speaketh of may be rulers in the family as Parents are rulers to children husbands to wives Masters to servants Answ The Church and family are two distinct bodies the Apostle speaketh here not of the members of the families as such nor of the functions and duties of family-members but of the family of the Church and of their functions and duties one towards another His words are plain vers 4 5. As we saith he have many members in one body and all the members have not the same office so we being many are one body in Christ and every one members one of another One body in Christ is not one family in Scripture phrase but one Church and of this body of the Church the members they be whom Paul directeth to the due dispensing of their severall functions and gifts namely the publique officers of the Church Teachers Pastors Deacons and Elders to attend upon their proper work teaching exhorting giving ruling vers 6 7 8. and all the rest of the members to walk in such duties of love and purenesse brotherly kindnesse and modesty diligence and fervency c. as are requisite for every Christian vers 9. to the end of the Chapter Object 2. But Paul speaketh not of lay Elders ruling in the Church but of Rulers Answ Neither do we acknowledge ruling Elders in the Church to be lay Elders properly for to say nothing of the distinction between the Clergie and Laity which is of a later edition then Apostolique times the ruling Elders being ordained to the Office by the election of the people and imposition of hands as well as the preaching Elders they are no more lay men or private Christians then the Teachers or Pastors are lay Ministers and though the Pastor Teacher be either of them Church-rulers yet the Ruler is here distinguished from them as a distinct member attending to his action of rule as his proper function Object 3. Paul speaketh of severall gifts not of publike offices in the Churches for he speaketh of the severall powers and action of all the members of the body of Christ now the officers of the Church they alone are not the body of Christ but all the multitude of believers which of all these gifts in those times was not common as well to the people as to the Ministers and to women as well as to men Answ 1. Paul speaketh as well of publike officers as of particular gifts as hath been shewed by three reasons above out of the words of the Text. It is true indeed hee speaketh of particular gifts also not peculiar to any office but common to all believers from verse 9. to the end but gifts are not the members of the body of Christ but the persons indued with those spirituall gifts neither can it be said that all the members of the Church have all these gifts without manifest contradiction to the words of the Text for then all the members had the same power to do all of them the same actions which the Apostle expresly denieth vers 4. all the members saith he have not the same action which is translated office whence it is that when hee speaketh of different offices he divideth them by particles of partition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 7 8. and he injoyneth each office to attend his own function but when he cometh to speak of the private members and of the gifts common to them all he neither maketh any partition of them into severall sorts nor bindeth them to attendance on the imployment or exercise of any speciall gift as he doth the former But that as every truth so every ordinance of God may be confirmed by two or three witnesses there be other Texts of Scriptures which bear witnesse to For ruling Elders In 1 Cor. 12.28 the Apostle telleth the Corinthians that God hath set in his Church severall members as first Apostles secondly Prophets thirdly Teachers after that miracles then gifts of healing helps governments diversities of tongues Where government is expresly reckoned amongst these offices which God hath set in his Church for the government thereof long before it injoyed civill Magistracy and therefore he meaneth spirituall government or Church rulers Object 1. But these governments are spirituall gifts not spirituall offices or administrations Answ That they were gifts we willingly acknowledge because all the offices and officers of the Church were given to the Church as well as the spirituall gifts and graces whereby they do execute those offices for so saith the Apostle When Christ ascended up on high hee gave gifts to men What gifts some to be Apostles some Prophets some Euangelists some Pastors and Teachers Eph. 4.8.11 but yet governments and all the rest there mentioned are spirituall offices as well as spirituall gifts as will appeare from the context for the Apostle in this Chapter putteth a manifest difference between spirituall 1. Gifts and Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the holy Ghost the giver of them vers 6. 2. Administrations or Ministers or Officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the Lord Jesus the giver and institutor of them vers 5. as he doth also Ephes 4.8.11 3. Operations efficacies or successees of their administrations making the Father the foundation of all power the giver of them vers 6. Now having spoken of the end for which spirituall gifts are given vers 7. hee reckoneth up nine of those severall spirituall gifts vers 8 9 10. hee declareth them to be given to severall members of the Church not all to any one that so every member might stand in need of the help and gifts one of another and thus having discoursed of the variety of spirituall gifts and their use he cometh in vers 28. to 31. to declare the variety of spirituall administrations that is Ministeries or offices which God hath set in his Church and reckoneth up eight First Apostles secondarily Prophets under whom your Euangelists are comprehended as being of equall rank with them thirdly Teachers under whom he includeth Pastors also the office of both whom was to teach or practise in the Church after that miracles or as the word in the originall is powers to wit to cast out Devils or to do the like works then gifts of healing helps opitulations that is Deacons governments who else can they be but governing Elders for we heare of teaching Elders before lastly the gifts of tongues true it is indeed the Apostle reckoned up three of these before for spirituall gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 9 10. Miracles or powers gifts of healing kinds of tongues but here he reckoneth them not as spirituall gifts and graces for that were a tautology and unsutable to the method of his discourse but speaketh of them as severall functions or offices wherein these gifts were exercised Object 2. But if these Governments were Officers or functions they were extraordinary and so are now ceased as gifts of tongues and healing and miracles be Answ Not so for no offices are
a precise quotient a number of hundreds and thousands be not limited to every Church yet such a number is limited as falleth not below seven nor riseth above the bulke of one Congregation and such a Congregation wherein all may meete and all may heare and all may partake and all may be edified together SECT II. THey that desire to be added joyned to such a body they first make known their desires to the Elders of the Church who take triall of their knowledge in the principles of religion of their experience in the wayes of grace and of their godly conversation amongst men that if any of them be found ignorant and gracelesse or scandalous he may not be presently presented to the Church till these evils were removed The stones that were to be laid in Solomons Temple were squared and made ready before they were laid in the building neither iron nor ax nor any iron toole was heard in the house while it was a building 1 King 6.7 And wherefore so if not to hold forth that no members were to be received into the Church of Christ but such as were rough-hewen and squared and fitted to lie close and levell to Christ and to his members But when such as offer themselves are approved of the Elders they are propounded by one of the Ruling Elders to the Church with a motion to the brethren to make inquiry after them and if they shall heare of any just exceptions against them to give notice of it to one of the Elders But if no exception be heard of they are called forth before the Church after other holy duties are performed and each one maketh confession of his sinnes and profession of his faith In confession of his sinnes that it may appeare to be a penitent confession he declareth also the grace of God to his soule drawing him out of his sinfull estate into fellowship with Christ In the profession of his faith he declareth not onely his good knowledge of the principles of Religion but also his professed subjection to the Gospel of Christ with his desire of walking therein with the fellowship of that Church Now before or after such his profession or confession those of the brethren of the Church who are of his acquaintance doe give some good testimony if need be of his life and conversation either according to their owne knowledge of him or according to the credible reports or letters which they have received concerning him which done the Ruling Elder or one of the Preaching Elders propoundeth it to the Church whether from all that they have heard and seene they finde any just exception against him if so it is cleared and removed before any further proceedings if no just exception appeare the Ruling Elder then moveth the Church to expresse their acceptance of him into fellowship with them by lifting up their hands Which done and the like course taken with two or three more as the time will permit the Elder propoundeth to them the heads of the Covenant which the Lord hath made with his Church what promises of grace he hath made to them as also what duties of faith and obedience he doth require of them As to take the Lord Jesus for their onely Priest and Atonement their onely Prophet and guide their onely King and Law-giver and to walke in professed subjection unto all his holy Ordinances as also to walk in brotherly love with the brethren of this Church unto mutuall edification and succour according to the rule of the Gospel And the new received members acknowledging this to be their dutie and professing their consent unto it in the name of Christ the Elder doth further acquaint them with what duties of holy watchfulnesse over them they may expect from the Church and so shutteth up his worke with some short prayer unto the Lord who keepeth covenant and mercy with thousands of his people to make us all faithfull to him and one to another according to the rules of his holy Gospel in Christ Jesus the Mediator and suretie of his Covenant between the Lord and his people SECT III. NOw what offence is there in all this or what scruple may arise in a godly minde against these things Two or three things seeme herein offensive but are not First That wee require gracious qualifications in such as we receive to Church-fellowship whereas the visible Church is said to consist of all sorts good and bad and to be a garner containing chaffe and wheate as a field wherein wheate and tares grow up together Secondly That we receive such into the Church by a covenant Thirdly That we communicate too much power unto the people and doe not rather referre all power in this case into the hands of the Elders To give therefore some account of these as the Lord shall assist For the first though wee willingly admit all commers to the hearing of the Word with us as the Corinthians admitted Infidels 1 Cor. 14.24 25. yet wee receive none as members into the Church but such as according to the judgement of charitable Christians may be conceived to be received of God into fellowship with Christ the head of the Church Our Reasons be First From the neare relation between Christ Jesus and the Church as also between the Church and the other persons in the Trinitie the Lord Jesus is the head of the Church even of the visible Church and the visible Church is the body of Christ Jesus 1 Cor. 12.27 The visible Church is said to be the habitation of God by the Spirit Eph. 2.22 to be the Temple of the holy Ghost and the Spirit of God to dwell in them 1 Cor. 3.16 17. to be Espoused to Christ as a chaste Virgin 2 Cor. 11.2 The members of the visible Church are said to be the sonnes and daughters of the Lord God Almightie 2 Cor. 6.18 and are exhorted to be followers of him as deare children Eph. 4.1 Now how can the visible Church be the members of the body or the Spouse of Christ or the Temple of the Holy Ghost or the sonnes and daughters of the heavenly Father except the members in charitable discretion be as indeed the holy Ghost describeth them to be Saints by calling 1 Cor. 1.2 and faithfull brethren Gal. 1.2 and that not onely by externall profession for these are too high stiles for hypocrites but in some measure of sinceritie and truth Secondly We reade Act. 2.47 that the Lord added to the Church daily such as should be saved and how then shall wee adde to the Church such as God addeth not such as have no shew of any saving worke upon them to any spirituall discerning ought not the Lords Stewards to be faithfull in Gods house and to doe nothing therein but as they see the Lord goe before them receiving whom he receiveth and refusing whom he refuseth casting out whom he casteth out Doth not the Apostle Paul upon this ground direct the Romanes to receive a
wife up and down in travell though hee acknowleged it lawfull to have taken a wife 1 Cor. 9.5 but to have taken a sister along to have travelled up and down the countries with him may wel be thought to be far from him who was ever carefull to follow things of good report and to provide for things honest not only in the sight of God but of all men The labours of Tryphena and Tryphosa and Persis doe not imply travelling up and downe but rather their own wrastlings with spirituall conflicts either in their own hearts or else with other conflicting Christians in the places where they dwell to settle them in the peace of the Lord Jesus according to the same sense of the word Mat. 11.28 The 4th and last interpretation of these words in Timothy which wee see taketh with the most judicious amongst the adversaries of this Ordinance is that here not two sorts of Elders but two parts of the office of preaching Elders are set forth The one good life and good government and the other good doctrine and painfulnesse therein and this latter preferred before the other as more worthy of due honour and recompence Now for answer hereunto it may be considered that good government either of a mans life or of the people or as the Apostles words be their ruling well may either be taken properly and strictly as rule is distinguished from ministery of the Word and Sacraments or more largely for the whole office of a good Elder Bene praeesse to be a good president If to rule well be taken in the former sense properly then it acknowledgeth Elders that attend to rule to be worthy of double honour without respect to their labour in the ministery of the Word which is the sense of the place that wee build upon for if it should be said that the Apostle speaketh of Ministers or Preachers that they ruling well are worthy of double honour though they doe not labour in Word and Doctrine the wiser sorts of opposites doe discerne that would not suite with the Apostles minde who would be so far from thinking that well ruling but not painfull preaching Ministers should be worthy of double honour that he would account them worthy of little or no honour at all And they fitly quote for this purpose the place before alledged 1 Thes 5.12 where when the Apostle calleth for singular love and honour to their overseers for their works sake he putteth in there Labouring amongst them to wit in the Word without which no such respect were due to them They therefore take the Apostles words in the latter sense understanding by well ruling the whole office even all the duties of good presidents As if the Apostle had said the Elders that rule well that is who are good rulers and presidents They are worthy of double honour chiefly they who labour in preaching the Word And they give for example this instance Logicians who reason well that is all good Logicians are to be honoured especially those who judge well or are judicious where not two sorts of Logicians are held forth but two duties or faculties of all Logicians in respect of which they are to be honoured the one generall to reason well the other speciall to judge well and these disposed not in a distribution but in a comparative sentence preferring the later before the former Answ But neither will this sense stand with the Apostles words and meaning for hereupon this absurdity would follow that if well-ruling in the former part of the sentence held forth generally all the duties of good Ministers and labouring in word and doctrine in the later part one speciall part of their office then the other good Ministers for doing all Neither doth the instance given of Logicians help for it may be truly said of Logicians that Logicians who reason well that is all good Logicians are worthy of honour especially they who are judicious because if they only reason well in invention though they be not judicious yet such also are commendable But it 's not truly said of Ministers that if they rule well that is do their office well in Discipline and Rule though they labour not in word and Doctrine that they are commendable but otherwise if Logicians be good as well in judgement as in invention and so perform both the parts of their art well it may be said indeed that they are commendable and honourable but it cannot be said without absurdity that such as are judicious are more commendable or chiefly to be honoured above those that are both ingenuous and judicious both parts are doubtlesse better then either alone neither will the absurdity be helped by saying Logicians that reason well both in invention and in judgement are worthy of honour or double honour especially they that excell in judgement for though speech be rationall yet the like cannot be applied in this Text for it is not said in the Text the Elders that rule well are worthy of double honour especially they that excell in preaching which labour doth not hold forth excellency as hath been shewed before but only positively and simply pains taking in preaching the common act and work of all good Ministers 1 Thes 5.12 The issue of all is that when men of learning and judgement have wearied their wits and strength to shoulder out ruling Elders from this Text yet such is the evidence and wisdome of the holy Ghost in the word that it may well appeare the weaknesse of God is stronger then men and the foolishnesse of God wiser then men the words cannot but approve two sorts of Elders and both worthy of double honour both they that rule well though they labour not in preaching and especially they that do labour in preaching but this interpretation will by no means satisfie some of a contrary judgement for three reasons to speak nothing of the fourth the pretended probability of other interpretations which have been refuted already First say they the Text it self clearly renounceth non-preaching Elders for both sorts of Elders spoken of are expresly acknowledged in the Text to be worthy of double honour that is not reverence only but maintenance at the charge of the Church but that non-preaching Elders should by Gods institution have received maintenance at the Churches hand is a thing so strange and unheard of that untill I see it justly proved saith B. Bilson I cannot possibly believe it Answ It is very true the Apostle by double honour doth not mean reverence only but maintenance But why should it seem so strange a thing and unheard of that ruling Elders though not Preachers should partake in maintenance from the Churches treasury do you think such men speake in good earnest when they so speak Whence have the Chancellors Commissaries and Officialls their maintenance but from the Church and do they labour in word and doctrine are not most of them Civilians and if we may use the word without offence meer
difference of those actions doe not argue a diversitie of functions but both teaching and exhorting are co-incident to one and the same Office as being severall actions of severall gifts not of severall Officers Answ The contrary is evident from the Text as may appeare by three severall reasons from the words of the Text. Reas 1. From the words which the Apostle useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doe not distribute severall gifts onely but severall persons to whom those severall gifts are severally committed according as the same Apostle distributeth the same divers sorts of gifts to the same divers sorts of persons 1 Cor. 12.8 To one saith he is given a word of wisdome to wit for direction of practice whereto the Pastor attendeth to another the word of knowledge to wit for direction of the judgement whereto the teacher attendeth and both by the same Spirit who distributeth to every man severally ver 11. Reas 2. Though Office be one thing and gift to discharge an office another and the actions or exercise of every severall gift doth not alwayes argue a severall office yet in this place it is the scope of the Apostle to expresse the different offices or functions of Pastors and Teachers by their different and proper acts for here he speaketh of the divers members of the Church as of divers members of the naturall body who having divers offices or functions in the body are to performe different proper actions according to their different functions as wee having many members saith he in one body ver 4 5. and all the members have not one office as the translator turneth it when the Originall saith have not one action or practise but both expressing the same meaning so wee being many are one body in Christ and every one members one of another having then saith he ver 6. different gifts gifts comprehending both offices and grace whether Prophecy let us prophecy according to the proportion of faith or ministery let us waite on our ministery whether he that teacheth on teaching or he that exhorteth on exhortation And looke then as in the naturall body it being the action of the tongue to speake it is his function and office to speak and not to see and it being the action of the eye to see it is his function to see and not to heare So it is in the members of the body of Christ it being the action of the teacher to teach he is to attend unto teaching not unto exhortation and it being the action of the Pastor or Exhortor to exhort he is to attend on exhortation not on teaching Reas 3. If the Apostle speake here onely of severall actions or exercises of severall gifts but both co-incident to the same person and officer in the Church why then doth he command the Teacher to waite on teaching and the Exhorter to waite on exhortation for he that performeth an action according to this gift which is not peculiar to his office but common to him with men of other offices is never commanded nor is it his dutie to attend or waite on such an action As if a man have a gift of love or mercy or liberalitie and according to that gift be fit to performe an action of giving Almes yet he is not commanded to attend or waite upon Almesgiving unlesse it be his office as well as his gift Object Attending or waiting is not expressed in the Originall but in the translation onely Answ Though it be not expressed in the Originall it is necessarily intended for either such a word as expresseth waiting or at least the verbe substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs be understood which holdeth forth the same sense He that teacheth let him be teaching he that exhorteth let him be in exhortation which is all one as let him attend to it let him make it his proper and constant worke So a like example in 1 Tim. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same phrase and which is fitly translated Give thy selfe wholly to them the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 16. Continue or dwell in them And indeed experience sheweth that teaching and exhorting are so far different one from another and flow from such different gifts that they are seldome found at least in any eminency both of them in one and the same person and therefore require severall officers for the dispensing of them you have many men of eminent dexterity for cleare opening of a Text for judicious gathering and handling sound Doctrine from it and also acute and strong for conviction of a contrary error and heresie who yet are very cold in exhortation and on the other side you have some very fervent in exhortation who are very confused and generall and common in teaching But besides this the need of the Church and the weight of both the works of teaching and exhorting calleth for severall officers to attend to both the explication of Scripture and of the Principles and Doctrine of Religion solidly and distinctly with the discussion of controversies which are included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine and Reproof 2 Tim. 3.16 well attended too will take up the whole time and talents of a most judicious Divine and on the other side the direction and instruction of the people in matters of practice the reformation of their manners both in their private carriage and in their families as also in the Church and Commonwealth and the stirring up of men thereto with the reproof of all disorders and abuses in life and conversation which are included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruction and correction 2 Tim. 3.16 these well attended to will take up the vigour and strength of the most prudent and vigilant Pastor of any Congregation All which things considered we have thought it needfull to make use of the bounty of the Lord Jesus to finish our Churches as wee blesse his Name most of them be with both these sorts of preaching Elders Pastors and Teachers neverthelesse hee that is gifted for both these in any good measure let him use both yet attend principally on that to which he is most eminently gifted and called SECT II. AS for ruling Elders the same Text of Scirpture Rom. 12.8 speaketh as expresly for their distinct office also for there speaking of the severall members of the body of Christ which is his Church he directing them to attend to their proper work as the Teacher to teaching the Pastor to exhortation the Deacon to give with simplicity he directeth also the Ruler to rule with diligence and who is that Ruler in the Church but the ruling Elder of whom the Apostle saith to Timothy The Elders that rule well are worthy of double honour 1 Tim. 5.17 But as the wisdome of man is enmity to God so the wisdome and wit of man hath found out many inventions and exceptions against every Scripture that holdeth forth this Ordinance Object 1. The Elders the Apostle here