Chapter 8. Duty Of Ruling Elders.
CHAPTER 8. DUTY OF RULING ELDERS.
HAVING declared who are the rulers of the church, something must be added concerning the rule itself which is to be exercised in it. I have treated this before in general. What I now design is what in particular respects those who are called to rule only, to which some considerations must be premised: — 1. There is power, authority, and rule, granted to and residing in some persons of the church, and not in the body of the fraternity or community of the people. How far the government of the church may be denominated democratic from the necessary consent of the people to the principal acts of it in its exercise, I will not determine. But whereas this consent, and the liberty of it, are absolutely necessary according to the law of obedience to Christ, which is prescribed for the church, requiring that all they do in compliance with it be voluntary as to the manner of its exercise, being in dutiful compliance with the guidance of the rule, it does not change the state of the government. And therefore, where anything is acted and disposed in the church by suffrage, or the plurality of voices, the vote of the fraternity is not determinant and authoritative, but only declarative of consent and obedience. It is so in all acts of rule where the church is organic or in complete order.
2. That there is such an authority and rule instituted by Christ in his church is not liable to dispute. Where there are "bishops, pastors, elders, guides, rulers, stewards," instituted, given, granted, called, ordained — and there are some to be ruled, "sheep, lambs, brethren," obliged by command to "obey them, follow them, submit to them in the Lord, regard them as over them" — there is rule and authority in some persons. And that rule is committed to them by Jesus Christ. But all these things are frequently repeated in the Scripture. And when, in the practical part or exercise of rule, due respect is not had for their authority, there is nothing but confusion and disorder. When the people judge that the power of the keys is committed to them only, and the right of their use and exercise resides in them; and that their elders have no interest in the disposing of church-affairs or in acts of church-power, but it exists only in their own suffrages, or what they can obtain by reasoning; and the people think there is no duty incumbent on them to acquiesce in the elders' authority in anything (which is an evil apt
to grow in churches) — it overthrows all that beautiful order which Jesus Christ has ordained. And if any take advantage of this complaint that where the people have their due liberty granted to them, they are apt to assume that power to themselves which does not belong to them — an evil that is attended with troublesome impertinencies and disorder tending to anarchy
— let them remember how, on the other hand, upon confining power and authority to the guides, bishops, or rulers of the church, they have changed the nature of church-power, and enlarged their usurpation, until the whole rule of the church issued in absolute tyranny. This is why no fear of consequents that may ensue and arise from the darkness, ignorance, weakness, lusts, corruptions, or secular interests of men, ought to entice us to the least alteration of the rule by any prudential provisions of our own.
3. This authority in the rulers of the church is not autocratic or sovereign, nor is it nomothetic or legislative, nor despotic or absolute; but it is organic and ministerial only. We are not concerned in the endless controversies which have sprung out of the mystery of iniquity, about an autocratic and monarchical government in the church, about power to make laws to bind the consciences of men, even to kill and destroy them, with the whole manner of the execution of this power. A pretense of any such power in the church is destructive of the kingly office of Christ, contrary to express commands of Scripture, and condemned by the apostles, Isa 33:22; Jas
4:12; Mat 17:5, 23:8-11; Luk 22:25, 26; 2Cor 1:24; 1Cor 3:21-23; 2Cor 4:5; 1Pet 5:1-3. 4. The rule of the church in those by whom it is exercised, is merely ministerial with respect to the authority of Christ, his law, and the liberty of the church, with which he has made it free. So too, its nature is purely and only spiritual. The apostle affirms this expressly in 2Cor 10:4-6.
For its object is spiritual — namely, the souls and consciences of men to which it extends, which no other human power does. Nor does it reach those other concerns of men that are subject to any political power. Its end is spiritual — namely, the glory of God, in the guidance and direction of the minds and souls of men to live to him, and come to the enjoyment of him.
Its law is spiritual, even the word, command, and direction of Christ alone.
Its acts and exercise, in binding and loosing, in remitting and retaining sin, in opening and shutting the kingdom of heaven, are all spiritual, merely and only. Neither can there be an instance given of anything belonging to the rule of the church that is of another nature. Indeed, it is eternally sufficient to exclude any power or exercise of it, any act of rule or government, from
any interest in church-affairs, that it can be proved to be carnal, political, despotic, of external operation, or not entirely spiritual.
5. The change of this government of the church fell out and was introduced gradually, upon an advantage taken from the unfitness of the people to be laid under this spiritual rule. For most of those who made up Christian churches having become ignorant and carnal, that rule which consists in a spiritual influence on the consciences of men was in no way able to retain them within the bounds of outward obedience, which was in the end was only aimed at. There was therefore another kind of rule and government that was judged necessary to retain them in any order or decorum. And it must be acknowledged that where the members of the church are not in some degree spiritual, a rule that is merely spiritual will be of no great use to them. But principally, this change was introduced by those who were in possession of the rule itself, and that is on two grounds: —
(1.) Their unskilfulness in the management of this spiritual rule, or weariness of the duties which are required for it — which made them willing to desert it (with that perpetual labor and exercise of all sorts of graces which are required in it), and to embrace another that was easier and more suited to their inclinations.
(2.) A desire for the secular advantages of profit, honor, and veneration, which tendered themselves to them in another kind of rule.
By these means, the original government of the church, which was of divine institution, was utterly lost, and worldly domination was introduced in its place. But the brief delineation given of it before, with what will now be added, will sufficiently demonstrate that all those disputes and contests in the world between the church of Rome and others, about church power and rule, are utterly foreign to Christian religion.
I will therefore briefly inquire into these three things: — 1. What skill and polity are required for the exercise or administration of the government of the church; 2. What is its sole law and rule; 3. What are its acts and duties, i.e., what it is conversant about, especially those acts and duties in which the office of ruling elders takes place: —
1. The polity of church-government, subjectively considered, is generally supposed to consist in:
(1.) A skill, learning, or understanding in the civil, and especially the canon law, with the additional canons accommodating that law to the present state of things of the nation, to be interpreted according to its general rules; (2.) Knowledge of and acquaintance with the constitution, power, jurisdiction, and practice of some law-courts which being merely secular in their original grant of power, manner of proceeding, pleas and censures, are yet called ecclesiastical or spiritual;
(3.) A good discretion to understand aright the extent of their power, with its bounds and limits; that on the one hand they let none escape whom they can reach by the discipline of their courts, and on the other, not encroach so far on the civil power and the jurisdiction of other courts, according to the law of the land, as to bring themselves into charge or trouble; (4.) An acquaintance with the table of fees, so that they may neither lose their own profit nor give advantage to others to question them for taking more than their due. But at present we are not concerned with these things.
The skill, then, of the officers of the church for its government, is spiritual wisdom and understanding in the law of Christ for that end, with an ability to apply it in all requisite instances, for the edification of the whole church and all its members — demonstrated through a ministerial exercise of the authority of Christ himself, and a due representation of his holiness, love, care, compassion, and tenderness, towards his church.
(1.) The sole rule and measure of the government of the church is the law of Christ — that is, the intimation and declaration of his mind and will, in his institutions, commands, prohibitions, and promises. An understanding in this, with wisdom from that understanding, is and must be the whole of the skill inquired after. How this wisdom is bestowed as a spiritual gift — how it is to be acquired by way of duty, prayer, meditation, and study of the word — has been intimated before, and it will be fully declared in our discourse about Spiritual
Gifts.127 In this matter, all decrees and decretals, canons and glosses,
properly come under one title, namely, extravagant. The utmost knowledge of them and skill in them will contribute nothing to this wisdom. Nor is there any sort of men who are more strangers to it, or unacquainted with it, for the most part, than those who are eminently cunning in such laws and the jurisdiction of ecclesiastical courts. But knowledge of the will of Christ as revealed in the Scripture, is that alone which is of use in the government of the church.
(2.) A part of this wisdom consists in an ability of mind to apply the law of Christ in all requisite instances, for the edification of the church in general, and all its members respectively. This wisdom is not notional only, but practical. It does not consist in a speculative comprehension of the sense of rule, or of the mind of Christ in this only (though that is required in the first place), but in an ability of mind to apply it; to which diligence, care, watchfulness, and spiritual courage are required. Some are to be admonished, some are to be rebuked sharply, some are to be cut off — in which and like cases, a spirit of government acting in diligence, boldness, and courage, is necessary. And this is one reason why the Lord Christ has appointed many elders in each church, and those of several sorts; for it is seldom that any one man is qualified for the whole work of rule. Some may have a good understanding in the law of the church's government. Yet, through a natural tenderness and an insuperable kind of modesty, they are not so ready and prompt for that part of this discipline which consists in reproofs and severe censures. Some may not have so great an ability for the indication of the sense of the law as others have, who yet, upon the knowledge of it being revealed to them, have a readiness and boldness in Christ to apply it as occasion requires. All elders, therefore, in their variety of gifts, are to be helpful to each other in the common work which they are called to. But those who are utterly destitute of these gifts are not called to this work, nor to any part of it.
(3.) The power that is exercised in this is the power and authority of Christ, committed to the elders:
"The Lord has given us our authority for edification, and not for destruction," 2Cor 10:8.
It is granted to the rulers of the church, not to reside in them formally — as the power of a king is in his own person — but ministerially and
instrumentally only. For it must be the authority of Christ himself, by which the consciences of men are spiritually affected with reference to spiritual ends — by which they are bound or loosed in heaven and earth, and have their sins remitted or retained. And the consideration of this alone is what gives a due regard to the ministry of the church in the discharge of their office, among those who desire to commend their consciences to the Lord Christ in what they do.
(4.) The especial design of the rule of the church in its government is to represent the holiness, love, compassion, care, and authority of Christ towards his church. This is the great end of rule in the church, and of all the discipline which is to be exercised by virtue of it. While this is not attended to — when the officers and rulers of the church do not endeavor in all the actings of their power and office, to set forth these virtues of Christ, to exemplify that impression of them which he has left in his laws and rule, with the divine testimonies which he gave about them in his own person — they utterly deviate from the principal end of all rule in the church. For these men to act in a way of domination, with a visible elation of mind and spirit above their brethren — with anger, wrath, and passion; by rules, order, and laws of their own devising; without the least consideration of what the Lord
Christ requires, and what the frame of His heart is towards all his disciples — is to reflect the highest dishonor imaginable upon Christ himself. Whoever comes into the courts of the king in Westminster
Hall when it is filled with judges who are grave, learned, and righteous, must ordinarily be allowed to judge even the king himself, as to his wisdom, justice, moderation, and clemency, by the law which they proceed upon and their manner of administering it. But God forbid that Christians should pretend to make a judgment concerning the holiness, wisdom, love, and compassion of Christ by the representation which is made of him and them in some courts in which church rule and discipline is administered! When any of old had offended, their censure by the church was called "bewailing them,"
2Cor 12:21. And that was because of the sorrow, pity, and compassion by which, in that censure, they evidenced the compassion of the Lord
Christ towards the souls of sinners. This scarcely corresponds to those pecuniary mulcts and other penalties which are inflicted with indignation and contempt on those who are made offenders, whether
they will or not. Certainly, those who love the Lord Jesus Christ in sincerity, and have a due honor for the gospel, will at one time or another begin to think it fitting that this stain on our religion should be washed away.
2. The rule and law of the exercise of power in the elders of the church is the holy Scripture alone. The Lord Christ is the only lawgiver of the church.
All his laws to this end are recorded in the Scripture; no other law is effectual, nor can oblige or operate on the objects or to the ends of churchrule. If the church made a thousand rules, or canons, or laws for government, none of them, nor all of them in general, have the least power to oblige men to obedience or compliance with them, except in so far as they virtually or materially contain what is from the law of Christ and derive their force from there. The judges in our civil courts of justice are bound to judge and determine all cases out of and according to the law of the land; and when they do not, their sentence is of no validity, but may and ought to be reversed. But if they were to introduce laws or rules, willfully or by choice, that are not legally established in this nation, judging according to them, it would render them highly criminal and punishable.
It is no different in the kingdom of Christ and its rule. It is by His law alone that rule is to be exercised in it. There is nothing left to the elders of the church but the application of his laws and general rules to particular cases and occasions. To make, bring, or execute any other rules, laws, or canons in the government of his church, is to usurp his kingly dominion, to which all legislative power in the church is subordinate. Nor is it possible that anything can fall out in the church, that anything can be required in its rule, nor any instance be given of any such thing, in which for the ends of church-rule, there is or can be any more left to its rulers, except the application and execution of the laws of Christ. For this application to be made in a due manner, the wisdom and skill described before is requisite, and that alone.
Where there are other laws, rules, or canons of the government of the church, and where their administration is directed by civil or political laws, skill is required for that administration, as all will confess. So the wisdom we described before, and that alone, is necessary for that rule of the church which the Lord Christ has ordained — the instrument and means of which is His word and law alone.
3. The matter of this rule, about which it is conversant, and so its acts and duties, may be reduced to three heads: —
(1.) The admission and exclusion of members. Both these are acts of church power and authority, which are to be exercised by the elders only, in a church that is organic and complete in its officers. There is in them both that which is founded in, and that which is warranted from the light and law of nature and rules of equity. Every righteous voluntary society, rightfully coalescing in this upon known laws and rules for the regulation of it for certain ends, has a power naturally inherent in it, and inseparable from it, to receive into its incorporation those who, being fit for it, voluntarily offer themselves to it; and also to reject or withhold the privileges of the society from those who refuse to be regulated by the laws of that society.
This power is inherent in the church essentially considered, antecedent to instating its officers. By virtue of their mutual confederation, they may receive into the privileges of the society those who are fit, and withdraw the same privileges from those who are unworthy. But in these actings of the church, essentially considered, no exercise of the power of the keys is made as to authoritative rule, except what is merely doctrinal. In what it does, there is a declaration of the mind of Christ as to the state of the persons whom they receive or reject. But as the church is organic, a peculiar authority is committed to the elders or rulers instated in it according to the mind of Christ, for those acts of admission and exclusion of members. To this end, the key of rule is committed to the elders of the church, to be applied with the consent of the whole society, as we will see afterward.
(2.) The direction of the church in all its members, is toward the observance of the rule and law of Christ in all things, for His glory and their own edification. And all these things may be reduced to these four heads: — [1.] Mutual, intense, peculiar love among themselves, to be exercised continually in all its duties.
[2.] Personal holiness, in gracious moral obedience.
[3.] Usefulness towards the members of the same church, towards other churches, and all men absolutely, as occasion and
opportunity require.
[4.] The due performance of all those duties which all the members of the church mutually owe each other, by virtue of that place and order which they hold and possess in the body. Church rule is to be exercised about these things; for they all belong to the preservation of its being and the attainment of its ends.
(3.) To this also belongs the disposal of the outward concerns of the church in its assemblies, and in the management of all that is performed in them, so that "all things may be done decently and in order." The disposal of times, seasons, places, the way and manner of managing all things in church-assemblies, the regulation of speeches and actions, the appointment of seasons for extraordinary duties according to the general rules of the word and the reason of things from present circumstances, are acts of rule, whose right resides in the elders of the church.
These things being premised, we may consider what is the work and duty of that sort of elders which we have proved to be placed by Christ for rule in the church. For considering that which has been spoken before concerning the pastoral office, or the duty of teaching elders of the church, and what has now been added concerning its rule in general, I cannot but admire that any one man should have such a confidence in his own abilities as to suppose himself fit and able to discharge the duties of both sorts in the least church of Christ that can well be supposed. Indeed, supposing there is more than one teaching elder in every church, if they are all and every one of them equally bound to give themselves to the word and prayer, so as not to be diverted from that work by any inferior duties, then if they are obliged to continually labor in the word and doctrine to the utmost of their strength, at length it will appear necessary to have some elders whose peculiar office and duty is to attend to rule with diligence. And the work of these elders consists in the following things: — 1. They are joined to the teaching elders in all acts and duties of churchpower for the rule and government of the church; such are those declared before. This is plain in the text of 1Tim 5:17. Both sorts of elders are joined and concur in the same rule and all its acts, one sort of them laboring also in the word and doctrine. The presbytery or eldership is composed of both sorts, in which resides all church-authority. And in this conjunction, those
of both sorts are equal in every way, determining all acts of rule by their common suffrage. This gives order to the church in its government, with a necessary representation of authority.
2. They are, in particular, to attend to all things in which the rule or discipline of the church is concerned, with due care that the commands of Christ are duly observed by and among all the members of the church. This is the substance of the rule which Christ has appointed, whatever may be pretended to the contrary. Whatever is set up in the world in opposition to it, or that is inconsistent with it, under the name of the government of the church, is foreign to the gospel. Church-rule is a due care and provision that the institutions, laws, commands, and appointments of Jesus Christ are duly observed, and nothing else. And as to the duty of the elders, we may give some instances of this; such as — (1.) To watch diligently over the ways, walking, and conversation of all the members of the church, to see that it is blameless, without offense, useful, exemplary, and in all things corresponding to the holiness of the commands of Christ, the honor of the gospel, and the profession which they make of it in the world. And upon the observation which they so make, in the watch in which they are placed, they are to instruct, admonish, charge, exhort, encourage, comfort, as they see cause. And this are they to attend to with courage and diligence.
(2.) To watch against all risings or appearances of such differences and divisions, on account of ecclesiastical or civil things, as to their names, rights, and proprieties in the world, as are contrary to that love which the Lord Christ requires in a peculiar and eminent manner to be found among his disciples. This he calls his own "new commandment" with respect to his authority requiring it, his example first illustrating it in the world, and the peculiar fruits and effects of it which he revealed and taught. This is why the due observance of this law of love, in itself and in all its fruits, with the prevention, removal, or condemnation of all that is contrary to it, is what the rule of the church principally consists in. And considering the weakness, the passions, the temptations of men, the mutual provocations and exasperations that are apt to occur even among the best — the influence that earthly occasions are apt to have on their minds, the frowardness sometimes of men's natural tempers — attendance to this one duty or part of rule,
requires the utmost diligence of those who are called to it. And it is merely either the want of acquaintance with the nature of that law and its fruits which the Lord Christ requires among his disciples, or an undervaluation of the worth and glory of it in the church, or inadvertency as to the causes of its decays and breaches made in it, or ignorance of the care and duties that are necessary for its preservation, that induces men to judge that the work of an especial office is not required for it.
(3.) Their duty is to warn all the members of the church of their especial church-duties, so that they are not found negligent or lacking in them. There are especial duties required respective of all churchmembers, according to the distinct talents which they have received, whether in spiritual or temporal things. Some are rich, and some are poor; some are old, and some are young; some are in peace, some in trouble; some have received more spiritual gifts than others and have more opportunities for their exercise. It belongs to the rule of the church that all be admonished, instructed, and exhorted to attend to their respective duties, not only publicly in the preaching of the word, but personally as occasion requires, according to the observation which those in rule make of their forwardness or remissness in them.
In particular, and in the way of instance, men are to be warned to contribute to the necessities of the poor and other occasions of the church, according to the ability that God in his providence has entrusted them with; and to admonish those who are defective in this, in order for their recovery to the discharge of this duty in such a measure as there may be an equality in the church, 2Cor 8:14. And they are to attend to all other duties of a like nature.
(4.) They are to watch against the beginnings of any church-disorders, such as those that infested the church at Corinth, or any of a like sort, with remissness as to [attending] the assemblies of the church and the duties of them, which some are subject to, as the apostle intimates in Heb 10:25. The very being and order of the church greatly depend on the constancy and diligence of the elders in this part of their work and duty. The lack of this has opened a door to all the troubles, divisions, and schisms that in all ages have invaded and perplexed the churches of Christ from within themselves. And from there, decays in faith,
love, and order insensibly have also prevailed in many, to the dishonor of Christ and the danger of their own souls. First one grows remiss in attending to the assemblies of the church, and then another, first to one degree, then to another, until the whole lump is infected. A diligent watch over these things, as to the beginnings of them in all the members of the church, will either heal and recover those who offend, or it will warn others, and keep the church from being either corrupted or defiled, Heb 3:12, 12:15.
(5.) It also belongs to them to visit the sick, especially those whose inward or outward conditions expose them to more than ordinary trials in their sickness; that is, the poor, the afflicted, those tempted in any way. This in general is a moral duty, a work of mercy; but it is moreover a peculiar church-duty by virtue of institution. And one end of the institution of churches is that the disciples of Christ may have all that spiritual and temporal relief which is needed for them and useful to them in their troubles and distresses. And if this duty were diligently attended to by the officers of the church, it would add much to the glory and beauty of our order, and be an abiding reserve with relief in the minds of them whose outward condition exposes them to straits and sorrows in such a season.
I add to this, as a duty of the same nature, the visitation of those who suffer under restraint and imprisonment on account of their profession, adherence to church-assemblies, or the discharge of any pastoral or office duties in them. This is a case with which we are not unacquainted, nor are we likely to be so. Some look at this as the duty of all the members of the church who still enjoy their liberty. And so it is as their opportunities and abilities will allow them, provided the discharge of it is useful to those whom they visit, and inoffensive to others. But this duty diligently attended to by the elders, representing in this the care and love of the whole church, even of Christ himself to his prisoners, is a great spring of relief and comfort to them. And by the elders, may the church be acquainted with what yet is required of them in a way of duty on their account. The care of the primitive churches in this was most eminent.
(6.) It belongs to them and their office to advise and give direction to the deacons of the church as to making provision for and distributing
the charity of the church for the relief of the poor. The office of the deacons is principally to execute, as we will see afterward. But inquiring into the state of the poor, with all their circumstances, along with warning all the members of the church to be liberal for their supply, belongs to the elders.
(7.) When the state of the church is such that, through suffering, persecution, and affliction, the poor are multiplied among them, and the church itself is not able to provide for their relief in a due manner, then if any supply is sent to them from the love and bounty of other churches, it is to be deposited with these elders, and disposed according to their advice, with that of the teachers of the church, Act
11:30.
(8.) It is also their duty, according to the advantage they have by their peculiar inspection of all the members of the church, their ways and their walking, to acquaint the pastors or teaching elders of the church with the state of the flock. This may be of singular use to them for their direction in the present work of the ministry. Whoever does not make it his business to know the state of the church which he ministers to in the word and doctrine, as to their knowledge, their judgment and understanding, their temptations and occasions, and does not apply himself in his ministry to search out what is necessary and useful for their edification, he fights uncertainly in his whole work, as a man beating the air. But whereas their obligation to attend to the word and prayer greatly confines them to retirement for most of their time, they cannot by themselves obtain that acquaintance with the whole flock; but others may greatly assist in it from their daily inspection, converse, and observation.
(9.) And it is their duty to meet and consult with the teaching-elders about those things of importance that are to be proposed in and to the church, for its consent and compliance. Hence nothing crude or undigested, nothing unsuited to the sense and duty of the church, will at any time be proposed in this, so as to give occasion for contests or janglings, or disputes contrary to order or decency. Rather, all things may be preserved in a due regard for the gravity and authority of the rulers.
(10.) To take care of the due liberties of the church, so that they are not imposed on by any type of Diotrephes, in office or outside it.
(11.) It is incumbent on them in times of difficulties and persecution, to consult together with the other elders concerning all those things which concern the present duty of the church from time to time, and their preservation from violence, according to the will of Christ.
(12.) Because there may be and often is but one teaching-elder, pastor, or teacher in a church, upon his death or removal it is the work and duty of these elders to preserve the church in peace and unity, to take care of the continuation of its assemblies, to prevent irregularities in any persons or parties among them, and to go before to direct and guide the church in the call and choice of some other fit person or persons in place of the deceased or removed.
I have given these few instances of the work and duty of ruling-elders. All of them deserve a greater enlargement in their declaration and confirmation than I can afford here, and other various things of a like nature, especially with respect to communion with other churches and synods. But what has been said is sufficient for my present purpose. And to manifest that this is so, I will add the ensuing observations: —
1. All the things insisted on undoubtedly and unquestionably belong to the rule and order appointed by Christ in his church. Not one of them is liable to any just exception from those by whom all church-order is despised.
Therefore, where there is a defect in them, or any of them, the church itself is defective as to its own edification. And where this defect is great in many of them, there can be no beauty, no glory, no order in any church, but only an outward show and appearance of them. And no other proof or confirmation that all these things belong to the duty of these elders is needed, than that they all undoubtedly and unquestionably belong to that rule and order which the Lord Christ has appointed in his church, and which the Scripture testifies to both in general and particularly. For all the things which belong to the rule of the church are committed to the care of the rulers of the church.
2. It is a vain apprehension to suppose that one or two teaching officers in a church, who are obliged to "give themselves to the word and prayer," to "labor" with all their might "in the word and doctrine,'' to "preach in season
and out of season" — that is, at all times, on all opportunities, as they are able — to convince deniers by pleading for the truth in word and writing; to assist and guide the consciences of all those under temptations and desertions; along with sundry other duties, spoken to in part before — that they should be able to take care of and attend with diligence, those things that evidently belong to the rule of the church.
And hence churches at this day live on the preaching of the word — the proper work of their pastors, which they greatly value — but are very little sensible of the wisdom, goodness, love, and care of Christ in the institution of this rule in the church; nor are they partakers of its benefits for their edification. The supply which many have had in this up to now, by persons who are either unacquainted with their duty, or insensible of their own authority, or cold if not negligent in their work, does not correspond to the end of their institution. Hence the authority of church government, and its benefit, are ready to be lost in most churches. It is vainly and presumptuously pleaded, to countenance a neglect of their order, that some churches walk in love and peace, and are edified without it, supplying some defects by the prudent aid of some of their members. For it is nothing but a preference of our own wisdom over the wisdom and authority of Christ, or at best an unwillingness to venture upon the warranty of His rule, for fear of some disadvantages that may ensue from it.
3. Whereas a number of the duties mentioned before, as to their substance, are required of the members of the church in their several stations, without any especial obligation to attend to them with diligence, to look after them, nor power to exercise any authority in the discharge of them — to then leave them from being under the office-care of the elders, is to let confusion and disorder into the church, and to gradually remove the whole advantage of the discipline of Christ; as it has come to pass in many churches already.
It is therefore evident that neither the purity, nor the order, nor the beauty or glory of the churches of Christ, nor the representation of His own majesty and authority in their government, can be long preserved without a multiplication of elders in them, according to the proportion of their respective members, for their rule and guidance. And for lack of this, churches of old and of late have either degenerated into anarchy and confusion — their self-rule being managed with vain disputes and janglings, to their division and ruin — or else they have surrendered
themselves to the domination of some prelatical teachers, to rule them at their pleasure. These proved to be the bane and poison of all the primitive churches; and they will and must do so in the neglect of this order for the future.