laboring in the word and doctrine_, 1 Tim. v. 17.) Now what gross absurdities ensue hereupon! For, 1. Then the weak as well as the strong, the ignorant as well as the intelligent, the children as well as the parents, yea, and the very women as well as the men, may preach, dispense seals, ordain, admonish, excommunicate, absolve authoritatively; (for they are all equally members of the body, one as well as another, and therefore, as such, have all alike equal share in the keys and exercise thereof:) viz. they that are not gifted for these offices, shall discharge these offices; they that are not called nor sent of G.o.d to officiate, (for G.o.d sends not all,) shall yet officiate in the name of Christ without calling or sending, contrary to Rom. x., Heb. v. 4. They that want the common use of reason and discretion (as children) shall have power to join in the highest acts of order and jurisdiction: yea, they that are expressly prohibited _speaking in the churches_, as the _women_, 1 Cor. xiv., 1 Tim. ii., shall yet have the _keys of the kingdom of heaven_ hung at their girdles. 2. Then the Church shall be the steward of Christ, and dispenser of the mysteries of G.o.d authoritatively and properly. But if the whole Church be the dispenser of the mysteries of G.o.d, what shall be the object of this dispensation? Not the Church, for according to this opinion she is the first subject dispensing; therefore it must be something distinct from the Church, unto which the Church dispenseth; what shall this be? shall it be another collateral church? then particular churches collateral may take pastoral care one of another reciprocally, and the same churches be both over and under one another; or shall it be those that are without all churches? then the ordinances of the gospel, and the dispensation of them, were not princ.i.p.ally bestowed upon the Church and body of Christ for the good thereof, (which is directly repugnant to the Scriptures, Eph. iv. 8, 11-13;) but rather for them that are without. How shall the men, who maintain the principle's of the Independents, clearly help themselves out of these perplexing absurdities?

3. Hereby the body of the people (as Mr. Bayly well observes in his Dissuasive, chap. ix. page 187) will be extremely unfitted for, and unwarrantably taken off from the several duties that lie upon them in point of conscience to discharge in their general and particular callings, in spiritual and secular matters, on the Lord's days and on their own days. For, if the ecclesiastical power be in all the people, then all the people are judges, and at least have a negative voice in all church matters. They cannot judge in any cause prudently and conscientiously, till they have complete knowledge and information of both the substantials and circ.u.mstantials of all those cases that are brought before them; they must not judge blindly, or by an implicit faith, &c., but by their own light. For all the people to have such full information and knowledge of every cause, cannot but take up abundance of time, (many of the people being slow of understanding and extremely disposed to puzzle, distract, and confound one another in any business to be transacted in common by them all.) If these matters of discipline be managed by them on the sabbath day after the dispatch of other public ordinances, ministry of the word, prayer, sacraments, &c., what time can remain for family duties privately, as repeating sermons, and meditating upon the word, searching the Scriptures, whether things preached be so indeed, reading the Scriptures, catechizing their children and servants, &c.? and how will the life of religion in families, yea, and in churches also, languish, if these family exercises be not conscientiously upheld?

If they be managed on the week days, how can all the people spare so much time, as still to be present, when perhaps many of them have much ado all the week long to provide food and raiment, and other necessaries for their families? and "if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel," 1 Tim. v. 8. Let the case of the church of Arnheim[39]

witness the mischief and absurdity of this popular government once for all.

4. Hereby, finally, the community of the faithful (being accounted the proper subject of the power of the keys) have authority and power not only to elect, but also to ordain their own officers, their pastors and teachers. And this they of the independent judgment plainly confess in these words:[40] Though the office of a pastor in general be immediately from Christ, and the authority from him also, yet the application of this office, and of this authority to this elect person, is by the church; and therefore the church hath sufficient and just warrant, as to elect and call a presbyter unto an office, so to ordain him to it by imposition of hands. They that have power to elect a king, have power also to depute some in their name to set the crown upon his head. But for the whole church or community to ordain presbyters by imposition of hands, is very absurd. For, 1. Their women and children, being members of the church and of the community, may join in ordaining presbyters by imposing of hands, and have as great an influence in appointing them that shall actually impose hands, as the rest of the church members have, being as properly members as they. 2. Then the community, that generally are unable to judge of the fitness and sufficiency of presbyters for the pastoral office, in point of necessary gifts of learning, &c., shall, without judicious satisfaction herein by previous examination, ordain men notwithstanding to the highest ordinary office in the church. How ignorantly, how doubtfully, how irregularly, how unwarrantably, let the reader judge. 3. Then the community of the faithful may a.s.sume to themselves power to execute this ordinary act of ordination of officers, without all precept of Christ or his apostles, and without all warrant of the apostolical churches. But how absurd these things be, each moderate capacity may conceive. Further absurdities hereupon are declared by Mr. Bain,[41] and after him by Mr.

Ball.[42]

Whence we may justly conclude,

Therefore this doctrine or opinion, that makes the whole community or body of the church to be the first subject and immediate receptacle of the keys, is an unsound and unwarrantable opinion.

The middle-way men, (that profess to go between the authoritative presbyterial, and the rigid Brownistical way,) seeing these and such like absurdities, upon which the Brownists inevitably dash themselves, think to salve all by their new-coined distinction of the keys; viz. 1.

There is a key of faith or knowledge, Luke xi. 52. The first subject of this key is every believer, whether joined to any particular church or not. 2. There is a key of order, Col. ii. 5, which is either, 1. A key of interest, power, or liberty, Gal. v. 13, which key is of a more large nature; 2. A key of rule and authority, which is of more strict nature, Matt. xvi. 19, John xx. 23. Hence, upon this distinction premised, they thus infer, 1. A particular congregation of saints is the first subject of all the church offices with all their spiritual gifts and power, 1 Cor. iii. 22. 2. The apostles of Christ were the first subject of apostolical power. 3. The brethren of a particular congregation are the first subjects of church liberty. 4. The elders of a particular church are the first subjects of church authority. 5. Both the elders and brethren, walking and joining together in truth and peace, are the first subjects of all church power needful to be exercised in their own body.

_Answer_. A rotten foundation, and a tottering superstruction, which tumbles down upon the builders' own heads: for,

1. This distribution of the keys is infirm in divers respects: e.g. 1.

In that the key of knowledge (as it stands here distinguished from the key of order, comprehending the key of power and authority) is left utterly devoid of all power. Now no key of the kingdom of heaven is to be left without all power, Independents themselves being judges. 2. In that the key of power is left as utterly void of all authority, (being contradistinguished from the key of authority,) as the key of knowledge is left void of power. Now, power and authority, in matters of government, seem to be both one; and the word in the original signifies the one as well as the other. 3. The key of liberty or interest is a new key, lately forged by some new locksmiths in Separation-shop, to be a pick-lock of the power of church officers, and to open the door for popular government; no ordinance of Christ, but a mere human invention, (as will after appear upon examination of that scripture upon which it is grounded,) and therefore this limb of the distribution is redundant, a superfluous excrescence. 4. The texts of Scripture upon which this distribution of the keys is grounded, are divers of them abused, or at least grossly mistaken; for, Luke xi. 52, key of knowledge is interpreted only the key of saving faith. But knowledge, in strict speaking, is one thing, and faith another; there may be knowledge where there is no faith; and knowledge, in a sort, is a key to faith, as the inlet thereof. And the key of knowledge, viz. true doctrine and pure preaching of the word, is a distinct thing from knowledge itself. This key the lawyers had taken away by not interpreting, or misinterpreting of the law; but they could not take away the people's faith, or knowledge itself. Touching Col. ii. 5, 6, _your order_, it will be hard to prove this was only or chiefly intended of the keys delivered to Peter: doth it not rather denote the people's moral orderly walking, according to the rule of faith and life, as in other duties, so in submitting themselves to Christ's order of government, as is elsewhere required, Heb. xiii. 17? And as for Gal. v. 13, produced to prove the key of liberty, _Brethren, you have been called unto liberty_, there is too much liberty taken in wresting this text; for the apostle here speaks not of liberty as a church power, of choosing officers, joining in censures, &c., but as a gospel privilege, consisting in freedom from the ceremonial law, that yoke of bondage, which false teachers would have imposed upon them, after Christ had broken it off; as will further appear, if you please with this text to compare Gal. v. 1, 11, 15, 10, and well consider the current of the whole context.

2. The inferences upon this distribution of the keys premised, are very strange and untheological. For it may be accepted in general, that it is a groundless fancy to make several first subjects of the keys, according to the several distributions of the keys; for, had all the members of the distribution been good, yet this inference thereupon is naught, inasmuch as the Scripture tells us plainly, that all the keys together and at once were promised to Peter, Matt. xvi. 19, and given to the apostles, Matt, xviii. 18, 19, with xxviii. 18-20, and John xx. 21-23; so that originally the apostles and their successors were the only first subject and immediate receptacle of all the keys from Christ. And though since, for a.s.sistance and case of the pastor, they are divided into more hands--viz. of the ruling elder, Rom. xii. 8; 1 Cor. xii. 28; 1 Tim. v.

17--yet originally the subject was but one. Further, here is just ground for many particular exceptions: as, 1. That every believer, whether joined to any particular church or not, is made the first subject of the key of knowledge, which seems to be extremely absurd: for then every particular believer, gifted or ungifted, strong or weak, man, woman, or child, hath power to preach, (taking the key of knowledge here for the key of doctrine, as it ought to be taken, or else it is no ecclesiastical key at all,) which is one of the highest offices, and which the great apostle said, "Who is sufficient for these things?" 2 Cor. ii. 16. How unscriptural and irrational this is, all may judge.

Then also some of the keys may be committed to such as are without the Church. Then finally, it is possible to be a believer, and yet in no visible church; (for Independents hold there is no church but a particular congregation, which is their only church:) but a man is no sooner a true believer, but he is a member of the invisible Church: he is no sooner a professed believer, but he is a member of the general visible Church, though he be joined to no particular congregation. 2.

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

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

Then the congregation of saints are either officers themselves formally, and can execute the function of all sorts of officers, and have all gifts to that end; what need then is there of any select officers? for they can make officers virtually, and furnish those officers with gifts and power to that end; but who gave them any such authority? Or what apostolical church ever 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 apostleship no office? Are apostolical gifts no gifts, or power no power? or have apostles all from the Church?

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

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

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

CHAPTER XI.

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

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

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

SECTION I.

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

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

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

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

1. They are enumerated in the list or catalogue of those church officers which are of divine 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]