Chapter XXXV: Part 35

Χειροτονησαντες αυτοις πρεσβυτερους κατ εκκλησιαν, Cum ipsi per
suffragia creassent per singulas ecclesias Presbyteros. _The learned
Dr. Owen, in his True Nature of a Gospel-church_, &c. _Page 68-71.
proves that the word_ χειροτονεω, _in several Greek writers, is used
to signify the choice of a person to office by suffrage, or vote,
which was done by lifting up the hand. And he observes, that all our
old English translations render the words, in this text, ordaining or
creating elders by the suffrage of the disciples. And he farther
observes, that the word is but once more used in the New Testament_,
viz. _in 2 Cor._ viii. _19. where it is rendered, he was chosen_, &c.
_See more to this purpose in the place but now mentioned._

Footnote 304:

Χειροτονεω signifies, to hold out the hand. It is compounded of Χειρ,
the hand, and Τεινω, to extend. The action, holding out the hand, is
expressive of choice and resolution. It marks a _decision of the
will_, whether intimated or executed.

The word προχειροτονεω, is used to signify divine appointment. Acts x.
41. χειροτονεω, Human choice, however expressed. 2 Cor. viii. 19. And
3dly, it signifies to elect to office, by holding up the right hand.
“At Athens, some of the magistrates were called Χειροτονητοι, because
they were elected by the people in this manner.” Parkhurst.

The _right of choosing_ spiritual rulers, is in the christian people;
the _power of ordination_, in those who are already ordained.
Χειροτονησαντες, Acts xiv. 23, embraces election and consequent
ordination of elders in the church.

The hand is the instrument of power. Χειρ is used in scripture for
ministerial action. Acts xiv. 3. Luke iv. 11.

Hence, imposition of hands is a communication of power. This
significant action was known to the patriarchs. Gen. xlviii. 14.

The presbyters of the synagogue were ordained by the laying on of
hands. In its scriptural usage, this action is universally expressive
of some communication from him who lays on the hand, to him upon whom
it is laid. In any other sense, it is a common, and not a religious
action.

1. It is a mean of communicating bodily vigour. Mark vi. 5.

2. It is a communication of special blessing. Gen. xlviii. 14. Mark x.
16.

3. It is a mean of imparting the power of miracles—the gifts of the
Holy Ghost. Acts viii. 17.

4. And it is a communication of ministerial authority. Numb. xxvii.
18. 23. Deut. xxxiv. 9. 1 Tim. v. 22. Physical strength, special
blessing, miraculous power, and moral authority, have, according to
divine appointment, been communicated by the laying on of hands. These
things have also been otherwise communicated. God selects means
adequate to the end.

All the communications mentioned in scripture as made by the
imposition of hands, are of an extraordinary kind, except one—that of
authority. This is alone capable of being regulated by ordinary
agency.

M’LEOD’S ECCL. CAT.

Footnote 305:

_See the True Nature of a Gospel church, Page 78-83. where it appears,
from Ignatius, Tertullian, Origen, and Cyprian, that this was
practised in the three first centuries; and from Blondel’s Apology,
which he refers to, that it was continued in some following ages._

Footnote 306:

_Vid. Aug. de Bapt. contr. Donat. Lib. III. cap. 6. Quid est aliud
manus impositio quam oratio super hominem?_

Footnote 307:

_Vid. Greg. Naz. Epist. 42. ad Procop._

Footnote 308:

_Near the latter end of the second century, Pantænus 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._

Footnote 309:

_So the vulgar Latin translation renders the word_ Κατηκουντι, Ei qui
se catechizat.

Footnote 310:

_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._

Footnote 311:

_The particle_ και _seems to be exegetical, and ought to be rendered_
even. _See the note in Vol. I, page 318. The words are_, εδωκε τους
ποιμηνας και διδασκαλους.

Footnote 312:

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

Footnote 313:

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 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 _presbyters_, 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
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
introducers and supporters of Popish abominations.

IF 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. 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 or ELDERS, and DEACONS. Bishops or elders are
subdivided into _pastors_, or _elders 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 or 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 presbytery, 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. iii. 3, 5. 6.
Rev. ii. 1. Matt. xxviii. 20. xvi. 19. John xx. 23. Matt. x. 40-42.
Luke x. 16. John xiii. 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. iii. 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. l. 4. xlix. 1, 2. lviii. 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 lxix. 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. Rev. 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. 5-11, 32-38, 40. 1 Sam. xiii. 8-14. 1 Chron. xiii. 9, 10. 2
Chron. xxvi. 16-18. Acts xix. 13-16. (6.) 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 xx. 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. 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 _divine call_, 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 supposes 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
indolent clergymen;—encourages simony, sacrilege, and perjury;—and
effectually gives Christ the lie, modelling his kingdom after the form
of those of this world, Ezek. xxxiv. 2-4. Isa. lvi. 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.

The work of pastors, when ordained, is, (1.) With much inward
compassion 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. iii. 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. l.
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. xiii. 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. 16-48.

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 rulers 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_ ruling as
representatives of the congregation, Matt. 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 _shews mercy_ in visiting the sick and
imprisoned,—and to the elder _that rules_ with diligence. Here
_different gifts_, given to profit withal, 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 workers 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 _governments_ marks that
their office is chiefly, if not solely, executed in _ruling_. It much
more properly denotes them _rulers_ of church-members, than mere
managers of church-money.—It is further observable, that God has set
SOME, not ALL, _governments_ or _governors_ in the church. (3.) From a
Tim. v. 17. where some _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. iii. 15.—KOPIONTES,
_labouring_, doth not denote uncommon diligence, but the common duty
of all gospel-ministers, 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 are, (1.) True piety, 1
Tim. iv. 12. 2 Tim. ii. 21, 22. (2.) Capacity for judging causes, 1
Chron. xii. 32. Deut. i. 13. 1 Kings iii. 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 general 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. xiii. 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 them, 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 promoting the
_spiritual welfare_ of the congregation, Acts xi. 27-30. (8.) In
judging the case of offenders and penitents, in order to censure the
former, and absolve 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.

III. The divine appointment of DEACONS in the Christian church, is
beyond dispute, Acts vi. 1-6. 1 Tim. iii. 8-11. Rom. xii. 8. 1 Cor.
xii. 38. Phil. i. 1.—They ought to be men of _honest report, full of
the Holy Ghost_, and _of wisdom_, 1 Tim. iii. 8-10. Acts vi. 3.—Their
election and ordination ought not, in its manner, to differ from that
of elders, Acts vi. 1-6.—Their work is to manage the temporal affairs
of the congregation relative to the table of the poor, the table of
ministers, and the table of the Lord, Acts vi. 2. 1 Cor. xii. 28. No
other work is annexed to their office in scripture. Hence though some
of the first _seven deacons_, becoming evangelists, might preach and
administer sacraments, yet none, _as deacons_, have any right to do
so.

There is no hint in scripture, that the offices of RULING ELDER and
DEACON were designed to be _temporary_. Both of them were appointed on
moral grounds and necessities respecting every church and period. The
rules concerning them both are to be observed till the end of the
world, 1 Tim. vi. 13, 14. No congregation can therefore answer to
Jesus Christ, for _dropping_ of deacons, any more than for the
_dropping_ of ruling elders.

BROWN’S SYSTEM.

END OF THE SECOND VOLUME.

● Transcriber’s Notes:
○ Missing or obscured punctuation was silently corrected.
○ The author’s archaic punctuation and spellings have been retained.
○ Inconsistent spelling and hyphenation were made consistent only
when a predominant form was found in this book.
○ Text that was in italics is enclosed by underscores (_italics_).
○ Footnotes have been moved to follow the chapters in which they are
referenced.

End of Project Gutenberg's A Body of Divinity, Vol. 2 of 4, by Thomas Ridgley