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.