Chapter 31

ruleth is reckoned up amongst ordinary church officers, as hath been said, therefore he rules in the church: these the apostle also calls ruling elders, 1 Tim. v. 17, viz. officers in the church, and distinct from them that labor in the word and doctrine; as in the third argument will appear: yea, they are governments set of God in the church, distinct from other officers, 1 Cor. xii. 28, as in the second argument shall be evidenced: there see; therefore these elders have rule.

2. Though in this term the apostle speaks of him that ruleth, yet he speaks not of every one that ruleth. For, 1. He speaks singularly, he that ruleth, as of one kind of ruling officer; not plurally, they that rule, as if he had indefinitely or universally meant all the ruling officers in the church. 2. He reckons up here distinct kinds of ordinary officers, pastors, teachers, elders, and deacons; and pastors and teachers, besides laboring in the word, have power of rule, 1 Thes. v. 12, Heb. xiii. 7-17, and he that ruleth, here, is distinct from them both; and therefore this term cannot mean all church rulers, but only one kind, viz. the ruling elder.

3. Though this name, _he that ruleth_, be common unto more rulers in the church, than to the mere ruling elder; yet it doth not therefore necessarily follow, that it cannot here particularly point out only the mere ruling elder, inasmuch, as _he that ruleth_, is not here set alone, (for then this objection might have had some color,) but is enumerated with other officers as distinct from them.

4. Though the ruling elder here be called _he that ruleth_, yet this doth not exclude the pastor from ruling, no more than when the ordinary ministers are called pastors and teachers, the apostles and evangelists are excluded from feeding and teaching, in Eph. iv. 11, 12; 1 Cor. xii. 28. This elder is called, _he that ruleth_, not that there is no other ruler than he, but because he doth no other thing but rule, others rule and preach also.

_Except_. 3. If this were meant of such elders, then these elders were as necessary to the church as pastors, being given to the church by the like reason. Consequently where these elders are not, there is no church; as there is no church where the word and sacraments are not.[51]

_Ans_. 1. According to this argument deacons are as necessary as either pastors, teachers, or elders, and without deacons there should be no church; for they are all enumerated here alike, Rom. xii. 7, 8, and in 1 Cor. xii. 28; but this would be absurd, and against experience. 2. Though both pastors and ruling elders belong to the church by divine right, yet doth it not follow that the ruling elder is equally as necessary as the pastor. The ruling elder only rules, the pastor both rules and preaches, therefore he is more necessary to the church. There are degrees of necessity; some things are absolutely necessary to the being of a church, as matter and form, viz. visible saints, and a due profession of faith, and obedience to Christ, according to the gospel. Thus it is possible a church may be, and yet want both deacons, elders, and pastors too, yea, and word and sacraments for a time: some things are only respectively necessary to the well-being of a church; thus officers are necessary, yet some more than others, without which the church is lame, defective, and miserably imperfect.

_Except_. 4. Should ruling elders here be meant, then deacons that obey, should be preferred before the elders that rule.[52]

_Ans_. Priority of order is no infallible argument of priority of worth and dignity; as is evidenced in answer to the third exception against Arg. II.--there see; we find Priscilla a woman named before Aquila a man, and her husband, Acts xviii. 18; Rom. xvi. 3; 1 Tim. iv. 19; is therefore the woman preferred before the man? the wife before the husband? And again, Aquila is set before Priscilla, Acts xviii. 2, 26, 1 Cor. xvi. 19, to let us see that the Holy Ghost indifferently speaks of superior and inferior before one another.

_Except_. 5. But here the apostle speaketh of divers gifts and graces, for so _differing gifts_ do import, not of divers offices: for then they might not concur in one man, and consequently neither might the prophet teach, nor exhort, nor the deacon distribute, nor show mercy. Many gifts may be common in one man, many offices cannot;--which of these gifts in the apostles' times was not common as well to the people as to the pastors; and to women as well as to men? &c.[53]

_Ans_. Divers considerations may be propounded to discover the vanity of this exception: chiefly take these three.

1. There is no sufficient reason in this exception, proving the apostle here to speak only of divers gifts and graces, and not of divers offices also. For, 1. This is not proved by that expression, _differing gifts_, ver. 6, for these differing gifts are not here spoken of abstractly and absolutely, without reference to their subjects, but relatively with reference to their subjects wherein they are, viz. in the several officers, ver. 7, 8, and therefore, as the apostle mentions the _differing gifts_, so here he tells us in the same sixth verse, that we have these "different gifts, according to the grace given unto us," i.e. according to the office given unto us of God's grace, (as hath been manifested,) after which immediately is subjoined an enumeration of offices. 2. Nor is this proved by the inference made, upon the granting that divers offices are here meant, viz. [Then they might not concur in one man, the prophet might not teach nor exhort, &c.; many gifts may be common in one man, many offices cannot.] For who is so little versed in the Scriptures, but he knows that apostles, pastors, elders, deacons, are distinct officers one from another; yet all the inferior offices are virtually comprehended in the superior, and may be discharged by them: elders may distribute as well as deacons; and beyond them, rule: pastors may distribute and rule as well as deacons and elders, and beyond both preach, dispense sacraments, and ordain ministers. Apostles may do there all, and many things besides extraordinary. Much more may the prophet teach and exhort, and the deacon distribute and show mercy; these being the proper acts of their office. 3. Nor, finally, is this proved by that suggestion, that all these gifts in the apostles' times were common to all sorts and sexes, women as well as men; as he after takes much pains to prove, but to very little purpose. For not only in the apostles' times, but in our times also, all Christians may teach, exhort, distribute, show mercy, &c., privately, occasionally, by bond of charity, and law of fraternity towards one another mutually: but may not teach, exhort, rule, distribute, &c., authoritatively by virtue of their office, so as to give themselves wholly to such employments, which is the thing here intended; yet it is worth observing how far Bilson was transported against ruling elders, that rather than yield to their office, he will make all these gifts common to all sorts and sexes, men and women. This is new divinity; all sorts and sexes may both preach and rule. Let Bilson have the credit of symbolizing with the Separatists, if not of transcending them.

2. Here is good ground in the context to make us think that the apostle here spoke of distinct church officers, and not only of distinct gifts. For, 1. In the similitude of a natural body (whereunto here the church is compared) he speaks of distinct members, having distinct offices, ver. 4. "For as we have many members in one body, and all members have not the same office." 2. In his accommodation of this similitude, he speaks not only of gifts, but also of offices according to which these gifts are given, which he calls _grace_, ver. 6, (as was noted.). This grace given, or this office given of grace, is branched out, first, into two general heads, viz. _prophecy_ and _ministry_, ver. 6, 7. Then these generals are subdivided into the special offices contained under them, viz.: Under prophecy the teacher, _he that teacheth_; and the pastor, _he that exhorteth_; under ministry the deacon, _he that distributeth_; and the ruling elder, _he that ruleth_. Now there is in the text just ground for this resolution of the text, in making prophecy and ministry generals, and all the rest special kinds of officers; forasmuch as prophecy and ministry are expressed abstractly, _whether prophecy_, (not, whether we are prophets;) _whether ministry_, (not, whether we are deacons, ministers:) and both prophecy and ministry are put in the accusative case; and both of them have relation, and are joined unto the participle of the plural number _having_, intimating that divers do share in prophecy, pastor and teacher; divers in ministry, deacon and ruling elder. But all the other are expressed concretely, and in the nominative case, and in the singular number, and to every of them the single article is prefixed, translated He--_He that teacheth--He that exhorteth--He that giveth--He that ruleth_. Hence we have great cause to count prophecy and ministry as generals; all the rest as special offices under them.

_Argum_. II. The second argument for the divine right of the ruling elder shall be grounded upon 1 Cor. xii. 28: "And God hath set some in the church, first, apostles, secondly, prophets, thirdly, teachers, afterwards powers, then gifts of healing, helps, governments, kinds of tongue." God, in the first founding of Christianity and of the primitive churches, bestowed many eminent gifts upon divers Christians; the church of Corinth greatly excelled in such gifts, 1 Cor. i. 5, 7. Hence their members gifted, grew spiritually proud, and despised their brethren; to correct which abuse of gifts, and direct them to the right use thereof for the common profit of all, is the chief scope of this chapter, see verse 7, "The manifestation of the Spirit is given to every man to profit withal." For, 1. All their gifts flow from one and the same fountain, the Spirit of God, therefore should be improved for the common good of all, especially considering no one man hath all gifts, but several men have several gifts, that all might be beholden to one another, ver. 8-11. 2. The whole Church of Christ throughout all the world is but one body, and that body organical, having several members therein placed for several uses, as eyes, hands, &c., wherein the meanest members are useful and necessary to the highest: therefore all members should harmoniously lay out their gifts for the good of the whole body, without jars or divisions, ver. 12-28. 3. All the several officers, whether extraordinary or ordinary, though furnished with several gifts and several administrations, yet are placed by one and the same God, in one and the same general Church; and therefore should all level at the benefit of the whole church, without pride, animosities, divisions, &c., ver. 28, to the end. These things being briefly premised for the clearing the context and scope of the chapter, we may thus argue from ver. 28:

_Major_. Whatsoever officers God himself, now under the New Testament, hath set in the Church as governors therein, distinct from all other church governors, whether extraordinary or ordinary; they are the ruling elders we inquire after, and that by divine right.

This proposition is so clear and evident of itself, that much needs not to be said for any further demonstration of it. For what can be further desired for proof that there are such distinct officers as ruling elders in the Church of Christ, and that of divine right, than to evince, 1. That there are certain officers set of God in the Church as governors therein. 2. That those officers so set of God in the Church, are set in the Church under the New Testament, which immediately concerns us, and not under the Old Testament. 3. That these officers set of God as governors in the Church of the New Testament, are distinct from all other church governors, whether extraordinary or ordinary? For, by the third of these, we have a distinct church officer delineated and particularized: by the second we have this distinct church officer limited to the time and state of the Church only under the New Testament, which is our case: and by the first of these, we have this distinct New Testament officer's ruling power in the Church, and the divine right thereof evidently demonstrated, by God's act in setting him there in this capacity; (see Part 1. Chap. VI.;) so that by all put together, the consequence of this major proposition seems to be strong and unquestionable.

_Minor_. But the governments named in 1 Cor. xii. 28, are officers which God himself now under the New Testament hath set in the Church as governors therein, distinct from all other church governors, whether extraordinary or ordinary.

This minor or assumption is wholly grounded upon, and plainly contained in this text, and may thus be evidenced by parts.

1. The church here spoken of [_in the church_] is the Church of Christ now under the New Testament: for, 1. The church here mentioned, ver. 28, is the same with that ONE BODY mentioned, ver. 12, 13, of this chapter, as the whole context and coherence of the chapter evinceth; but that ONE BODY denotes not the Church of God under the Old Testament, but only the Church of Christ under the New Testament; partly, inasmuch as it is counted the Church of Christ, yea, (so intimate is the union between head and members,) it is called CHRIST, _so also is_ CHRIST, ver. 12, (viz. not Christ personally considered, but Christ mystically considered, as comprehending head and body;) now this denomination of the Church, viz. Christ, or the Church of Christ, &c., is peculiar to the Church under the New Testament: for where in all the Scripture is the Church of God under the Old Testament called the Church of Christ, &c.? and partly, inasmuch as all, both Jews and Gentiles, are incorporated jointly into this ONE BODY, and coalesce into one Church: "For by one Spirit are we all baptized into one body, whether Jews or Gentiles, whether bond or free," 1 Cor. xii. 13. Now this union or conjunction of Jews and Gentiles into one body, one Church, is only done under the New Testament; see Eph. ii. 11, to the end of the chapter. 2. The officers here mentioned to be set in this Church, are only the New Testament officers, ver. 28. 3. The scope of the whole chapter is to redress abuses of spiritual gifts in the church of Corinth, which was a church under the New Testament; and therefore it would have been too remote for the apostle to have argued from the several distributions of gifts peculiar to the officers or members of the Church under the Old Testament.

2. The governments here mentioned are officers set in this church as governors, or rulers therein: "Hath set some in the Church, first, apostles--governments." For clearing of this, consider the enumeration here made; the denomination of these officers, governments; and the constitution or placing of these governments in the Church. 1. The enumeration here made is evidently an enumeration of several sorts of church officers, some extraordinary, to endure but for a time, some ordinary, to continue constantly in the Church; to this the current of interpreters doth easily subscribe: and this the text itself plainly speaks; partly, if we look at the matter, viz. the several officers enumerated, which are either extraordinary, these five, viz. apostles, prophets, powers, or miracles, gifts of healing, and kinds of tongues: these continued but for a season, during the first founding of Christian churches: (the proper and peculiar work of these extraordinary officers, what it was, is not here to be disputed.) Or ordinary, these three, viz. _teachers_, (there is the preaching elder,) _governments_, (there is the ruling elder,) _helps_, (there is the deacon;) these are the officers enumerated; and however there be some other officers elsewhere mentioned, whence some conceive this enumeration not to be so absolutely perfect, yet this is undoubtedly evident, that it is an enumeration of officers in the church: partly, this is evident, if we look at the manner of the apostle's speech, which is in an enumerating form, viz. first, secondly, thirdly, afterwards, then: and partly, it is evident that he intended to reckon up those officers that were distinct from all other parts of the mystical body of Christ, by his recapitulation, "Are all apostles, are all prophets?" &c., ver. 29, 30, i.e. not all, but only some members of the body are set apart by God to bear these offices in the church. Now, if there be here a distinct enumeration of distinct officers in the church, as is evident; then consequently _governments_ must needs be one of these distinct church officers, being reckoned up among the rest; and this is one step, that governments are in the roll of church officers enumerated. 2. The denomination of these officers, _governments_, evidenceth that they are governing officers, vested with rule in the Church. This word (as hath been noted in chap. II.) is a metaphor from pilots or shipmasters governing of their ships by their compass, helm, &c., James iii. 4, (who is hence called _governor_, viz. of the ship, Acts xxvii. 11; Rev. xviii. 17,) 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: governments--the abstract is put for governors, the concrete: this name of governments hath engraven upon it an evident character of power for governing. But this will be easily granted by all. All the doubt will be, whom the apostle intended by these governments? Thus conceive, negatively, these cannot be meant, viz. not governors in general, for, besides that a general exists not but in the particular kinds or individuals thereof, a member of a body in general exists not but in this or that particular member, eye, hand, foot, &c.: besides this, it is evident that Christ hath not only in general appointed governors in his Church, and left particulars to the church or magistrate's determination, but hath himself descended to the particular determination of the several kinds of officers which he will have in his Church; compare these places together, Eph. iv. 7, 11, 12; 1 Cor. xii. 28; Rom. xii. 7, 8: though in the ordinance of magistracy God hath only settled the general, but for the particular kinds of it, whether it should be monarchical, &c., that is left to the prudence of the several commonwealths to determine what is fittest for themselves. (See Part 2, chap. IX.) 2. Not masters of families: for all families are not in the Church, pagan families are without. No family as a family is either a church or any part of a church, (in the notion that church is here spoken of;) and though masters of families be governors in their own houses, yet their power is not ecclesiastical but economical or domestical, common to heathens as well as Christians. Not the political magistrate,[54] for the reasons hinted, (Part 1, chap. I.; see also Part 2, chap. IX.,) and for divers other arguments that might be propounded. 4. Not the prelatical bishops, pretending to be an order above preaching presbyters, and to have the reins of all church government in their hands only; for, in Scripture language, bishop and presbyter are all one order, (these words being only names of the same officer;) this is evident by comparing Tit. i. 5, with ver. 7. Hereunto also the judgment of antiquity evidently subscribeth, accounting a bishop and a presbyter to be one and the same officer in the church; as appears particularly in Ambrose, Theodoret, Hierom, and others. Now, if there be no such order as prelatical bishops, consequently they cannot be governments in the church. 5. Not the same with _helps_, as the former corrupt impressions of our Bibles seemed to intimate, which had it thus, _helps in governments_, which some moderns seem to favor; but this is contrary to the original Greek, which signifies _helps, governments_; contrary to the ancient Syriac version, which hath it thus, (as Tremel. renders it,) _and helpers, and governments_: and therefore this gross corruption is well amended in our late printed Bible. _Helps, governments_, are here generally taken by interpreters for two distinct officers. 6. Nor, finally, can the teaching elder here be meant; for that were to make a needless and absurd tautology, the teacher being formerly mentioned in this same verse. Consequently, by _governments_ here, what can be intended, but such a kind of officer in the church as hath rule and government therein, distinct from all governors forementioned? And doth not this lead us plainly to the ruling elder?

3. These governments thus set in the Church, as rulers therein, are set therein by God himself; God hath set some in the Church, _first, apostles--governments--God hath set, put, made, constituted_, &c., (as the word imports,) _in the Church_. What hath God set in the Church? viz. apostles and--governments, as well as apostles themselves. The verb, _hath set_, equally relates to all the sorts of officers enumerated. And is not that officer IA the Church of divine right, which God himself, by his own act and authority, sets therein? Then doubtless these governments are of divine right.

4. Finally, these governments set in the Church under the New Testament as governors therein, and that by God himself, are distinct from not only all governing officers without the Church, (as hath been showed,) but also from all other governing officers within the church. For here the apostles make a notable enumeration of the several sorts of church officers, both extraordinary and ordinary, viz. eight in all. Five of these being extraordinary, and to continue but for a season, for the more effectual spreading and propagating of the gospel of Christ at first, and planting of Christian churches, viz. apostles, prophets, powers, gifts of healings, kinds of tongues: three of these being ordinary, and to be perpetuated in the Church, as of continual use and necessity therein, viz. teachers, governments, [i.e. ruling elders,] and helps, [i.e. deacons, who are to help and relieve the poor and afflicted.] This is the enumeration. It is not contended, that it is absolutely and completely perfect, for that some officers seem to be omitted and left out, which elsewhere are reckoned up, Eph. iv. 11; Rom. xii. 7, 8. Evangelists are omitted in the list of extraordinary officers, and pastors are left out of the roll of the ordinary officers; and yet some conceive that pastors and teachers point not out two distinct sorts of officers, but rather two distinct acts of the same officers; and if this will hold, then pastors are sufficiently comprised under the word teachers; yea, some think that both evangelists and pastors are comprehended under the word teacher.[55] But, however, be that as it will, these two things are evident, 1. That this enumeration (though evangelists and pastors be left out) is the fullest and completest enumeration of church officers which in any place is to be found throughout all the New Testament. 2. That though we should grant this defect in the enumeration, yet this is no way prejudicial to the present argument, that governments here mentioned are ruling officers in the Church, distinct from all other church officers that have rule; for they are plainly and distinctly recited as distinct kinds of officers, distinct from apostles, from prophets, from teachers, from all here mentioned. And thus interpreters[56] commonly expound this place, taking governments for a distinct kind of church officer from all the rest here enumerated.

Now to sum up all that hath been said for the proof of the assumption; it is evident, 1. That the church here spoken of is the Church of Christ now under the New Testament. 2. That the governments here mentioned, are officers set in this church, (not out of the church,) as rulers governing therein. 3. That these governments set as rulers or governors in this church, are set there not by man, but by God himself; _God hath set in the Church--governments_. 4. And, finally, That these governments thus set in the Church, are distinct, not only from all governors out of the Church, but also from all governing officers within the Church. And if all this laid together will not clearly evince the divine right of the ruling elder, what will? Hence we may strongly conclude,

_Conclusion_. Therefore these governments in 1 Cor. xii. 28, are the ruling elders we inquire after, and that of divine right.

Now against the urging of 1 Cor. xii. 28, for the proof of the divine right of the ruling elders, divers exceptions are made, which are to be answered before we pass to the third argument.

_Except_. 1. The allegation of this place is too weak to prove the thing in question. For will any man that knoweth what it is to reason, reason from the general to the particular and special affirmatively? or will ever any man of common sense be persuaded that this consequence is good: There were governors in the primitive church mentioned by the Apostles--therefore they were lay governors? Surely I think not.[57]

_Ans_. This exception hath a confident flourish of words, but they are but words. It may be replied, 1. By way of concession, that to argue indeed from a general to a special, is no solid reasoning; as, This is a kingdom, therefore it is England; this is a city, therefore it is London; the apostle mentions government in the primitive Church, therefore they are ruling elders: this were an absurd kind of reasoning. 2. By way of negation. Our reasoning from this text for the ruling elder, is not from the general to a special affirmatively--there are governments in the Church, therefore ruling elders: but this is our arguing--these governments here mentioned in 1 Cor. xii. 28, are a special kind of governing officers, set of God in the Church of Christ now under the New Testament, and distinct from all other church officers, whether extraordinary or ordinary: and therefore they are the ruling elders which we seek after, and that by divine right. So that we argue from the enumeration of several kinds of church officers affirmatively: here is an enumeration or roll of divers kinds of church officers of divine right; governments are one kind in the roll, distinct from the rest; therefore governments are of divine right, consequently ruling elders; for none but they can be these governments, as hath been proved in the assumption. If the apostle had here mentioned governments only, and none other kind of officers with them, there had been some color for this exception, and some probability that the apostle had meant governors in general and not in special: but when the apostle sets himself to enumerate so many special kinds of officers, apostles, prophets, teachers, &c., how far from reason is it to think that in the midst of all these specials, governments only should be a general. 3. As for Dr. Field's scoffing term of lay governors or lay elders, which he seems in scorn to give to ruling elders; it seems to be grounded upon that groundless distinction of the ministry and people into clergy and laity; which is justly rejected by sound orthodox writers[58], as not only without but against the warrant of Scripture, clergy being nowhere appropriated to the ministry only, but commonly attributed to the whole church, 1 Pet. v. 2, 3. The Scripture term given to these officers is _ruling elders_, 1 Tim. v. 17; and so far as such, (though they be elected from among the people,) they are ecclesiastical officers.

_Except_. 2. But it is not said here governors in the concrete, as apostles, prophets, teachers are mentioned concretely, which are distinct officers: but it is said governments, in the abstract, to note faculties, not persons. The text may be thus resolved: The apostle first sets down three distinct orders, apostles, prophets, and teachers: then he reckons up those common gifts of the Holy Ghost (and among the rest the gift of governing) which were common to all three. So that we need not here make distinct orders in the Church, but only distinct gifts which might be in one man.[59]

_Ans_. 1. As the apostles, prophets, and teachers are here set down concretely, and not abstractly, and are confessed to be three distinct orders enumerated: so all the other five, though set down abstractly, are (by a metonymy of the adjunct for the subject) to be understood concretely, helps for helpers; governments for governors, &c.; otherwise we shall here charge the apostle with a needless impertinent tautology in this chapter, for he had formerly spoken of these gifts abstractly, ver. 8-10, as being _all given to profit_ the Church _withal_, ver. 7; but here, ver. 28-30, he speaks of these gifts as they are in several distinct subjects, for the benefit of the organical body the church; else what saith he here, more than he said before? 2. That all these eight here enumerated, one as well as another, do denote, not distinct offices or acts of the same officer, but distinct officers, having distinct administrations, and distinct gifts for those administrations, is evident, partly by the apostle's form of enumeration, _first, secondly, thirdly, afterwards, then_ or _furthermore_: if he had intended only three sorts of officers, he would have stopped at thirdly, but he goes on in an enumerating way, to show us those that follow are distinct officers as well as those that go before; partly, by the apostle's recapitulation, ver. 29, 30, which plainly points out different officers, persons not gifts, besides those three: _Are all apostles? are all prophets? are all teachers?_ (and here he stops not, but reckons on) _are all workers of miracles? have all the gifts of healing?_ &c. If it should be replied, But he doth not add, Are all helps? are all governments? therefore these are not to be accounted distinct officers from the rest; otherwise why should the apostle thus have omitted them, had there been any such distinct officers in the Church in his time? It may be replied, These two officers, helps and governments, are omitted in the recapitulation, ver. 29, 30, not that the Church then had no such officers, for why then should they have been distinctly mentioned in the enumeration of church officers, ver. 28? But either, 1. For that helps and governments were more inferior ordinary officers, and not furnished with such extraordinary, or at least, eminent gifts, as the other had, (which they abused greatly to pride, contention, schism, and contempt of one another, the evils which the apostle here labors so much to cure,) and so there was no such danger that these helps and governments should run into the same distempers that the other did. Or, 2. For that he would instruct these helps and governments to be content with their own stations and offices, (without strife and emulation,) though they be neither apostles, nor prophets, nor teachers, nor any of the other enumerated, which were so ambitiously coveted after; and the last verse seems much to favor this consideration, _but covet earnestly the best gifts_, viz. which made most for edification, not for ostentation.[60]

_Except_. 3. But helps here are placed before governments, therefore it is not likely that governments were the ruling elders; Helps, i.e. deacons, which is an inferior office, seeming here to be preferred before them.[61]

_Ans_. This follows not. Priority of order is not always an argument of priority of worth, dignity, or authority. Scripture doth not always observe exactness of order, to put that first which is of most excellency: sometimes the pastor is put before the teacher, as Ephes. iv. 11, sometimes the teacher before the pastor, as Rom. xii. 7, 8. Peter is first named of all the apostles, both in Matt. x. 2, and in Acts i. 13, but we shall hardly grant the Papist's arguing thence to be solid--Peter is first named, therefore he is the chief and head of all the apostles; no more can we account this any good consequence--helps are set before governments, therefore governments are officers inferior to helps, consequently they cannot be ruling elders: this were bad logic.

_Except_. 4. But the word governments is general, and may signify either Christian magistrates, or ecclesiastical officers, as archbishops, bishops, or whatsoever other by lawful authority are appointed in the Church.[62] And some of the semi-Erastians of our times, by governments understand the Christian magistracy, holding the Christian magistracy to be an ecclesiastical administration.[63]

_Ans_. 1. Governments, i.e. governors, (though in itself and singly mentioned, it be a general, yet) here being enumerated among so many specials, is special, and notes the special kind of ruling elders, as hath been proved. 2. As for archbishops and diocesan bishops, they are notoriously known to be, as such, no officers set in the Church by God, but merely by the invention of man; therefore they have no part nor lot in this business, nor can here be meant. And if by others, by lawful authority appointed in the Church, they mean those officers that God appoints well: if those whom man sets there without God, as chancellors, commissioners, &c., such have as much power of government in the Church, as they are such, as archbishops and bishops, viz. just none at all by any divine warrant. 3. Nor can the civil Christian magistrate here be implied. 1. Partly, because this is quite beside the whole intent and scope of this chapter, treating merely upon spiritual church-matters, not at all of secular civil matters, viz: of spiritual gifts for the Church's profit, ver. 1 to 12; of the Church herself as one organical body, ver. 12 to 28; and of the officers which God hath set in this organical body, ver. 28, &c. Now here to crowd in the Christian magistrate, which is a mere political governor, into the midst of these spiritual matters, and into the roll of these merely ecclesiastical officers, how absurd is it! 2. Partly, because the magistrate, as such, is not set of God in the Church either as a church officer, or as a church member, (as hath been demonstrated formerly, chap. IX.;) and though he become a Christian, that adds nothing to the authority of his magistracy, being the privilege only of his person, not of his office. 3. Partly, because when this was written to the Corinthians, the apostle writes of such governments as had at that time their present actual being and existence in the Church: and neither then, nor divers hundreds of years after, were there any magistrates Christian, as hath been evidenced, chap. IX.[64]

_Except_. 5. Teachers are here expressed, but pastors omitted; and therefore well might governors be mentioned instead of pastors.[65]

_Answ_. 1. Then, according to his judgment, pastors were a distinct kind of officers from teachers; otherwise the naming of teachers would have sufficiently implied pastors, without the addition of the word governors, one act or function of the office being put for the whole office. But prelates did not love to hear of such a distinction. However, it is the judgment of many others no less learned or pious than they, that in the same congregation where there are several ministers, he that excels in exposition of scriptures, teaching sound doctrine, and convincing gainsayers, may be designed hereunto, and called a teacher or doctor: he that excels in application, and designed thereunto, may be called a pastor; but where there is only one minister in one particular congregation, he is to perform, as far as he is able, the whole work of the ministry. 2. If pastors are to be understood by this term governors, as contradistinct from teachers, formerly enumerated in the text; doth not this seem to devolve the matter of government so wholly upon the pastor, as that the teacher hath nothing to do with it? and hereby both pastor and teacher are wronged at once: the teacher, while power of governing is denied him, which belongs to him as well as to the pastor; the teacher being a minister of the word, hath power of administration of the sacraments and discipline, as well as the pastor: the pastor, while he consequently is deprived of the necessary and comfortable assistance of the teacher in point of government. Therefore the pastor cannot here be intended by governors. 3. Bilson himself was not very confident of this gloss, and therefore he immediately adds, "If this content you not, I then deny they are all ecclesiastical functions that are there specified," &c. What then doth he make them? viz. he makes divers of them, and governments among the rest, to be but several gifts, whereof one and the same officer might be capable. And a little after he ingenuously confesses he cannot tell what these governors were, saying, "I could easily presume, I cannot easily prove what they were. The manner and order of those wonderful gifts of' God's Spirit, after so many hundreds may be conjectured, cannot be demonstrated--governors they were, or rather governments, (for so the apostle speaketh,) i.e. gifts of wisdom, discretion, and judgment, to direct and govern the whole church, and every particular member thereof, in the manifold dangers and distresses which those days did not want. Governors also they might be called, that were appointed in every congregation to hear and appease the private strifes and quarrels that grew betwixt man and man, lest the Christians, to the shame of themselves, and slander of the gospel, should pursue each other for things of this life before the magistrates, who then were infidels; of these St. Paul speaketh, 1 Cor. vi. 1-7. These governors and moderators of their brethren's quarrels and contentions I find, others I find not in the apostle's writings, but such as withal were watchmen and feeders of the flock." Thus inconsistent he is with himself: one while these governors must be pastors; another while arbitrators or daysmen about private differences; another while gifts, not officers; another while he cannot easily prove what they were. But they have been proved to be ruling elders, and the proof still stands good, notwithstanding all his or others' exceptions.

_Argum_. III. The third argument for the divine right of the mere ruling elder shall be drawn from 1 Tim. v. 17, "Let the elders that rule well, be counted worthy of double honor, especially they that labor in the word and doctrine." From which words we may thus argue for the divine right of the ruling elder:

_Major_. Whatsoever officers in the Church are, according to the word of Christ, styled elders, invested with rule in the Church, approved of God in their rule, and yet distinct from all them that labor in the word and doctrine; they are the ruling elders in the Church which we inquire after, and that by divine right.

This proposition seems clear and unquestionable. For, 1. If there be a certain kind of church officer which Christ in his word calls an elder, 2. Declares to have rule in his church, 3. Approves in this his rule, and, 4. Distinguished from him that labors in the word and doctrine; this is plainly the ruling elder, and here is evidently the divine right of his office. Such a divine approbation of his office, testified in Scripture, implies no less than a divine institution thereof.

_Minor_. But the officers mentioned in 1 Tim. v. 17, are, according to the word of Christ, styled elders, invested with rule in the church: approved of God in their rule, and yet distinct from all them that labor in the word and doctrine. This assumption may be thus evidenced by parts.

1. The officers mentioned here in this word of Christ, are styled elders. This Greek word translated _elder_, is used in the New Testament chiefly in three several senses: 1. For men of ancient time, not now living; and so it is opposed to modern: Tradition of elders, Matt. xv. 2, i.e. of them of old time, see Matt. v. 21. 2. For elders in age now living; so it is opposed to younger, 1 Tim. v. 1; 1 Pet. v. 5. 3. For elders in function or office, opposed to private men not in office, as Acts xiv. 23; and in this last sense it is to be taken in this place, an office of ruling being here ascribed to these elders. They are called elders, say some, because for the most part they were chosen out of the elder sort of men: others better, from the maturity of knowledge, wisdom, gifts, gravity, piety, &c., which ought to be in them. This name elder seems to have rule and authority written upon it, when applied to any church officer; and it is by the Septuagint often ascribed to rulers political, _elders in the gate_, Judges viii. 14; Ruth iv. 2, 3; 1 Sam. v. 3; 1 Chron. xi. 3. In this place (as it is well noted by some[66]) the word elders is a genus, a general attribute, agreeing both to them that rule well, and also to those that labor in the word and doctrine: the one sort only rule; the other sort both rule and preach; but both sorts are elders.

2. The officers here mentioned are not only styled elders, but invested with rule in the church. For it is plain both by the text and context duly considered, and the apostle's scope in writing of this epistle, 1 Tim. iii. 15, that these elders are officers in the Church. And that in the church they are vested with rule appears not only by their name of elders, which when applied to officers, imports rule, authority, &c., as hath been said; but also by the adjunct participle _that rule_, or _ruling_, annexed to elders--_Let the elders ruling well_. So that here we have not only the office, the thing, but the very name of ruling elders. The word seems to be a military term, for captains and commanders in an army, _foremost slanders_, (as the word imports,) that lead on and command all the rest that follow them: hence metaphorically used for the foremost-standers, rulers, governors in the church. It noteth not only those that go before others by doctrine, or good example: but that govern and rule others by authority. For, 1. Thus the word is used in Scripture: "One that ruleth well his own house, having his children in subjection with all gravity," 1 Tim. iii. 4: where it plainly notes an authoritative ruling. Again, "If a man know not how to rule his own house," 1 Tim. iii. 5. And again, "Ruling their children and their own houses well," 1 Tim. iii. 12. And can any man be so absurd as to think that a master of a family hath not a proper authoritative rule over his own children and family, but rules them only by doctrine and example?

2. Thus learned divines[67] and accurate Grecians[68] use the word to denote authority: so that the Holy Ghost here calling them ruling elders, implies they are vested with rule: and those that deny this place to hold out two sorts of elders, yet confess it holds out two sorts of acts, ruling and preaching.

3. These ruling elders are here approved of God in their rule; and that two ways, viz: 1. In that God's Spirit here commends their ruling, being duly discharged, _ruling well, excellently_, &c. Did no rule in the Church belong to them for matter, God would never command or approve them for the matter. He cannot be accounted with God to do any thing well, that hath no right to do it at all. 2. In that God's Spirit here commands their well ruling to be honorably rewarded. _Let them be counted worthy of double honor:_ or, _Let them be dignified with double honor_. Here is not only reward, but an eminent reward appointed them, and that urged from Scripture, ver. 18. Where God thus appoints rewards, he approves that for which he rewards; and what God thus approves is of divine right. See part 1, chap. V.

4. Yet, finally, These elders, vested with rule in the Church, and divinely approved in their rule, are distinct from all them that labor in the word and doctrine. This may thus he evidenced from the text, as some[69] have well observed: For, 1. Here is a general, under which the several kinds of officers here spoken of are comprehended, _elders_; all here mentioned are elders. 2. Here are two distinct kinds of elders, viz: _those that rule well_, there is one kind; and _they that labor in the word_ (as the pastors) _and doctrine_, (as the doctors and teachers,) here is the other kind. 3. Here are two participles expressing these two species or kinds of elders--_ruling_, and _laboring_: those only rule, that is all their work, and therefore here are called ruling elders; not because _they_ alone rule, but because their only work is to rule: but these not only rule, but, over and besides, _they_ labor in the word and doctrine. 4. Here are two distinct articles distinctly annexed to these two participles--_they that rule; they that labor_. 5. Finally, here is an eminent disjunctive particle set betwixt these two kinds of elders, these two participles, these two articles, evidently distinguishing one from the other, viz. especially _they that labor in the word_, &c., intimating, that as there were some ruling elders that did labor in the word and doctrine, so there were others that did rule, and not labor in the word: both were worthy of double honor, but especially they that both ruled and labored in the word also. And wheresoever this word, here translated _especially_, is used in all the New Testament, it is used to distinguish thing from thing, person from person, that are spoken of; as, "Let us do good to all, but especially to those of the household of faith," Gal. vi. 10: therefore there were some of the household of faith, and some that were not; and accordingly we must put a difference in doing good to them. "All the saints salute you, especially those of Cæsar's household;" some saints not of his household: all saluted them, but especially those of Cæsar's household. "He that provides not for his own, especially for them of his own house, he hath denied the faith," 1 Tim. v. 8. A believer is to provide for his friends and kindred, but especially _for those of his own house_, wife and children. See also 1 Tim. iv. 10; Tit. i. 11; 2 Tim. iv. 13; 2 Pet. ii. 10; Acts xx. 38, and xxvi. 3; in all which places the word _especially_ is used as a disjunctive particle, to distinguish one thing from another, without which distinction we shall but make nonsense in interpreting those places. And generally the best interpreters[70] do from this text conclude, that there were two sorts of elders, viz: the ruling elder, that only ruled; the preaching elder, that besides his ruling, labored in the word and doctrine also.

Now, therefore, seeing the officers here mentioned are, 1. According to the word of Christ, (for this is the word of Christ,) styled elders; 2. Vested with rule; 3. Approved of God in their rule; and yet, 4. Distinct from all that labor in the word and doctrine, as hath been particularly proved; we may conclude, that,

_Conclusion_. Therefore the officers here mentioned are the ruling elders in the Church which we inquire after, and that by divine right.

But against this place of 1 Tim. i. 17, and the argument from it, divers cavils and exceptions are made; let them have a brief solution.

_Except_. 1. There were two sorts of elders, some laboring in the word and doctrine, some taking care of the poor, viz. deacons; both were worthy of double honor, especially they that labored in the word, &c.[71]

_Ans_. 1. This is a new distinction of elders without warrant of Scripture. Deacons are nowhere in all the New Testament styled elders;[72] nay, they are contradistinguished from elders, both teaching and ruling. "He that giveth _let him do it_ with simplicity: he that ruleth, with diligence," Rom. xii. 8. "Helps, governments," 1 Cor. xii. 28. Compare also Tit. i. 5, 6, &c., 1 Tim. iii. 2, &c., with 1 Tim. iii. 8, &c. 2. As deacons are not elders, so deacons have no rule in the church. It is true, they are to "rule their children and their own houses well," 1 Tim. iii. 12; this is only family rule: but as for the church, their office therein is to be _helps_, 1 Cor. xii. 28; _to distribute_, Rom. xii. 8; _to serve tables_, Acts vi. 2, 3; but no rule is ascribed to them.

_Except_. 2. But by ruling well, some understand living well, leading a holy, exemplary life. The apostle would have ministers not only to live well themselves, but also to feed others by the word and doctrine; they that live well are to be double honored, especially they who labor in the word, &c., as 1 Thess. v. 12, 13.[73]

_Ans_. 1. The apostle here speaks rather of officers than of acts of office: of persons rather than of duties, if his phrase be observed. 2. Living well is not ruling well here in the apostle's sense, who intends the rule of elders over others; he that lives well rules well over himself; not over others: else all that live well were church rulers; they conduct by example, do not govern by authority, Altar. Damasc. c. xii. 8. If well ruling be well living, then double honor, double maintenance from the church is due for well living, (1 Tim. v. 17, 18,) consequently all that live well deserve this double honor. 4. This seems to intimate that ministers deserve double honor for living well, though they preach not. _How absurd_! 5. D. Downham, once pleased with this gloss, after confessed it was not safe.

_Except_. 3. Those that rule well may be meant of aged, infirm, superannuated bishops, who cannot labor in the word and doctrine.[74]

_Ans_. 1. Here is no speech of prelatical bishops, but of ruling and preaching elders in this text. 2. How shall old, decrepit bishops rule well, when they cannot labor in the word and doctrine? 3. By this gloss, the preaching elders that labor in the word and doctrine, should be preferred before the most ancient bishop in double honor; such doctrine would not long since have been very odious and apocryphal to our late prelates. 4. Those preachers that have faithfully and constantly spent their strength, and worn out themselves with ministerial labor, that they cannot rule nor preach any longer, are yet worthy of double honor for all their former travels in the service of Christ and his Church.

_Except_. 4. Among ministers some did preach, others only administered the sacraments; so Paul showeth that he preached and "labored more than all the apostles," 1 Cor. xv. 10; but baptized few or none, 1 Cor i. 14, leaving that to be performed by others; and when Paul and Barnabas were companions, and their travels were equal, yet Paul is noted to have been the chief speaker, (Acts xiv. 12:) all were worthy of double honor, but especially they who labored in the word and doctrine.[75]

_Ans_. 1. This gloss imagineth such a ministry in the apostles' times as the prelates had erected of late in their days, viz: many dumb dogs that could not bark nor preach at all, yet could administer the sacraments by the old service-book. But the apostles, as Cartwright[76] observes, allowed no such ministers, will have every bishop or preaching elder to be both "apt to teach, _and_ able to convince," 1 Tim. iii. 2; Tit. i. 9. So that it was far from Paul to countenance a non-preaching or seldom-preaching ministry, by allowing any honor at all, much less a double honor, to such. Sure, preaching is one part, yea, a most principal part or duty of the minister's office, (as hath been evidenced before, Part 2, Chap. VII.,) and shall he be counted worthy of double honor that neglects a principal duty of his office? Nay, he deserves not the very name of such an officer in the church: why should he be called a pastor that doth not feed? or a teacher, that doth not teach his flock? &c., saith Chrysost. Hom. xv. in 1 Timothy. 2. Why should Paul's laboring be restrained here to his preaching only? when Paul speaks of his own labor elsewhere, he speaks of it in another sense, 2 Cor. xi. 17, "in labor and weariness"--compare it with the context; and in this place judicious Calvin seems rather to interpret it of other manner of labor, and Pareus extends it, besides preaching, to divers other labors which Paul did undergo. 3. What warrant doth this exception hold out for two sorts of ministers here pretended, some _preaching_, others _only administering the sacraments_? Thus, _Paul preached much, baptised but few_: therefore, _there were some that only administered the sacraments_: well concluded. Yet Paul baptized some, 1 Cor. i. 14, 16, distributed the Lord's supper to some, Acts xx. 7, 11; so that he both preached and dispensed the sacraments. Let any show where any person dispensed the sacraments that was not a preacher. Again, _Paul and Barnabas equally travelled together, but Paul was chief speaker_: what then? therefore _some labored in the word, others in the sacraments only_. This is woful logic. 4. To whomsoever the power of dispensing the sacraments was given by Christ, to them also the power of preaching was given; dispensing the word and sacraments are joined in the same commission, Matt, xxviii. 18-20: what Christ joins together let not man put asunder. 5. Touching the preaching elder there is mentioned only one act peculiar to his office, viz. _laboring in the word_, &c.; but, taking a part for the whole, we may understand his dispensing the sacraments also, and what else is peculiar to the preaching elder's office, though for brevity's sake it be not here named.[77]

_Except_. 5. By elders that rule well may be meant certain governors, or inferior magistrates, chosen to compose controversies or civil strifes. Suitable hereunto is the late Erastian gloss, that by elders ruling well may be meant kings, parliament-men, and all civil governors.[78]

_Ans_. 1. It is well known that in the primitive times there was no Christian magistrate in the Church, and for the Church to choose heathen judges or magistrates to be arbitrators or daysmen in civil controversies, is a thing utterly condemned by the apostle, 1 Cor. vi. 1, &c. 2. The apostle speaks here of ecclesiastical, not of civil officers, as the latter phrase intimates. The main scope of this epistle was to instruct Timothy how to behave himself, not in the commonwealth, but in the Church of God, (1 Tim. iii. 15,) and here he speaks of such officers as were in being in the Church at that time. 3. If kings, parliament-men, and all civil governors be these ruling elders, then ministers have not only an equal share with them in government by this text, which the Erastians will not like well; but also are to have a superior honor or maintenance to kings, parliament-men, and all civil governors. Certainly the magistrates will never triumph in this gloss, nor thank them that devised it. 4. Sutlive seems to be against this opinion, (though no great friend to ruling elders,) saying Beza bestows many words to prove that the judges in 1 Cor. vi. were not of the number of presbyters: which truly I myself should easily grant him. For there were none such ever constituted. 5. This is a novel interpretation, as some observe,[79] unknown among ancient writers.

_Except_. 6. Those words [_especially they who labor in the word and doctrine_] are added to the former explanatively, to teach us who they are that rule well, viz. _they who labor much in the word and doctrine_, and not to distinguish them that labor in the word, from elders ruling well; as if Paul had said, "Let the elders that rule well be counted worthy of double honor, greatly laboring in the word," &c. For the word translated _especially_ here more aptly signifies _much, greatly_, than especially. For though with the adversative _but_ along with it, it signifieth especially, yet alone (as it is here) it signifies _much, greatly_.[80]

_Ans_. 1. If this sentence [_especially they who labor_, &c.] were added only to explain who are well-ruling elders, viz. such as greatly labor in the word, &c., then few of the prelatical bishops were to be counted well-ruling elders, for very few, if any of them, were guilty of laboring greatly in the word and doctrine. 2. Then also the apostle would have said, either who especially labor, or simply without the article, especially laboring; then especially, they who labor, as here he doth, carrying his speech rather to distinct persons and officers, than to distinct duties or actions. 3. This word translated _especially_, hath been already in the minor proposition proved to be rather disjunctive, than explanatory; a term of distinction to point out a several sort of elders from only ruling elders, rather than a term of explication, signifying who are to be reputed these well-ruling elders. 4. The word _especially_ is used for a term of distinction, even in those places where the adversative _but_ is not joined to it, as in Tit.