Major. Whomsoever Christ makes the first subject of the power of church government, to them he promises and gives a spirit of ministry, and gifts necessary for that government. For, 1. As there is diversity of ecclesiastical administrations (which is the foundation of diversity of officers) and diversity of miraculous operations, and both for the profit of the Church; so there is conveyed from the Spirit of Christ diversity of gifts, free endowments, enabling and qualifying for the actual discharge of those administrations and operations. See 1 Cor. xii. 4-7, &c. 2. What instance can be given throughout the whole New Testament of any persons, whom Christ made the receptacle of church government, but withal he gifted them, and made his promises to them, to qualify them for such government? As the apostles and their successors: "As my Father sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained," John xx. 21-23. And, "Go ye therefore, and disciple ye all nations, &c.—And lo, I am with you alway," (or every day,) "even to the end of the world," Matt. xxviii. 19, 20. 3. Christ being the wisdom of the Father, Col. ii. 3, John i. 18, and faithful as was Moses in all his house; yea, more faithful—Moses as a servant over another's, he as a son over his own house, Heb. iii. 2, 5, 6—it cannot stand with his most exact wisdom and fidelity, to commit the grand affairs of church government to such as are not duly gifted, and sufficiently qualified by himself for the due discharge thereof.
Minor. But Christ neither promises, nor gives a spirit of ministry, nor necessary gifts for church government to the community of the faithful. For, 1. The Scriptures teach, that gifts for ministry and government are promised and bestowed not on all, but upon some particular persons only in the visible body of Christ. "To one is given by the Spirit the word of wisdom, to another the word of knowledge," &c., not to all, 1 Cor. xii. 8, 9, &c. "If a man know not how to rule his own house, how shall he take care of the church of God?" 1 Tim. iii. 5. The hypothesis insinuates that all men have not gifts and skill rightly to rule their own houses, much less to govern the church. 2. Experience tells us, that the multitude of the people are generally destitute of such knowledge, wisdom, prudence, learning, and other necessary qualifications for the right carrying on of church government.
Conclusion. Therefore Christ makes not the community of the faithful the first subject of the power of church government.
Argum. IV. The community of the faithful are nowhere in the word called or acknowledged to be church governors: therefore they are not the first subject of church government.
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 titles 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 titles 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.