The Temple Measured, Part 5
Concerning the Officers of the Church.
A Biſhop and Presbyter are the ſame in point of power,Pro. 1. both of Order and Juriſdiction, both intenſively and extenſively. 1. The Lording or Magiſtratical power, is prohibited all Presbyters: for what is allowed in Magiſtrates, is diſallowed in Miniſters, Luke 22.25, 26. The Apoſtle Peter interpreteth the words of our Savour, 1 Pet. 5.3. 2. All Elders or Presbyters of Churches are equally ſtyled Biſhops in Scripture, Acts 20. Phil. 3. Tit. 1. 1 Tim. 3. And thoſe which have wholly the ſame Titles, have the ſame Office. 3. All Presbyters have equally the flock of Chriſt with them, Act. 20. Cyprian might have ſaid of Presbyters and Biſhops together, what he ſaid of Biſhops in his own ſenſe:—Epiſcopatus eſt unus, cujus pars in ſclidum tenetur a ſingulis. The Apoſtle made many Biſhops in one Congregation; but not one Biſhop for many Congregations. The Word of God is far from allowing teaching Elders to be onelyonly ruling Biſhops, to rule by themſelves, and teach by others. Perſonal qualifications muſt be perſonally executed; and teaching Elders are the excelling Biſhops,The office of Biſhops is a Miniſtery, not onelyonly a dignity: therefore he that hath the title, muſt do the work. 1 Tim. 5.17. 4. The Office of Dioceſans is both formally and efficiently Antichriſtian. Grant a Primate of England, and why not of the whole world? Gregory juſtly called John of Conſtantinople The forerunner of Antichriſt. 5. In other Orders there was no precedency inſtituted by the Lord Chriſt. No Arch-Apoſtle, no Arch-Evangeliſt, no Arch-Presbyter or Arch-Biſhop. In the Temple the High-prieſt was a type of Chriſt, the ſons of the High prieſt were types of Presbyters, and they were equal in the matter of their Office. This Propoſition according to Jeromes aſſertion, had place of great authority amongſt the Papiſts themſelves until the Councel of Trent. It hath been witneſſed unto by the Fathers anciently. The invented Orders of the Papiſts have been ſome of the plagues of the Antichriſtian Egypt. The praedicant Orders of Antichriſt, are like to the clamorous Froggs; the mendicant Friars or manducant Friars (as Buchanan hath it) are like to the creeping Lice, the plague of Egypt, of the Church, and of the world. This Propoſition is abundantly elaborated by many. Some Theologes oppoſed the ſuperiority of Biſhops (as maintained to be Jure divino) in the Councel of Trent: the Cardinals oppoſed it alſo, though for their own ſakes. It is an extraordinary judgement of God, that ſo many Chriſtian Princes and Kingdoms do ſuffer the Papal bondage all this while. Nome populus (as one ſaid) diutius ex conditione eſſe poteſt, cujus eum poeniteat.
Object. Timothy and Titus are made Dioceſan Biſhops by the Poſtſcripts of thoſe Epiſtles which are written to them.
Anſw. The Poſtſcripts are proved to be Apocrypha by Beza and others. When Paul ſaloteth the Elders of Epheſus, Act. 20, he owneth Archbiſhop there, but equally ſaluteth them all. Beſides, Timoshy his courſe was ambulatory, and he is called an Evangeliſt, 2 Tim. 1.4.…. Titus was in the ſame rank with Timothy. As for the Angels of the ſeven Churches in the Revelation, they were Angels but of ſo many Congregations, and do repreſent all the Elders of thoſe Churches. No Dioceſan can be made to appear in the three next centuries after the Lord Chriſt. The Angels are not called Archangels: The ſeven ſtars, the four beaſts, are all the Elders of all the Churches, not onelyonly ſeven or four. The two Witneſſes Revel. 11, do repreſent all the witneſſes of Truth. The ſingular is frequently read for the plural.
All Biſhops or Presbyters, are both Paſtors and Teachers:Pro. 2. Paſtors and Teachers are not diſtinct Officers. 1. All the Prieſts under the High-prieſt, all the fons of Aaron had the ſame Function or Office in the Temple. There was not one a teaching Prieſt, another an exhorting Prieſt, a third a ruling Prieſt; as if one Presbyter ſhould be a teaching Biſhop, another an exhorting Biſhop, a third a ruling Biſhop. 2. The Apoſtle aſſigneth the title of Paſtor and Teacher to the ſame. Office, Epheſ. 4. Some are Apoſtles, ſome Prophets,Jer. 5.15. ſome Evangeliſts, ſome (according to the Apoſtle) Paſtors and Teachers, which is as much as both Paſtors and Teachers. It is ſuppoſed by ſome that the Apoſtle uſed [and] for ſome, as if the copulative [and] were disjunctive in this place, and the meaning of the Apoſtle this: Some Paſtors, ſome Teachers. But the Apoſtle doth not ſpeak after ſuch a manner, as to inſinuate any ſuch interpretation; he doth not ſo much as ſay And Paſtors and Teachers; onelyonly Some Paſtors and Teachers. There is no parallel in all the Scripture, which will prove that [and] loth ſtand for ſome. 3. Paſtors do not any where denote ſuch as had the gift of exhortation moſt eminently, but rather ſuch as had the gift or office of Government, both in the Old and New Teſtament. 4. Teachers are properly before Paſtors in order, as they are taken for exhorters: exhortations are dependent applications of Doctrines. The Apoſtle placeth teaching before exhorting, 2 Tim. 13.16. Tit. 1.9. 5. All Biſhops are called both to teach and exhort, Tit. 1.9. Every Biſhop (ſaith the Apoſtle) muſt exhort with wholeſome doctrine. 6. Paſtors are ſometimes deſcribed onelyonly by the adminiſtration of teaching. Go make diſciples, teaching them, Matth. 28.19, 20. A Biſhop muſt be apt to teach, 1 Tim. 3. The diſtinct gifts of teaching and exhorting, do denominate ſome teachers, and ſome exhorters, rather then ſome Paſtors and ſome Teachers. 7. The Office of Biſhops or Presbyters, is made ſometimes to conſiſt onelyonly in feeding, as if all were Paſtors. Paul biddeth all the Elders feed the flock of Chriſt, Acts 20. Peter ſpeaketh in like manner, 1 Pet. 5.2. Now if teaching and exhorting are moſt frequently applied to one and the ſame Office; Why ſhould we make the one a differential character of a diſtinct Office? There is no appearance of any diſtinction between Paſtors and Teachers in antiquity: Quod eſt rerum non eſt verum. All the ſons of Aaron had full power to uncover the altar, the table, the ark; to open the Miniſtery of the Goſpel in like manner, and that in way of Office.
Object. The Apoſtle ſeemeth to diſtinguiſh him that exhorteth from him that teacheth, Rom. 12.
Anſw. The Apoſtle diſtinguiſheth one from the other in reſpect of gifts, but not in reſpect of Offices. 1. The Apoſtles project according to the face of the Text, is to ſpeak of the diſtinct gifts of Officers in way of compariſon, not of the diſtinct Offices of Officers, or of Officers as comparatively diſtinguiſhed in gifts, not as diſtinguiſhed in Office, or of the Offices of Officers in a large ſenſe, as they ſignified gifts, not diſtinct Offices in propriety of ſpeech. Thus Elders were to attend on their Office in exerciſing chiefly, or eſpecially in exerciſing their ſpecial gifts. I ſuppoſe the Apoſtle uſeth foreign here for Office, yet properly it ſignifieth action: and I mean Office in a general or large ſenſe, as before.
Object. The Apoſtle compareth the members of the Church to the members of the natural body; and their gifts to the offices of the members of the natural body. Now diſtinct gifts in members of the natural body, do denote diſtinct members; and conſequently the diſtinct gifts of the Officers in a Church (according to the Apoſtle) muſt conſtitute or denote diſtinct Officers.
Anſw. 1. Similies do not neceſſarily run on all four: ſome things ſerve for ornament as well as for argument, as Maldonate obſerveth upon the Parables of our Saviour. 2. The Apoſtle compareth the gradual difference of gifts in officers, to the ſpecifick difference of offices in the natural body. 1. This is evident from the like compariſon, 1 Cor. 12. Common members have the ſame offices, and yet (according to the Apoſtle) they are compared to the members of the natural body in reſpect of their gifts. The comparative diſtinction of gifts in common members, doth not make members diſtinct officers. All members of the Church (in the Apoſtles compariſon) have gifts, and comparatively or gradually diſtinct; but all members are not officers. 2. Is it likely that the Apoſtle ſhould ſpeak here onelyonly of a body of officers? 3. It is certain that the Apoſtle ſpeaketh of a body of members in common: We are all members (ſaith the Apoſtle) one of another, verſ. 5. as all, even ſubordinate members are members in the natural body. In the Apoſtles ſenſe therefore members and officers in the Church are different in reſpect of ſpiritual gifts, onelyonly as the right hand is different from the left; which by reaſon of uſe or conſtitution, is more active and uſeful then the other. Thus one eye may differ from the other in reſpect of its viſive power. gradually, and yet not be a different member eſſentially, or in reſpect of its kinde and ſpecies. One Chriſtian is more like to one member in the natural body, then to another, in point of uſe; and yet accommodate to the ſervice of all the members in a meaſure. In like manner the ſame officers, or diſtinct perſons in one and the ſeme office, may be different in reſpect of gifts gradually, and yet induce with a competent meaſure of all gifts ſutable to their office. 4. It is apparent that in the Primitive nays God did eminently induc ſome with a ſpirit of Government, and competently with a ſpirit of Prophetic, others with an eminent ſpirit of Prophetic, and a compat…t ſpirit of Government: and every one was to exerciſe that chiefly which was chiefly beſtowed on him. 5. It is ſomething that the Apoſtle putteth down theſe gifts promiſcuouſly, the diſtributer before the ruler. The Apoſtle is wont to obſerve order, when he ſpeaks of offices or officers. So Epheſ. 4. Some Apoſtles, ſome Prophets, ſome Evangelists, &c. 1 Cor. 12.28. Some Apoſtles, then Prophets, then Doctors or Evangelists, then miracles, then gifts of healing. Theſe are extraordinary and tranſient members of the Church, and therefore the Apoſtle nameth them in the firſt place, and then proceedeth to the ordinary or permanent; helps in the way of Prophecie or Doctrine. I interpret helps by gifts of Prophecie, becauſe there is ſome correſpondence between this ſecond inſtance in v. 28, and the firſt, in v. 8. Prophecie and Tongues are put laſt, becauſe they were ordinary in reſpect of uſe and continuance in the ordinary officers of the Church. 6. It is apparent by the ſcope of the Apoſtle in the whole Chapter, that he doth ſpeak of the gifts of members and officers conjoyntly, and not onelyonly of the diſtinct and compleat Miniſtrations, or gifts of officers, or of the diſtinct or compleat offices of members. The Apoſtle firſt inſtructeth the Church how to exerciſe gifts in general; then he cometh to gifts in particular; and firſt inſtructeth the Church how to uſe ſpecial or eminent gifts of edification (as the gift of teaching and exhorting, &c.) Laſtly, he deſcendeth to common gifts, love, &c. When the Apoſtle therefore ſaith, He that teacheth, in teaching; it is no more then to ſay, He that teacheth, or he that hath a ſpecial gift to teach, and is in office, let him eſpecially attend upon the exerciſe of that gift of teaching. 7. The Apoſtle doth not ſay here or elſewhere, He that is a teacher, or he that is an exhorter, or he that hath the office of teaching or exhorting. Paſtors are diſtinguiſhed from Teachers by the Apoſtle, Epheſ. 4. not becauſe Paſtors do ſignifie exhorters there; but ſuch as do govern, according to the ſpecial uſe of the phraſe in Scripture: and ſo they are not there compleat titles of diſtinct officers, but conjoyned to the conſtituting of one and the ſame kinde of office. 8. It is certain by what hath been already diſcourſed in the arguments, that exhorting and teaching are not compleat miniſtrations of diſtinct officers. Diſtinct offices require diſtinct and proper miniſtrations; not onelyonly ſpecial attendance upon the exerciſe of ſpecial gifts. Teachers are not ſuch as do onelyonly teach, nor exhorters ſuch as do onelyonly exhort, becauſe that every Elder muſt attend both upon teaching and exhorting. An Apoſtle hath ſome proper miniſtration to make him an Apoſtle, a Prophet hath ſome proper miniſtration to make him a Prophet, an Elder hath ſome proper miniſtration to make him an Elder, a Deacon hath ſome proper miniſtration to make him a Deacon. If an Apoſtle may do all that a Prophet may do, yet a Prophet may not do all that an Apoſtle may do; if an Elder may do all that a Deacon may do, yet a Deacon may not do all that an Elder may do: But a Teacher ought to do all that an Exhorter doth, and an Exhorter all that a Teacher, put aſide the ſpecial improvement of their ſpecial gifts; and in caſe they are all alike gifted, they may every way be equally employed. 9. It is evident that the Deacons are here diſtinguiſhed by gifts onelyonly; he that diſtributeth is not a diſtinct officer from him that ſheweth mercy.
Object. The Apoſtle diſtinguiſheth him that diſtributeth, from him that ſheweth mercy, becauſe it is the diſtinct office of the widows to ſhew mercy.
Anſw. It belongeth to the Deacons office to ſhew mercy, elſe the Apoſtle would not ſay (he) that ſheweth mercy, but ſhe that ſheweth mercy. 2. Widows are not to be found in all Congregations; there the Deacons muſt ſhew mercy by themſelves or others,1 Tim. 5.16. by men or women as cauſe ſhall require. 3. Widows are not diſtinct officers, but ſubſervient inſtruments to the Deacons office; not ſet officers, but occaſional objects, as well as inſtruments of the Deacons; as the poverty of the widows ſubjecteth them to the Deacons ſpecial providence. For concluſion, it may appear by what hath been ſaid, that teaching is but an incompleat miniſtration or office of an Elder; and ſo exhortation, a gift to teach, and a gift to exbort, are both neceſſary for every Elder.
Governing Elders are not diſtinct officers in the Churches:Pro. 1. There is no appearance of any ſuch diſtinction; in ſucceeding ages next after the Apoſtles, all Elders were called Sacerdotes, and had power both to teach and adminiſter the ſeals. The Centuriatores Magdeburgeuſes were for ruling Elders, and yet could not eſpie any thing in thoſe firſt Centuries; which made for them.Cartw: reply. P. 14. The allegations ſeem to me very inſufficient, that of Ambroſe it moſt ſpecious. That which Ambroſe teſtifieth, is interpreted by Mr. Caertwright, as if he ſhould ſay that the ancient Elders were aboliſhed in his time: but his words hold forth to ſuch thing; Ambroſe onelyonly ſaith that the ancient cuſtom of conſulting with Elders was neglected in his time. Ambroſe doth indeed ſay that this was come to paſſe by the pride of the Doctors; but whom ſhould he mean (according to Eccleſiaſtical Hiſtory) but ſuch as by reaſon of ſpecial learning and favour were exalted to be Biſhops, and ſet over other Elders? The Elders which Ambroſe ſpeaks of, were extant in his time, therefore he ſpeaks not of ruling Elders. Beſides, he cannot mean any other then Biſhops by Doctors, becauſe they were the teaching Presbyters, which were neglected (according to Ambroſe) in point of conſultation, for as much as there were no other Elders then extant.Field, l. 5. C. 26. Read Dr. Field, lib. 5. Cap. 25, 26. and Catal. Test. Church-Wardens do ſeem rather to be the defaced Image of ancient Deacons, then reliques of ruling Elders. 2. As Elders are called to teach, and conſequently to baptize, Matth. 28.18.All Elders ought to be foreign. A Biſhop muſt be apt to teach foreign. Tim. 3.2. All Biſhops muſt exhort with wholſome Doctrine, Tit. 1.9. All officers repreſented in Rev. 4. were full of eyes, as Seers, apt to teach. All Elders are equally deſcribed in theſe places, by a gift to teach. 3. All Elders are ſometimes deſcribed by their miniſtration of governing, 1 Theſ. 5.12. Heb. 13.17. This is an argument, that it is not onelyonly the office of ſome to govern, and the ſpecial office of others to teach, but that it is the office of thoſe which teach, equally to attend upon government in point of office, with thoſe which are ſuppoſed to be onelyonly for government. This being ſuppoſed, ruling Elders ſeem to have little or nothing to do — veritas non parit abſurda. The teaching Elders are moſt meet to act in publique adminiſtrations; in private adminiſtrations the Deacons were wont in ancient times to do what ruling Elders are ſuppoſed to ſerve for. 4 Elders are equally honoured in all ſalutations, Act. 20. Phil. 1.1. The Apoſtle putteth a diſtinction between Biſhops and Deacons, none between Biſhops and ruling Elders. Teachers are eminently more honourable, in reſpect both of adminiſtrations and qualifications, for they onelyonly are intruſted with the Tables and Seals of the Covenant, and they onelyonly are endued with knowledge and wiſdom in reference to teaching; perſons thus unequal, do not deſerve equal honour. Mr. Hooker in his preface to his Eccleſiaſtical policy, conceiveth that Calvin admitted ruling Elders at the firſt, onelyonly out of policy: to give ſome content to the Magiſtrates and members: truth is, there is ſome ſhew of it, becauſe they were annually elected. 5. The office of all Elders is to feed like ſhepheards, and a ſhepheard is to feed by teaching, as well as by governing. The Apoſtles charge all Elders to …e…d alike, not ſome by doctrine; and others by government 1 Pet. 5.1. Act. 20. What feeding was intended by our Saviour, when he bids Peter feed his lambe and ſheep? Joh. 21. Elders are called Paſtors from feeding, and the Paſters of the Church muſt feed with knowledge and underſtanding. Jer. 3, 15. This is the current of Scripture phraſe. 6. Why doth the Apoſtle give no intimation of theſe Elders in his diſcourſe concerning church officers? 1 Tim. 3. All the officers of the Church (in all likely hood) are there diſcourſed of, and yet the Apoſtle requires the ſame qualifications, without any diſtinction in all the Elders of the Church. 7. Ruling Elders ſeem to have nothing to do, but that which Deacons did in Primitive times. The Deacons were wont (as is ſuppoſed by good Antiquaries) to be part of the Presbyterie. According to Cyprian, Cypr. lib. 3. ep. 10. & l. 3. ep. 15.they did praeceptis gubernare, & manus imponere. Under the Ceremonial law, all the Church officers were Prieſts and Levits, and doubtleſſe the Jewiſh church was an accorate type and pattern of the Chriſtian. This may ſerve for an eighth Argument. The Levirs were to excel in power and dignity, for they were choſen in place of the firſt born: And the Deacons were to be full of the holy Ghoſt and wiſdom. Act. 6. In Moſes time ſome Levites did bear the Arke, the Table, the Altar, ſome the Tabernacle, the Tent or Covering, ſome the boards and pillars, &c. Numb. 4.8.1 Tim. 3.12, 13. Num. 6.3. In Davids time ſome attended immediatly on the Prieſts, and were Singers, others were Porters, others were Treaſurers, 1 Chron. 24, 25, 16. Now if the Deacons are anſwerable to the Levites, then the Levites muſt help carry the Lord Jeſus in his Ordinances, and ſing forth the glad tydings of Salvation. The Tabernacle was a type of the Church, the Deacons therefore muſt promove the communion and conſolation of the Church, and ſupport the Presbyters thereof, theſe are the pillars of the Churches, which the Levites (in way of type) did bear on their ſhoulders. The Deacons were at the firſt inſtituted for to eaſe the Elders in all matters or miniſtrations, which are not proper to the teaching Elders. Act. 6. We are to attend on the Word and Prayer (ſaith the Apoſtle.) The Deacons therefore are to teach as occaſion ſerves, to viſit the ſick, to watch over the converſation of members, and to acquaint the Elders with what they obſerve, as Porters under the Elders. Epiſcopis oeconomiae ſuae rationes quotannis reddebant. Calv. Instis. l. 4. c. 4. Sect. 5.
It is as much as I …im at,Lib. 3. Ep. 10. & 3.15. if we grant as much to Deacons as the Scripture doth; and indeed, thoſe forementioned acts (according to the Scripture and Eccleſiaſtical hiſtory) ſeem to belong to the office of Deacons, as well as to furniſh the Table of the Lord, the Table of the Elders, and the Table of the poor by collections, or a treaſurie. And if this be the office of Deacons, muſt not the Deacons put ruling Elders out of office? I dare not call our ruling Elders (in the way of reproach) Aldermen, as one doth, I like not invectives: onelyonly I crave leave to ſpeak my opinion, and that under correction. I reverence the opinion of all godly men, yet Dr. Whitakers affirmation is true, — the practice of the Church is the cuſtom of men, the ſentence of the Fathers is the opinion of men, the definition of Councels is the Judgement of men.
Object. The Apoſtle diſtinguiſheth governments from Doctors. 1 Cor. 12.28.
Anſw. Firſt, It is not neceſſary to interpret governments in this Text, by diſtinct officers in point of government, becauſe it is the intent of the Apoſtle to ſpeak here of the members of the Church as endued with diſtinct gifts, as well as of diſtinct officers. This is oppoſite to his preceding diſcourſe concerning the members of a natural body, and alſo to his ſcope in Rom. 12. as hath been already declared. All diſtinct gifts of members do not conſtitute ſo many officers, for then all members in the Church may be officers. Every member endued with a gift is an helper, but not an Officer; an officer is not endued with one gift alone, but with many together. 2. Miracles, healings, tongues, interpretation of tongues, do not import ſo many officers, and therefore it is not neceſſary (governments) ſhould conſtitute a diſtinct office. The Apoſtle indeed inſtanceth in ſome officers, officers being eminent members of the Church in reſpect of their gifts: but his drift is directly to ſpeak of members as endued with gifts, not onelyonly of members that are officers, and therefore mentioneth members eminent in gifts together with members that were eminent in office. 3. The Apoſtle doth not ſay governours, but governments; which intimateth that he rather ſpake of gifts then of officers. 4. Helps and governments ſeem here to ſignifie the ordinary teaching Elders, if any ordinary officers do anſwer to the gift of Prophecie and the gift of diſcerning ſpirits, v. 10. both which are neceſſary to an Elder; the one for teaching, the other for governing. If wiſdom be the eminent gift of Apoſtles, knowledge of Prophets, faith or the word of faith, the eminent gift of Evangeliſts, then the particular inſtances in verſ. 28. &c. do exactly refer to thoſe in verſ. 8. and then accordingly (helps) in v. 28. do anſwer unto Propheſie in verſ. 8.
Object. Teaching Elders ſeem to be underſtood in the third ſort of Officers, for they are called Doctors or Teachers.
Anſw. Theſe Doctors in all probability, are Evangeliſts or extraordinary Teachers. 1. They are placed with ex raordinary members, and in the midſt of extraordinary members, next after Apoſtles and Prophets, and immediately before miracles and healings. 2. Elſe Governments ſhould have been placed next to Doctors. 3. They anſwer to the third kind of officers mentioned Epheſ. 4.11. Some Apoſtles, ſome Prophets, ſome Evangeliſts. Evangeliſts muſt be underſtood by Prophets here, or elſe not at all recited. 4. We read of ſuch Doctors as were extraordinary Act. 13.1. Paul ſeems to be the leaſt of them at that time, he is named laſt. 5. Ordinary Elders are no where elſe deſcribed onelyonly by the title of Doctors or teachers. 6. The order is perſwaſive, the Apoſtle diſcourſeth firſt of extraordinary members (Apoſtles, Prophets, Doctors, miracles, healings) then of ordinary members, as helps, governors, &c. tongues, and Propheſie &c. were extraordinary at that time in reſpect of the cauſe, but yet may be reckoned for ordinary gifts, becauſe they are permanent and ordinary in reſpect of uſe. Th. Aquinas doth ſome what conſent to this interpretation.
Object. Ruling Elders are clearly diſtinguiſhed from Teaching Elders. 1 Tim. 5.1.
Anſw. Firſt, This place ſeemeth to afford moſt evidence, yet it is not reaſonable to interpret our Text this way, when many other places do plainly bear witnes to the contrary. 2.Some make the firſt Elders to be Deacon. The Elders that rule well may be the ſame perſons with thoſe that teach, under a double conſideration, if the relative (or) would permit, and then this were the meaning, The Elders that rule well (that is) as they rule well, but eſpecially thoſe that teach (that is) as they teach, are worthy of double honour: It will not follow hence that one Elder ſhall have more honour for teaching onelyonly, then another hath for teaching and ruling alſo, but that one Elder may have more honour for one gift then for another, or more honour for his gift to teach, then for his gift of governingaThe word foreign notes a difference in circumſtances, as well as in kind. Gal 6.10. Phil. 4.22. 3. This ſeemeth to be the ſenſe of the text: The Elders that rule well, that is, which are eſpecially gifted for government, and which eſpecially attend on that gift, eſpecially ſuch as labour in the word &c. (that is) ſuch as are eſpecially gifted for doctrine, and ſo eſpecially attend on that gift, are worthy of double honour. I take this to be the moſt genuine interpretation. Barnabas was faithful in his miniſtery, yet Paul was the chief ſpeaker. 4. It is not imaginable how ruling Elders ſhould deſerve ſuch equal honour with teaching Elders. Teaching Elders muſt diligently attend government as well as doctrine. 5. Such as rule well are not ſuch as rule onelyonly, becauſe ſuch as labour in the Word are not ſuch as labour onelyonly in the Word, but ſuch as labour chiefly in the Word. It is queſtionleſſe that the Teachers muſt labour in government as well as in doctrine. 6. If the Apoſtle had meant ſuch as rule onelyonly, it had been moſt plain to have ſpoken after this manner, The Elders that rule well are worthy of double honour, but eſpecially thoſe that rule well, and labour in the Word and Doctrine alſo. 7. The Apoſtle in the ſame Epiſtle 1 Tim. 3.2. and elſewhere, requireth a gift or ſpecial aptitude to teach in all Elders. 8. This Text is ſomewhat paralel to Rom. 12. and 1 Cor. 12. from which we may more eaſily learn the mind of the Apoſtle in this place; It is the idiome of the Apoſtle to ſpeak of members as gifted in thoſe Epiſtles. The members of the natural body do moſt exquiſitely hold forth the gifts, faculties, or natural offices of Church-members, whether in office, or out of office, 1 Cor. 12.8. The Apoſtle reckoneth up nine ſeveral gifts, but not to point out nine kinds of officers in the Churches. He that propheſieth onelyonly, is not a diſtinct officer; he that diſcerneth ſpirits onelyonly, is not a diſtinct officer; he that ſpeaketh tongues onelyonly, is not a diſtinct officer: ſo he that teacheth, he that exhorteth, he that ruleth, theſe adminiſtrations do not adaequately or completely deſcribe ſo many diſtinct Elders in point of office, all theſe gifts are neceſſary to every Elder. In Cant. 4. & 6. & 7. The Church is deſcribed, circumſcribed by her feet, thighes, belly, breaſts, neck, lips, teeth, noſe, eyes, and by the temples of her head, but all theſe members of the Church, endued with ſundry and ſeveral gifts, do not beſpeak ſo many diſtinct Officers in the Church. The head of the Church, or of the Spouſe, ſeemeth to repreſent Chriſt in the Presbyterie; her hair, the doctrines and profeſſion of the Presbyters, hanging, adhereing as hair to and upon the head; her eyes, noſe, teeth, lips, and neck, their gifts of wiſedom, knowledge, and diſcerning, or of teaching, and exhorting, and governing. The Presbyterie is like mount Carmel, becauſe it is fruitful; the hair is like purple, and like a flock of Goats on mount Gilead, becauſe the doctrine and profeſſion of the miniſters of Chriſt clothe both themſelves and others with the garments of ſalvation; The temples within the locks are the gracious and inward qualifications, like to pomegranates for pleaſantneſſe both to the eye and taſt.
This Presbyterie hath eyes, and teeth, and lips; to teach, exhort; it hath a neck like an Armory, a noſe like the Tower of Libanon, that looketh towards Damaſcus, theſe ſignifie the gifts of government, whereby the Church is defended againſt its enemies both within and without; the enemy of Iſrael was Damaſcus eſpecially, and therefore the Spirit of God chuſeth it to point out the enemies of the Chriſtian Church. This may ſuffice for to illuſtrate the diſcourſe of the Apoſtle concerning the gifts and members of the Church. 1 Cor. 12.
The Prophets 1 Cor. 14.Pro. 4. do not maintain any ſtanding Ordinance of prophecying in the Churches. Elders are the onelyonly ſtanding teachers in the Church, in point of ordinary execution. 1. Thoſe in the 1 Cor. 14 are called Prophets, and their adminiſtration is called prophecying, this arguoth an eminency of gift both in reſpect of the matter of it, and alſo in reſpect of the manner of coming by it. Propheſie when it is taken properly, notes an eminent adminiſtration, and that from ſpecial inſpiration throughout all the Scripture. Aſaph and Heman, and Jeduthun &c. are ſaid to propheſie 1 Chron. 25. theſe may be ſaid to propheſie figuratively; and yet it is certain that Aſaph, Heman, and Jeduthun were extraordinarily taught by the Spirit of God, and it is probable that their children alſo were eminent under them in this reſpect. The Spirit of God helped them to indite Prophetical Pſalmes, and alſo to perform their other muſical adminiſtrations; why elſe was this office ſo tranſcending the other functions of the other Levites? Bezaliel, Samuel, David, Aſaph, Heman, Jeduthun and their ſons, Eliſha and the children of the Prophets, all theſe were ſingularly inſtructed by the Spirit for the ſervice of God, for the work of the Tabernacle and Temple, in doctrinal and muſical adminiſtrations, in vocal and organical muſick: And all theſe were types of the miniſters of the Goſpel,1 Sam. 15.20. and of all other which are taught by the Spirit, to make melody in their hearts and in their adminiſtrations unto God. Our David hath invented us to be inſtruments of muſick, we are onelyonly the people that are ordained to ſhew forth the praiſe of our God. The Hebrew word foreign is ſuppoſed to ſignifie ſuch an one cui Deus arcana revelat. Aſaph, Heman, Jeduthun and their ſons alſo, at leaſt ſome of them obtained ſpecial cunning through the ſpecial inſpiration of the Spirit of God, and therefore they are ſaid to prophecie; this may be ſufficient for the clearing of that place. Aaron is ſaid to be Moſes his Prophet, Exod. 7.1. the reaſon is, becauſe the dictates and oracles of God from the mouth of Moſes, as Prophets, were wont to ſpeak immediaely from Gods mouth. 2. Propheſie is expreſſed to be one of the gifts which were extraordinarily conferred in thoſe times, 1 Cor. 12. 3. It was an uſual effect of impoſition of hands. 4. How ſhould ſo many in ſo ſhort a time acquire ſuch ability to ſpeak by ordinary means? Interpreters do generally apprehend thoſe Prophets to be in an eſpecial manner inſpired. The Etymologie in the Greek is known to ſpeak much, the uſe of it in Scripture ſpeaks more. The common-members may be thought to propheſie as well as Elders 1 Cor. 11. becauſe the gift of the Spirit was vouchſafed to Elders and others. 5. Propheſie is made to anſwer to revelation, doctrine to anſwer to knowledge; the latter phraſes do explicate the former, 1 Cor. 14.6. and the Apoſtle 1 Cor. 13. maketh mention of the gift of Propheſie, as a ſingular gift of the Spirit in thoſe dayes. 6. All that were ſtanding preachers (according to the Scripture) were ſent of God by ſome ſpecial calling, mediate or immediate, directly or indirectly, expreſly or by good and manifeſt conſequence.
Object. Their gift was not infallible, they were not of the higheſt order of Prophets, ſuch as are ſpoken of Epheſ. 4.
Anſw. Their gift did excel the common gift, or the gift that was common to all members, as hath been diſcourſed. 2. The gift was miraculous in reſpect of the manner of comming by it; and a like gift in theſe daies being not ſo circumſtantiated, doth not ſo edifie; tongues were then of publike uſe in common members, partly becauſe they were miraculouſly conferred; tongues now are not of publike uſe in the Church in common members, when Elders have the ſame. 3. Now there is no reaſon why an inferiour gift ſhould be ordinarily exerciſed by ſuch as are not in ſtate of office; if any ſhould be permitted ordinarily to teach together with the Elder, they are the Deacons, and yet it is not the Deacons office ordinarily to teach in publike. The Elders or Church may intreat ſuch as have dedicated themſelves to the miniſterie, and others alſo (in ſome caſes) to exerciſe a gift of edification, but not in way of ſtanding office or ordinance; The Elders are called Teachers, becauſe it is their office to teach ordinarily. The Prieſts did onelyonly blow the Trumpets under the Law, to denote the Office of the Elders under the Goſpel. The Levites might carry the Ark, the Table, &c. but the Prieſt onelyonly did uncover the Table, the Altar, &c. Numb. 10.8. this was to ſhew that the Elders onelyonly have authority to open the Tables of Gods Law, and to reveal the myſteries of the Kingdom of God, in the way of ſtanding Office. It was onelyonly the Prieſts office to take down the tent and tabernacle; and accordingly it is onelyonly the Elders office to preach ordinarily the doctrine of the Goſpel, the doctrine of humiliation and mortification, to make way for the Churches progreſſe in the wilderneſſe.
Object. The Princes are ſent to teach. 2 Chron. 17.7.
Anſw. Piſcator ſuppoſeth that the Princes did onelyonly promove the Levites in teaching. The Hebrew word doth ſignifie to make to learn, whether by ones ſelf or others. 2. Magiſtrates have power to teach in the Common-wealth ordinarily, though not as Prophets in the Church. We may ſhut up all: The Church is the golden Candleſtick; but the ſpirit of the Elders is the ſhining and burning light therein, and the two Olive-branches thereof.Zech. 4.2. Ezek. 7.20 The Church is the hangings of the Temple. The Elders are the pillars on which the hangings did depend.