<<   Contents  >>

Introduction to the Worship of God

by John Owen

Question 20: By what means do persons so called become a church of Christ?

Answer: They are constituted a church, and interested in the rights, power, and privileges of a gospel church, by the will, promise, authority, and law of Jesus Christ, upon their own voluntary consent and engagement to walk together in the due subjection of their souls and consciences unto his authority, as their king, priest, and prophet, and in a holy observation of all his commands, ordinances, and appointments.

Matt. 18:20,28:19,20; Acts 2:41,42; Exod. 24:3; Deut. 5:27; Ps. 110:3; Isa. 44:5,59:21; Eph. 4:7-10; 2 Cor. 8:5.

Explication: That the Lord Christ hath constituted such a church-state as that which we inquire about hath been proved already. Unto a church so constituted he hath also, by his word and promise, annexed all those privileges and powers which we find a church to be intrusted withal. This he hath done by the standing and unalterable law of the gospel, which is the charter of their spiritual society and incorporation. Neither are nor can any persons be interested in the rights of a church any otherwise but by virtue of this law and constitution. This, therefore, is first to be laid down, that the sole moral foundation of that church-state which we inquire after is laid in the word, law, and appointment of Christ. He alone hath authority to erect such a society; he is the builder of this house as well as the lord over it, Heb. 3:3-6. Neither without it can all the authority of men in the world appoint such a state or erect a church; and all acceptable actings of men herein are no other but acts of pure obedience unto Christ.

Furthermore, we have declared that the Lord Christ, by the dispensation of his word and Spirit, doth prepare and fit men to be subjects of his kingdom, members of his church. The work of sending forth the means of the conversion of the souls of men, of translating them from the power of darkness into light, he hath taken upon himself, and doth effectually accomplish it in every generation. And by this means he builds his church, for unto all persons so called he gives command that they shall do and observe whatever he hath appointed them to do, Matt. 28:20; in particular, that they profess their subjection to him, and their obedience, in joining themselves in that state wherein they may be enabled to observe all his other laws and institutions, with the whole worship of God required therein. Being converted unto God by his word and Spirit, they are to consider how they may now obey the Lord Christ in all things. Amongst his commands, this of joining themselves in church-societies, wherein he hath promised his presence with them, Matt. 28:20, -- that is, to dwell amongst them by his word and Spirit, Isa. 59:21, -- is the very first. This, by virtue of that command and promise of his, they are warranted and enabled to do; nor do they need any other warrant. The authority of Christ is sufficient to bear men out in the discharge of their duty to him. Being then made willing and ready in the day of his power, Ps. 110:3, they consent, choose, and agree to walk together in the observation of all his commands. And hereby do they become a church; for their becoming a church is an act of their willing obedience unto Christ. This is an act of their wills, guided by rule; for this also is necessary, that they proceed herein according to the rules of his appointment, afterward to be unfolded. And herein, upon their obedience unto the commands of Christ, and faith in his promises, do believers, by virtue of his law and constitution, become a gospel church, and are really and truly interested in all the power, rights, and privileges that are granted unto any church of Christ; for in this obedience they do these two things, which alone he requires in any persons for the obtaining of an interest in these privileges: -- First, They confess him, his person, his authority, his law, his grace; secondly, They take upon themselves the observance of all his commands.

Thus did God take the children of Israel into a church-state of old. He proposed unto them the church-obedience that he required of them, and they voluntarily and freely took upon themselves the performance of it: Exod. 24:3, "And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do:" so Deut. 5:27. And hereby they had their solemn admission into their church- state and relation unto God. And the like course they took whenever there was need of renewing of their engagements: Josh. 24:18-22, "And the people said, We will serve the LORD; for he is our God. And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen the LORD, to serve him. And they said, We are witnesses." This was the covenant that was between God and that people, which was solemnly renewed so often as the church was eminently reformed. Now, although the outward solemnity and ceremonies of this covenant were peculiar unto that people, yet as to the substance and nature of it, in a sacred consent for the performance of all those duties towards God and one another which the nature and edification of a church do require, it belongs to every church as such, even under the gospel.

And this is the way whereby believers, or the disciples of Christ, do enter into this state, the formal constituting cause of any church, this account doth the apostle give of the churches of the Macedonians: 2 Cor. 8:5, "And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God," before the performance of other duties; and in order thereunto, they first gave themselves to the Lord Jesus Christ, or took upon themselves the observance of his commands and institutions, which is the intendment of that expression. Among these commands one was, that they should give up themselves to the apostles' doctrine, rule, and government, in the order by Christ prescribed, -- that is, in church-order. This, therefore, they did by the will of God, according to his will and appointment. This description doth the apostle give of the way whereby the believers of Macedonia were brought into churches. It was by their own obedience unto the will of God; consenting, agreeing, and taking upon themselves the observation of all the commands and institutions of Christ, according to the direction and guidance of the apostles. So did the believers at Jerusalem, Acts 2:41,42. Being converted by the word, and making profession of that conversion in their baptism, they gave up themselves to a steadfast continuance in the observation of all other ordinances of the gospel.

Besides, the church is a house, a temple, -- the "house of God," 1 Tim. 3:15; the "house of Christ," Heb. 3:6; the "temple of the Lord," Eph. 2:21,22. Believers, singly considered, are "stones, living stones," 1 Pet. 2:5. Now, how shall these "living stones" come to be a house, a temple? Can it be by occasional occurrences, civil cohabitation in political precincts, usage, or custom of assembling for some parts of worship in any place? These things will never frame them into a house or temple. This can be no otherwise done but by their own voluntary consent and disposition: Eph. 2:19-22, "Ye are fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building fitly framed together groweth unto a holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit." Eph. 4:16, "From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." From these and sundry other places it is manifest that the way and means of believers' coalition into a church-state is their own obedience of faith, acting itself in a joint voluntary consent to walk together in a holy observation of the commands of Christ; whence the being and union of a particular church is given unto any convenient number of them by his law and constitution.

Question 21: Seeing the church is a society or spiritual incorporation of persons under rule, government, or discipline, declare who or what are the rulers, governors, or officers therein under Jesus Christ?

Answer: They have been of two sorts: 1. Extraordinary, appointed for a season only; and, 2. Ordinary, to continue unto the end of the world.

Question 22: Who are the extraordinary officers, or rulers, or ministers of the church, appointed to serve the Lord Jesus Christ therein for a season only?

Answer: 1The apostles of our Lord Jesus Christ, with 2the evangelists and prophets, endowed with extraordinary gifts of the Holy Ghost, associated with them and employed by them in their works and ministry.

1Matt. 10:2-4; Acts 1:26; 1 Cor. 12:28; Eph. 4:11. 2Luke 10:1; 2 Tim. 4:5; Tit. 1:5; Acts 11:27,28,21:9-11; 2 Cor. 1:1.

Explication: That the church is a spiritual corporation, attended with rule and government, is evident from the nature of the thing itself and testimonies of Scripture. Only, as the kingdom of Christ is not of this world or worldly, so this rule and government of the church is not merely external and secular, but spiritual. Neither doth this rule at all belong unto it merely as materially considered, in men yielding obedience unto the call which is the foundation of the church; nor absolutely, as it is formally constituted a church by the consent and agreement described; but, moreover, it is required that it be organically complete, with officers or rulers. Now, to the constitution of such a society or corporation there is required, --

First, That the persons whereof it is constituted do consent together into it for the attaining of the ends which they design. Without this no society of any kind can exist. This is the form of men's coalescency into societies; and that there is in the church such consent and agreement hath been showed.

Secondly, That there be rules or laws for the guidance and direction of all the members of the society, in order to their pursuit of the proper ends of it. That such rules or laws are given and prescribed by the Lord Christ unto the church will afterward appear, in our consideration of them in particular; so that the church is a society of men walking according unto rule or law for the attaining of the ends of the society.

Thirdly, That there be authority instituted to see to the due observation of these rules and laws of the society, which consists in this: -- 1. That some be appointed to rule and govern in the church; 2. Others to obey and be ruled or governed; both according to the laws of the society, and not otherwise. And both these are eminently found in this church-state, as we shall see in the ensuing questions, with their answers and explications.

Now, that these officers or rulers should be of two sorts, both the nature of the thing itself required and so hath our Lord Jesus Christ appointed; for when the church was first to be called, gathered, and erected, it was necessary that some persons should be extraordinarily employed in that work, for ordinary officers antecedent unto the calling and erection of the church there could be none. And, therefore, these persons were in an extraordinary manner endowed with all the power which afterward was to reside in the churches themselves; and, moreover, with that which was peculiarly needful unto the discharge and performance of that special duty and work that they were appointed unto. But when churches were called, gathered, erected, and settled for continuance, there was need of officers suited to their state and condition, called in an ordinary way, that is, in a way appointed for continuance unto the end of the world; and to be employed in the ordinary work of the church, that is, the duties of it were constantly incumbent on it by virtue of the command and appointment of Christ.

Question 23: Who are the ordinary officers or ministers of Christ in the church, to be always continued therein?

Answer: Those whom the Scripture calls pastors and teachers, bishops, elders, and guides.

Acts 14:23,20:17,28; 1 Cor. 12:28; Eph. 4:11; Phil. 1:1; 1 Tim. 3:1,2,5:17; Tit. 1:5,7; Heb. 13:7,17; 1 Pet. 5:1.

Explication: Several names are, on several accounts, partly designing their authority, partly their duty, and partly the manner of their discharge thereof, assigned in the Scripture to the ordinary ministers of the churches. Sometimes they are called "pastors and teachers," Eph. 4:11; 1 Cor. 12:28; -- sometimes "bishops" or "overseers," Phil. 1:1; Acts 20:28; -- sometimes "elders," Titus 1:5; 1 Pet. 5:1; 1 Tim. 5:17; Acts 14:23, 20:17; -- sometimes "guides," Heb. 13:7,17. By all which names, and sundry others whereby they are expressed, the same sort, order, and degree of persons is intended. Nor is any one of these names applied or accommodated unto any, but all the rest are also in like manner; so that he who is a pastor or a teacher is also a bishop or overseer, a presbyter or elder, a guide or ruler, a minister, a servant of the church for the Lord's sake. And of all other names assigned to the ministers of the church, that of bishop can least of all be thought to have designed any special order or degree of pre-eminence amongst them; for whereas it is but four times, or in four places, used in the New Testament as denoting any officers of the church, in each of them it is manifest that those expressed by the other names of elders and ministers are intended. So, Acts 20:28, the bishops are the elders of the particular church of Ephesus, verse 17. Phil. 1:1, there were many bishops in that one particular church, who had only deacons joined with them; that is, they were the elders of it, Titus 1:7. The bishops were the elders to be ordained, verse 5; which persons are also directly intended, 1 Tim. 3:2, as is evident from the coincidence of the directions given by the apostles about them, and the immediate adjoining of deacons unto them, verse 8; so that no name could be fixed on with less probability, to assert from it a special supreme order or degree of men in the ministry, than this of bishops. Neither is there any mention in any place of Scripture of any such pre-eminence of one sort of these church-officers or ministers over another, not in particular in those places where the officers of the church are in an especial manner enumerated, as 1 Cor. 12:28; Eph. 4:11; Rom. 12:5-8. Nor is there any mention of any special office that should be peculiar unto such officers; or of any gifts or qualifications that should be required in them; or of any special way of calling or setting apart to their office; nor of any kind of church that they should relate unto, different from the churches that other elders or pastors do minister in; nor of any special rule or direction for their trial; nor any commands for obedience unto them but what are common to all ministers of the churches of Christ duly discharging their trust and performing their duty; no intimation is given unto either elders or ministers to obey them, or directions how to respect them, nor unto them how to behave themselves toward them: but all these things are spoken and delivered promiscuously and equally concerning all ministers of the gospel. It is evident, then, that these appellations do not belong unto one sort of ministers, not more than another. And for what is pleaded by some from the example of Timothy and Titus, it is said that when any persons can prove themselves to be evangelists, 2 Tim. 4:5, to be called unto their office upon antecedent prophecy, 1 Tim. 1:18, and to be sent by the apostles, and in an especial manner to be directed by them in some employment for a season, which they are not ordinarily to attend unto, Titus 1:5, 3:12, it will be granted that they have another duty and office committed unto them than those who are only bishops or elders in the Scripture.

Question 24: What are the principal differences between these two sorts of officers or rulers in the church, extraordinary and ordinary?

Answer: 1The former were called to their office immediately by Jesus Christ in his own person, or revelation made by the Holy Ghost in his name to that purpose; the latter by the suffrage, choice, and appointment of the church itself. 2The former, both in their office and work, were independent on, and antecedent unto, all or any churches, whose calling and gathering depended on their office as its consequent and effect; the latter, in both, consequent unto the calling, gathering, and constituting of the churches themselves, as an effect thereof, in their tendency unto completeness and perfection. 3The authority of the former being communicated unto them immediately by Jesus Christ, without any intervenient actings of any church, extended itself equally unto all churches whatever; that of the latter being derived unto them from Christ by the election and designation of the church, is in the exercise of it confined unto that church wherein and whereby it is so derived unto them. 4They differ also in the gifts, which were suited unto their several distinct works and employments.

1Matt. 10:1; Luke 10:1; Gal. 1:1; Acts 1:26,6:3,14:23. 2John 20:21-23; Gal. 1:1; Eph. 2:20; Rev. 21:14; Acts 14:23; Tit. 1:5,7. 3Matt. 28:18- 20; 2 Cor. 11:28; Acts 20:28; 1 Pet. 5:2; Col. 4:17. 41 Cor. 12:28-33.

Question 25: What is required unto the due constitution of an elder, pastor, or teacher of the church?

Answer: 1That he be furnished with the gifts of the Holy Spirit for the edification of the church, and the evangelical discharge of the work of the ministry; 2that he be unblamable, holy, and exemplary in his conversation; 3that he have a willing mind to give himself unto the Lord in the work of the ministry; 4that he be called and chosen by the suffrage and consent of the church; 5that he be solemnly set apart by fasting and prayer, and imposition of hands, unto his work and ministry.

1Eph. 4:7,8,11-13. 2Tit. 1:7-9; 1 Tim. 3:2-7. 31 Pet. 5:1-3. 4Acts 14:23. 5Acts 13:2,3; 1 Tim. 4:14,5:22.

Explication: Five things are here said to be required unto the due and solemn constitution of a minister, guide, elder, pastor, or teacher of the church, which, as they do all equally belong unto the essence of the call, so they are all indispensably necessary unto him that would be accounted to have taken that office upon him according to the mind of Christ; and they that are plainly expressed in the Scripture.

The first is, That they be furnished with the gifts of the Holy Ghost for the discharge of the ministry. The communication of the gifts of the Holy Ghost is the foundation of the ministry, as the apostle declares, Eph. 4:7,8,11-13, "But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. And he gave some, apostles; and some prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man." And if this were not continued, if the Lord Christ did not continue to give gifts unto men for that end, the ministry must and would cease in the church, and all church order and administrations thereon. The exercise, also, of the gifts is required in all them that are called unto sacred offices: 1 Tim. 4:14, "Neglect not the gift that is in thee." Hence, persons destitute of these gifts of the Spirit, as they cannot in a due manner discharge any one duty of the ministry, so, wanting an interest in that which is the foundation of the office, are not esteemed of God as ministers at all, whatever their outward call may be: Hos. 4:6, "Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me."

Secondly, Their unblamableness and holiness of conversation is previously required in them that are to be set apart unto the ministry. This the apostle expressly declares, and lays down many particular instances whereby it is to be tried: Tit. 1:7-9, "For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and convince the gainsayers." 1 Tim. 3:2- 7, "A bishop must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the church of God?) not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil." Not that the particulars here mentioned by the apostle are only to be considered in the conversation of the person to be called to the ministry, but that, in a universal holy conversation, these things he requires that he should be eminent in amongst believers, as those which have an especial respect to his work and office. And a failure in any of them is a just cause or reason to debar any person from obtaining a part and lot in this matter; for whereas the especial end of the ministry is to promote and further faith and holiness in the church by the edification of it, how unreasonable a thing would it be if men should be admitted unto the work of it who in their own persons were strangers both unto faith and holiness! And herein are the elders of the churches seriously to exercise themselves unto God, that they may be an example unto the flock, in a universal labouring after conformity in their lives unto the great bishop and pastor of the church, our Lord Jesus Christ.

Thirdly, It is required that such a person have a willing mind to give up himself unto God in this work: 1 Pet. 5:1-3, "The elders which are among you, I exhort: feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock." Willingness and readiness of mind are the things here required as a previous qualification unto any man's susception of this office; and two things doth the apostle declare to be contrary hereunto: --

1. The undertaking of it by constraint, which compriseth every antecedent external impression upon the mind of the undertaker; such are personal outward necessities, compulsions of friends and relations, want of other ways of subsistence in the world, -- which, and the like, are condemned by the apostle as bringing some constraint on the mind, which on other accounts ought to be free and willing; as also, all tergiversation and backwardness in persons duly qualified and called, on the consideration of difficulties, temptations, straits, persecutions, is here condemned.

2. An eye and regard unto filthy lucre or profit in the world is proposed as opposite unto the readiness of mind which is required in them that are called to this work. An aim in this employment for men by it to advantage themselves in the outward things of this world, -- without which it is evident that the whole work and office would lie neglected by the most of them who now would be accounted partakers of it, -- is openly here condemned by the apostle.

Fourthly, Election, by the suffrage and consent of the church, is required unto the calling of a pastor or teacher; so that without it formally or virtually given or obtained, the call, however otherwise carried on or solemnized, is irregular and defective. There are but two places in the New Testament where there is mention of the manner whereby any are called in an ordinary way unto any ministry in the church, and in both of them there is mention of their election by the community of the church; and in both of them the apostles themselves presided with a fulness of church-power, and yet would not deprive the churches of that which was their liberty and privilege. The first of these is Acts 6, where all the apostles together, to give a rule unto the future proceeding of all churches in the constitution of officers amongst them, do appoint the multitude of the disciples or community of the church, to look out from among themselves, or to choose the persons that were to be set apart therein unto their office; which they did accordingly: Acts 6:2,3,5, "Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom. And the saying pleased the whole multitude: and they chose Stephen," etc. This was done when only deacons were to be ordained, in whom the interest and concernment of the church is not to be compared with that which it hath in its pastors, teachers, and elders. The same is mentioned again, Acts 14:23, where Paul and Barnabas are said to ordain elders in the churches by their election and suffrage; for the word there used will admit of no other sense, however it be ambiguously expressed in our translation. Neither can any instance be given of the use of that word, applied unto the communication of any office or power to any person or persons in an assembly, wherein it denoteth any other action but the suffrage of the multitude; and this it doth constantly in all writers in the Greek tongue. And hence it was that this right and privilege of the church, in choosing of those who are to be set over them in the work of the Lord, was a long time preserved inviolate in the primitive churches, as the ancients do abundantly testify. Yea, the show and appearance of it could never be utterly thrust out of the world, but is still retained in those churches which yet reject the thing itself. And this institution of our Lord Jesus Christ by his apostles is suited to the nature of the church, and of the authority that he hath appointed to abide therein; for, as we have showed before, persons become a church by their own voluntary consent. Christ makes his subjects willing, not slaves; his rule over them is by his grace in their own wills, and he will have them every way free in their obedience. A church-state is an estate of absolute liberty under Christ, not for men to do what they will, but for men to do their duty freely, without compulsion. Now, nothing is more contrary to this liberty than to have their guides, rulers, and overseers inposed on them without their consent. Besides, the body of the church is obliged to discharge its duty towards Christ in every institution of his; which herein they cannot, if they have not their free consent in the choice of their pastors or elders, but are considered as mute persons or brute creatures. Neither is there any other ordinary way of communicating authority unto any in the church, but by the voluntary submission and subjection of the church itself unto them; for as all other imaginable ways may fail, and have done so, where they have been trusted unto, so they are irrational and unscriptural as to their being a means of the delegation of any power whatever.

Fifthly, Unto this election succeeds the solemn setting apart of them that are chosen by the church unto this work and ministry, by fasting, prayer, and imposition of the hands of the presbytery, before constituted in the church wherein any person is so to be set apart.

Question 26: May a person be called to, or be employed in, a part only of the office or work of the ministry; or may he hold the relation and exercise the duty of an elder or minister unto more churches than one at the same time?

Answer: Neither of these has either warrant or precedent in the Scripture; nor is the first of them consistent with the authority of the ministry, nor the latter with the duty thereof, nor either of them with the nature of that relation which is between the elders and the church.

Acts 14:23; 1 Pet. 5:2; Acts 20:28.

Explication: There are two parts of this question and answer, to be spoken unto severally. The first is concerning a person to be called or employed in any church in a part only of the office or work of the ministry; -- as suppose a man should be called or chosen by the church to administer the sacraments, but not to attend to the work of preaching, or unto the rule or guidance of the church; or, in like manner, unto any other part or parcel of the work of the ministry, with an exemption of other duties from his charge or care. If this be done by consent and agreement, for any time or season, it is unwarrantable and disorderly (what may be done occasionally upon an emergency, or in case of weakness or disability befalling any elder as to the discharge of any part of his duty, is not here inquired after); for, --

First, If the person so called or employed have received gifts fitting him for the whole work of the ministry, the exercise of them is not to be restrained by any consent or agreement, seeing they are given for the edification of the church to be traded withal: 1 Cor. 12:7, "The manifestation of the Spirit is given to every man to profit withal;" and this he who hath received such gifts is bound to attend unto and pursue.

Secondly, If he have not received such gifts as completely to enable him unto the discharge of the whole work of the ministry in the church wherein he is to administer, it is not lawful for the church to call him unto that work wherein the Lord Christ hath not gone before them in qualifying him for it; yea, to do so would be most irregular, for the whole power of the church consists in its attendance unto the rule given unto it: and therefore the office and work of the ministry being constituted by the law of Christ, it is not in the power of the church to enlarge or straiten the power or duty of any one that is called unto the office thereof. Neither can or ought any person that is called unto the work of the ministry to give his consent to the restraint of the exercise of that gift that he hath received, in a due and orderly manner, nor to the abridgment of the authority which the Lord Christ hath committed unto the ministers of the gospel.

As it is incumbent upon them to take care to preserve their whole authority, and to discharge their whole duty, so it follows that arbitrary constitutions of this nature are irregular, and would bring in confusion into churches.

The second part of the question is concerning the relation of the same person to more churches than one at the same time, and his undertaking to discharge the duty of his relation unto them, as elder or minister. And this also is irregular and unwarrantable. Now, a man may hold the relation of an elder, pastor, or minister unto more churches than one, two ways: -- 1. Formally and directly, by an equal formal interest in them, undertaking the pastoral charge equally and alike of them, being called alike to them, and accepting of such a relation. 2. Virtually, when, by virtue of his relation unto one church, he puts forth his power or authority in ministerial acts in or towards another. The first way is unlawful, and destructive both of the office and duty of a pastor; for as elders are ordained in and unto the churches respectively that they are to take care of, Acts 14:23, Titus 1:5, and their office-power consists in a relation unto the church that they are set over, so they are commanded to attend unto the service of the churches wherein and whereunto they are so ordained, Acts 20:28, 1 Pet. 5:2, and that with all diligence, care, and watchfulness, as those that must give an account, Heb. 13:17, which no man is able to do towards more churches than one, the same duty being at all times to be performed towards all. And because the whole authority of the elders, pastors, or bishops of churches, is ministerial, 1 Cor. 4:1, consisting in a power of acting upon the command of Christ, they are bound in their own persons to the discharge of their duty and office, without the least pretence of authority to delegate another, or others, to act their part or to do their duty; which would be an effect of autocratical authority, and not of obedience or ministry. The latter way, also, of relation unto many churches is unwarrantable: for, -- 1. It hath no warrant in the Scripture; no law or constitution of Christ or his apostles can be produced to give it countenance; but elders were ordained to their own churches, and commanded to attend unto them. 2. No rule is given unto any elders how they should behave themselves in reference unto more churches than one, in the exercise of their misterial power, as there are rules given unto every one for the discharge of that duty in the church whereunto he is related. 3. There is no example to give it countenance recorded in the Scripture. 4. The authority to be put forth hath no foundation. (1.) Not in the gifts they have received; for the ministerial power is not an absolute ability or faculty of doing what a man is able, but a right, whereby a man hath power to do that rightly and lawfully which before he could not do. This, gifts will not give to any; for if they did, they would do it to all that have received them. (2.) Not in their election; for they are chosen in and by that church whereunto they stand in especial relation, whose choice cannot give ministerial power over any but themselves. (3.) Not in their setting apart by fasting, prayer, and imposition of hands; for this is only unto that office-work and power whereunto they are chosen. They are not chosen for one end, and set apart for another. (4.) Not from the communion of churches; for that gives no new power, but only a due exercise of that which was before received.

Question 27: What are the principal duties of the pastors or teachers of the church?

Answer: 1To be examples unto the flock in faith, love, knowledge, meekness, patience, readiness to suffer for the name and gospel of Christ, with constancy therein; 2to watch for the souls and take care of all the spiritual concernments of the whole flock committed to them; 3to preach the word diligently, dividing it aright; 4to preserve and contend for the truth; 5to administer all the ordinances of the gospel duly and orderly; 6to stir up and exercise the gifts they have received in the discharge of their whole work and administration of all ordinances; 7to instruct, admonish, cherish, and comfort all the members of the church, as their conditions, occasions, and necessities do require; 8to attend with diligence, skill, and wisdom unto the discharge of that authority which in the rule of the church is committed unto them.

11 Tim. 3:1-7,4:12; 2 Tim. 2:3; Col. 1:24; Phil. 2:17,3:17. 2Heb. 13:17; Acts 20:28. 32 Tim. 2:15,4:2; Rom. 12:6-8. 41 Tim. 6:20; Acts 20:28; Jude 3. 51 Cor. 4:1,2; 1 Tim. 3:15. 61 Tim. 4:14-16. 7Acts 20:18-20,25,27; 1 Thess. 3:5; 2 Tim. 2:24,25. 8Rom. 12:7,8; 1 Tim. 5:17.

Question 28: Wherein principally doth the authority of the elders of the church consist?

Answer: 1In that the rule of the church and the guidance thereof, in things appertaining unto the worship of God, is committed unto them. And, therefore, 2whatever they do as elders in the church, according unto rule, they do it not in the name or authority of the church by which their power is derived unto them, nor as members only of the church by their own consent or covenant, but in the name and authority of Jesus Christ, from whom, by virtue of his law and ordinance, their ministerial office and power are received. So that, 3in the exercise of any church- power, by and with the consent of the church, there is an obligation thence proceeding, which ariseth immediately from that authority which they have received of Jesus Christ, which is the spring of all rule and authority in the church.

1Acts 20:28; Heb. 13:7,17; 1 Pet. 5:2; 1 Cor. 12:28. 21Tim. 3:5; Col. 4:17; 2 Cor. 10:4,8. 31 Tim. 4:11; Tit. 2:15; 1 Pet. 5:2-5.

Explication: The answer unto this question explains the power or authority of the elders of the church, from whom they do receive it, and how it is exercised by them; the right stating whereof is of great importance in the whole discipline of the church, and must, therefore, here be farther explained. To this end we may consider, --

First, That all church-power is originally vested in Jesus Christ, the sole head and monarch thereof. God the Father hath committed it unto him, and intrusted him with it for the accomplishment of his work of mediation, Matt. 28:18.

Secondly, That he doth communicate of this authority by way of trust, to be exercised by them in his name, unto persons by him appointed, so much is needful for the ordering and disposing of all things in his churches unto the blessed ends for which he hath instituted and appointed them; for no man can have any power in his church, for any end whatever, but by delegation from him. What is not received from him is mere usurpation. And whoever takes upon himself the exercise of any rule, or authority, or power in the church, not granted unto them by him, or not rightly derived from him, is an oppressor, a "thief and a robber." This necessarily follows upon the absoute investiture of all power in him alone, 1 Cor. 12:28; Eph. 4:11,12.

Thirdly, The means whereby the Lord Christ communicates this power unto men is by his law and constitution, whereby he hath granted, ordained, and appointed, that such and such powers shall be exercised in his church, and that by such and such persons, to be derived unto them in such a way and manner; so that the word of the gospel, or the laws and constitutions of the Lord Christ therein, are the first recipient seat and subject morally of all church-power whatever, Matt. 16:19, 18:17-20.

Fourthly, The way and means whereby any persons come to a participation of this power regularly, according to the mind of Christ, is by the obedience unto, and due observation of, his laws and commands in them unto whom they are prescribed; as when an office, with the power of it, is constituted and limited by the law of the land, there is no more required to invest any man in that office, or to give him that power, than the due observance of the means and way prescribed in the law to that end. The way, then, whereby the elders of the church do come to participate of the power and authority which Christ hath appointed to be exercised in his church is by their and the church's due observance of the rules and laws given by him for their election and setting apart unto that office, Heb. 5:4,5; Acts 14:23.

Fifthly, On this account they receive their power from Christ himself alone, and that immediately; for the means used for their participation of it are not recipient of the power itself formally, nor do authoritatively collate or confer it, only the laws of Christ are executed in a way of obedience. So that though they are chosen and set apart to their office by the church, yet they are made overseers by the Holy Ghost, Acts 20:28. Though they have their power by the church, yet they have it not from the church; nor was that power whereof they are made partakers, as was said, formally resident in the body of the church, before their participation of it, but really in Christ himself alone, and morally in his word or law. And thence is the rule and guidance of the church committed unto them by Christ, Heb. 13:7,17; 1 Pet. 5:2; 1 Tim. 3:5.

Sixthly, This authority and power, thus received from Christ, is that which they exert and put forth in all their ministerial administrations, in all which they do as ministers in the house of God, either in his worship or in the rule of the church itself. They exercise that authority of Christ which he hath in his law appointed to be exercised in his church; and from that authority is due order given unto the administration of all the ordinances of worship, and an obligation unto obedience to acts of rule doth thence also ensue; so that they who despise them despise the authority of Christ.

Seventhly, When, as elders, they do or declare any thing in the name of the church, they do not, as such, put forth any authority committed unto them from and by the church, but only declare the consent and determination of the church in the exercise of their own liberty and privilege; but the authority which they act by, and which they put forth, is that which is committed to themselves, as such, by Jesus Christ.

Eighthly, This authority is comprised in the law and constitution of Christ, which themselves exert only ministerially; and therefore, when ever they act any thing authoritatively, which they are not enabled for or warranted in by the word of the gospel, or do any thing without or contrary unto rule, all such actings, as to any spiritual effect of the gospel, or obligation on the consciences of men, are "ipso facto" null, and are no way ratified in heaven, where all their orderly actings are made valid, -- that is, by Christ himself in his word.

Ninthly, The reason, therefore, why the consent of the church is required unto the authoritative acting of the elders therein is, not because from thence any authority doth accrue unto them anew, which virtually and radically they had not before, but because by the rule of the gospel this is required to the orderly acting of their power, which without it would be contrary to rule, and therefore ineffectual; as also it must needs be from the nature of the thing itself, for no act can take place in the church in the church without or against its own consent, whilst its obedience is voluntary and of choice.

But if it be asked, "What, then, shall the elders do in case the church refuse to consent unto such acts as are indeed according to rule, and warranted by the institution of Christ?" it is answered, that they are, -- 1. Diligently to instruct them from the word in their duty, making known the mind of Christ unto them in the matter under consideration; 2. To declare unto them the danger of their dissent in obstructing the edification of the body, to the dishonour of the Lord Christ and their own spiritual disadvantage; 3. To wait patiently for the concurrence of the grace of God with their ministry in giving light and obedience unto the church; and, 4. In case of the church's continuance in any failure of duty, to seek for advice and counsel from the elders and brethren of other churches; -- all which particulars might be enlarged, would the nature of our present design and work permit it.

Question 29: What is the duty of the church towards their elders, pastors, or teachers?

Answer: 1To have them in reverence and honour for their office and work's sake; 2to obey them conscientiously in all things wherein they speak unto them in the name of the Lord; 3to pray earnestly for them, that they may, and to exhort them, if need require, to fulfil the work of the ministry; 4to communicate unto them of their temporals, for their comfortable subsistence in the world and usefulness unto others; 5wisely to order things by their direction, so as that they may be amongst them without fear; 6to abide with and stand by them in their sufferings for the gospel, and service of Christ among them.

11 Thess. 5:12,13; 1 Tim. 5:17. 2Heb. 13:17; 1 Cor. 16:16. 3Eph. 6:18,19; Col. 4:3; 2 Thess. 3:1; Col. 4:17. 4Gal. 6:6; 1 Cor. 9:14. 51 Cor. 16:10. 62 Tim. 1:16-18,4:16.