The Divine Right of Church Government Part 13

i. 10, "For there are many unruly and vain talkers and deceivers, especially they of the circ.u.mcision:" where _especially_ distinguishes _them of the circ.u.mcision_, from all other _vain talkers, and deceivers_; and in 1 Tim. iv. 10, "Who is the Saviour of all men, especially of them that believe;" here _especially_ without _but_ distinguishes them that believe from all other men, as capable of a special salvation from G.o.d; if here it were not a note of distinction, according to this gloss, we should thus read the place, "Who is the Saviour of all men, greatly believing;" but this were cold comfort to weak Christians of little faith. So here _especially_, though _but_ be wanting, distinguished them that labor in the word and doctrine, from them that labor not therein, and yet rule well.

_Except_. 7. It is one thing to preach, another thing to labor in the word and doctrine. If there be here any distinction of elders it is between those that labor more abundantly and painfully, and between those that labor not so much. This objection takes much with some.[81]

B. Bilson much presses this objection from the emphasis of the word _laboring_; signifying endeavoring any thing with greater striving and contention, &c., to this sense, "Let the elders that rule well be counted worthy of double honor, especially they who labor and sweat, &c., in the word--who give themselves even to be tired and broken with labors;" and this, saith he, is the genuine signification of the word translated laboring, when it is borrowed from the labor of the body, to denote the contention or striving of the mind, &c.[82]

_Ans_. 1. This gloss takes it for granted, that this text speaks only of preaching, or the ministry of the word, and therein of the lesser or greater pains taken: which (besides that it begs the thing in question) makes the ministry of the word common to both sorts here distinctly spoken of, whereas rather the plain current of the text makes ruling common to both, over and beyond which the preaching elder _labors in the word_. 2. Doth not this interpretation allow a double honor to ministers that labor not so much as others in the word? And can we think that the laborious Paul intended to dignify, patronize, or encourage idle drones, lazy, sluggish, seldom preachers? Ministers must be exceeding instant and laborious in their ministry, 2 Tim. iv. 1-3. If this were the sense only to prefer the greater before the less labor in the ministry, the apostle would have used this order of words, "Let the elders that rule well be counted worthy of double honor, especially they who labor," &c., take upon themselves more weighty cares. For those words (in the word and doctrine) should either have been quite omitted, as now was expressed, or should have been inserted immediately after them that rule well, and before the word especially, to this effect, "Let the elders that rule well and preach the word and doctrine well, be counted worthy of double honor; but especially those who labor much in well ruling and in well preaching:" in such an expression the case had been very clear and evident. 4. Should this comment stand, that they who labor more in the ministry than others should have more honor, more maintenance, than others, how many emulations and contentions were this likely to procure?

Who shall undertake to proportion the honor and reward, according to the proportion of every minister's labor? 5. As for the criticism of the word _laboring_, which Bilson lays so much stress upon, these things are evident, 1. That here _laboring_, signifies emphatically nothing else but that labor, care, diligence, solicitude, &c., which the nature of the pastoral office requires in every faithful pastor; as is implied 1 Thess. v., 12, 13, "Know them which labor among you, and are over you in the Lord;" and the apostle saith that every minister "shall receive a reward according to his own labor," 1 Cor. iii. 8. Such labor and diligence also is required in them that rule, whilst they are charged to rule _with diligence_, Rom. xii. 8, which is as much as _with labor_: yea, the common charity of Christians hath its labor; and this very word _labor_ is ascribed thereunto, _labor of love_, 1 Thess. i. 3; Heb. vi.

10. 2. That if the apostle had here intended the extraordinary labor of some ministers above others, not ordinarily required of all, he would have taken a more emphatical word to have set it out, as he is wont to do in some other cases, as in 2 Cor. xi. 27, "In labor and weariness." 1 Thess. ii. 9, "For ye remembered, brethren, our labor and weariness." 6.

Finally, "If there be but one kind of church officers here designed, then," as saith the learned Cartwright, "the words (_especially those that labor_) do not cause the apostle's speech to rise, but to fall; not to go forward, but to go backward; for to teach worthily and singularly is more than to teach painfully; for the first doth set forth all that which may be required in a worthy teacher, where the latter noteth one virtue only of pains taking."

_Except_. 8. Though it could be evinced, that here the apostle speaks of some other elders, besides the ministers of the word, yet what advantage can this be for the proof of ruling elders? For the apostle being to prove that the ministers of the word ought to be honored, i.e.

maintained; why might he not use this general proposition, that all rulers, whether public or domestic, whether civil or ecclesiastical, are to be honored? And when the apostle speaketh of the qualifications of deacons, he requires them to be such as have ruled their own houses well.[83]

_Ans_. 1. This slight gloss might have appeared more tolerable and plausible, were it not, partly, that the grand scope of the apostle in this chapter and epistle is to direct about church officers and church affairs, as both the context, and 1 Tim. iii. 14, 15, clearly evidence; and partly, had the word rulers been expressed alone in the text, and the word elders left out: but seeing that the apostle speaks not generally of them that rule well, but particularly of the elders that rule well in the Church; here is no place for this poor faint gloss. 2.

Had the apostle here intended such a lax and general proposition for all sorts of rulers, then had he also meant that an honorable maintenance is due from the Church to domestic as well as public, yea, to civil as well as ecclesiastical rulers: then the Church should have charge enough: yea, and then should ministers of the word (according to this interpretation) have more honor and maintenance than any other rulers, domestic or public, civil or ecclesiastical. Magistrates will never thank him for this gloss. 3. Though some kind of skill to rule and govern be required in deacons, yet that is no public rule in the Church, but a private rule in their own houses only, which the apostle mentions, 1 Tim. iii. 12.

_Except_. 9. But these Well-ruling presbyters may be referred to these pastors and teachers which were resident in every church, who therefore are properly said to have care and inspection of the faithful, as being affixed to that place for that end; but the word _laboring_, or _they that labor_, may be referred to them who travelled up and down for the visiting and confirming of the churches.[84] "There were some that remained in some certain places, for the guiding and governing of such as were already won by the preaching of the gospel: others that travelled with great labor and pains from place to place to spread the knowledge of G.o.d into all parts, and to preach Christ crucified to such as never heard of him before. Both these were worthy of double honor, but the latter that builded not upon another man's foundation, more especially than the former, that did but keep that which others had gotten, and govern those that others have gained."[85]

_Ans_. 1. If this be the sense, that there were some ministers fixed, and limited to particular places and churches; others unfixed, having an unlimited commission, and these are to be especially honored: then the meaning is, that the apostles and evangelists who were unfixed, and had unlimited commissions, and laid the foundation, were to be especially honored above pastors and teachers that were fixed and limited, and only built upon their foundation. But how should this be the meaning? For this seems a needless exhortation; what church would not readily yield an especial honor to apostles and evangelists above pastors and teachers? This would savor too much of self-seeking in the apostle, and providing for his own honor. This implies that the text hath reference to apostles and evangelists, whereas it evidently speaks only of ordinary ruling and preaching presbyters.

2. If this be the sense of Dr. Field and Bilson, that some mere ordinary presbyters travelled laboriously to lay the foundation of Christianity, others were fixed to certain places to build upon that foundation: this seems to be false; for we read that mere ordinary presbyters were ordained for several cities and places as their peculiar charges, whom they were to feed, and with whom they were to remain, as Acts xiv. 23; t.i.t. i. 5; herewith compare Acts xx. 28; 1 Pet. v. 2; 1 Thess. v. 12. But that mere ordinary presbyters were ordained and employed in the Church without limitation of commission, where can it be evidenced in all the Scriptures? Wandering presbyters are nowhere commended; wandering stars are condemned, Jude, ver. 13.

3. To refer the word _laboring_ to them that travelled from place to place for visiting and confirming of the churches, is very weak and unjustifiable in this place; for this clashes with Dr. Field's former gloss, (mentioned Except. 4, limiting _laboring_ to preaching.) But any thing for a present shift. This word is sometimes given to the apostle, as 1 Cor. xv. 10; 2 Cor. xi. 27: but where are apostles and evangelists called _laboring_, merely in respect of their travelling from place to place, to lay the foundation of Christianity, thereby to distinguish them from ordinary pastors and teachers? Nay, the apostle himself makes _them that rule_, and _them that labor_, the same, 1 Thess. v. 12, 13.

So here in 1 Tim. v. 17, _they that rule_--_and they that labor_--are the same, i.e. both of them ordinary presbyters, both of them ruling, only to one of them the office of _laboring_ in the word and doctrine is superadded; yea, the very women that _were_ G.o.dly were said _to labor in the Lord_, Rom. xvi. 6, 12, not for their far travels up and down several countries to propagate the gospel, for where are Mary and Persis reported to have done this? Yet doubtless such good women privately labored much to bring in others, especially of their own s.e.x, to hear the apostles, and entertain the gospel; and if the women may be said to _labor much in the Lord_, in respect of their private endeavors, how much more may labor be ascribed to presbyters in respect of both their private and public employments! So that this word _laboring_, which is applied in Scripture not only to ordinary presbyters, but also to women, cannot (without violence) be drawn peculiarly to signify apostles and evangelists, as this exception intends.

_Except_. 10. Seeing in every minister of the word three things are requisite, unblamableness of life, dexterity of governing, and integrity of doctrine; the two first are commended here, but especially the labor in doctrine above them both; therefore here are set down not a two-fold order of presbyters, but only two parts of the pastoral office, preaching and governing; both which the apostle joins in the office of pastors, 1 Thes. v. 2-13.[86] "The guides of the church are worthy of double honor, both in respect of governing and teaching, but especially for their pains in teaching; so noting two parts or duties of presbyterial offices, not two sorts of presbyters."[87]

_Ans_. 1. It is true, pastors have the power both of ruling and preaching belonging to their office, as is intimated, 1 Thes. v. 12, 13, and Heb. xiii. 7, and in other places; but doth it therefore follow, that none have the power of ruling, but those that have the power of preaching? or that this text, or 1 Tim. v. 17, intends only those rulers that preach? 2. Bilson, in this exception, confesseth that _laboring_ belongs to ordinary fixed pastors, and therefore contradicts himself in his former objection, wherein he would have appropriated it to unfixed apostles and evangelists; yea, by this gloss it is granted, that preaching presbyters are to be more honored than non-preaching ruling prelates. These are miserable shifts and evasions, whereby they are necessitated thus to wound their own friends, and to cross their own principles. 3. According to this gloss, this should be the sense, "Let the ministers that rule well by good life, and skilful government, be counted worthy of double honor, especially they who labor in the word and doctrine." Now doth not this tacitly insinuate, that some ministers may rule well, and be worthy of double honor, though they labor not in the word and doctrine? and how absurd were this? But if the text be interpreted not of several acts of the same office, but of several sorts of officers, this absurdity is prevented, _Let ruling elders be doubly honored, especially those that both rule and preach_. 4. The text evidently speaks not of duties, but of persons; not of acts, but of agents; not of offices, but of officers; for it is not said, "Let the elders be counted worthy of double honor, for well ruling; especially for laboring"--but, _Let the elders that rule well, especially they that labor in the word, &c._ So that this gloss is vain, and against the plain letter of the text.

_Except_. 11. Though the emphasis of the word, _they that labor_, be not to be neglected, yet the difference betwixt presbyters is not put by that word, but by those (_in the word and doctrine_.) This does not signify two kinds of presbyters, but two offices of ministers and pastors; one general, to _rule well_; another special, _to labor in the word and doctrine_. To rule well, saith Hierom, is to fulfil his office; or, as the Syriac interpreter expounds it, "to behave themselves well in their place;" or as the Scripture speaks, _To go in and out before G.o.d's people as becomes them, going before them in good works in their private conversations, and also in their public administrations_; whence the apostle makes here a comparison betwixt the duties of ministers thus, "All presbyters that generally discharge their office well are worthy of double honor; especially they who labor in the word, which is a primary part of their office."[88]

_Ans_. 1. For substance this objection is the same with objection 10, already answered, therefore much more needs not to be added. 2. It is to be noted, that the apostle saith not, "Let the presbyters that rule well be counted worthy of double honor, especially because they labor in the word--for then he should have pointed at the distinct offices of ministers;" but he saith, _especially they that labor_, which clearly carries the sense to the distinction of elders themselves, who have distinct employments. 3. If preaching presbyters only should here be meant, and under that phrase (_that rule well_) their whole office in general, and the right managing thereof, should be contained, whereas _laboring in the word and doctrine_ (as this exception implies) is but one part thereof, then hence it would inevitably follow, that a minister deserves more honor for the well administration of one part of his office only, than for the well managing of the whole, which is absurd!

Here therefore the apostle doth not compare one primary part of the pastor's office, with the whole office and all the parts thereof; but one sort of presbyters with another, distinguishing the mere ruling presbyter from the ruling and preaching presbyter, as the acute and learned Whitaker hath well observed.

_Except_. 12. It is evident in the text itself, that all these elders here meant were worthy of double honor, whether they labored or governed; which by St. Paul's proofs, presently following, and by the consent of all old and new writers, is meant of their maintenance at the charges of the Church.[89] Now that lay-judges and censors of manners were in the apostle's time found at the expense of the Church, or by G.o.d's law ought to have their maintenance at the people's hands, till I see it justly proved, I cannot believe it: which yet must be proved before this construction can be admitted.[90]

_Ans_. 1. This word _honor_ signifies (after the custom of the Hebrews, Exod. xx. 12) all pious offices and relief. This phrase (_double honor_) interpreters expound either absolutely or comparatively. Absolutely thus: _double honor_, i.e. great honor, so some; maintenance in this life, happiness in the life to come, so others; honor of reverence to their persons, and of maintenance for their labors, so Chrysostom, of which saith Calvin, "That Chrysostom interprets double honor to be maintenance and reverence, I impugn not." Comparatively thus: _double honor_ here seems to relate to what was before spoken, ver. 3, "Honor widows that are widows indeed." Now here he intimates, that though widows are to be honored, yet these should be much more honored; they should have single, these double honor. In this last sense, which seems most genuine, it seems most likely that the apostle here intended princ.i.p.ally, if not only, the honor of maintenance; partly because the honor appointed for widows, ver. 3, &c., was only maintenance; partly because the reason of this charge to honor, &c., refers only to maintenance, ver. 18. Thus far we grant, that the text speaks of maintenance. 2. It may be further yielded that all the presbyters here spoken of are to be counted worthy of double honor, of honorable, liberal maintenance; even they that rule well (if need require) are to be thus honored, but the princ.i.p.al care of maintenance ought to be of them that labor in the word and doctrine, because the apostle saith _especially they that labor, &c._: the like injunction, see Gal. vi. 6, "Let him that is catechized, communicate to him that catechizeth him in all good things;" and thus much this text plainly evidenceth. 3. What then can be inferred hereupon by the adversaries of ruling elders?

"Therefore the ruling elders (in the reformed churches) that take no maintenance of the church, are not the elders that rule well here mentioned?" This follows not: the apostle Paul took no wages of the church of Corinth, 2 Cor. xi. 7-9, and xii. 12, 13, &c., was he therefore not an apostle to them, as to other churches of whom he took maintenance? Divers among us in these days labor in the word and doctrine, and are not sufficiently maintained by their churches, but forced to spend of their own estates to do others service; are they therefore no ministers? _Forgive them this wrong_. Most churches are not able (or at least not willing) to maintain their very preaching presbyters and their families comfortably and sufficiently, as the gospel requireth: if therefore in prudence, that the Church be not needlessly burdened, those ruling elders are chosen generally that need no maintenance, doth their not taking maintenance of the church make their office null and void? Or if the church do not give them maintenance (when they neither need it, nor desire it, nor is the church able to do it) is the church therefore defective in her duty, or an ill observer of the apostolical precepts? Sure maintenance is not essentially and inseparably necessary to the calling of either ruling or preaching elder. There may be cases when not only the preaching, but the ruling elders ought to be maintained, and there may be cases when not only the ruling but also the preaching presbyter (as it was with Paul) should not expect to be maintained by the church. 4. It is as observable that the apostle here saith, let them be counted worthy of double honor, though the reformed churches do not actually give double maintenance to elders that rule well, yet they count them worthy of double maintenance, though the elders do not take it, though the churches cannot give it.

Finally, unto these testimonies and arguments from Scripture, many testimonies of ancient and modern writers (of no small repute in the Church of G.o.d) may be usefully annexed, speaking for ruling elders in the Church of Christ from time to time: some speaking of such sort of elders, presbyters, or church-governors, as that ruling elders may very well be implied in their expressions; some plainly declaring that the Church of Christ _in fact_ had such officers for government thereof; and some testifying that of right such officers ought to be in the Church of Christ now under the New Testament for the well guiding thereof; by which it may notably appear, that in a.s.serting the office of the ruling elder in the Church, we take not upon us to maintain any singular paradox of our own devising, or to hold forth some new light in this old opinionative age: and that the ruling elder is not a church officer first coined at Geneva, and a stranger to the Church of Christ for the first 1500 years, (as the adversaries of ruling elders scornfully pretend,) but hath been owned by the Church of Christ as well in former as in later times.[91]

_An Appendix touching the Divine Right of Deacons._

Though we cannot find in Scripture that the power of the keys is committed by Christ unto deacons, with the other church governors, but conceive that deacons, as other members of the church, are to be governed, and are not to govern; yet forasmuch as deacons are ordinary officers in the Church of G.o.d, of which she will have constant use in all ages, and which at first were divinely appointed, and after frequently mentioned in the New Testament; it will not be thought unfit, before we conclude this section, touching the divine right of Christ's church-officers, briefly to a.s.sert the divine right of deacons, as followeth.

Deacons in the church are an ordinance of Jesus Christ. For,

1. They are found in Christ's catalogue of church officers, distinct from all other officers, both extraordinary and ordinary. _Helps_, 1 Cor. xii. 28. The Greek word in the natural acceptation properly signifies, to lift over against one in taking up some burden or weight; metaphorically, it here is used for deacons, whose office it is to _help_ and _succor the poor and sick, to lend them a hand to lift them up_, &c., and this office is here distinctly laid down from all other ordinary and extraordinary offices in the text. So they are distinguished from all ordinary officers reckoned up, Rom. xii. 7, 8: under _prophecy_, there is the _teacher_ and _pastor_; under _ministry_, the _ruling elder_, and the _deacon_, verse 8. This officer was so well known, and usual in the primitive churches, that when the apostle writes to the church at Philippi, he directs his epistle not only to the saints, but to the officers, viz. _to the overseers, and deacons_, Philip, i. 1. The occasion of the first inst.i.tution of this office, see in Acts vi. 1, 2, &c. At the first planting of the Christian Church, the apostles themselves took care to receive the churches' goods, and to distribute to every one of their members _as they had need_, Acts iv.

34, 35; but in the increase of the church, the burden of this care of distributing alms increasing also, upon some complaints of the Greeks, _that their widows were neglected_, the office of deacons was erected, for better provision for the poor, Acts vi. 1-7; and because the churches are never like to want poor and afflicted persons, there will be constant need of this officer. The pastor and deacon under the New Testament seem to answer the priests and Levites under the Old Testament.

2. The qualifications of deacons are laid down by Christ in the New Testament, at large: 1 Tim. iii. 8-14, _Deacons also must be grave, not double-tongued_, &c., and Acts vi. 3, 5.

3. The manner also of deacons' vocation or calling unto their office is delineated, viz: 1. They must be chosen by the church; "Look ye out among you seven men of honest report," &c., "and they chose Stephen,"

&c., Acts vi. 3, 5. 2. They must first be proved and tried by the officers of the church, before they may officiate as deacons; "and let these also first be proved, then let them use the office of a deacon, being blameless," 1 Tim. iii. 10. 3. They must be appointed by the officers of the church to their office, and set apart with prayer, Acts vi. 3, 6: "Look ye out men--whom we may appoint over this business--whom they set before the apostles, and when they had prayed, they laid their hands on them."

4. Deacons have by Scripture their work and employment appointed them.

Their work is, _to serve tables_, (hence the name deacon seems derived,) Acts vi. 2, 3. To be an help, no hinderance in the church; called _helps_, 1 Cor. xii. 18.

5. Deacons have a divine approbation and commendation in Scripture, if they execute their office well. "For they that have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus," 1 Tim. iii. 13. Here the well administration of deaconship is commended as producing two good effects to such deacons, viz: 1. _A good degree_, i.e. great honor, dignity, and reputation, both to themselves and to their office; they adorn, grace, and credit their office in the church; not that they purchase to themselves by desert a higher office in the church, that from deacons they should be advanced to be presbyters, as some would interpret this text. 2. _Much boldness in the faith which is in Christ Jesus._ For nothing makes a man more bold than a good conscience in the upright and faithful discharge of our duties in our callings; innocency and integrity make brave spirits; such with great confidence and boldness serve Christ and the church, being men that may be trusted to the uttermost. Now where G.o.d thus approves or commends the well managing of an office, he also divinely approves and allows the office itself, and the officer that executes the same.[92]

SECTION II.

2. _Of the first receptacle, or subject of the power of church government from Christ, viz. Christ's own officers._

Touching the second, that Jesus Christ our Mediator hath peculiarly intrusted his own officers with the power of church government: take it thus--

Jesus Christ our Mediator did immediately commit the proper, formal, ministerial, or stewardly authority and power for governing of his church to his own church guides as the proper immediate receptacle or first subject thereof.

For explication of this proposition, four things are to be opened.

1. What is meant by proper, formal, ministerial or stewardly authority and power for church government? See this already discussed, Part 2, chapters III., V., and IX., in the beginning of Section 2, so that here there needs no further addition, as to this point.

2. What is meant by church guides? By church guides here understand, negatively, 1. Not the political magistrate. For though he be the _nurse-father_ of the church, Isa. xlix. 23, _the keeper and avenger of both the tables_; and _have an outward care of religion_, and _may exercise a political power about sacred things_, as did Asa, Jehoshaphat, Hezekiah, Josiah, &c., yet hath he no proper, inward, formal power in sacred things, nor is it lawful for him to exercise the same; as Korah, Num. xvi.; King Saul, 1 Sam. xiii. 9-15; Uzzah, 2 Sam.

vi. 6-8, 1 Chron. xiii. 9, 10; and King Uzziah, 2 Chron. xxvi. 16-22, did to the provoking of G.o.d, and to their own destruction. (But see what power is granted, and what denied to the civil magistrate in matters of religion, and why, Part 2, Chap. IX. Sect. 1.) 2. Not any officer of man's mere invention and setting up in the church, whether papal, as cardinals, &c., prelatical, as deans, archdeacons, chancellors, officials, &c., or political, as committees, commissioners, &c. For who can create and inst.i.tute a new kind of offices in the church, but Jesus Christ only, who alone hath the lordly magisterial power as Mediator appropriated to him? Eph. iv. 8, 11; Rom. xii. 5-8; 1 Cor. xii. 28; and therefore how can such acts be sufficiently excused from bold usurpation upon Christ's own prerogative? 3. Nor the deacons themselves, (though officers of Christ's appointment, as was formerly proved;) for their office is not to rule and govern, but _to serve tables_, &c., Acts vi.

2, 3. None of these are the church guides which Christ hath committed his proper power unto. But affirmatively understand all these church guides extraordinary and ordinary, which Christ hath erected in his Church, vesting them with power and authority therein, viz. apostles, prophets, evangelists, pastors and teachers, governments, or ruling elders, mentioned together in Eph. iv. 8, 11; 1 Cor. xii. 28; 1 Tim. v.

17; Rom. xii. 6-8. These are Christ's own church officers, these Christ hath made the immediate receptacle and first subject of the keys, or of ecclesiastical power derived from himself.

3. What is meant by Christ's committing this stewardly power first and immediately to the church guides? _Ans_. There is, 1. A priority and immediateness of the donation of the power of the keys: thus Christ first and immediately gave keys to his own officers, whom Scripture, therefore, calls _the ministers of Christ_, (not of the Church,) 1 Cor.

iv. 1, not first and immediately to the community of the faithful, or Church, and then by the Church secondarily and mediately to the officers, as her subst.i.tutes and delegates, acting for her, and not in virtue of their own power from Christ. 2. A priority and immediateness of designation of particular individual persons to the office of key-bearing, and this is done by the mediate intervening act of the church officers in separating of particular persons to the office which Christ inst.i.tuted; though it is not denied but that the church or company of the faithful may lawfully nominate or elect individual persons to be officers in the congregation, which yet is no act of authority or power.

4. How hath Christ committed this power of the keys to his church guides, that thereby they become the most proper receptacle thereof?

_Ans_. Thus briefly. All absolute lordly power is in G.o.d originally: all lordly magisterial mediatory power is in Christ dispensatorily: all official, stewardly power is by delegation from Christ only in the church guides[93] ministerially, as the only proper subject thereof that may exercise the same lawfully in Christ's name: yet all power, both magisterial in Christ, and ministerial in Christ's officers, is for the Church of Christ and her edification objectively and finally.

These things thus explained and stated, we come now to the confirmation of the proposition. Consider these arguments:

1. Jesus Christ committed immediately ecclesiastical power and the exercise thereof to his church guides. Thus we may argue:

_Major_. All those that have ecclesiastical power, and the exercise thereof, immediately committed to them from Jesus Christ, are the immediate subject or receptacle of that power.

For what makes any persons the immediate subject of power, but the immediate derivation and commission of power to them from Jesus Christ, who is the fountain of all power?

_Minor_. But the church guides have the ecclesiastical power and the exercise thereof immediately committed to them from Jesus Christ. This may be evinced many ways by Scriptures. 1. It is said expressly, "Of our authority which the Lord hath given us for your edification," 2 Cor.

10, 8: by _us_ here we are to understand church guides, for here they are set in opposition to the church members (_for edification_,) not destruction of (you.) Here are edifiers and edified. Now these church guides have authority given them, and that from the Lord, i.e. Christ; here is their commission or power, not from the Church or any creature, but from Christ; hence the apostle calls church guides, "Your rulers or guides in the Lord," 1 Thes. v. 12; _in the Lord_, i.e. by the Lord's authority and commission. So that church officers are _rulers in the Lord_, and the churches ruled by them; yea, ruling elders being one sort of church guides, have such an undoubted power of governing in the Church divinely committed to them, that of them it is said, "G.o.d hath set in the church governments", 1 Cor. xii. 28, i.e. governors, the abstract being put for the concrete. If _G.o.d have set governors in the Church_, then G.o.d vested those governors with a power of governing, whence they have their name of governments.

2. The keys of the kingdom of heaven, with all their acts, were immediately committed to the church guides, viz. to the apostles and their successors to the end of the world; compare these testimonies, Matt. xvi. 16, 19, and xviii. 18-20; John xx. 21-23; with Matt, xxviii.

18-20: therefore consequently ecclesiastical power was committed immediately unto them as the subject thereof. For, _By the kingdom of heaven_ here we are to understand (according to the full lat.i.tude of the phrase) both the kingdom of grace in this world, and of glory in the world to come; _binding and loosing both in earth and in heaven_, upon the right use of the keys, being here the privileges promised to church guides; and _by kingdom of heaven_--on earth, understand the whole visible Church of Christ in the earth, not only some single congregation. By _keys of the kingdom of heaven_, thus apprehend, Christ promiseth and giveth not the sword _of the kingdom_, any secular power; nor the sceptre _of the kingdom_, any sovereign, lordly, magisterial power over the Church. But the _keys_, &c. i.e. a stewardly, ministerial power, and their acts, _binding and loosing_, i.e. _retaining and remitting sins on earth_, (as in John it is explained;) opening and shutting are proper acts of keys; binding and loosing but metaphorical, viz. a speech borrowed from bonds or chains wherewith men's bodies are bound in prison or in captivity, or from which the body is loosed: we are naturally all under sin, Rom. v. 12, and therefore liable to death, Rom. vi. 23. Now sins are to the soul as bonds and cords, Prov. v. 22.

_The bond of iniquity_, Acts viii. 23; and death with the pains thereof, are as chains, 2 Pet. ii. 4, Jude 6; in h.e.l.l as in a prison, 1 Pet.

iii. 10: the remission or retaining of these sins, is the loosing or the binding of the soul under these cords and chains. So that the keys themselves are not material but metaphorical; a metaphor from stewards in great men's houses, kings' houses, &c., into whose hands the whole trust and ordering of household affairs is committed, who take in and cast out servants, open and shut doors, &c., do all without control of any in the family save the master of the family. Such, in the Hebrew phrase, are said to be _over the house_, Gen. xliii. 18; Isa. xxii. 15; 2 Kings xviii. 18: and the keys of the house are committed to them as a badge of their power. So that when G.o.d threatens to put Shebna out of his office in the king's house, and to place Eliakim, son of Hilkiah, in his room, he saith, "I will commit thy government into his hand--and the key of the house of David will I lay upon his shoulder," Isa. xxii. 21, 22, parallel of that phrase, "and the government shall be upon his shoulder," Isa. ix. 6. Hence, as key is in the Old Testament used for stewardly power and government, Isa. xxii. 21, 22; (only twice properly, Judges iii. 25; 1 Chron. ix. 27;) so in the New Testament, _key_ is always used, metaphorically, to denote power, and that about ecclesiasticals or spirituals, viz. in Matt. xvi. 19; Luke xi. 52; Rev.