Part 4

3. That this _Church-Governour_ is seated by God in his Church; It is a _plant of Gods own planting_, and therefore shall stand firme, maugre all opposition. For it is expresly said, _God hath set some in his Church, first Apostles_, &c. _then helps, then Governments_.

4. That this Church-Governour thus seated by God in his Churches, not only a _Church-member_, but a _Church-Officer_. For though it be a question amongst the learned, whether some of the persons here named, as the _workers of miracles_, and those that had the _gift of healing, and of tongues_, were seated by God, as officers in the Church, and not rather, only as eminent members indued with these eminent gifts; yet it is most certain, that whosoever is seated by God in his Church, as a _Church Governour_, must needs be a _Church officer_; for the nature of the gift, doth necessarily imply an office. The Greek word[51] for Governments, is a metaphor from _Pilots_, or _Ship-masters_, governing their ships; (hence the Master of a ship is called Κυβερνητης, a Governour, _Jam._ 3.4.) and it notes such officers, as sit at the stern of the vessel of the Church, to govern and guide it in spirituals, according to the will and mind of Christ, which is the direct office of our _Ruling-Elder_.

5. This Church-Governour thus seated by God in his Church as a Church-officer, is an _ordinary and perpetuall officer in his Church_. Indeed, here is mention made of Officers extraordinary, as Apostles, Prophets; and of gifts extraordinary, as the gift of miracles, healing, and of tongues; but here is also mention made of ordinary Officers, perpetually to abide, as _Teachers_, _Helpers_, and the _Church-Governour, or Ruling-Elder_. And that this Officer is ordinary and perpetual, appears from the perpetual necessity of him in the Church; for a Church without government, is as a ship without a Pilot, as a Kingdom without a Magistrate, and a world without a Sun.

6. That this Church-Governour thus seated by God in his Church, as a perpetual Officer, is an officer _contradistinguished in the Text from the_ Apostles, Prophets, Teachers, _and all other_ Officers _in the_ Church. This appears; 1. By the Apostles manner of expressing these officers in an _enumerative_ form; _First, Apostles; Secondarily, Prophets; Thirdly, Teachers; After that, miracles, then gifts of healing_, &c. 2. By the recapitulation, vers. 29, 30. _Are all Apostles? Are all Prophets? Are all Teachers? Are all workers of miracles?_ &c. 3. By the scope of the whole Chapter, which is to set down different gifts and offices in different subjects; It is said, ver. 8, 9. _To one is given by the Spirit, the word of wisdom; to another the word of knowledg by the same Spirit; to another, faith_, &c. And for this purpose, the Apostle draweth a simile from the members of mans body: As there are different members in mans body, and every member hath its different office, and every member stands in need one of another; the Eye cannot say to the Hand, I have no need of thee; nor again, the head to the foot, I have no need of thee, &c. So it is in the Church ministerial, which is the body of Christ. God hath set different Officers in his Church; some ordinary and perpetual; some extraordinary and temporary: And these different Officers have different Offices, some to teach, others to distribute to the poor Saints, others to govern. Are all Teachers? are all Deacons? are all Church-Governours? and these have all need one of another. The Teacher cannot say to the Deacon, I have no need of thee; nor to the Church Governour, I have no need of thee: But if all these Offices were in the Pastor alone, and only, then might he truly say to the Deacon and Ruling-Elder, I have no need of thee. But now God hath so set the members in his body which is his Church, that every member stands in need one of anothers help and support.

[Sidenote: _Object._]

If it be objected, that the Apostles had all these offices and gifts here mentioned, eminently seated in them, for they were Prophets, Teachers, Workers of Miracles; and therefore why may not all these be understood of one and the same person?

[Sidenote: _Answ._]

Though it be true, that the Apostles had eminently all these; yet it is as true, that there are many here named, which had but one of these gifts formally seated in them: And it is also apparent, that some of the persons here named were distinct Officers in the Church, as the Prophet, and the Teacher. Though the Apostles were Prophets and Teachers, yet the Prophet & the Teacher were Officers distinct from the Apostles; and by a parity of Reason, so were the Governors from the Apostle, Prophet, and Teacher; the scope of the Apostle being (as hath been said) to set out distinct Offices in distinct Officers: are all Apostles? are all Prophets? are all Teachers? The sum of what we have said from this Scripture, then, is this, _That God hath seated some men in his Church which have a gift and office to govern, which are neither Apostles, Prophets, Teachers, nor Pastors; and therefore they are Ruling-Elders_, which is the Officer which we are enquiring after.

Now this Interpretation which we have given, is not only the interpretation of Reformed Divines, both _Lutherane_ and _Calvinists_, but of the ancient Fathers, and even the Papists themselves, as appears by the quotations in the Margent.[52]

The second text is, _Rom._ 12.6, 7, 8. _Having then gifts differing according to the grace given, whether Prophesie, let us prophesie according to the proportion of Faith; or Ministry, let us wait on our Ministring; or he that teacheth, on teaching; or he that exhorteth, on exhortation. He that giveth, let him do it with simplicity. He that ruleth, with diligence. He that sheweth mercy, with cheerfulness._ In which words, we have a perfect enumeration of all the ordinary Offices of the Church. These offices are reduced, first, to two general heads, _Prophesie_ and _Ministry_, and are therefore set down in the _Abstract_. By _Prophesie_ is meant the faculty of right understanding, interpreting, and expounding the Scriptures. Ministry comprehends all other employments in the Church. Then these generals are subdivided into the special offices contained under them, and are therefore put down in the concrete. Under _Prophesie_ are contained, 1. _He that teacheth_, that is, the Doctor or Teacher. 2. _He that exhorteth, i. e._ the Pastor. Under _Ministry_ are comprized, 1. _He that giveth_, that is, the Deacon. 2. _He that ruleth_, that is, the Ruling Elder. 3. _He that sheweth mercy_, which [53]Office pertained unto them, who in those days had care of the sick: So that in these words, we have the _Ruling-Elder_ plainly set down, and _contra_-distinguished from the _teaching_ and _exhorting Elder_ (as appears by the distributive particles, ειτε ὁ διδασκων, ειτε ὁ παρακαλων, _Whether he that teacheth_; _Whether he that exhorteth_; _Whether he that ruleth_, &c.) And here likewise we have the divine institution of the Ruling-Elder, for so the words hold forth. _Having then gifts differing according to the grace that is given unto us_; and thus also in the third verse, _according as God hath dealt to every man_, &c. This officer is the gift of Gods free grace to the Church, for the good of it.

Against this Exposition of the Text, it is objected by those that oppose the divine right of the Ruling-Elder, that the Apostle speaks, in these words, not of several offices in several persons, but of severall Gifts in one and the same person; for he saith, _having then Gifts differing according_, &c. But we answer:

1. That the word _Gift_ is often in Scripture taken for _Office_; as _Eph._ 4.8, 11. _When he ascended on high, he led captivity captive, and gave gifts unto men_; and v. 11. _He sheweth what these gifts were, some to be Apostles, some Evangelists_, &c.

2. That the Apostle in the _Protasis_ speaks not of severall Gifts, but of severall Offices, and these not in the same, but in several members, _v._ 4. _As we have many members in one body, and all members have not the same office._ And therefore the _apodosis_ must also be understood not only of _severall gifts_, but of _severall Offices_, and these in _several subjects_. And this further appears by the very similitude which the Apostle here useth, which is the same he used, 1 _Cor._ 12. from the body natural, wherein there are many distinct members, and every member hath its distinct Office; and so it is in the Church of Christ.

3. These gifts here mentioned, and the waiting upon them, do necessarily imply an Office in whomsoever they are; and therefore they are set down emphatically with an Article, ειτε ὁ διδασκων ὁ προισταμενος. He that hath the gift of teaching, and exhorting, and ruling, and waiteth upon this gift, what is he but a Teacher, Pastor, and Ruling-Elder? And this must either be granted, or else we must open a door for all members of the Church, even women, not only to preach and teach, but to rule also, and to wait upon preaching and ruling: This truth is so clear, as that the Papists themselves being convinced of it, do say[54] upon this text, that the Apostle here first speaks of gifts in general; and secondly, applyeth these gifts to Ecclesiastical Officers, v. 6. and afterwards directs his exhortation to all Christians in general.

The third text for the divine right of the _Ruling-Elder_, is, 1 _Tim._ 5.17. _Let the Elders that rule well be counted worthy of double honour, especially they who labour in the Word and Doctrine._ For the understanding of which words, we will lay down this rule, That every text of Scripture is to be interpreted according to the literall and grammatical construction; unless it be contrary to the analogie of Faith, or the rule of Life, or the circumstances of the Text: otherwise, we shall make a nose of wax of the Scriptures, and draw _quidlibet ex quolibet_. Now according to the _Grammatical construction_, here are plainly held forth _two sorts of Elders_; the one, _onely ruling_; and the other, _also labouring in Word and Doctrine_. Give us leave to give you the true analysis of the words.

1. Here is a _Genus_, a general, and that is _Elders_.

2. Two distinct species, or kinds of Elders, _Those that rule well_, and _those that labour in word and doctrine_; as Pastor and Doctor.

3. Here we have two participles, expressing these two kinds of Elders, _Ruling_, _Labouring_, the first do only rule, the second do also labour in Word and Doctrine.

4. Here are two distinct Articles, distinctly annexed to these two participles, ὁι προεστωτες, ὁι κοπιωντες. They that rule, They that labour.

5. Here is an _eminent discretive particle_, set betwixt these two kinds of Elders; these two participles, these two Articles evidently distinguishing one from the other, _viz._ μαλιστα _especially they that labour_, &c. And wheresoever this word μαλιστα is used in the New Testament, it is used, to distinguish thing from thing, or person from person; as _Gal._ 6.10. _Phil._ 4.22. 1 _Tim._ 5.8. 1 _Tim._ 4.10. _Tit._ 1.10. 2 _Tim._ 4.13. 2 _Pet._ 2.20. _Act._ 20.38. In all which places, the word [_especially_] is used as a discretive particle, to distinguish one thing from another, or one person from another; and therefore being applyed here to persons, must necessarily distinguish person from person, officer from officer. It is absurd to say, (saith Dr. _Whitaker_,[55]) that this text is to be understood of one and the same Elder. If a man should say, _All the Students in the University are worthy of double honour, especially, They that are Professors of Divinity; He must necessarily understand it of two sorts of Students_. Or if a man should say, _All Gentlemen that do service for the Kingdom in their Counties, are worthy of double honour, especially they that do service in the Parliament; this must needs be understood of different persons_. We are not ignorant, that Archbishop _Whitgift_, Bishop _King_, Bishop _Bilson_, Bishop _Downame_, & others, labour to fasten divers other interpretations upon these words, which would be over-tedious here to rehearse. Only thus much we crave leave to say, which we desire may be seriously weighed; That all other senses that are given of these words, are either such as are disagreeing from the literall and Grammatical construction, or such as fall into one of these two absurdities, either to maintain a _non-preaching Ministry_, or a _lazy-preaching Ministry_ to deserve double honour. Archbishop [56]_Whitgift_ by the Elder that rules well, understands a Reader that is not a Preacher. [57]Dr. _King_, a Bishop ruling, and not preaching; which is to say, that a non-preaching Minister deserves double honour. Dr. _Bilson_ [58]saith, that the words are to be understood of two sorts of Elders, and that the meaning is, That the Elder that rules well, and preacheth, is worthy of double honour, especially they that labour, that is, _that preach abundantly_, that do κοπιαν, labour as a Waterman at his Oar; which is as much as if he had said, that a _lazy Minister_, or a _seldome-preaching Minister, deserves double honour_. For all Preachers are in Scripture required κοπιαν, _to labour abundantly, 1 Thess._ 5.11. _1 Cor._ 3.8. where the same word is used that is here expressed. If the Apostle had meant to have distinguished them by their extraordinary labour, he would rather have said, μοχθουντες, then κοπιωντες, for other-where he useth μοχθος, as a degree of painful labour, above κοπος, which is put for common labour, _Rom._ 16.12.[59] Dr. _Downame_ and others, interpret the words of one and the same Elder, thus, The Elders that rule well, are worthy of double honour, especially they that labour; that is, (say they) _especially they labouring, or especially because they labour_. And so they make their labouring, to be the chief cause of their double honour. But this interpretation is against the literal meaning, for the Greek is not ει κοπιωσιν, _if they labour_, but μαλιστα ὁι κοπιωντες, _especially they that labour_. Here is a participle with an Article, and a _discretive particle_, which can never be rightly and literally translated _causatively_. And therefore we conclude, together with our Reformed Divines[60], that this text according to the proper and Grammatical construction of it, doth hold forth unto all unprejudiced Christians, a Ruling Elder, distinct from a teaching Elder, which is the thing we undertook to prove.

Besides these three Scriptures thus expounded, we shall briefly offer one more; and that is, Matth. 18.17. where the offended Brother is bid _to tell the Church_, &c. In which words, the whole power of excommunication is placed by Christ in the _Church_. The great question is, what is meant by Church? Here we take for granted: 1. That by Church, is not meant the civil Magistrate, as _Erastus_ fondly imagineth; for this is utterly contrary to the purpose of Christ, and the aym of that discipline here recommended to be used, which is the _gaining of our brother unto repentance_; whereas the aym of the civil Magistrate, is not the spiritual good properly and formally of the offender, but the publique good of the Common-Wealth. And besides, it is a language unknown in Scripture, to call the Magistrate the Church; and it is an exposition purposely invented, to overthrow all Ecclesiastical government.

2. That by Church, is meant _primarily and especially_ the particular Congregation; we do not say _onely_, but firstly and especially. Hence we argue; If the power of Excommunication be placed in the particular Church, then either in the Minister alone, or in the Minister and whole Congregation, or in the Minister and Elders chosen by the congregation.

But not in the Minister alone, who being but one man, can no more be called a Church, then one man can be called many, or a member called a body. For one person cannot be called a Church, (saith _Bellarmine_ himself[61],) seeing the Church is the people and Kingdome of God. It is certain, that the Church here spoken of, is a certain number met together; for it is said, _Where two or three are gathered together_, &c.

Nor in the Minister and whole Congregation; for God who is the God of order, not of confusion, hath never committed the exercise of Ecclesiasticall jurisdiction, to a promiscuous multitude; the Scripture[62] divides a Congregation into Rulers and Saints, into Governours, and governed; and if all be Governours, who will be left to be governed? And besides, if the collective body of a Church be the Governours, then women and servants must govern as well as others.

And therefore we conclude, that by Church, must needs be meant, the Minister and Ruling-Elders, which are the Officers we are enquiring after.

And this is no new interpretation, but agreed unto by ancient and modern Writers. _Chrysostome_ saith[63], by Church, is meant the προεστωτες, _the Rulers of the Church_, Camer.[64] _the Colledg of Presbyters_; others, the _Ecclesiacall Senate_. These are called a Church, for four Reasons:

1. Because it is usual in the Old Testament, (to which our Saviour here alludeth, as appears by the words Publican and Heathen,) to call the Assembly of Princes and Elders a Church, Numb. 35.12, 24, 25. with Deut. 1.16. 1 Chron. 13.2, 3. with 28.1, 2. & 29.1, 6. Deut. 31.28, 30. 1 King. 8.1, 2, 55. Num. 5.2. compared with Levit. 13.15.

2. Because they manage Church affaires in the name of Christ, and of the Church, and are servants of the Church, as well as of Christ.

3. Because they are, as it were, the eyes and ears of the Church; and therefore as the body is said to see or hear, when as the eyes and eares alone do see and hear; so the Church is said to see, hear, and act, that which this _Senate Ecclesiasticall_ doth see, hear, and act.

4. Because they represent the Church; and it is a common form of speech, to give the name of that which is represented, to that which represents it; as we say, that to be done by the whole Kingdome, which is done by a full and free Parliament. Hence we might further argue:

_If the Colledge of Presbyters represent the Church, then it must be made up of Ruling-Elders, as well as Ministers._ For Ministers alone cannot represent the Church; the Church consisting not of Ministers alone, but of Ministers and people, who are part of the Church as well as Ministers, and are so called, _Act._ 15.3, 4.

This is all we shall say, for the Scriptural part.

[Sidenote: Episcopacy by Divine right.]

As for the _Primitive times of the Church_, we should have wholly waved the mention of any thing about them, were it not for the base calumnies & reproaches which the Prelatical party cast upon the Ruling-Elder, in saying, That it is _the new fangled device of Calvin at Geneva_; and never known in the Church of Christ before his dayes. There is a Bishop that _makes offer to forfeit his life to justice, and his reputation to shame, if any man living can shew, that ever there was a Ruling-Elder in the Christian world, till_ Farell _and_ Viret _first created them_. But he hath been abundantly answered by _Smectymnuus_, insomuch, that whereas in his Episcopacy by Divine Right, he boldly averreth, that the name of the Elders of the Church, comprehendeth none but preachers, [65]and that therefore none but they may be called _Seniores Ecclesiæ, Elders of the Church_; though some others haply may have the title of _Seniores populi, Elders of the people_, because of their _civill Authority_. Yet notwithstanding afterward, the same Bishop in his [66]reply to _Smectymnuus_ acknowledgeth, that besides _Pastors and Doctors_, and besides _Magistrates and Elders of the City_, there are to be found in Antiquity, _Seniores Ecclesiastici, Ecclesiastical Elders_ also; only he alledgeth, they were but as our Church-Wardens, or rather, as our vestry-men; whereas in truth, _They were Judges in Ecclesiasticall controversies_, and did assist the Pastor in ruling and governing the Church; witnesse that famous place in [67]_Ambrose_, which testifies, _that both in the Jewish and in the Christian Church, there were these Ecclesiasticall Rulers_. This is also the judgment of [68]_Tertullian_, [69]_Origen_, [70]_Basil_, [71]_Optatus_, [72]_Hierome_, [73]_Augustine_, [74]_Gregory_ the great, and divers others cited by _Justellus_ in his Annotations in _Can. Eccl. Affricanæ_, and by _Voetius_, and by _Smectymnuus_, and by the Author of the _Assertion of the Scotch Discipline_, some of which are rehearsed in the Margent. We will conclude this Discourse, with the confession of Archbishop _Whitgift_, a great Writer against the Presbyterial-Government; _I know (saith he) that in the Primitive Church, they had in every Church Seniors, to whom the Government of the Church was committed, but that was before there was any Christian Prince or Magistrate_.

And therefore, let not our respective Congregations suffer themselves to be abused any longer with a false belief, that the _Ruling-Elder_ is a new device, and an _Officer_ never known in the _Church of God_, nor _Word of God_. For we have sufficiently (as we conceive) proved it to be warranted by the Word, and to have been of use in the purer times of the Church.

Three things we shall desire to adde, as a conclusion of this discourse.

1. _That there are prints of the Ruling-Elder remaining amongst us even at this day_; for as the _Overseers_ of every Parish, have a _resemblance of the Deacon_; so the _Church-warden_ hath some _foot-steps_ of our _Ruling-Elder_; though we must needs confess, that this _Office hath been much abused_; and we could desire it might be laid aside, and the true _Scripture-Ruling-Elder_ set up in his place.

2. That the Prelatical Divines, [75]which are such great adversaries to the _Ruling-Elder_, do yet notwithstanding, hold and prove, that men of abilities which are not Ministers, are to be admitted into _Generall Councels_; because that in the Synod of _Jerusalem_, not only the _Apostles_, but _Elders_ and _Brethren_ did sit and vote, because this was practised in the _Old Testament_; and because that this was practised in the Councels held afterwards in the Church of Christ, as appears out of _Eusebius_, _Sozomen_ and _Theodoret_, and by the subscriptions of those Councels done by men, not Ministers, as well as others.

Hence we might argue;

_If other men, besides Ministers, are by Gods word, even in the judgment of the Prelaticall Divines, to be admitted into the greatest Assemblies, and Councels of the Church, much more are they by the same right to be admitted into particular Congregations, to sit and vote with the Minister in the Government of the Church._

3. Adde thirdly, that even in the Bishops days, for these many hundred years, there have been _Ruling-Elders_ in the Church; for the _Chancellours_, _Commissaries_, _Officials_, and such others, were all of them _Governours of the Church_, and had the _power of suspension and excommunication_; and yet were few of them, if any, _Ministers of the Word_: And it seems to us, to be a great _curse of God_, that lyeth upon mens spirits, that could willingly submit to _Chancellours_ & _Commissaries_, who did nothing else but _pick their purses, and tyrannize over their bodies and estates_, and yet will not submit unto the _Ruling-Elder_ now established, who _seeks no other interest, but the interest of Christ, and medleth not with mens bodies or estates, and desireth nothing but to be helpfull to the Ministers of Christ, to keep their Congregations in unity, piety, and verity_. This is all we shall say, in answer to the first Objection.