so then they are no Ministers but they are laymen so there are laymen Elders and Rulers in the Church and though here the Church be taken for the universal Church of which particular Churches are members and parts yet these particular Churches of Congregations must have in themselves that which is essential to a Church as it is a Church and integral to this or that Church as it is such for else it will not have the being of a Church nor the well-being of the same but we know it cannot have the being of a Church without doctrine not the well-being without discipline and as doctrine is necessary and administred by Preachers so discipline is necessary and administred by Rulers and as the object of the Preacher to wit Preaching doth differ from the object of the Ruler which is Ruling so that Ruling is not Preaching neither is Preaching Ruling therefore the person that Preacheth and the person that Ruleth must be two distinct and different persons but if they say these functions may be administred by one and the same person I will Reply then the functions of all the members of one body may be in one member of the same so hearing seeing smelling feeling c. may be in the hand or in some other member the reason is clear from the comparison of the Apostle the life and strength whereof doth consist in the diversity and difference of members and of their functions and since this comparison is so much pressed by Saint Paul we think it ought not to be neglected by us but to conclude this although we confess that in the Church a Minister may be and is a Ruler yet thereby we do not both eye the Ruling office in the Châ—rch which may be and sometimes is in it though there were no Preachers as it happeneth in some places where though they have no Minâ—â—ters yet they love Elders to Rule and some either Deâ—â—on of other in such a case to read the Word before the Congregation of which places I have the charity to believe they aâ—e a 〈◊〉 〈◊〉 though they have not the Word preached yet they have 〈◊〉 read till Goâ— be pleased to afford theâ— Ministers Bâ—t to draw niâ—â— to the end of this whole matter we will â—ome to that place which is so sâ—â—l and so clear for this truth as that whatsoever they anâ—eâ— to it is but three or four woâ—ds for the which they can gâ—ve no reason nor pâ—esident in Scripture so that I account it 〈◊〉 answeâ—able the place is well known 1 Tim. 5 1â— the words are there Lâ—â— the Elders that rule well be counted wâ—â—thy of â—â—nâ—le â—â—sâ—â—â—â— espâ—â—ially they who labour in the Wâ—rd and Doctrine Hence doth appear that there are twâ—â—inâ—s of Elders some who do preach and some who do not as lay-Elders for an intâ—â—duâ—tion unto the proof 〈◊〉 this we must take notice that Saint Paul doth write to Timothy instructions for the discharge of his office only of which this Teâ—â—â—s It is â—nown that Timothy was a Minister in the Church of Epheâ—â—â— and an Overseeâ— not 〈◊〉 other Ministers as having any 〈◊〉 over them but of â—is flock which for a time only was committed to his chaâ—gâ— and perhaps he was the superintendent of others his fellow Presbâ—terâ—â—â— Thus 〈◊〉 aâ— to be a Moderator in their Assemblies having been preâ—erred to it either by Saint Paul's credit oâ— elâ—e which I bâ—lieve the ratheâ— by vertue of the choyce made of 〈◊〉 by his fellow Presbyters because of his piety and prudence he 〈◊〉 â—uch there were some that stood between him and the pâ—â—â—le there were Elders as they are called here whom he was to 〈…〉 els and she accounted by others worthy of double 〈…〉 are Rulers whose quality was honourâ—â—â—e of 〈…〉 they Ruled well bâ—◠〈◊〉 more 〈◊〉 beâ—â—â—es the other 〈…〉 perfection well they laboâ—â—red in the word 〈…〉 that 〈◊〉 they were not only Ruling â—â—ders but alâ—o 〈…〉 Elâ—â—â—s â—â—â—m the place I aâ— he thus two sorts of Presbyters 〈…〉 There but of them one sort â—â—â—h not preach and tâ—e oâ—he◠〈◊〉 preach therefore there is a kind oâ— lay Presbyters beâ—â—â—â—â—â—â—ed the Minor as proved here are asserted some who role 〈…〉 in the word and doctrine and some who only rule but thoâ—e that only rule and labour not in c. they do not preach therefore 〈◊〉 are some Elders who do not preach but perhaps they will say that this is spoken but of one person in whom this preaching and Ruling are gradually distinct that is one and the same person is a ruling Elder and a labourer but I argue here is a double subject one general and another special but every subject here is a person therefore there is a double person the Minor is clear because universal and special are really distinct so here must be a real distinction of persons and therefore the same person which is the Elder labouring in the word and doctrine is not that person that is the ruling Elder only that general and special are really distinct it appears because Genus and Species are such as it is clear from Aristotle's definition of description of both as Species and Number are really distinct because this distinction is between res and res but to avoid falling off from the question we say hence the preaching Elder may be a Ruler when the Ruler shall not be a Preacher as now let us put Elder for the Genus as it is here and Ruling with Preaching the difference or several Species rather as anon we will prove it to be then we must draw these true propositions A preaching Elder is a Ruling Elder but a ruling Elder is not a preaching Elder this I say in Logick every man is an animal but every animal is not a man every living thing is a substance but every substance is not a living thing so every Minister is an Elder but every Elder is not a Minister because although every Species hath the Genus yet the Genus shall not be spoken equally of both Species in one and the same subject But the truth doth throughly appear from the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specially which is particular restrictive and specificative but that which is part rest and specif is distinctive therefore this particle is distinctive of things if joyned with things and of persons if joyned to persons as appeareth by the word et qui this is clear from other Scriptures where being ordinarily joyned to persons it doth really distinguish them as 1 Tim. 4.10 God is the Saviour of all men especially them that believe whether there be not a distinction between all men and believers Is not the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to restrain and specifie believers from all men Are all men redeemed and saved Is not this proper to believers and here to say that Believers are not specified from all other men that are not believers it is to make a sad confusion between
James his â—â—th had been one of the chief causes that brought â—â—ch heavy judgements 〈…〉 Bâ— as to this point of oaths Hon urable Sir I refer you to my 〈◊〉 upon the third Commandeâ—ent a Coâ—â—â— heâ—â— of I now â—nd you inâ—losed which with thâ—â— will I fear 〈…〉 have 〈…〉 from Honourable Sir Your c. G. Juâ—â— â—4 1â—â—0 The fourth Letter Honourable Sir I Conâ—â—â—◠〈…〉 to you not â—â—t of conceit in 〈◊〉 of any 〈◊〉 â—â—intâ—ent anâ— youâ— Commands or to require the hoâ— iâ— yâ—â— laâ— upon â—e in things aboâ—â— which you might have a 〈…〉 from many â—ore â—apable to give it then 〈…〉 effect oâ— that absolâ—â—â— obedience I have swâ—â— to your commands and that conâ—â—â—mmit I have promised to yâ—â— pleaâ—â—e 〈◊〉 whereâ—â— I will endeavoâ— at this time to lay open the 〈◊〉 conâ—â—oversie between Pâ—â—â—â—â—â—ans as they aâ—e 〈…〉 and 〈…〉 salen The sonneâ— do with and maintain the Church â—â—ght to be ruled by Elders whence they have the name of Presbyteâ—â—â—â— for you kn w that Pâ—â—â—â—â— â—n Greek signifieth an â—lder and first there ought to be Congâ—â—â—â—â—â— Elders in every Parish for it bâ—â—ng granted that theâ—e ought to be an order in the Church it must be that which is grounded upon Scriptures if now these Elders ought to be secular men as it will be proved hereafter They are sometimes called Lay-Elders which expression we will make use of because it is the common expression for they are chosen from the Layitie of the people for in pretence to the Ecclesiastical Office they are not lay men Truly besides divine institutions there is a great advantage cometh this way in union these persons that are Elders having influence upon others of the Parish may by their example and perswasion bring people into submission of order and holinesse of life for Elder must be persons of an excellent knowledge and of unblameable life And secondly hence discipline will be observ'd for these persons here being from amongst the people and changed from time to time their censure and judgement shall the more willingly be submitted unto the sentence of many is more considerable then that of few and thereby the hatred cast upon a Minister in the execution of discipline and the suspicion of his being partial may be washed away besides that it is easier to bribe one then many before these within their Parish the breach of Gods Law in Religion as prophanesse and neglect of Ordinances so the breach of Charitie in quarrels divisions scandals ought to be judged as our blessed Saviour saith Matth. 18. If thy brother hath offended thee and will not be reconciled in the prisoner of few till if the Church that is the Rulers of the Church to wit the Elders For first this cannot be understood of the Minister alone of the Church who indeed may be called the Angel of the Church Secondly This is not understood of every individual person of the Church this would introduce a strange confusion if all were to be judges which cannot be because of the incapacity and other unqualifications of persons as of women children and some men therefore it must be done by the Ministers and Representatives of the Church to wit Elders as you will see hereafter But as sometime such is the quality of the persons and nature of businesses as they cannot be decided in the Parish there may be an appeal to the Classis of those parts that is a certain number of Presbyters select for that division over which there ought to be a Moderator choâ—en by Plurality of Voyces and this only pre tempore Now this Classis is subordinate to the Synod of that County or Province which is the convention of all the classes of that County over the which shall also be a Moderator and this only pro tempore as Saint James was in Jerusalem Acts 15. by Plurality of Voyces and this provincial Synod shall be subordinate to the National whâ—â—e thâ—â— of high 〈◊〉 decided to the which two or more Mâ—â—â—e is and Prâ—â—â—â—â—â— oâ— every shire aâ—â— to be â—ent This may be callâ—d onâ—e a year the Provincial once every haâ—â— year the Claâ—â—â—◠〈…〉 every month is ther◠〈◊〉 caâ—e and the consâ—â—ty oâ— congregation 〈◊〉 bâ—â—twâ—â—ne every Loâ—de â—ry eve y forth night The Pâ—â—nate of Lâ—â—nd â—ave his â—â—gement 〈…〉 as Doctor Bernard doth testifie and certainly 〈◊〉 of Goâ—â—â—n none hath pâ—â—ved so happy as 〈◊〉 in Fâ—ance Scotland parts of Germany and other places wheâ—e it is strictly observed tâ—â—te hath been no schismâ—◠〈◊〉 of wickednesses committed howsoever not unâ—â—nished â—oâ— hereby they may presently be reâ—â—ained if incuâ—â—â— spâ—â—d out of the Church I might shew the happiness of the Reformed Churches in France under it considering their condition for they are Subjects to a Popish King but I have matter enough bâ—â—â—des this Aâ—â—â—e I prove thâ—â— to be of a divine Institution I will endeavour to proâ—â—â—gâ—te Eâ—â—jâ—â—pâ—â—r which being done it will be nâ— haâ—d matter to acteâ—s Prâ—â—â—â—ery But first Presbyters â—â—anâ— do allow of Bishops provided they be reduced to their former purity that is to be a Minister and not above a Minister of an â—weâ—eet or superintendent 〈◊〉 this is the 〈◊〉 sâ—â—nication of the â—oâ—â—â—â— its oâ—â—â—â—nal Now to be to Overices oâ—â—â— hâ—â— flock is pertaining to every Minister Acts 20 28. to you see every Minister is a Bishop 1 â—â—w 3. But Bâ—â—hops by way of it 〈◊〉 authority primaâ—y or dependency of one Minister from aâ—â—bet is in no 〈◊〉 grounded â—â—on Sâ—â—â—tures but it is Tyrannical by â—â—rpation and of humane invention as to the case of Aâ—â—â— Bishop they must confess it as they do to be instituted of men Supremacy therefore in Church is very dangerous it is a temptation to pâ—â—de and occasion of ambition which men are naturally prone unto 〈◊〉 Saint John had lived in these our dayes 〈◊〉 many Dâ—â—repheâ—â— wâ—â—â— he have diâ—covered whom he condemneth in his three Epistles 〈◊〉 he loveth to have the preeminenâ—e and sure I am we 〈◊〉 have a better Pattern for the Role of the Châ—â—ch then the school of Christ where he was so far from allowing of it that he reproved them when they had disputed who should be the 〈◊〉 he such Câ—â—iâ—â— that will be the greatest shall be the leâ—â—t where be makes an opposition between the Government of Church and State The King of the Nations exercise lordship â—ver them and those that are 〈◊〉 use authority â—ver them but amongst you it shall not be so he that will be the greatest let him be your servant Matth. 20.25 Why shall we so much condemn in the Pope that which they approve in others Shall one and the same thing evil of it self pride and usurpation be a crime in the Bishops of Rome and a vertue in the Bishops of England an Arch Bishop here that hath the precedencie of some of the Kings sonnes is he not an Image of that of Italy true it is it is not in
such a Degree howsoever it is in the nature of it they ever aspiâ—ing from one place to a higher preferment let one of these Bishops come to Church in a Coach and six Horses with a gallant attendance and be called my Lord here my Lord there Will Christ own him for his servant Is this his Lesson Be humble and lowly as he was even in washing his Disciples feet Will not the Lord Christ say Hast thou left all to follow me Canst thou serve the world and me too This is indeed the posture of a man drunken with the pleasures of this world more then of those meek and humble Apostles of Christ What difference to see a Minister of Christ in a very low condition and a Bishop professing himself to be a minister in the plenty of all worldly enjoyments but they will say this is the liberalitie of Princes yet let them know that they cannot serve the world and Christ and therefore they should not ask it as some do but rather refuse these great earthlie things account them but loss and dung and say to them who profer these temporal favours I must not be so cumbred with the things of this world like Martha but with Mary I must take the good part for all these riches honours and pleasures are but snares to entrap them For as you will hear in the case of Popes so it may be in this Popes at first were no more then other Bishops but because Rome was the seat of the Empire therefore Christians ever placed in it persons eminent for Pietie and Learning who because of their great parts and abilities received a more then ordinary respect This being a great bait to ambitious persons such as their successors they began to look upon it as a thing due to their Office no consideration had to the person or parts and thereupon they began to usurp so the Pope having gotten to be the head those that adhered to him in forraign parts assumed much to themselves because of the adoration which in times of darknesse was granted to the Beast No Protestant can deny but that this in Poperie deserved Reformation as many Popish great and learned men did acknowledge Why then God sending puritie of Doctrine by the conversion of this Nation to the truth of the Gospel was not there a Reformation of this exceeding power derived as streames from that ambitious Antichrist but no eveâ— have seen Reformation wrought by degrees therefore a great 〈◊〉 and opportunitie is afforded to his Majestie in removing that whereby the servants of Christ are in these dayes so different from those in times paâ—tâ— as if there were a new Gospel brought from Heaven Thâ—t desire of Supremacy doth argue a spirit much different from that of Saint Paul 〈◊〉 saying to the Corinthians 2 Epist 1. To state you 〈◊〉 are not yet â—â—me to you as if this had been too high for a servant of Christ he presently addeth not for that we have dominion over your faith yet it is that which some undertake by laâ—â—â— as necessary upon 〈◊〉 those things that are indifferent so that I must account these Ceremonies to be good becoming and edifying not because I believe it but because they tell it to be so in pressing it upon me even when my conscience perswadeth me it is not so And further if we look on that place the scope will shew us that the Apostle doth not mean by having dominion over their saith to have power over things to be believed for it would have been in vain to have expressed such a thing since the same Apostle telâ— in another place there is one Faith and one Lord as I may say by joyning them together one Lord of that saith besides those whom he 〈◊〉 write to know this fundamental point that no man hath poâ—â— over our faith and that Saint Paul was too humble to have had any such meaning when he saith for to snare them he came not but this I take to have been spâ—ken upon the account of the incestuous of the toleration of whom be dâ—â—h complain 1 Cor. 5. Wherefore becau â— they had been neglectâ—â—â— in the administâ—ation of censure aâ—â—in such a man he would not â—â—me leâ—â—â— he had been forced to reâ—â—ove them for their neglect Not saith he that I hâ—â—â—â—dren 〈…〉 you but like a brother I â—â—ght to rebuke you even as he 〈…〉 Peter upon a different â—â—â—â—tion Gal. 2. So the senâ—e of this 〈◊〉 Faith will be this as to force y u tâ— a thing against youâ— eâ—â—ent oâ— which you believe ought not to be done that is to censure or exâ—â—mmunicate the incestâ—â—â—◠〈…〉 approve of hâ—â— by not calling of him to an account whence these two â—reat truths are afforded us First Saint Paul confesseth to have no power over their Faith that is their profession for to it is often taken in Scriptures in the discharge of Ecclesiastica Discipline the execution of which he cannot force upon them But the second truth is this That the Discipline of the Church is and ought to be administred by the Church and therefore the Bishop or Minister cannot do it but by the Church this case here is clear of of the incestuous for the Discipline was not committed to any single person but to the Corinthians to the Church as he calls them that is at Corinth 1 Cor. 1. it is not to the Minister alone but to the Church whence it is visible that the Church was to take course where they thought fit about such a man wherefore the Church hath power to chuse so ne Representatives for every one cannot be a judge in it in whose hands is the administration of Church-discipline as here we see it used in Parliaments every free-born English man hath right to complain of grievances and to indite any one that hath injured him yet it is not fit that every particular man should go up to be a Parliament man and a Judge of affairs but they have Representatives to do it In the Church these Representatives can be no others but Elders That this is in the power of the Church it is clear out of Acts 14.23 Paul and Barnabas ordaining Elders not whom they pleased but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the votes and suffrages of the people whose maxime it was accoâ—ding to the custom of the Greeks to give their votes by lifting up of handâ— and in the câ—se of choosing Deacons the twelve left it to the power of the Church Acts 6. Titus being left in Câ—â—es to ordain Elders preaching or Ruling it is to be understood this ordination was to be made by the consent of the Church for it is not probable that Saint Paul would â—ive that liberty to Titus which he assumed not to himself to elect Elders without the consent of the Church and in all this there was no Primacy for there was not a Bishop of a Bishop or a Prâ—sbyter of a Presbyter to make use
be an Evangelist and a Pastor as Timothy was afterwards so did the Deacons teach not by vertue of their office but accidentally if occasion were offered to Steven disputed and taught Acts 6 and 7. Further observe they could not be Deacons and Evangelists I mean they could not be called Brethren because they were Evangelist Deacons but because they were Deputies oâ— the Church for it is known these Brethren took place in the Council not as Evangelist Deacons but as Representatives that is as Elders of the Church for in the 22. ver it pleased the Apostles the Elders the whole Church and in the next ver the Apostles the Elders and the Brethren instead of the Church so that the business is clear against the Episcopal party though with the Independent there seems to remain a scruple it being said the whole Church which seems to imply every particular member of it but not so the Brethren in the name of the whole Church like Parliaments here when they do things they may and sometimes do say the whole Nation because it is by them represented But to conclude I say those Brethren were preaching men or not if preaching men then included under the name of Elders whereby here are understood Ministers and so no need of the word Brethren which yet is necessary because inserted amongst those from whom the Letter came if they were no preaching men then no Evangelists noâ— Deacons who preached occasionally in the absence of Pastors so it must needs be lay-Elders Wherefore though here be not the name of Ruling-Elder yet we find the nature and office of such as were chosen from amongst the people to assist the Apostles and Ministers with their counsels and approbation in things to be debated in that Synod but specially in things not concerning the Doctrine of Faith but the welfare and edification of the Church and order in it as in the case of eating blood or strangled things which is the occasion of the Letter Another proof of Scriptures is from Acts 20.17 He sent for the Elders of the Church of Ephesus to know who these Elders were it is necessary to search into the whole matter contained from the 17 to the 28 ver yea in the 31. there is something to be taken 〈…〉 wherefore I 〈◊〉 that I 〈◊〉 Esâ—â—â— are here to be understood whoâ—â—â—â—e things â—â—â—en â—â—re so belong unles but the things herein spoken do not belong to preaching Elders but to Rasinâ— Elders therefoâ—â— the Elders â—â—â—en 〈◊〉 here are Ruling lâ—y Elders the mâ—â—o 〈…〉 â—ut the Aâ—â—â—tle could not so much mistake as to speâ—â— to one this which belonâ—eth not to the same but to another the Minâ—â—ter will appear oâ— the examen of several particulars First they are th◠〈…〉 tâ—e Church of Ephâ—â—â— the word Châ—â— in the â—â—â—nal beinâ— in the singular number may 〈◊〉 that there 〈◊〉 but one Church I mean not Temples 〈◊〉 perhaps they had more then one but one assembly and conventionâ—d of Christians in that place set there is not the same reason for Ephâ—sâ—us as the Jeâ—usaâ—â—m because first in Jerusalem the number of conrrâ—ted meâ—â—as much greater then at Ephesus since there was a suffi ient câ—â—uâ—aâ—â— n three Ap stles Peter Jameâ— and Jeâ—a Gal. 2. Secondly In Jerusalem there were Conveâ—tâ— of several Nations A lâ— 2 â— c. which cannot be positively ffi rmed of Epheâ—us aâ— therefore there was but one Chuâ—ch though perhaps confining 〈◊〉 Jeâ—es and Gentiles that is Ephe â—ans theâ—e could not be to many preaching Elders of that Church as that it should be â—er eâ—tâ—â—y for Saint Paul to say to them ver 25. Tâ—â— aâ— amâ—â—gâ—t whom I have been preaching â—all see my â—ace no more when it is very probablâ— that in those dayes whâ—rein Câ—riâ—tians were not â—â—â—â—tâ—nanced has perâ—ecuted the labâ—â—â—ers should be so many as to have two three and perhaps four at the most to preach Now why S. Paul shâ—â—ld sâ—eaâ— so generally to three or four â—â—â— all I see no reason nâ— nâ—cessity Iâ— thoâ—â— tâ—ings Ministers weâ—â— not so neglectfull as they weâ—e lately on â—er Episâ—â—paâ—â— to that we think we had lately reason to complain in Gregories worâ— s more then hâ— The 〈◊〉 saâ—â— he Câ—â—â—t Pâ—â—tâ—râ— yet seâ—â— labâ—uâ—ers in the Harvest â—â—â—aâ—â—â— we 〈…〉 that â—â—â—ce and we as 〈◊〉 the work of the 〈◊〉 c. thereâ—ore since ten Minâ—ters 〈◊〉 vigilant could carry on the work of the Chuâ—ch of Ephe uâ— as to preâ—chinâ— which was theiâ—â—nter work and that 〈◊〉 were the Elders 〈◊〉 the Church of Ephesiaâ— only which Paul â—entinâ— speaking to them as â—o many it doth necessarily folloâ— there wâ—â—e other kind of Elders more in number then the former 〈◊〉 perhaps ten of fifteen to a preachinâ— Eldeâ— for affairâ— being unâ—er â—e â— anâ— disturbed in those dayes many were required where 〈…〉 to look to the order and Disâ—â—â—ne of the Church whileâ—t Ministeâ—s minded the preaching of the Word The word Elders was common to both because both sorts were Elders in quality But another thing spoken here to these Elders which could not belong to Ministers is this verse 20. I have shewed you and taught you publikely anâ— from house to house Saint Paul being an Apostle was able indeed to teach Preachers but to be taught publikely it is proper to people and not to Pastors for in publick Assemblies it is the people and not Ministers that meet to be taught therefore the word You may very well be spoken to the persons of the Elders whom he preached to and whose duty it is to be Hearers and not Pâ—eacheâ—s for Ruling Elders the Discipline of the Church set apart are not different from the rest of the people they are appointed not to preach but to hear specially in publick Secondly The word 〈◊〉 may be spoken of the people to you that is to the people represented by you to be taught cannot well and properly be said of Ministers who are in office but perhaps they may have discoursed with instructed and taught in private but to be taught publikely is applicable to the people And not only so also from house to house to teach and instruct Ministers it doth imply this absurdity They that were judged capable to teach and preach in publike have need themselves to be instructed in private That Saint Paul should be put to go from house to house to teach Ministers this would argue a great oversight in them may be Paul who had ordained them to the Ministery and a great blemish of insufficiencie in them that are Teachers to be taught in publick and private but perhaps some will say by Teaching are to be understood Conferences and conversation about points of a difficult nature and hard to be understooâ— even by the Learned as in the Mysterie of the Trinity and Incarnation c. This was not it for ver 21. we will find it to be ordinary subjects principles of Christian Religion known by any Proselite as
Repentance and Faith in Christ and this not for few dayes weeks or mouths but three years together I ceased nâ—â— and what not to teach as afore but to warn and admonish and this not some houres of the day but day and night and not as if it had been indifferent to me that you had repented and believed but with desires entreatings beseechings yea even with teares every word you see doth carry a strong reason And what kind of Minister would this have been What could Saint Paul do more to unconverted ignorant and every disobedient hearer And thus he had dealt with all as after he prayed with all ver 36. And that these Ministers if such should have no more power over their grief be 〈…〉 grave and have no more of Ch â—â—tian generosity and resâ—â—â—â—tion aâ—d if they had been â—uâ—priâ—â—d at thâ—◠〈◊〉 they shoulâ— weep 〈◊〉 â—all on Paâ—â— necâ— and 〈…〉 This indeed doth atâ—â— the tempeâ— of thâ—â—e who were more â—it to receive instruction then to give 〈◊〉 And since the Epiâ—â—le afterwards written to the Eâ—hâ—â—â—â— is eâ—ected not to the Ministers but to the Church and Saints in it I may then câ—â—clude that these words were not spoken to preaching but Ruling Elders Yet for all this we do not eâ—clude preaching Elders called overseers whom he giveth the charge to 〈◊〉 28. as in the 29. He doth charge the others to watch for the Ministers went to Paâ—l accompanied by the Adjutors Ruling Elders not only as having a share in the Church Government and so to see him and receive some good instructions from him but also as Deputies from and Representatiâ—es of the Church oâ— Ephâ—sâ—â— Hence you may â—ee Honâ—â—rable Sir this truth to be prounded upâ—n the foundatiâ—n of Scriptures we might say more to it but 〈◊〉 we â—ear to attempt so much upon yâ—â—r patience when you câ—me to the perâ—â—al of this we reserve the conclusion to the next and crave liberty to be Honourable Sir Yours G. Jâ—â—â— 30. 1660. The 6th Letter Honourabâ—e 〈◊〉 NOt 〈◊〉 to 〈◊〉 my self of inâ—iâ—â—â—eâ—â—neâ—s for then becâ—â—â—e 〈…〉 â—â—â—itation it would be to make you accessaâ—y to 〈…〉 my seâ—f hereby in that success I have to satisfie as you 〈◊〉 the juâ—â—â—ment oâ— so aâ—ute and one perâ—ons as you and the Noâ—eâ—â—an aâ—e Inâ—eed Sir I confidently pour my heart into youâ— very bâ—â—â—om I have no hundreds of pounds in Livinâ—s to lose and thoâ—â—h I had I â—ould prefer the keeping of a good conscience to the pain 〈◊〉 all the world Neither do I of the other side â—â—pect in thâ—â— woâ—ld any advantage by professing this truth which I am comâ—â—â—ced to be according to the Woâ—d of God therefore you may look upon me as you assured me you do as an uninteressed person And I hope through grace chiefly in things of this nature to keep from me the blemish of dissimulation since my warrant for it is out of Scripture Without Complements therefore which you cannot expect from him who is capable of none specially in things of this serious concernment I proceed to another place of Scripture It is Râ—m 12.8 He that ruleth let him do it with diligence In this place the Apostle doth enumerate the spiritual Gifts and Offices in the Church it is clear from ver 4.5 which he divideth into two kinds ver 6 7. The first is Preaching called Prophesying The second Ruling called Ministring which division is observed 1 Pet. 4.11 If any man speaks here speaking is for preaching If any man Minister there is Discipline as in the other is Doctrine preaching in this Rom. 12. is lively described in the two parts of it the first is Teaching the second Exhorting so that one is the informing of the judgement and the other is the moving of the affections or if you will have it clear Teaching containeth explication and Exhorting comprehendeth application As to the offices of Ministration three are expressed ver 8. One is the Deacon's he that giveth for he is the Distributer of almes which he must do in simplicity without any fraud The third is the function of those that were appointed for the care of the poor by attending on them these were Widowes spoken of 1 Tim. 5.9 Let not the Widow be taken into the number under threescore yeares old this is intimated Acts 6.1 but the second office expressed in this ver is his who is a Ruler in the Church he that Ruleth which he ought to do with Diligence and care Hence doth appear first that there is in the Church a particular office for the ruling thereof He that ruleth he implieth that there are some who do Rule or else the Apostle doth suppose a false thing Secondly hence it is clear that this function of Ruling is distinct from other offices of administration in or about the Church as from the the Deacon and from the Widow attending the poor and as the office of the Deacon which is to distribute almes to the poor is really distinct from the function of the Widow which is to look to and be carefull of them either by looking to their persons when sick or else by providing for them things necessary out of the almes given by the Deacon so the office of the Ruler is different from both the other two or else it would be in vain for the Apostle to express it if it were but one and the same with the others and we know that as the Deacon 〈◊〉 not the Widow not the Widow the Deacon so the Ruler tâ— neither the Deâ—con not the Widow it so then much 〈◊〉 shall 〈…〉 of Propheâ—ying 〈…〉 anâ— this in 〈…〉 â—â—th which speâ—ieâ— are compreâ—â—nded unâ—er this Gents 〈…〉 so it is Ruleâ— and Preacheâ— are tâ—â—â—ifferent offices the Râ—ler is nâ—t the Preacher although the Preacher be a Ruler but thâ—s will 〈…〉 presseâ— on when we shall explain that 〈…〉 Nâ—w that there are â—ifferent â—ffiâ—es it iâ— cleaâ— for the Apâ—â—tle in tâ—e 〈…〉 them 〈◊〉 differenâ— and these several and â—â—fferent 〈◊〉 are upon several and different persons which is well represented by the comâ—â—â—ion of many members in one body and all me beâ—â— have a different 〈…〉 4. so that tâ—e oâ—fiâ—e of the 〈…〉 of the othâ—â— the â—unction of the eye is different â—rom 〈…〉 of the ear the one 〈◊〉 â—ee the oâ—he to hear 〈◊〉 the othâ—â— of the hand is not the office 〈◊〉 the â—ooâ— whereby it 〈◊〉 clear that tâ—â—y are several different membeâ—s and they have several different offices in the lâ—â—e manner that one bâ—dy the Châ—â—ch 〈◊〉 â—everal differâ—nt members as Preachers Deaâ—ons Rulers as in a natural bâ—â—y we know the hanâ— is a member diffâ—â—ent 〈…〉 so in the mystiâ—al bâ—dy the Ruler is not the Pâ—eacheâ—â— and aâ— the â—unction of the hand 〈◊〉 realâ—y distinct and different 〈…〉 the 〈◊〉 to the office of the Ruler is really distinct and diffeâ—â—nâ— from that of the Preacher But nâ—â—ther it will appear that aâ— tâ—e Ruler is
different from the Minister as to the office so he is 〈…〉 kind and order of persons for we see it is 〈◊〉 amongst the Laymen the word Lay is in opposition to Pastoâ—s Deacons and Widows 〈…〉 of the Tâ—â—e of Leâ—â— but selected from the people as you 〈◊〉 Act. 6.3 From this it is as clear as tâ—â— day that there are Râ—linglay-Elders in the Church the strenâ—th of this the adversaries know very well wherefore they are forced to make a 〈◊〉 of 〈◊〉 â—ay for they would have this to be as a Precept unto all men that are in power as civil Magistrates as well as in Church to rule with diligence but how pooâ— a shut this is it appears from the words of the Apostlâ— for ver 5. he speaks of the Church by him called the boâ—y of Chriâ—t and Scriptures make alwayes a distinction and difference between the civil and Ecclesiastical powers and offices making no conâ—â—â—â—n between them besides that in the time that this Epistle was wâ—â—tten by Saint Paul to the Romans there being amongst them no Châ—istian Magistrate he could not speak this to a civil Magistrate but to them that were joyned to the Pastor as assisting in the Goveâ—nment of the Church This same matter is handled more at large 1 Cor. 1â— By the same Apostle who hath spoken to this Subject more then any of all other holy Writers so that minding the Discipline as the Doctrine of the Church he is in several places very clear upon this point so in this Chap. vers 28. he speaks of Governments what we must understand hereby it will be saiâ— a little below for introduction into it it is to be observed that the Apostle in this Chap. doth speak of spiritual gifts vers 2. whiâ—h gifts are in the Church vers 28. and thereupon they are to be lookt upon as excellencies wherewith God hath graciously adorned his Church all which are reduced under these three kinds First Gifts vers 4. expressed vers 8. Secondly Operations affirmed vers 6. described vers 9 10. Thirdly Administrations vers 5. enumerated vers 28. Between all which he maketh a difference and sheweth a diversity between them the two first being not to our present purpose we omit to come to the third that is Administration wherein several are expressed and all easie to be understood only this I may observe that though in some English Translation I find helps of Governments or in Governments by others as if one and the same office was designed Government being the subject and helps the adjunct in which translation though I find nothing contrary to both yet because in the Oâ—iginal I find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take it to be two distinct and several functions and by Helps Interpreters understand the Deacons and widows spoken Rom. 12. And by Governments we understand Presbyters that rule and govern the Church But afore we lay down the grounds of this which is the Judgement of Martyr Calvin Beâ—â— and other Reverend Divines upon the place we must answer an objection that may be made Whether any of these Offices have ceased and whether this of Government is amongst them To which I say At first some Offices were necessary for the planting and propagating of the Church and confirmation of the Doctrine Such were miracles healings so the Apostles immediately called of Christ and extraordinarily indue with the Spirit So the Prophete not so much to 〈◊〉 â—uture events 〈◊〉 to shew the fulfillinâ— of the prophesies conâ—â—â—ning the Mâ—â—â—h in the Lord Jesus Christ to these we may add the 〈…〉 Writes of the Goâ—pel and therein of Christ hâ—s â—â—â—h 〈◊〉 â—â—ath and the c nseqâ— nces of it these I say were 〈…〉 because of the then present condition of the Châ—â—â—◠〈◊〉 there 〈◊〉 no need 〈◊〉 them becauâ—e of the growth 〈◊〉 the Church thâ— confirmation of the Doctrine and that we expâ—â—◠〈…〉 But as to Teachers or Preachers spoken in 〈…〉 â—s necessa y to have them alwayes in Mat. 28. Christ sent 〈◊〉 Dâ—â—â—ples not to prâ—pheâ—â—e tâ—â—â—al or to work Miracles but teach the Nations v rs 1â— which function 〈◊〉 rehearsed vers â—0 teachinâ— them To his Dâ—sciples as Ministers or Teachers not as Apostles 〈◊〉 Prophets hâ— promiâ—ed his presence untill the end of the world so 〈◊〉 till then the 〈◊〉 shall be Teache s in the Church and as the Doctrine is to be continued to the Church to is Discipline for 〈…〉 essâ—â—â— to the being so is the other to the well-being of 〈…〉 as long as the Church shall be Church as lonâ— there shall be a Government for the houâ—e of God is the hâ—â—se of Orderâ— tâ—â—â—e tâ—â—nâ—s preaâ—â—eâ— we could not omit because they are a g od â—â—â—â—lation for what we intend to say which is tâ—â—s There is an office in the Church of God here called Government 〈◊〉 the objected that office is government This you see assertâ—◠〈…〉 Gâ—â— hath to 〈◊〉 in the Church Governments that is 〈…〉 â—â—â—â—es that the afore-â—oinâ— offices are named in the â—â—ncâ—â—te and persons as Apostles Prophets c. and this 〈…〉 unâ—erstâ—â—d I â—â—nd thâ—s Hebratines often used in Scriptuâ—es wâ—en â—â—e 〈◊〉 of suâ—â—tiantiv◠〈◊〉 pâ—◠〈◊〉 the â—â—nâ—â—â—te o◠〈…〉 is made Wâ—â—dâ—m Riâ—hteousnâ—â—s that 〈…〉 To deny that there are such in the Church is 〈…〉 the Lord Chrâ—â—t from whence are administrat on 〈◊〉 5 â—nâ— in this 2 〈◊〉 he hath set this order Secondly It 〈◊〉 to gâ—ve tâ—â— lye to the Apostle and thiâ—dly â—t is to â—â—n into the absurdâ—â—y 〈…〉 the natuâ—al body veâ— 15 16. If the soâ—t shall say â—ecause I am 〈◊〉 the hand I am not of the body is it not of the body so 〈◊〉 Ruleâ—â— of Governours in the Chuâ—ch shall say because I am not a Teacher therefore I am not of the Church is be not therefore of the Church for if all were Preachers where were the Hearers the Rulers c. And to know who and how these Governours are I wish it were taken notice of that the Apostle maketh a comparison between Christ's mystical body the Church and a man's natural body for as there are several members that have several functions so in the body mystical of Christ there are several members that have several offices and as these offices are different one from another as ver 5. so the persons by whom they are administred are different and therefore as the persons so the offices are not to be confuted the one cannot administer the function of another without intrusion and usurpation the Ruler must not preach and if the Preacher doth govern it is not as he is a Pastor but as he is a Ruler let therefore as the Apostle saith elswhere evâ—ry one abide in that whereunto he is called hence I gather that these Governours here do differ in person and charge from the Teachers expressed in this place so that some may be and are Rulers in the Church which are no Preachers nor Teachers in it if