And when it is farther said, that they who have used the office a deacon well, purchase to themselves a good degree, and great boldness in the faith, ver. 13. this does not sufficiently prove, as many ancient and modern writers suppose, that this qualifies them for the office of presbyters, since there is no affinity between these two offices; and one cannot, properly speaking, be a qualification for the other: but the good degree is, probably, to be understood of their having great honour in the church, as persons eminently useful to it; and great boldness in the faith, is not boldness in preaching the gospel, but resolution and stedfastness in adhering to the faith, and, in their proper station, defending, and being ready, when called to it, to suffer for it. Thus we have considered the government of the church, and the officers which Christ has appointed in it. (a)

(a) CHRIST has not lodged church-power in the hands of diocesan bishops, that bear rule over preaching presbyters. (1.) The scriptures expressly forbid all lordly dominion in the church, 3 John 9. 1 Pet. v. 3. Luke xxii. 25, 26. Matt. xx. 25, 26. Not tyrannical, but lordly dominion, however mild, is here prohibited. The Greek word expressing it is used by the SEVENTY in Gen. i. 28. Psalm ixxii. 8. cx. 2. to express dominion, which none dare pretend to be tyrannical--How absurd to imagine, that the mother of James and John asked a tyrannical power for her sons from Christ! Or that he, who acknowledged Cæsar's authority, Matt. xxii. 21. would represent all heathen rulers as tyrants! (2.) Bishops and Presbyters are represented as the very same officers in scripture. Several bishops or overseers were at Ephesus, all of whom are called elders or presbyters, Acts xx. 17, 28. Several bishops governed the church in Philippi, no great city, having no inferior officers but deacons, Phil. i. 1. 1 Tim. iii. 3. The reason why elders or presbyters must be of good report is, that bishops must be blameless; which marks them the same, Tit. i. 5, 6. Elders must feed God's flock EPISCOPOUNTES, acting the part of bishops over them, 1 Pet. v. 2, 3. Judas had a bishopric, Acts i. 20. Peter and John, not inferior apostles, were presby ters, 1 Pet. v. 1. 2 John i. (3.) The power of ordaining pastors, which diocesans claim for their distinguishing prerogative, is, by the scripture, placed in no standing church-officer, but in the presbytery, or meeting of elders. Nay, where elders were ordained, even the apostles did not by themselves ordain pastors, but concurred as members of the presbytery, 2 Tim. i. 6. 1 Tim. iv. 14.

To anticipate objections, it must be observed, (1.) That the TWELVE and the SEVENTY disciples whom Christ, before his death, appointed to preach the gospel, had all of them equal power and authority, and but a temporary commission, Matt. x. Luke x. 1–21. (2.) The apostleship for life bestowed on several after his resurrection, was an extraordinary office, in which they had no successors. (3.) That neither Timothy nor Titus were fixed diocesans, but itinerant evangelists, who either travelled with the apostles, or were sent by them to supply their place, 1 Thess. i. 1. 2 Thess. i. 1. Rom. xvi. 21. Heb. xiii. 23. Col. i. 1. Phil. ii. 19. 2 Cor. i. 1. 1 Cor. iv. 17. xvi. 10. 2 Cor. i. 19. iii. 2. 1 Tim. i. 3. 2 Tim. iv. 9, 10. 12. Gal ii. 3. 2 Cor. ii. 13. vii. 6, 7. viii. 16, 23. xii. 18. Tit. iii. 12. (4.) That the angels of the Asian churches were not diocesan bishops, but their pastors in general and hence one angel is sometimes addressed as several persons, Rev. ii. 10, 24. (5.) That for the first three hundred years of the Christian church, such as moderated in their courts, or were more aged, or had more noted congregations, were often called bishops: and, in the last case, had other ordained preachers to assist them, and to officiate in case of their imprisonment or death. But we have no decisive proof of any diocesan lords. Nor do any, except the principal pastors of Rome, seem to have struggled hard for such a pre-eminence. (6.) That no Protestant church, except in England and Ireland, is governed by

6. The last thing to be considered, is the privileges of the visible church, particularly as the members thereof are said to be under God's special care and government, and, as the con

diocesan bishops, properly so called, though indeed the almost nominal ones of Sweden and Denmark would gladly be such. (7.) That almost all the noted primitive doctors of the Christian church grant that diocesan Episcopacy has no foundation in scripture. (8.) Scarcely one argument bath ever been produced for the support of diocesan Episcopacy, but hath been effectually overturned by some other learned prelatist; nor indeed can they combat the Popish government without destroying their own. (9.) Diocesan bishops, as such, have never been any honour to the church, or centre of unity: but have often been introducers and supporters of Popish abominations.

Ir Christ has not lodged church-power in the community of the faithful, or in magistrates, or in diocesan bishops, he must have placed it in afficers of his own appointment, Matt. xvi. 19. xviii. 18-20. 2 Cor. x. 8. Heb. xiii. 7. 17. 1 Tim. v 17. 1 Thess. v. 12.-Some of these were EXTRAORDINARY, appointed for the first erection of the gospel-church. (1.) APOSTLES, who had an immediate commission from Christ equally extended to all nations, as occasions offered,—were privileged with an infallibility in their doctrine-had a constant power of working miracles as directed by God, and of speaking languages which they had never learned ;-had power to confer the miraculous influences of the Holy Ghost on others, and of sending forth evangelists, or by themselves ordaining presbyters and deacons, Mark xvi. 15-20. Acts i.-xxi. (2.) EVANGELISTS, who assisted the apostles in planting or watering churches, and, by their direction, ordained presbyters and deacons, and erected judicatories in infant churches. (3.) PROPHETS, who explained dark passages of scripture, and sometimes foretold future events, 1 Cor. xiv. 29-32. Acts xi. 28. xxi. 10, 11.

Others of these officers were ORDINARY, which are divided into BISHOPS, OVERSEERS OF ELDERS, and DEACONS. Bishops or elders are subdivided into pastors, or eklers that labour in word and doctrine, and elders that only rule well. Their name Bishop or OVERSEER marks their authority over and inspection of others. PRESBYTER OF ELDER denotes their gravity, prudence, and experience, and their being but subordinate rulers under Christ to declare and execute his laws. Thus we have three distinct kinds of church-officers, PASTORS, RULING ELDERS, and DEACONS. The office of the first includes the power of the two latter; and that of the second the power of the last, but not the distinguishing power of the first; and the office of deacons includes no power peculiar to either of the two preceding offices.

I. The pastoral office is a spiritual relation to the Christian church, empowering men to preach the gospel, dispense the sacraments, and concur in acts of governing church-members. Its divine institution is evident. (1.) God furnishes and appoints pastors, teachers, bishops or overseers, in the church, 1 Cor. xii. 28. Eph. iv. 11. Acts xx. 28. Rom. xii. 6-8. (2.) The qualifications of such officers are divinely prescribed, 1 Tim. iii. 1-8. v. 21, 22. Tit. i. 5-9. (3.) Such characters are, by the Holy Ghost, ascribed to them, as import authority and call to their word, as pastors, teachers, rulers, stewards, preachers, heralds, ambassadors, bishops, Eph. iv. 11. 1 Cor. xii. 28. 1 Tim. v. 17. 1 Cor. iv. 1, 2. Luke xii. 42. Rom. x. 15. 2 Cor. v. 19, 20. Acts xx. 28. 1 Pet. v. 2, 3. Rev. i. 20. 1 Thess. v. 12. Col. i. 7. Eph. vi. 21. Matt. ix. 38. (4) The manner of their entrance on their office, by the call of the church and ordination of the presby tery, is divinely prescribed, Acts i. 15-26. xiv. 23. 1 Tim. iv. 14. (5.) The work which belongs to this office is divinely prescribed, 1 Pet. v. 2, 3. 1 Tim. iv. 14-16. Acts vi. 2, 4. 2 Tim. iv. 2. ii. 25, 26. 2 Cor. xii. 15. 1 Cor. 9, 16, 17. Ezek. xxxiv. 2, 4. Heb. xiii. 17. Acts xxvi. 17, 18. Matt. xxviii. 19, 20. 1 Cor. xi. 23-26. 2 Tim. ii. 2. Cor. v. 4, 13. Tit. iii. 10. 2 Cor. ii. 6, 7. (6.) People's behaviour towards ministers is prescribed by God, 1 Thess. v. 12, 13. 1 Tim. v. 17. Heb. xiii. 7, 17. Gal. vi. 6. 1 Cor. ix. 7-19. 2 Thess. iii. 1. (7.) God has promised them encouragement in, and a reward of their work, 2 Cor. ii. 3, 5,

sequence hereof, have safe protection and preservation, whatever opposition they may meet with from their enemies; and they also enjoy communion of saints, and the ordinary means of salvation.

6. Rev. ii. 1. Matt. xxviii. 20. xvi. 19. John xx. 23. Matt. x. 40-42. Luke x. 16. John xii. 20. 2 Tim. iv. 7, 8.

The office of the gospel-ministry is PERPETUAL, continuing till the end of the world. (1) God has provided nothing to supply its place: Nor can any bestowal of the Holy Ghost exclude it, any more than it did, in the apostolic age, Acts i-xxi; xxvi. 17, 18. Heb. xi. 40. (2.) The necessity of it is perpetual. Men are in every age ignorant and corrupt; Satan active; heresy and error raging, or ready to spring up; gospel-mysteries much unknown; the conversion of sinners, edification of saints, and silencing of gainsayers, still necessary, 1 Tim. iv. 1-3. 2 Tim. iii. 1-7. 2 Thess. ii. 3–12. Acts xxvi. 17, 18. Eph. iv. 12-15. Tit. i. 11. (3.) The removal of the gospel-ministry is represented as a heavy judgment, which it could not be, any more than the abolishing_the Jewish ceremonies, unless the perpetual continuance of it were necessary, Rev. ii. 5. (4.) God has wonderfully preserved a gospel-ministry amidst all the destructive rage and persecution of heathens and antichristians, Rev. vi; xi; xii; xiv. (5.) The divine ordinances, which are connected with a gospel-ministry, are appointed to continue till the end of the world, Eph. iv. 11—13. Matt. xxviii. 19, 20. 1 Cor. xi. 26. 1 Tim. vi. 14.

It is requisite to a man's being a minister of the gospel, that he be divinely qualified with, (1) Proper abilities rendering him apt to teach; which includes rational and experimental knowledge of divine truths, and being able to explain and inculcate them in a manner calculated to enlighten the minds, impress the consciences, and excite the affections of his hearers, Eph. iv. 7-11. 1 Cor. ix! 7. iü. 8. vi. 19, 20. 1 Tim. iii. 2. 1 Cor. xii. 8. Col. iv. 3, 4. 1 Cor. iv. 19. ii. 2, 4, 6, 7, 13. 2 Cor. ii. 14. v. 11. iv. 2, 5. 2 Tim. ii. 15. Isa. 1. 4. xlix. 1, 2. Iviii. 1. Mic. iii. 8. 1 Cor. xiv. 24, 25. Acts xxiv. 25. (2.) A blameless, holy, and edifying conversation, 1 Tim. iii. 1-8. 2 Tim. ii. 2, 21, 22. Tit. i. 5-9. (3.) Distinguished zeal for advancing the glory of God in Christ, and tender compassion to the souls of men, Rev. iii. 19. Psalm Ixix. 9. cxix. 139. Gal. iv. 18, 19. 2 Cor. xii. 14, 15. 1 Thess. ii. 8. 1 Pet. v. 2. Jude 22.

All heads of families, teachers of youth, and even neighbours, ought, in a private manner, to instruct those under their charge in the truths of the gospel; but none, without being regularly called to it, however well qualified, ought to exercise any part of the ministerial office. (1.) The scripture plainly distinguishes between gifts for, and a mission to that office, John xx. 21, 23. Isa. vi. 6, 7, 9. (2.) It most expressly declares a call absolutely necessary to render one a public teacher, Rom. x. 15. Heb. v. 4, 6. Jer. xxiii. 21, 32. (3.) The character of preachers, heralds, ambassadors, stewards, watchmen, angels, messengers, &c. necessarily import a divine call, 1 Cor. ix. 17. 2 Cor. v. 20. 1 Cor. iv. 1, 2. Heb. xiii. 17. Řev. i. 20. (4.) Rules prescribed for the qualifications, election, and ordination of gospel-ministers are declared binding until the second coming of Christ, 1 Tim. iii. 1-8. v. 21, 22. vi. 13. (5.) God severely punished Korah, Saul, Uzza, Uzziah, and the sons of Sceva, for their intermedling with the work of the sacred office, Num. xvi. 3-11, 32-38, 40. 1 Sam. xiii. 8, -14. 1 Chron. xiii. 9, 10. 2 Chron. xxvi. 16-18. Acts xix. 13-16. (5.) To rush into the ministerial office, without a proper call, is inconsistent with a proper impression of the awful nature of the work, 2 Cor. iii. 5, 6. ii. 16. Ezek. iii. 17-21. xxxiii. 1-20. Rom. i. 1. Gal. i. 15, 16. John iii. 27, 28. Heb. xiii. 17. v. 4, 5. and introduces wild disorder and error, Gal. ii. 5. (7.) Christ's manifold connexion with this office,-in his being the author of it, Eph. iv. 11, 12. his suspending much of the order and edification of his church on it, Acts x. 28. 1 Pet. v. 1-3. his including such power and authority in it, Matt. xvi. 19. xviii. 18. his committing such an important trust to ministers, Col. iv. 17. 1 Tim. vi. 20. his enjoining his people to honour and obey them, 1 Tim. v. 17. VOL. II. 4 D

(1.) We shall consider the church, as under the care of Christ. This is the result of his propriety in them, and his having undertaken to do all things for them, as Mediator,

Heb. xiii. 7, 17. and his promising present assistance in, and future gracious rewards to their faithful discharge of their work,-manifest the necessity of a divine and regular call to it, Matt. xxviii. 20. 1 Pet. v. 4.

The call of an ordinary pastor to his work ought to be two-fold. ↑ (1.) A dizing all, which consists in God's inwardly inclining his heart to it in an humble manner, and by regular means; and which is often attended by a train of providences shutting him up to it, exclusive of any other. (2.) An ecclesiastical call, which consists in the election of the Christian people to whom he is to minister, and the ordination of the presbytery. That adult Christians have a right from Christ to choose their own pastors, is evident: (1.) The church being a voluntary society, none imposed upon her members by men, can be related to them as their pastor. (2.) None can so well judge what gifts are best suited to their spiritual edification as Christians themselves. (3.) If men may choose their servants or physicians, why hinder Christians from choosing the servants and subordinate physicians of their souls? (4.) The scripture allows the election of pastors in ordinary cases to adult Christians, and to none else, Acts i. 15-26. vi. 1-6. xiv. 23. (5.) Christ requires his people to try the spirits, which sup poses their ability to do so, and their power to choose such only as they find most proper to edify their souls, and to refuse others, 1 John iv. 1. (6.) The introduction of ministers into their office by Patronage, of whatever form, has its origin from Popery; tends to establish a tyranny over men's consciences, whom Christ has made free; to fill pulpits with naughty, impious, and indo lent clergymen; encourages simony, sacrilege, and perjury; and effectually gives Christ the lie, modelling his kingdom after the form of those of this world, Ezek. xxxv. 2-4. Isa. Ivi. 9-12. John xviii. 36.-The ordination of candidates chosen for the ministerial office is not the work of the people, but of the presbytery, 1 Tim. i. 14. 2 Tim. i. 6. ii. 2. Acts xiii. 1-3. XIV. 23. 1 Tim. v. 21, 22.

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The work of pastors, when ordained, is, (1.) With much inward compas sion and zeal for the welfare of their hearers' souls, to feed them with the truths of Christ, according to their different necessities, both publicly and privately, whether in the form of sermons, lectures, catechising, or exhortation, when sick, &c. 1 Pet. v. 3. 2 Cor. v. 11. 1 Cor. ix. 16. Phil. i. 17, 24, 25. 1 Tim. vi. 20. i 15. iv. 15, 16. 2 Tim. iv. 2. Gal. vi. 6. Heb. v, 11, 13. 1 Cor. iii. 1. Acts xx. 20, 21, 27, 28, 31, 35. xxvi. 17, 18. Ezek. xxxiv. 1-16. iii. 17–21. xxxiii, 1-20. Col. i. 28, 29. Isa. xl. 11. 1. 4. 1 Thess. ii. 2-12. v. 12. James v. 14. 2 Cor. xi. 28, 29. (2.) To administer the sacraments, in a proper manner, to proper persons, Matt. xxviii. 19, 20. vii. 6. 1 Cor. xi. 23-29. (3.) To rule over their people with impartiality, zeal, meekness, and prudence, censuring offenders, and absolving penitents, Heb. xii 17. 1 Tim. v. 20, 21. i. 20. Tit. iii. 10, 11. Rev. ii. 2, 14, 20. 1 Cor. v. 4, 5. 2 Cor. ii. 6, 7. (4.) To care and provide for the poor, Gal. ii. 9, 10, 1 Tim. vi. 17, 18. 2 Cor. viii; ix. (5.) To give themselves habitually to effectual fervent prayer for the church of Christ in general, and especially for those of their particular charge, Acts vi. 2, 4. Eph. iii. 14—19. i. 15-20. Gal. iv. 19. Col. iv. 12. (6.) To exemplify their doctrines and exhortations, in an eminently meek, humble, holy, and edifying conversation, 1 Thess. i. 10. 1 Tim. iv. 7, 8, 12, 16. vi. 11, 12. 2 Tim. ii, 1, 15, 16, 21, 22, 23. iii. 14. Tit. i. 7-9. ii. 7, 8. Matt. v. 16-18.

II. It is plain from scripture-declarations, that Christ has appointed rulers in his church that are not appointed to preach the gospel, Rom, xii. 7, 8. Heb. xiii. 7, 17. Different gifts qualify men for teaching and for ruling, Eph. iv. 7. Such Fulers are necessary for the assistance of pastors, Gal. ii. 9, 10. Acts vi. 2-4. Exod. xviii. 17-23.-The complete form of every Christian congregation requires several elders, Acts xx. 17-38. xiv. 23. Christian churches have courts similar to those Jewish ones, which had the power of excommunication; and which consisted of elders voting as representatives of the congregation, Matt.

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that are necessary to their salvation. This care, extended towards them, is called special, and so differs from, and contains in it many privileges, distinct from, and superior to that

xviii. 15-17. Num. xxxv. 24. Deut. xix. 12. Josh. xx. 4, 6. Exod. xii. 3, 21. by comparing of which texts we find that congregation denotes rulers of it. The SEVENTY use the very word ECCLESIA which is translated church in Matt. xviii. 17.-But the divine appointment of ruling elders is still more evident, (1.) From Rom. xii. 5-8. where we find in the one body of the gospel-church PROPHESYING, which includes teaching and exhortation, which may correspond with teachers and pastors, Eph. iv. 11. and MINISTRY, answerable to the deacon that gives out the church's charity, and sheas mercy in visiting the sick and imprisoned,-and to the elder that rules with diligence. Here different gifts, given to profit with al, infer different offices, Eph. iv. 7-11. 1 Cor. xii. 7, 8. Here is one that rules, characterized by different gifts and different work. (2.) From 1 Cor. xii. 28. where we find GOVERNMENTS, that is, governors, even as MIRACLES denote work. ers of miracles,-set by God in the Christian church. While they are represented as different from HELPS or deacons, Acts vi. 1-6. their designation of govern ments marks that their office is chiefly, if not solely, executed in ruling. It much more properly denotes them rules of church-members, than mere managers of \ church-money. It is further observable, that God has set some, not all, governs ments or governors in the church. (3.) From 1 Tim. v. 17, where soine elders are represented as worthy of double honour, though they do no more than rule well, while others are represented as more worthy of double honour, because they not only rule well, but also labour in word and doctrine.All which elders belong to the church, Comp. chap. i. 19. iv. 14. 15-Korioxтes, labouring doth not denote uncommon diligence, but the common duty of all gospel-minis ters, 1 Cor. iii. 8. 1 Thess. v. 12. John iv. 38-MALISTA, especially-always in the New Testament distinguishes persons or things of the same general class one from another, Acts xx. 38. xxiii. 26. xxvi. 3. Gal. vi. 10. Phil. iv. 22. 1-Tim iv. 10. v. 8. 2 Tim. iv. 13, Tit. i. 10. Philem. 16. 2 Pet, ii, 10. Not only do most, of the chief Fathers in the Christian church declare for ruling elders; but even Papists and Episcopalians, who inveigh against them, have a shadow of them, in their chancellors, officials, commissaries, wardens and bishops having no care of souls, are lay elders, properly so called,-Independents also manage most of their congregational affairs by a few of their number.

The necessary qualifications of ruling elders arc, (1) True piety, 1 Tin iv. 12. 2 Tim. ii. 21, 22. (2.) Capacity for judging causes, 1 Chron, xii. 32. Deut. i. 13, 1 Kings ii. 5-15. Isa. xi. 2—5. Numb, xi. 16, 17. (3.). Wisdom, prudence, and uprightness of conduct, connected with a good report from others, 1 Tim. iii. 1-8. Psalm ci. 2-8-Their ordination ought to be transacted in much the same manner as that of teaching elders or pastors. Their duty in gene: ral is to rule well; particularly, (1.) In judging the agreeableness of doctrines to the word of God,-judicially declaring what seems good to the Holy Ghost and to them, in controverted points of principle or practice, Acts xv. 28, 29. xvi. 4. Rev. ii. 2. Acts xx. 17-31. (2.) In admitting persons to church-fellowship on proper qualifications, Matt, xvi. 19. (3.) In directing or encouraging church members to observe Christ's laws, for the honour of God and their own mutual edification, Heb. xii. 7, 17. (4.) In taking care, that all the ordinances of the gospel be duly preserved in their purity and perfection, Song i. 7, 8. (5.) In carefully watching over the moral behaviour of church-members,-instructing, admonishing, exhorting, comforting, or rebuking then, as they find cause, Heb xiii. 17. (6.) In visiting the sick in body, or distressed in mind, Jam. v. 14. (7.) In making provision for the poor, or other expences necessary for promo ting the spiritual welfare of the congregation, Acts xi. 27-30. (8.) In judg ing the case of offenders and penitents, in order to censure the former, and ab solve the latter, Matt. xviii. 15-18. xvi. 19. (9.) In regulating diets of fasting) thanksgiving, the Lord's supper, &c. 1 Cor. xiv. 26, 40°