All right, today is part five in our series through John Cotton's book, The Keys of the Kingdom of Heaven. And just to remind you of where we're at, we're almost done with the book. And so, I know this has been very doctrinal. kind of, I don't know, when we think about the structure and order of the church and just some of the logistical aspects of it, we're almost done and we're going to, in our next kind of, we're transitioning, it's going to get more and more practical, as you may say, so we're building the doctrine as a foundation so that we can, on top of that, construct the house. It gets more to the nitty gritty in the details of what it looks like to be a member of the Church of the Lord Jesus Christ. But just by way of reminder, we're studying this book that is centered upon the government of the local church. It puts forth an argument for congregational church government. in contrast to a Presbyterian or an Episcopal type of government that's more top-down, or even a strict elder rule type of government where the leaders ultimately hold all the power. What Cotton has argued from Matthew chapter 16 is that Jesus gives Peter the keys of the kingdom and that these things, these keys, are exercised in different ways by different people all for the harmony and the peace and the order of the local church. Where we left off in chapter two and in chapter four, we discussed what Cotton calls a framework of order in the church. How elders have been given the authority to rule, to bind and to loose through the preaching of the word, the administration of the sacraments, and taking the lead in welcoming members and in excluding or disciplining members. But then we considered the rights and liberties of members, not just toward other members, but also their rights and liberties toward other officers. And again, by way of recap, we considered seven liberties or rights that Christ has given the members of a local church. Those seven liberties are to choose their own officers, to send representatives out to other churches, or to an association. To judge the fitness of communicants. To welcome in by way of baptism and to offer the supper. This is part of the congregation's responsibility to judge that. To join in cases of public scandal or discipline. The members and the role that they play in church discipline. The fifth right or liberty is that the members have a right or liberty to appeal to other churches, specifically where elders might disagree with elders or the elders disagree with the majority of the congregation. What do you do in that situation? You have elders who disagree. Or you have the majority of members who disagree with the elders. The Lord Jesus Christ has given the right to the congregation to appeal to other churches in such cases. Sixthly, he's given us the right to withdraw from corrupt churches or ministers, to separate from them. And seventhly, to commune with other churches. So, again, this is the rights and privileges that members have in relation to their church officers. Let's all recap. Today we're going to cover chapter five. And like a good Puritan, Please don't sigh, but like a good Puritan, he returns to what he's already said to kind of expound and give more detail on it. And I mentioned this before, two lessons ago, that Cotton briefly summarized only to return to later, and that's what he does. For in chapter five, he goes back to consider the rule of elders in more detail. And that's what he's gonna discuss today. That's what we're gonna discuss today. 1 Timothy 5.17 says that, let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. Elders who rule, Hebrews 13.17, obey your leaders and submit to them for they're keeping watch over your souls as those who will have to give an account. These two passages make it clear, along with other passages, that there is an authority and that there is a rule that is uniquely given and entrusted to pastors. A rule that is distinct to them, a rule that is not given to the entire congregation. This is the key of rule that Christ as the head of the church for the spiritual health and nourishment of the church has entrusted to officers. And obviously, of course, this assumes that this rule, this authority will be yielded rightly for the health and nourishment of the church. But the question today is how do we understand that rule? What specifically are the bounds of this rule, the acts and the power, the boundaries of rule that pastors are entrusted with? That's the subject of chapter 5. That's what we're going to consider today. And Cotton lists 11 specific acts of this rule. And that's what we're gonna cover. And the 11, a lot of them are short, so we're gonna speed through them fairly briefly, because Cotton himself lists them very briefly. But let's consider that today, 11. 11 principle, excuse me, 11 acts and rules of power that pastors and elders have been entrusted with. The first is the preaching of the word with all authority. accompanied by the administration of the sacraments. So word and sacrament. Word and sacrament consists of the chief and most central duty and authority that a minister is entrusted with. We see this, of course, from Matthew chapter 28, the Great Commission. Ministers there are called to go and preach and baptize. We see in Titus 2.15, Paul instructs Titus, who is an elder, to declare these things, or to preach them, to proclaim them, exhort and rebuke with all authority and let no one disregard you. The pastor elder has an inherent authority in the preaching and teaching and applying of God's Word. And that's an authority that is unique to his office. It transcends the authority that we might have to open up our scriptures, just as a member, to one another and instruct each other from the word. There's a measure of authority to that, of course. But there's a higher authority to the preaching and the teaching and the administration of the sacraments that comes from a pastor in accordance with his office, as called to that office, and is given that authority. It is worth noting that us Baptists, we do believe that in certain circumstances it's permissible for unordained men to preach. That's our doctrine of the gift of brother. Cotton's going to return to that. And we have some differences with Cotton on that. That was still a matter of controversy in that day. But we believe it's to be occasional. It is to be by or with the consent of the church. And we also believe that an unordained man should not baptize or administer the Lord's Supper. Again, we're going to come back to that in future weeks. But first and foremost, the first and principal act that elders are chiefly to attend to, as Cotton says, is the preaching of the word with all authority, accompanied by the administration of the sacraments. Second, the second act of authority given to elders is to call the church together. This may seem trivial, but Cotton is a little trivial at times. He's very specific, he's very thorough. He's given the pastors authority to call the church to a symbol. In Acts 6, we read that the twelve disciples summoned the full number of the disciples in order to consider who to call as deacons. Cotton appeals also to the Old Testament. For example, Joel 1, 13 and 14. The Old Testament priests gathered up the elders of the land and the people and called for them to assemble for a fast. Think of it this way, the Lord himself calls you to assemble and worship on the Lord's day, but the elders have been entrusted with determining the time. Even more than that, elders also have the authority to call the church to assemble on other days for other purposes. Our confession speaks of this. If the elders call a special day of prayer or a day of fasting, or a day for a church meeting, a business meeting. Now, here at CRBC, we do have a twice-a-month Wednesday evening service, but we've made it clear that we don't expect or demand everyone to attend because of our various places and callings and things throughout the week. We've left that up to Christian liberty. But there are times when the elders have the authority to say, we're calling everyone together. And you are to be here at this time and this date for prayer or fasting or for church business. And the members are called to obey that. It's a duty that Christ has entrusted the church elders to determine when the church is to meet and for what purposes. Thirdly, elders have, and again, if you have questions, I'm gonna recap all these at the end and then have some time for questions. Thirdly, the elders have authority to examine anyone, officers or members, before they're received into the church. This is something that we've talked about before. The elders have the authority to examine someone before they're presented for membership or before they're presented to the church as to be voted on for the position of an elder or a deacon, an officer. The church has the authority to receive them once they're presented, right? But the elders have that authority to present them. in the case where there are elders. Obviously, if a church is without elders for a time, the congregation takes that responsibility on themselves. But this is the proper balance of power in the church. Again, elders examine, and based upon their decision, present or withhold the presenting of potential officers or potential members, and then the members vote. Cotton here appeals to Revelation 2 where Jesus says to the church, you've tested those who call themselves apostles and are not and you found them to be false. It is worth noting that Cotton takes the interpretation that when Jesus writes to the angel in Ephesus that the angel refers to the pastor. I don't necessarily take that view. You can go back to my series on the seven letters to hear my explanation of that. So if you don't take that view, this isn't really a verse supporting that. But there are other implications. For example, Timothy as a pastor is instructed to examine and to test the men before they are presented as deacon or elder to the church. So I think you get the point in that sense. Elders have the authority to examine members or officers before they're received into the church. Fourthly, elders have the authority to ordain officers in the church. They have the authority to ordain. 1 Timothy 4.14, do not neglect the gift you have. which was given to you by prophecy when the council of elders laid their hands on you. See this in Acts 6.6, the first deacons were ordained when the apostles laid their hands on them. Members have the right to choose their own officers. It is the elders who are to consent with that. And it's the elders who are to carry that official act of ordaining, carry out that official act of ordaining them to service in the church. That's why when we ordain elders here or deacons, it is the other elders who lay hands on them. This of course is, if you have questions about the congregation's role in choosing their own officers, we covered that last time in chapter four. It's worth noting, too, that Presbyterians at this point will say, see, only elders can ordain other elders. And we say, of course, we agree with that to a certain extent. Presbyterians hold only elders and elders alone have this duty, while we believe based upon the scriptures that it is elders and the congregation together, the elders act with the authority given to them, consented by the congregation. We voted this man in, and so the elders then officially carry out the sentence of that, just like in church discipline. Fifthly, elders have the authority to regulate speech in the assembly of God's people. To regulate speech. Cotton appeals to Acts 13, 15, where the ruler of the synagogue in Antioch read from the Law and the Prophets, and then he invited Paul and Barnabas to speak. This may seem like an odd reference to you, but it's well known and well proven from history that the apostles in the New Testament models worship in the local church, not after the temple, but after the model of the synagogues throughout Israel. Worship in the synagogues, let me put it this way, our worship today is very much like the worship of the synagogues in the synagogues in the first century. So this is why Cotton appeals to this passage. But we might call this, in this sense, the authority to lead the worship service. Elders have been entrusted with that authority. And this can be supported by a variety of other scripture passages. Elders lead the worship service. This would also refer to the pastor's authority to regulate speech in the worship service. We see that from 1 Corinthians 14. Or we could make this argument as well for regulating speech in a members meeting, giving or withholding permission for members to speak in matters of church business. I think it's important just as we think about congregationalism doesn't mean just blanket democracy where just anything goes. This would be utter chaos. Somebody has to, you know, lead the meeting. Somebody has to regulate who speaks and for how long and what they've said. Cotton says this has been given to the elders to do this. But he does note one exception. The exception is if a pastor or elder is guilty or suspected of sin. If the pastor or elder is suspected of sin, the church has the right to regulate the speech themselves until they are satisfied that the issue has been resolved. And I think that's an important qualification to prohibit or try to prevent. tyranny or authoritarianism. Elders have the right to regulate speech, but when they are the matter upon which there's an investigation or inquiry, the congregation has a right to be satisfied and let everyone speak until that matter is resolved. So, Regulate speech in the worship, regulating speech in the business meeting. Sixthly, elders have the authority to prepare church business. They've been tasked with gathering and collecting and preparing the business matters of the church to be discussed before the congregation in business meetings. Cotton appeals to Acts 21.18. Paul meets with James and the elders of the church in Jerusalem, and there they decide how to deal with the controversial Jewish-Gentile matters before they appear before the assembly to discuss and settle the matter. Cotton also appeals to Matthew 18, 17 in the case of church discipline. And he argues that elders are to gather the evidence of the witnesses and to determine the scriptural basis for the charges before it's presented to the church. We talked about this last time, but elders are entrusted with examining cases of discipline, ensuring that the evidence is there and that the charge is legitimate and they are charged with rejecting disorderly complaints. All of this serves for the edification of the church to ensure that the time is spent wisely and decently and in order. Seventhly, elders have been given the authority and church discipline to both inform the church when a member's sin is to be brought before the church, and to execute the sentence rendered by the congregation. Again, we've discussed this a little bit before. Elders are entrusted with determining if and when a sin is to be brought before the church. Maybe think of it this way. Maybe you feel that you've been sinned against by another member and you've tried to deal with the matter in private and it hasn't been resolved. And so, in your mind, it now needs to go before the church, but the elders don't agree with you that this person has sinned, or that you've been wronged, or that they are unrepentant, or that it's a matter worthy of discipline, or something like that. In this sense, Cotton is saying, look, you can't just bring anything you want before the church and say, church discipline. This is an area of the elder's authority to determine which sins are to be brought before the attention of the church. Of course, it could happen the other way as well. Other way around, you've been accused of sin, but you don't think that you've sinned. Or you believe you've repented, or you think, well, this sin isn't something that's worthy of discipline. Or you want the matter kept quiet so that the rest of the church doesn't know But the elder is saying, no, this is sin. You haven't repented. And it needs to be brought before the congregation. Well, that's part of the calling and rule and authority of an elder to make that decision. So the elders determine what is to be brought before the church. in discipline, but also, as we've discussed before, elders have the authority to pronounce and enforce the sentence rendered by the congregation. We discussed that last time. Congregation is the jury, the elders serve as the judge, the congregation renders the judgment, the decision, and the elders then enforce it. Eighthly, elders have the authority to dismiss the church with a blessing in the name of the Lord. This may seem trivial to you, but only a pastor or an elder has a right, the authority to dismiss the congregation with a benediction of blessing. Number six is the preeminent benediction in scripture. You know, the Arianic blessing. And that is the priest in that sense, in that case, the priest. give that blessing to the people. In Hebrews 7.7, the writer says, it is beyond dispute that the inferior is blessed by the superior. So again, the case could be made, I'm not gonna go into it, but elders, in that sense, have been given the authority to bless the church and dismiss them. And of course, you know, the elders raise, we raise our hands. That is symbolic, if you've ever wondered, that is symbolic for the laying on of hands. And so when the elders raise their hands to give the benediction, you should think in your mind, the elder is placing his hands on me and blessing me, because that's what that signifies. to go with the blessing of the Lord given from the representative of the Lord, based upon the authority and office that has been entrusted to the man from the Lord. Ninthly, the elders are to, excuse me, elders are entrusted with the authority to admonish believers in private. This goes back to the authority of the word in public and in private. He appeals to 2 Thessalonians 3.6 to charge members to live orderly and godly lives and correct idleness and scandalous conduct. Of course, there's Paul mentioning as well, I minister the word to you faithfully in public and in private. The pastor's authority is not limited to the pulpit alone. He has the authority to instruct you in private. And again, every believer has that authority and measure. But the pastor has given a greater, I guess, priority in that sense. A greater authority for when a pastor instructs you in private. It is with the authority of the Lord in a way that just another believer is not. Tenth matter. Authority has been given to the elders in particular to Act in the association. And Cotton just says, I'm gonna discuss this in the next chapter, so he doesn't give any reasons for it, so I'm not gonna say anything about it except that elders have a role and a measure of rule to exercise authority in the context of other churches in the association. Again, that's next chapter, that's next week. Eleventh, and finally, elders have the authority to withdraw from disorderly or sinful churches. If we're in association with another church, and there is a sin or blasphemy or some other error within, and the association fails to act, elders have a measure of authority to withdraw from the church and to denounce such a sin. Cotton lists Acts 19.9, Acts 13.46, a number of passages where, again, there is a sinning person or a sinning church, disorderly church, and the elder has that right to denounce them publicly and to withdraw fellowship from them if the elder so deem. So those are the 11 areas of authority Christ has given to the elders. I'm going to recap them in just a minute so that we can have some discussion on it. But preaching and sacraments, calling the church to assemble, examining teachers and other members, ordaining of officers, regulating speech in the assembly, preparing church business, declaring and judging discipline, blessing, benediction, dismissal, private instruction from the word, authority and association, and separation from apostate men or churches. The final matter that Cotton covers in this chapter is that he answers a possible objection, and the objection is this. How can elders be given such authority and rule if the New Testament calls officers servants of the church? How can a servant possess authority? This is still a common objection in our day. There are many groups, there are many denominations that see elders, pastors as just figureheads, or just preachers. We hire him to preach. but we have another board, whatever that board may be called, or the congregation, we actually tell him what to do. Very common in our day. It's very common in Southern Baptist circles, particularly. The deacon board, which they don't really serve as deacons, it's just kind of a Board of Directors, they hold ultimate authority over the pastor. And the pastor is at their bidding to do whatever they want him to do. Cotton answers this objection, and he says that elders are both servants and rulers, and that this goes together. And he says their rule is not lordly rule. That is, of themselves or for themselves. Their rule is ministerial. It's derived from Jesus Christ, and it's exercised for the church's good. And he gives this analogy of a queen who calls her servants to pilot and direct the ship across the sea to a particular destination. You know, the queen may board a ship and say, take me to America. But Cotton says she doesn't rule them in steering the course. She doesn't direct them on exactly which route they are to go and the decisions that they are to make along the way. All she does is direct a destination. And so, Cotton uses this analogy to say, in a similar way, Christ has entrusted His servants to direct the ship, the church, to a particular destination. But he's left the measure of authority to the officers in the specifics of how that's done. And that's how the elders ruled is not lordly. It's not of themselves. It's not for themselves. It is ministerial, not as masters, but as undershepherds, not for their own good or pleasure or preferences, but for Christ's good and the good of the church. Cotton says this is what ensures the spiritual welfare of Christ's people. So that's chapter 5. We will pick up there next week with chapter 6 and the next week or two wrap up our study of Cotton's book on the keys of the kingdom.