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fairs that are subservient to his government, they ought to obey him. These things are altogether unexceptionable: But when ministers give vent to their own passions, and pretend to give a sanction to doctrines that are unscriptural; or if they annex anathemas to their decrees, or enforce them by excommunication, or put the civil magistrate on methods of persecution; this is going beyond the rule, and offering prejudice rather than doing service to the interest of Christ: But when they only signify what is their judgment about some important articles of faith, or church-discipline, or some intricate cases of conscience, in which it is desired; and endeavour to give conviction rather by arguments, than barely their authority, this is not only their duty, but an advantage to the church, as the synod that met at Jerusalem was to the church at Antioch, Acts xv. 31,-33.

Thus we have considered the office of a Pastor. It might be expected that we should consider that of a Teacher, which many think to be a distinct officer in the church, as the apostle says, He gave some pastors and teachers, Eph. iv. 11. There are many, who treat on this matter, that suppose a teacher to be a distinct officer from a pastor; but yet when they call him a teaching elder, and allow him to have a part of the government of the church, as well as to be employed in the work of preaching, their method of explaining the nature of this office supposes it to differ little or nothing from that of a pastor, except in name. If they say that the difference consists in that the pastor is superior in honour and degree, to a teacher, and make the latter no more than a provisionary officer in the church, appointed to perform what properly belongs to the pastor, when he is absent, or indisposed, or, for any other reason, desires him to officiate for him; I cannot see reason to conclude that this is the meaning of the word teacher, as mentioned by the apostle; so that whilst they plead for its being a distinct office in the church, and, at the same time, explain it in such a way, there seems to be little else but a distinction without a difference.

As for the opinion of those who think that it was, indeed, a distinct office, but that a teacher was called, by the church, to some other branches of teaching, which the pastor could not well attend to, and that these were such as were styled, by the primitive church, Catechists; this deserves our consideration. We read, in the early ages of the church, of persons who had this office and character: Their work was such as needed those gifts, which our blessed Saviour was pleased to bestow on men, for the propagating his interest in the world, as much as any other; for, whether they preached publicly or no, as the pastor was called to do, their business was not only to instruct the catechumens, who were disposed to embrace the Christian

doctrine, but all who were willing to be taught by them; for which end there were public schools erected, which were under the direction, care, and countenance of the church, in which the method of instruction was, by explaining the scriptures, and, in public and set disputations, defending the Christian religion against those who opposed it, by which means many were converted to the Christian faith from among the heathen; and others, who were initiated therein, were, by this means, as well as by public preaching, established and confirmed therein, and thereby qualified for church-communion, and then baptized and joined to the church. Thus we read, in the writings of the Fathers, and church-historians, of several who performed this office with very great reputation and usefulness *; and it is thought, by some, to have been not only agreeable to the practice of the church in the apostle's days, but derived from it; and though it be not so plainly mentioned in scripture, as some other officers are, yet that the apostle refers to it, when he says, Let him that is taught in the word, communicate unto him that teacheth, Gal vi. 6. that is, Let him that is catechized communicate to the catechist t. But this is, at best, but a probable sense of the word, and therefore not sufficient of itself to give ground to conclude, that the apostle intends this when he speaks of teachers, as distinct officers from pastors. However, though, doubtless, the practice of the church, as above-mentioned, in appointing such officers was commendable; yet it does not fully appear, that this is what the apostle intends, though I will not deny it to be a probable conjecture; and I should acquiesce in it, rather than in any other sense of the text that I have hitherto met with, did I not think that the words pastors and teachers might not be as well, if not better, understood, as signifying one and the same office; and therefore I had rather understand them as Jerom and Augustin do t, q. d. He gave some pastors, to wit, teachers, or pastors that are teachers, or engaged in preaching the gospel, which is the principal branch of their office. And that which

Near the latter end of the second century, Pantanus was a celebrated catechist, in the school supported by the church at Alexandria; and Clemens Alexandrinus was his first scholar, and afterwards succeeded him in the work of a teacher; and Origen was Clement's scholar, and was afterwards employed in the same work in that school. And, in the fourth century, Athanasius, who strenuously defended the faith, in the council of Nice, against Arius, had his education in the same school; and Didymus, who flourished about the middle of that century, was a catechist therein, and Jerom and Ruffinus were his scholars.

So the vulgar Latin translation renders the word Kalnxxv, Ei qui se catechizat. Vid. Hieron. in Ephes. iv. 11. Non ait alios pastores, and alios magistros; sed alios pastores, et Magistros, ut qui pastor est, esse debeat & magister; nec in ecclesiis pastoris sibi nomen assumere, nisi posset docere quos pascit. & Aug. epist. 59. pastores & doctores eosdem puto esse, ut non alios pastores alios doctores intelligamus, sed ideo cum prædixisset pastores subjunxisse doctores ut intelligerent pastores ad officium suum pertinere doctrinam.

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gives me farther ground to understand the words in this sense, is, because the apostle, when he enumerates the officers of a church elsewhere, speaks of teachers without any mention of pastors, as it is said, God has set some in the church; first, apostles; secondarily, prophets; thirdly, teachers, 1 Cor. xii. 28. where no mention is made of pastors, as being included in the word teachers; and this is agreeable to what we observed elsewhere, which is all we shall add on this head.

The next officer in a church is a deacon, whose work and business is described as serving tables, Acts vi. 2. that is, the Lord's table, by providing what is necessary for the Lord's supper, and assisting in the distribution of the elements. He is also to supply the poor with necessaries, and to take care that the minister may be maintained, and other expenses defrayed; and, in order hereunto, he is to receive the contributions raised by the church for those ends; so that the office is properly secular, though necessary and useful, as subservient to others that are of a spiritual nature. The apostle gives an account of the qualifications of those who are to engage in this office, in 1 Tim. iii. 8-13. in which he speaks of them as persons of an unblemished character, of great gravity and sobriety, and other endowments, which may render them faithful in the discharge of their trust, and exemplary and useful in their station.

In the first age of the church, after the apostles' days, when it was under persecution, it was the deacon's work to visit and give necessary relief to the martyrs and confessors: but we do not find that they performed any other branches of service besides this, and those above mentioned; though Tertullian speaks of them, in his time, as being permitted to baptize in the absence of bishops and presbyters, in which they went beyond the scripture-rule, and, after this, they preached; and this practice has been defended by all who plead for diocesan episcopacy unto this day. But the arguments they bring for it, from scripture, are not sufficiently conclusive, when they say, that Stephen and Philip, who were the first deacons, preached; for this they did as evangelists, not as deacons. These indeed, as it is said of the bishop, in 1 Tim. iii. 2. ought to be apt to teach thus they are described, ver. 9. as holding the mystery of faith in a pure conscience; yet this extends no farther than that they should be fit to edify those, by their instructions, whom they relieved, by giving them a part of the church's contributions, that, by their conversation, they may do good to their souls, as well as, by what they give them, to their bodies.

* The particle xai seems to be exegetical, and ought to be rendered even. See the note in Vol, I, page 318. The words are, wwns lus mosanvas uns diduous.

Vid, Tertull. de bapt. baptizandi habet jus episcopus, doctrinæ presbyteri & diaconi.

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 lxxii. 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 Casar'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 hath 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 introdu cers 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 officers of his own appointment, Matt. xvi. 19. xvi. 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 churchcs. (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 ellers 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, ambussudors, 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 winch belongs to this office is divinely prescribed, 1 Pet. v. 2, 3. Í 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. iii 3, 5,

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