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THE PREFACE JESUS CHRIST, upon whose
shoulders the goverment in, whose name is called Wonderful, Counsellor, The
mighty God, The everlasting Father, The Prince of Peace; of the increase of
whose government and peace there shall be no end; who sits upon the throne of
David, and upon his kingdom, to order it, and to establish it with judgment
and justice, from henceforth, even for ever; having all power given unto him
in heaven and in earth by the Father, who raised him from the dead, and set
him at his own right hand, far above all principalities and power, and might,
and dominion, and every name that is named, not only in this world, but also
in that which is to come, and put all things under his feet, and gave him to
be the head over all things to the church, which is his body, the fulness of
him that filleth all in all: he being ascended up far above all heavens, that
he might fill all things, received gifts for his church, and gave officers
necessary for the edification of his church, and perfecting of his saints. a. Is. ix. 6, 7 Of the
Church. The ministry, oracles, and
ordinances of the New Testament, are given by Jesus Christ to the general
church visible, for the gathering and perfecting of it in this life, until
his second coming. a. 1 Cor. xii.12-13, 28 Particular visible churches,
members of the general church, are also held forth in the New Testament.
Particular churches in the primitive times were made up of visible saints,
viz. of such as, being of age, professed faith in Christ, and obedience unto
Christ, according to the rules of faith and life taught by Christ and his
apostles; and of their children. c. Gal. i:21,22. Rev. i:4,20.
Rev. ii:1. Of the
Officers of the Church. Others ordinary and perpetual,
as pastors, teachers, and other church-governors, and deacons. a. Jer. iii:15,16,17 b. 1 Pet. v:2,3,4. Eph. iv:11,12,13 Pastors. THE pastor is an ordinary and perpetual officer in the church, prophesying of the time of the gospel. First, it belongs to his
office, To pray for and with his flock,
as the mouth of the people unto God, Acts vi. 2, 3, 4, and xx. 36, where
preaching and prayer are joined as several parts of the same office. The
office of the elder (that is, the pastor) is to pray for the sick, even in
private, to which a blessing is especially promised; much more therefore
ought he to perform this in the publick execution of his office, as a part
thereof. a. Acts vi:2,3,4. Acts xx:36 b. James v:14,15 c. 1 Cor. xiv:15,16 To
read the Scriptures publickly; for the proof of which, 1. That the priests and Levites
in the Jewish church were trusted with the publick reading of the word is
proved. a. Deut. xxxi:9,10,11. Neh.
viii:1,2,3,13 2. That the ministers of the gospel have as ample a charge and
commission to dispense the word, as well as other ordinances, as the priests
and Levites had under the law, proved, Isa. lxvi. 21. Matt. xxiii. 34. where
our Saviour entitleth the officers of the New Testament, whom he will send
forth, by the same names of the teachers of the Old. a. Isa. lxvi:21. Matt. xxiii:34
Which propositions prove, that therefore (the duty being of a moral nature)
it followeth by just consequence, that the publick reading of the scriptures
belongeth to the pastor's office. To feed the flock, by preaching
of the word, according to which he is to teach, convince, reprove, exhort,
and comfort. a.1 Tim. iii:2. 2 Tim.
iii:16,17. Tit. i:9 To catechise, which is a plain laying down the first
principles of the oracles of God, or of the doctrine of Christ, and is a part
of preaching. a. Heb. v:12 To dispense other
divine mysteries. a. 1 Cor. iv:1,2 To administer
the sacraments. a. Matt. xxviii:19,20. Mark
xvi:15,16. 1 Cor. xi:23,24,25. Compared with 1 Cor. x:16 To bless the people
from God, Numb. vi. 23, 24, 25, 26. Compared with Rev. i.4, 5, (where the
same blessings, and persons from whom they come, are expressly mentioned,)
Isa. lxvi. 21, where, under the names of Priests and Levites to be continued
under the gospel, are meant evangelical pastors, who therefore are by office
to bless the people. a. Num. vi:23,24,25,26.
Compared with Rev. i:4,5. Isa. lxvi:21 b. Deut. x:8. 2 Cor. xiii:14. Eph. i:2
To take care of the poor. a. Acts xi:30. Acts
iv:34,35,36,37. Acts vi:2,3,4. 1 Cor. xvi:1,2,3,4. Gal. ii:9,10 And he hath
also a ruling power over the flock as a pastor. a. 1 Tim. v:17. Acts xx:17,28. 1 Thess. v:12. Heb. xiii:7,17 Teacher or Doctor. THE scripture doth hold out the name and title of teacher, as well as of the pastor. Who is also a minister of the
word, as well as the pastor, and hath power of administration of the
sacraments. The Lord having given different
gifts, and divers exercises according to these gifts, in the ministry of the
word; though these different gifts may meet in, and accordingly be exercised
by, one and the same minister; yet, where be several ministers in the same
congregation, they may be designed to several employments, according to the
different gifts in which each of them doth most excel. And he that doth more
excel in exposition of scripture, in teaching sound doctrine, and in
convincing gainsayers, than he doth in application, and is accordingly
employed therein, may be called a teacher, or doctor, (the places alleged by
the notation of the word do prove the proposition.) Nevertheless, where is
but one minister in a particular congregation, he is to perform, as far as he
is able, the whole work of the ministry. A teacher, or doctor, is of
most excellent use in schools and universities; as of old in the schools of
the prophets, and at Other
Church-Governors. Deacons. Whose office is perpetual. To
whose office it belongs not to preach the word, or administer the sacraments,
but to take special care in distributing to the necessities of the poor. Of
Particular Congregations. The ordinary way of dividing
Christians into distinct congregations, and most expedient for edification,
is by the respective bounds of their dwellings. First, Because they who dwell
together, being bound to all kind of moral duties one to another, have the
better opportunity thereby to discharge them; which moral tie is perpetual;
for Christ came not to destroy the law, but to fulfil it. Secondly, The communion of
saints must be so ordered, as may stand with the most convenient use of the
ordinances, and discharge of moral duties, without respect of persons. Thirdly, The pastor and people
must so nearly cohabit together, as that they may mutually perform their
duties each to other with most conveniency. In this company some must be
set apart to bear office. Of the
Officers of a particular Congregation. It is also requisite that there
should be others to join in government. And likewise it is requisite
that there be others to take special care for the relief of the poor. The number of each of which is
to be proportioned according to the condition of the congregation. These officers are to meet
together at convenient and set times, for the well ordering of the affairs of
that congregation, each according to his office. It is most expedient that, in
these meetings, one whose office is to labour in the word and doctrine, do
moderate in their proceedings. Of the
Ordinances in a particular Congregation. Of
Church-Government, and the several sorts of Assemblies for the same. And Christ hath since
continually furnished some in his church with gifts of government, and with
commission to execute the same, when called thereunto. It is lawful, and agreeable to
the word of God, that the church be governed by several sorts of assemblies,
which are congregational, classical, and synodical. Of the
power in common of all these Assemblies. They have power to hear and
determine such causes and differences as do orderly come before them. It is lawful, and agreeable to
the word of God, that all the said assemblies have some power to dispense
church-censures. Of
Congregational Assemblies, that is, the Meeting of the ruling Officers of a
particular Congregation, for the Government thereof. To enquire into the knowledge
and spiritual estate of the several members of the congregation. To admonish and rebuke. Which three branches are proved
by Heb. xiii. 17; 1 Thess. v. 12, 13; Ezek. xxxiv. 4. Authoritative suspension from
the Lord's table, of a person not yet cast out of the church, is agreeable to
the scripture: First, Because the ordinance
itself must not be profaned. Secondly, Because we are
charged to withdraw from those that walk disorderly. Thirdly, Because of the great
sin and danger, both to him that comes unworthily, and also to the whole
church. And there was power and authority, under the Old Testament, to keep
unclean persons from holy things. The like power and authority,
by way of analogy, continues under the New Testament. The ruling officers of a
particular congregation have power authoritatively to suspend from the Lord's
table a person not yet cast out of the church: First, Because those who have
authority to judge of, and admit, such as are fit to receive the sacrament,
have authority to keep back such as shall be found unworthy. Secondly, Because it is an
ecclesiastical business of ordinary practice belonging to that congregation. When congregations are divided
and fixed, they need all mutual help one from another, both in regard of
their intrinsical weaknesses and mutual dependence, as also in regard of
enemies from without. Of
Classical Assemblies. A presbytery consisteth of
ministers of the word, and such other publick officers as are agreeable to
and warranted by the word of God to be church-governors, to join with the
ministers in the government of the church. The scripture doth hold forth,
that many particular congregations may be under one presbyterial government. This proposition is proved by
instances: I. First, Of the church of
Jerusalem, which consisted of more congregations than one, and all these
congregations were under one presbyterial government. This appeareth thus: First, The church of Jerusalem
consisted of more congregations than one, as is manifest: 1st, By the multitude of
believers mentioned, in divers "places", both before the dispersion
of the believers there, by means of the persecution, and also after the
dispersion. 2dly, By the many apostles and
other preachers in the church of Jerusalem. And if there were but one
congregation there, then each apostle preached but seldom; which will not
consist with Acts vi. 2. 3dly, The diversity of
languages among the believers, mentioned both in the second and sixth
chapters of the Acts, doth argue more congregations than one in that church. Secondly, A11 those
congregations were under one presbyterial government; because, 1st, They were one church. 2dly, The elders of the church
are mentioned. 3dly, The apostles did the
ordinary acts of presbyters, as presbyters in that kirk; which proveth a
presbyterial church before the dispersion, Acts vi. 4thly, The several
congregations in Jerusalem being one church, the elders of that church are
mentioned as meeting together for acts of government; which proves that those
several congregations were under one presbyterial government. And whether these congregations
were fixed or not fixed, in regard of officers or members, it is all one as
to the truth of the proposition. Nor doth there appear any
material difference betwixt the several congregations in Jerusalem, and the
many congregations now in the ordinary condition of the church, as to the
point of fixedness required of officers or members. Thirdly, Therefore the
scripture doth hold forth, that many congregations may be under one
presbyterial government. II. Secondly, By the instance
of the church of Ephesus; for, First, That there were more
congregations than one in the church of Ephesus, appears by Acts xx. 31,
where is mention of Paul's continuance at Ephesus in preaching for the space
of three years; and Acts xix. 18, 19, 20, where the special effect of the
word is mentioned; and ver. 10. and 17. of the same chapter, where is a
distinction of Jews and Greeks; and 1 Cor. xvi. 8, 9, where is a reason of
Paul's stay at Ephesus until Pentecost; and ver. 19, where is mention of a
particular church in the house of Aquila and Priscilla, then at Ephesus, as
appears, Acts xviii. 19, 24, 26. All which laid together, doth prove that the
multitude of believers did make more congregations than one in the church of
Ephesus. Secondly, That there were many
elders over these many congregations, as one flock, appeareth. Thirdly, That these many
congregations were one church, and that they were under one presbyterial
government, appeareth. Of
Synodical Assemblies. Pastors and teachers, and other
church-governors, (as also other fit persons, when it shall be deemed
expedient,) are members of those assemblies which we call Synodical, where
they have a lawful calling thereunto. Synodical assemblies may
lawfully be of several sorts, as provincial, national, and oecumenical. It is lawful, and agreeable to
the word of God, that there be a subordination of congregational, classical,
provincial, and national assemblies, for the government of the church. Of
Ordination of Ministers. Touching
the Doctrine of Ordination. Ordination is always to be
continued in the church. Ordination is the solemn
setting apart of a person to some publick church office. Every minister of the word is
to be ordained by imposition of hands, and prayer, with fasting, by those
preaching presbyters to whom it doth belong. It is agreeable to the word of
God, and very expedient, that such as are to be ordained ministers, be
designed to some particular church, or other ministerial charge. He that is to be ordained
minister, must be duly qualified, both for life and ministerial abilities,
according to the rules of the apostle. He is to be examined and
approved by those by whom he is to be ordained. No man is to be ordained a
minister for a particular congregation, if they of that congregation can shew
just cause of exception against him. Touching
the Power of Ordination. The power of ordering the whole
work of ordination is in the whole presbytery, which, when it is over more
congregations than one, whether these congregations be fixed or not fixed, in
regard of officers or members, it is indifferent as to the point of
ordination. It is very requisite, that no
single congregation, that can conveniently associate, do assume to itself all
and sole power in ordination: 1. Because there is no example
in scripture that any single congregation, which might conveniently
associate, did assume to itself all and sole power in ordination; neither is
there any rule which may warrant such a practice. 2. Because there is in
scripture example of an ordination in a presbytery over divers congregations;
as in the church of Jerusalem, where were many congregations: these many
congregations were under one presbytery, and this presbytery did ordain. The preaching presbyters
orderly associated, either in cities or neighbouring villages, are those to
whom the imposition of hands doth appertain, for those congregations within
their bounds respectively. Concerning
the Doctrinal Part of Ordination of Ministers. 2. Ordination is always to be
continued in the church. 3. Ordination is the solemn
setting apart of a person to some publick church office. 4. Every minister of the word
is to be ordained by imposition of hands, and prayer, with fasting, by these
preaching presbyters to whom it doth belong. 5. The power of ordering the
whole work of ordination is in the whole presbytery, which, when it is over
more congregations than one, whether those congregations be fixed or not
fixed, in regard of officers or members, it is indifferent as to the point of
ordination. 6. It is agreeable to the word,
and very expedient, that such as are to be ordained ministers be designed to
some particular church, or other ministerial charge. 7. He that is to be ordained
minister, must be duly qualified, both for life and ministerial abilities,
according to the rules of the apostle. 8. He is to be examined and
approved by those by whom he is to be ordained. 9. No man is to be ordained a
minister for a particular congregation, if they of that congregation can shew
just cause of exception against him. 10. Preaching presbyters
orderly associated, either in cities or neighbouring villages, are those to
whom the imposition of hands doth appertain, for those congregations within
their bounds respectively. 11. In extraordinary cases,
something extraordinary may be done, until a settled order may be had, yet
keeping as near as possibly may be to the rule. 12. There is at this time (as
we humbly conceive) an extraordinary occasion for a way of ordination for the
present supply of ministers. The
Directory for the Ordination of Ministers. 1. He that is to be ordained,
being either nominated by the people, or otherwise commended to the
presbytery, for any place, must address himself to the presbytery, and bring
with him a testimonial of his taking the covenant of the three kingdoms; of
his diligence and proficiency in his studies; what degrees he hath taken in
the university, and what hath been the time of his abode there; and withal of
his age, which is to be twenty four years; but especially of his life and
conversation. 2. Which being considered by
the presbytery, they are to proceed to enquire touching the grace of God in
him, and whether he be of such holiness of life as is requisite in a minister
of the gospel; and to examine him touching his learning and sufficiency, and
touching the evidences of his calling to the holy ministry; and, in
particular, his fair and direct calling to that place. The Rules for Examination are
these: "(3.) What authors in
divinity he hath read, and is best acquainted with; and trial shall be made
in his knowledge of the grounds of religion, and of his ability to defend the
orthodox doctrine contained in them against all unsound and erroneous
opinions, especially these of the present age; of his skill in the sense and
meaning of such places of scripture as shall be proposed unto him, in cases
of conscience, and in the chronology of the scripture, and the ecclesiastical
history. "(4.) If he hath not
before preached in publick with approbation of such as are able to judge, he
shall, at a competent time assigned him, expound before the presbytery such a
place of scripture as shall be given him. "(5.) He shall also,
within a competent time, frame a discourse in Latin upon such a common-place
or controversy in divinity as shall be assigned to him, and exhibit to the
presbytery such theses as express the sum thereof, and maintain a dispute
upon them. "(6.) He shall preach
before the people, - the presbytery, or some of the ministers of the word
appointed by them, being present. "(7.) The proportion of
his gifts in relation to the place unto which he is called shall be considered.
"(8.) Beside the trial of
his gifts in preaching, he shall undergo an examination in the premises two
several days, and more, if the presbytery shall judge it necessary. "(9.) And as for him that
hath formerly been ordained a minister, and is to be removed to another
charge, he shall bring a testimonial of his ordination, and of his abilities
and conversation, whereupon his fitness for that place shall be tried by his
preaching there, and (if it shall be judged necessary) by a further
examination of him." 3. In all which he being
approved, he is to be sent to the church where he is to serve, there to
preach three several days and to converse with the people, that they may have
trial of his gifts for their edification, and may have time and occasion to
enquire into, and the better to know, his life and conversation. 4. In the last of these three
days appointed for the trial of his gifts in preaching, there shall be sent
from the presbytery to the congregation a publick intimation in writing,
which shall be publickly read before the people, and after affixed to the
church-door, to signify that such a day a competent number of the members of
that congregation, nominated by themselves, shall appear before the
presbytery, to give their consent and approbation to such a man to be their
minister; or otherwise, to put in, with all Christian discretion and
meekness, what exceptions they have against him. And if, upon the day
appointed, there be no just exception against him, but the people give their
consent, then the presbytery shall proceed to ordination. 5. Upon the day appointed for
ordination, which is to be performed in that church where he that is to be
ordained is to serve, a solemn fast shall be kept by the congregation, that
they may the more earnestly join in prayer for a blessing upon the ordinances
of Christ, and the labours of his servant for their good. The presbytery
shall come to the place, or at least three or four ministers of the word
shall be sent thither from the presbytery; of which one appointed by the
presbytery shall preach to the people concerning the office and duty of
ministers of Christ, and how the people ought to receive them for their
work's sake. 6. After the sermon, the
minister who hath preached shall, in the face of the congregation, demand of
him who is now to be ordained, concerning how faith in Christ Jesus, and his
persuasion of the truth of the reformed religion, according to the
scriptures; his sincere intentions and ends in desiring to enter into this
calling; his diligence in praying, reading, meditation, preaching,
ministering the sacraments, discipline, and doing all ministerial duties
towards his charge; his zeal and faithfulness in maintaining the truth of the
gospel, and unity of the church, against error and schism; his care that
himself and his family may be unblameable, and examples to the flock; his
willingness and humility, in meekness of spirit, to submit unto the
admonitions of his brethren, and discipline of the church; and his resolution
to continue in his duty against all trouble and persecution. 7. In all which having declared
himself, professed his willingness, and promised his endeavours, by the help
of God; the minister likewise shall demand of the people concerning their
willingness to receive and acknowledge him as the minister of Christ; and to
obey and submit unto him, as having rule over them in the Lord; and to
maintain, encourage, and assist him in all the parts of his office. 8. Which being mutually
promised by the people, the presbytery, or the ministers sent from them for
ordination, shall solemnly set him apart to the office and work of the
ministry, by laying their hands on him, which is to be accompanied with a
short prayer or blessing, to this effect: "Thankfully acknowledging
the great mercy of God in sending Jesus Christ for the redemption of his
people; and for his ascension to the right hand of God the Father, and thence
pouring out his Spirit, and giving gifts to men, apostles, evangelists,
prophets, pastors, and teachers; for the gathering and building up of his
church; and for fitting and inclining this man to this great work:* to
entreat him to fit him with his Holy Spirit, to give him (who in his name we
thus set apart to this holy service) to fulfil the work of his ministry in all
things, that he may both save himself, and his people committed to his
charge." * Here let them impose hands on
his head. 9. This or the like form of
prayer and blessing being ended, let the minister who preached briefly exhort
him to consider of the greatness of his office and work, the danger of
negligence both to himself and his people, the blessing which will accompany
his faithfulness in this life, and that to come; and withal exhort the people
to carry themselves to him, as to their minister in the Lord, according to
their solemn promise made before. And so by prayer commending both him and
his flock to the grace of God, after singing of a psalm, let the assembly be
dismissed with a blessing. 10. If a minister be designed
to a congregation, who hath been formerly ordained presbyter according to the
form of ordination which hath been in the church of England, which we; hold
for substance to be valid, and not to be disclaimed by any who have received
it; then, there being a cautious proceeding in matters of examination, let
him be admitted without any new ordination. 11. And in case any person
already ordained minister in Scotland, or in any other reformed church, be
designed to another congregation in England, he is to bring from that church
to the presbytery here, within which that congregation is, a sufficient
testimonial of his ordination, of his life and conversation while he lived
with them, and of the causes of his removal; and to undergo such a trial of
his fitness and sufficiency, and to have the same course held with him in
other particulars, as is set down in the rule immediately going before,
touching examination and admission. 12. That records be carefully
kept in the several presbyteries, of the names of the persons ordained, with
their testimonials, the time and place of their ordination, of the presbyters
who did impose hands upon them, and of the charge to which they are
appointed. 13. That no money or gift, of
what kind soever, shall be received from the person to be ordained, or from
any on his behalf, for ordination, or ought else belonging to it, by any of
the presbytery, or any appertaining to any of them, upon what pretence
soever. Thus far of ordinary Rules, and
course of Ordination, in the ordinary way; that which concerns the
extraordinary way, requisite to be now practised, followeth. 1. In these
present exigencies, while we cannot have any presbyteries formed up to their
whole power and work, and that many ministers are to be ordained for the
service of the armies and navy, and to many congregations where there is no
minister at all; and where (by reason of the publick troubles) the people
cannot either themselves enquire and find out one who may be a faithful
minister for them, or have any with safety sent unto them, for such a solemn
trial as was before mentioned in the ordinary rules; especially, when there
can be no presbytery near unto them, to whom they may address themselves, or
which may come or send to them a fit man to be ordained in that congregation,
and for that people; and yet notwithstanding, it is requisite that ministers
be ordained for them by some, who, being set apart themselves for the work of
the ministry, have power to join in the setting apart others, who are found
fit and worthy. In those cases, until, by God's blessing, the aforesaid
difficulties may be in some good measure removed, let some godly ministers,
in or about the city of London, be designed by publick authority, who, being
associated, may ordain ministers for the city and the vicinity, keeping as
near to the ordinary rules fore-mentioned as possibly they may; and let this
association be for no other intent or purpose, but only for the work of
ordination. 2. Let the like association be
made by the same authority in great towns, and the neighbouring parishes in
the several counties, which are at the present quiet and undisturbed, to do
the like for the parts adjacent. 3. Let such as are chosen, or
appointed for the service of the armies or navy, be ordained, as aforesaid,
by the associated ministers of London, or some others in the country. 4. Let them do the like, when
any man shall duly and lawfully be recommended to them for the ministry of
any congregation, who cannot enjoy liberty to have a trial of his parts and
abilities, and desire the help of such ministers so associated, for the
better furnishing of them with such a person as by them shall be judged fit
for the service of that church and people. |